denote a great and extraordinary change.


And I will move all nations: and the desired of all nations shall come : and I will fill this house with glory: saith the Lord.

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The silver is mine, and the gold is mine, saith the Lord," that is to say, it is not by that that I will be honoured, as it is said in another place. All the beasts of the field are mine, what good is it to me that they are offered me in sacrifice ?-Greater shall be the glory of this latter house than that of the first, saith the Lord of hosts and in this place I will establish my house, saith the Lord."



According to all that you desired of the Lord God in Horeb in the day of the assembly, saying, Let us not hear again the voice of the Lord, neither let us see this fire any more, that we die not. And the Lord said unto me, Their prayer is just. I will raise them up a prophet from among their brethren, like unto thee, and I will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him."

Genesis xlix. "Judah, thou art he whom thy brethren shall praise, and thou shalt vanquish thine enemies; thy father's children shall bow down before thee. Judah, lion's whelp, thou art gone up to the prey, O my son, and and art couched as a lion, and as a lioness awakened.

"The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be."




ROOF of the two Testaments at once.-To prove both the Testaments at one stroke we need only see if the prophecies in one are accomplished in the other.

To examine the prophecies we must understand them. For if we believe they have only one sense it is certain that Messiah has not come; but if they have two senses, it is certain that he has come in Jesus Christ.

The whole question then is to know if they have two


That the Scripture has two senses, which Jesus Christ and his Apostles have given, the following are the proofs: 1. Proof by Scripture itself.

2. Proofs by the Rabbis. Moses Maimonides says that it has two faces, and that the prophets have prophesied Jesus Christ only.

3. Proofs by the Cabala.

4. Proofs by the mystical interpretation which the Rabbis themselves have given to the Scripture.

5. Proofs by the principles laid down by the Rabbis that there are two senses, that there are two advents of the Messiah; one in glory, and one in humiliation, according to their deserts; that the prophets have prophesied of Messiah only. The Law is not eternal, but must change when Messiah comes; that then they shall no more remember the Red Sea; that the Jews and the Gentiles shall be mingled.

It is as those among whom there is a certain secret language.

Those who do not understand it can see in it only a foolish sense.

Typical. The figures of a sword, a shield.

To change the type, because of our weakness.

Types.-The prophets prophesied by figures of a girdle, a beard and burnt hair, etc.

Two errors: 1, to take all literally; 2, to take all spiritually.

The veil which is upon these books for the Jews is there also for bad Christians, and for all who do not hate themselves.

But those who truly hate themselves are in a disposition to understand the Scriptures and to know Jesus Christ.

Types. To show that the Old Testament is only figurative, and that by temporal possessions the prophets understood others, this is the proof: 1, that this were unworthy of God; 2, that their discourses express very clearly the promise of temporal possessions, and that they say nevertheless that their discourses are obscure, and that their sense will not be understood. Whence it appears that this secret sense is not that which they openly expressed, and that consequently they meant to speak of other sacrifices, of another deliverer, etc. They say that they will be understood only in the fulness of time. Jer. xxxiii.

The third proof is that their discourses are contradictory and destroy each other, so that if we think they did not mean by the words law and sacrifice aught else than those of Moses, there is a gross and obvious contradiction. Therefore they meant something else, occasionally contradicting themselves in the same chapter.

Now to understand the sense of an author

A type brings with it absence and presence, pleasure and pain.

A cipher with a double sense, one clear, and in which it is said that the sense is hidden


A portrait brings with it absence and presence, pleasure and pain. The reality excludes absence and pain.

Types.-To know if the law and the sacrifices are real or figurative, we must see if the prophets in speaking of these things limited their view and their thoughts to them, so that they saw only the old covenant; or if they saw in them somewhat else of which they were the semblance, for in a portrait we see the thing figured. For this we need only examine what they say.

When they speak of it as eternal, do they mean that same covenant which they elsewhere say will be changed; so of the sacrifices, etc.?

A cipher has two senses. If we intercept an important letter in which we see an obvious meaning, wherein it is nevertheless declared that the sense is veiled and obscure, that it is concealed, so that the letter might be read without discovering it, and understood without understanding, we can but think that here is a cipher with a double sense, and all the more if we find manifest contradictions in the literal sense. How greatly we ought to value those who interpret the cipher, and explain to us the hidden sense, especially if the principles they extract are wholly natural and clear. This is what Jesus Christ did, and the Apostles. They broke the seal, he rent the veil, and revealed the spirit. They have thereby taught us that man's enemies are his passions; that the Redeemer is to be spiritual and his reign spiritual; that there are to be two advents, one in lowliness to abase the proud, the other in glory to exalt the humble; that Jesus Christ is God and man.

The prophets said clearly that Israel would be always the beloved of God, that the law would be eternal, they

have said also that their meaning would not be understood, and that it was veiled.

Types. When the word of God, which cannot lie, is false literally, it is true spiritually. Sede a dextris meis, is false literally, therefore it is true spiritually.

In these expressions God is spoken of after the manner of men, and this means only that the intention which men have in giving a seat at their right hand, God will also have. It is then a mark of the intention of God, not of his mode of carrying it out.

Thus when it is said "God has received the odour of your incense and will in return give you a fat land," this means that the same intention which a man will have, who, pleased with your perfumes, will give you a fat land, God will have towards you, because you have had towards him the same intention as a man has for him to whom he offers a sweet savour. So iratus est, a jealous God, etc., for the things of God being inexpressible, they cannot be said otherwise. And the Church uses them still: Quia confortavit seras, etc.

Difference between dinner and supper.

In God the word differs not from the intention, for he is true, nor the word from the effect, for he is powerful, nor the means from the effect, for he is wise. Bern. ult. sermo in Missam.

Aug., de Civit. v. 10. This rule is general. God can do all, except those things which if he could do he would not be almighty, as dying, being deceived, lying, etc.

Many evangelists for the confirmation of the truth. Their differences are useful.

The Eucharist after the Lord's Supper. Truth after the type.

The ruin of Jerusalem, a type of the ruin of the world, forty years after the death of Jesus.

"I know not" as a man or as an ambassador. Matt. xxiv. 36.

Jesus condemned by the Jews and the Gentiles.

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