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There are some types clear and demonstrative, but others which seem far-fetched, and which bring proof only to those already persuaded. These may seem like the sayings of the Apocalyptics. But the difference is that these have none which are not doubtful, so that nothing is so unjust as to pretend that theirs are as well founded as some of ours, for they have none so demonstrative as some of ours. There is no comparison possible. We have no right to compare and confound things because they agree in one point, while they are so different in another. What is clear in things divine forces us to revere what is obscure.

I do not say that the mem is a mystery.

We may not attribute to the Scripture the sense which it has not revealed to us that it contains. Thus, to say that the closed mem of Isaiah means six hundred, has not been revealed. It might be said that the final tsadé and the he deficientes signify mysteries. But we are not allowed to say so, and still less to say this is the way of the philosopher's stone. But we say that the literal sense is not the true sense, because the prophets said so themselves.

Extravagances of the Apocalyptics, Preadamites, Millenarians, etc.-Whoever would found extravagant opinions on the Scripture will for instance found them on the fact that:

It is said that "This generation shall not pass away till all these things be fulfilled." On that I will say that after that generation will come another generation, and so in constant succession.

The Second Book of Chronicles speaks of Solomon and the King as if they were two different persons. I say that they were two.

Against those who misuse passages of Scripture, and who are puffed up when they find one which seems to favour their

error.

The chapter for Vespers, on Passion Sunday, the prayer for the King.

Explanation of these words: "He that is not with me is against me." And these others: "He that is not against you is with you." A person who says: I am neither for nor against; we ought to answer him . . . One of the Antiphons for Vespers at Christmas: Exortum est in tenebris lumen rectis corde.

THAT THE JEWISH LAW WAS

CON

FIGURATIVE.

ONTRADICTION.-It is not possible to give a good expression to a portrait save by bringing all contraries into harmony, and it is not enough to dwell upon a series of accordant qualities, without reconciling the contraries. To understand the meaning of an author we must harmonise all the contrary passages.

Thus, to understand Scripture, we must find a sense in which all the contrary passages are reconciled; it is not enough to have one which agrees with many consonant passages, but we must find one which reconciles even dissonant passages.

Every author has a sense in which all the contradictory passages agree, or he has no meaning at all. The latter cannot be said of Scripture and the prophets, which assuredly abound in good sense. We must then seek for a meaning which harmonises all contraries.

The true sense then is not that of the Jews, but in Jesus Christ all dissonances are brought into harmony.

The Jews could not make the cessation of the royalty and principality foretold by Hosea accord with the prophecy of Jacob.

If we take the law, the sacrifices, the kingdom as realities, we cannot reconcile all the passages. Of necessity then they are but figures. We cannot even reconcile the passages of the same author, nor of the same book, nor sometimes of the same chapter, which abundantly denotes what was the meaning of the author. As when Ezekiel, chap. xx., says

that man will live by the commandments of God and will not live by them.

It was not lawful to sacrifice elsewhere than at Jerusalem, the place which the Lord had chosen, nor even to eat the tithes in any other place. Deut. xii. 5, etc.; Deut. xiv. 23, etc.; xv. 20; xvi. 2-15.

Hosea foretold that the Jews should be without king, without prince, without sacrifice and without idols, which is accomplished at this day, since they are not able to make a lawful sacrifice out of Jerusalem.

Types.-If the law and the sacrifices are the truth it must be pleasing to God, and not displeasing to him. If they are figures they must be both pleasing and displeasing.

Now through the whole of Scripture they are both pleasing and displeasing. It is said that the law shall be changed, that the sacrifice shall be changed, that theys hall be without law, without a prince and without sacrifices, that a new covenant shall be made, that the law shall be renewed, that the precepts which they have received are not good, that their sacrifices are abominations, that God has required none of them.

It is said, on the contrary, that the law shall abide for ever, that the covenant shall be eternal, that sacrifice shall be eternal, thatthe sceptre shall never depart from among them, because it shall not depart from them till the coming of the eternal King.

Now are all these passages obviously literal? No. Are they obviously typical? No, they are obviously either real or typical. But the first set, which bar a literal interpretation, prove that the whole are typical.

All these passages together cannot apply to the thing signified, all can apply to the type, therefore they are not spoken of the thing signified, but of the type.

Agnus occisus est ab origine mundi. A sacrificing judge.

Types.-God willing to form to himself an holy people, whom he should separate from all other nations, whom he should deliver from their enemies, and should establish in a place of rest, has not only promised this, but has foretold

by his prophets the time and the manner of his coming. And yet, to confirm the hope of his elect through all ages, he made them to see it in a figure, but never left them without assurances of his power and of his will to save them. For at the creation of man, Adam was the witness, and the guardian of the promise made concerning the Saviour who should be born of the woman, when men were still so near the creation that they could not have forgotten their creation and their fall. When those who had seen Adam were no longer in the world, God sent Noah, whom he saved, and drowned the whole earth by a miracle which marked sufficiently both the power which he had to save the world, and the will which he had to do so; and to raise up of the seed of the woman him whom he had promised.

This miracle was enough to confirm the hope of men. The memory of the deluge being fresh among men while Noah was still living, God made promises to Abraham, and while Shem was still living God sent Moses, etc. .

Types.-God, willing to deprive his own of perishable possessions, made the Jewish people in order to show that this arose from no lack of power.

The Jews had grown old in these earthly thoughts, that God loved their father Abraham, his flesh, and all that would spring from it; that for this reason he had multiplied them, and set them apart from all other peoples, without allowing them to intermingle; that when they were languishing in Egypt he brought them out with many wonderful signs in their favour; that he fed them with manna in the wilderness, and brought them out into a very fat land; that he gave them kings and a well-built temple, there to offer beasts before him, by the shedding of whose blood they were purified; that at last he would send Messiah to make them masters of the whole world, and foretold the time of his coming.

The world having grown old in these carnal errors, Jesus Christ came at the time foretold, but not with the expected glory, and therefore men did not think it was he. After his death Saint Paul came to teach that all these things

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