which is not one of these four.

_On the contrary,_ Gregory says (Moral. xx, 1): "Holy Writ by the manner
of its speech transcends every science, because in one and the same
sentence, while it describes a fact, it reveals a mystery."

_I answer that,_ The author of Holy Writ is God, in whose power it is to
signify His meaning, not by words only (as man also can do), but also
by things themselves. So, whereas in every other science things are
signified by words, this science has the property, that the things
signified by the words have themselves also a signification. Therefore
that first signification whereby words signify things belongs to the
first sense, the historical or literal. That signification whereby
things signified by words have themselves also a signification is
called the spiritual sense, which is based on the literal, and
presupposes it. Now this spiritual sense has a threefold division. For
as the Apostle says (Heb. 10:1) the Old Law is a figure of the New
Law, and Dionysius says (Coel. Hier. i) "the New Law itself is a
figure of future glory." Again, in the New Law, whatever our Head has
done is a type of what we ought to do. Therefore, so far as the things
of the Old Law signify the things of the New Law, there is the
allegorical sense; so far as the things done in Christ, or so far as
the things which signify Christ, are types of what we ought to do,
there is the moral sense. But so far as they signify what relates to
eternal glory, there is the anagogical sense. Since the literal sense
is that which the author intends, and since the author of Holy Writ is
God, Who by one act comprehends all things by His intellect, it is not
unfitting, as Augustine says (Confess. xii), if, even according to the
literal sense, one word in Holy Writ should have several senses.