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as they are by ' many other states and by the Apemmies , ) united m one place ; as if they were contiguous to one another . fP * 130 . ) But when we saw Piedmont and the very city of Turin spoken of as out of Italy , ( pp . 281 —283 , ) and read , " Lucca—situated on the lake of Gm&ki * ( p . 123 , ) we felt satisfied that , if not blind , Dr . M'Crie ' s History was at feast somewhat one-eyed . P .
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Art , II . —Conybeare ' s Bampton Lectures aftd GkevttlHtir ' S Hu / ls&an Lectures , ( Concluded froin p . 43 . ) Mr . Conybeare begins , in his second lecture , the history of the spiritual and secondary interpretation of Scripture . We have already examined the evidence on which the existence of such a sense has been supposed to be known to the writers of the Old Testament , or any of those who lived before
this part of Scripture was completed , and having found no trace of such knowledge , we cannot , of course , agree with him , that those who * in the interval between the close of the Old Testament and the times of our Saviour , employed themselves in tracing such a sense , " borrowed this principle of interpretation from the authority of revelation itself / ' P . 40 . Of the marks of this practice in the apocryphaF books he thus speaks : " The earliest instances of this practice are to be found ( assuming-, that is , the correctness of the dates usually assigned for the composition of those
works ) in the apocryphal books of Wisdom andEcclesiasticus . —In both these wbrks > but more especially perhaps in the book of Wisdom , traces of mystical interpretation are occasionally discoverable , though these are scarcely of that which can in strictness be termed a spiritual character , lliey are altogether in the tone of that Hellenistic philosophy , if we may so term it , which distinguishes the whole of the works in question , and of which it will soon be necessary to speak somewhat more at large . The most singular example , perhaps , of this mode of exposition to be found in either of the books , is the
assertion , that the sacerdotal vestments of Aaron were symbolical of thfe material , or perhaps of the archetypal , universe ; a notion held also by Jose phus and others in later times . —In one passage of the book < af Wisdom * there is ( if I be not mistaken ) somewhat which implies that its author regarded the history of the fall of our first parents as allegorical ; and the same
tendency to mystical exposition shews itself more than once in the highly amplified and ornamented detail which the same writer presents of the plagues inflicted on the monarch and people of Egypt . Of an era not perhaps very remote from that of these extraordinary works , is a remarkable , though suspicious , document , preserved by Eusebiiis , and attributed , bn the authority of the Pseudo-Arifctiaeas , to Eleazar the high priest . In this an allegorical explanation is authoritatively given to the different species of animalBpermitted or forbidden by the Mosaic law to be used for the food bf man . The
chief ground for proposing this explanation appears to have been a dread lest the Scripture should be supposed to have prescribed any thing as of divine ordinance , without reason or truth ( eixjg vj fA . v $ o 6 $ a ><;); a pretext , which ( with , perhaps , a yet greater latitude of application ) is common to all the earlier advocates of allegorical exposition . Whatever degree of credit we attach to the writings wnich pass milder the name of Aristoeas , th £ extracts preserved by EusebhiB prove at least , that the habit of niystictd exposition had already obtained among the Alexandrian Jews in the age of their Author . The like inference may be drawn also from the Extracts given by thfe sftjite
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110 Revmbi- ~ The Bampton and Hulsean Lectures .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1828, page 110, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2557/page/38/
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