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 beauties and wonders of the tranquil deeps of God’s mind, above which they are content to toss. The analogy between God’s word written and God’s unwritten word is striking. Yet we are satisfied to know that the further the great volume of Nature is explored, the closer it is studied, the greater are the wonders which it will display. Why, then, do we doubt that the same holds good with the written word? Deep answers to deep, the deep of Nature to the deep of Revelation. The Same Who is the Author of Nature is the Author of Revelation; and we may therefore expect to find in one as in the other that “His thoughts are very deep,” “His ways past finding out;” that in one as in the other there is a similarity, a mighty variety yet an essential unity, a vast diversity yet a perfect harmony; that there are mysteries in both, through which, as through a glass darkly, shines the wisdom of the Creator.

Commentators on Scripture, such as Scott and Henry, really fill pages and volumes with the most deplorable twaddle, and exhibit conclusively their utter incapacity for commentating on any single passage of Scripture. Not only are their comprehensions too dull to grasp the moral lessons in the least below the surface, but they entirely ignore the mystical signification of the events recorded in the Sacred Writings. To the Mediæval divines and those who followed their steps, every word of Scripture had its value; indeed, the very number, singular or plural, of a substantive was with them fraught with significance. Take one instance; Stella the Franciscan remarks, on St. John xiv. 23:—