Adam forma futuri.. Six days to form the one, six ages to form the other. The six days which Moses represents for the formation of Adam, are but the representation of the six ages to form Jesus Christ and the Church. If Adam had not sinned, and Jesus Christ had not come, there had been only one covenant, only one age of men, and the creation would have been represented as done at one single time.

The six ages, the six Fathers of the six ages, the six miracles at the opening of the six ages, the six mornings at the opening of the six ages.

Types.-The Jewish and Egyptian peoples were visibly foretold by the two men whom Moses met, the Egyptian beating the Jew, Moses avenging him and slaying the Egyptian while the Jew was ungrateful.

The conversion of the Egyptians, Isaiah xix. 19. An altar in Egypt to the true God.

The sabbath was only a sign, Exodus xxxi. 13, and in memory of the deliverance from Egypt. Deut. v. 19. Therefore it is no more necessary, for we ought to forget Egypt.

Circumcision was only a sign, Gen. xvii. 11, therefore it came to pass that in the desert they were not circumcised, because they could not be confounded with other peoples, and after Jesus Christ came it was no longer needful.

Those who ordained these sacrifices knew their uselessness, and those who have declared their uselessness, ceased not to practise them.

Your name shall be accursed to my elect, and I will give them another name.

Harden their heart. How? By flattering their lust, and making them hope to accomplish it.

Fac secundum exemplar quod tibi ostensum est in monte.

The Jewish religion then was formed on its likeness to the truth of the Messiah, and the truth of the Messiah was recognised by the religion of the Jews which was the figure of it.

Among the Jews the truth was only prefigured. In heaven it is revealed.

In the Church it is hidden, yet recognised by its correspondence with the type.

The type was made according to the truth, and the truth is recognised according to the type.

Saint Paul says himself that people would forbid to marry, and he himself speaks to the Corinthians in a way which is a trap. For if a prophet had said the one, and Saint Paul had afterwards said the other, he would have been accused.

Typical.-Make all things like unto the pattern which was showed thee in the mount. On which Saint Paul says that the Jews shadowed forth heavenly things.

Typical. The key of the cipher. Veri adoratores. Ecce agnus Dei qui tollit peccata mundi.


That the law was typical. Types.—The letter kills. happened in a figure. This is the cipher which Saint Paul gives us. Christ must suffer. An humiliated God. Circumcision of the heart, a true fast, a true sacrifice, a true temple. The prophets indicated that all these must be spiritual.

Not the meat which perishes, but that which perishes


You shall be free indeed. Then the former liberty was only a type of liberty.

I am the true bread from heaven.

Particular types.-A double law, double tables of the law, a double temple, a double captivity.

The Synagogue did not perish because it was a type, but because it was no more than a type it fell into servitude.

The type subsisted till the reality came, in order that the Church should be always visible, either in the representation which promised it, or in the substance.

In the time of the Messiah the people were divided. Those that were spiritual embraced the Messiah, the carnal remained to serve as witnesses of him.




FOR Port Royal. The beginning, after having explained

the incomprehensibility. Since the greatness and the vileness of man are so evident, it is necessary that the true religion should declare both that there is in man some great principle of greatness, and a great principle of vileness.

It must therefore explain these astonishing contradictions.

In order to make man happy, it must show him that there is a God; that we ought to love him; that our true happiness is to be in him, our sole evil to be separated from him; it must recognise that we are full of darkness which hinders us from knowing and loving him; and that thus, as our duties oblige us to love God, and our lusts turn us from him, we are full of injustice. It must explain to us our opposition to God and to our own good; it must teach us the remedies for these infirmities, and the means of obtaining them. We must therefore examine all the religions of the world from this point of view, and see if there be any other than the Christian which is sufficient for this end.

Shall it be that of the philosophers, who proposed as the only good the good which is in ourselves? Is this the true good? Have they found a remedy for our evils? Is the pride of man cured by equalling him with God? Have those who would level us to the brutes, or the Mahomedans who present us with pleasures of the world

as the sole good, even in eternity, found any remedy for our lusts? What religion then will teach us to cure our pride and our lust? What religion will teach us our good, our duty, the infirmity which turns us from it, the cause of this infirmity, the remedies which can cure it, and the means of obtaining those remedies? All other religions have failed, let us see what the wisdom of God can do.


“Look neither for truth," she says, nor consolation from men. I am she who framed you, and who alone can teach you what you are. But you are not now in the state in which I framed you. I created man holy, innocent, perfect; I filled him with light and intelligence; I communicated to him my glory and my wondrous acts. The eye of man beheld then the majesty of God; he was not then in the darkness which blinds him, nor subject to death and the miseries which afflict him. But he could not bear so great a glory without falling into pride. He would make himself his own centre, and independent of my aid. He withdrew himself from my rule; and when he made himself equal to me by the desire of finding his happiness in himself, I gave him over to self. Then setting in revolt the creatures that were subject to him, I made them his enemies; so that man is now become like the beasts, and removed from me until there scarce remains to him a confused ray of his Creator, so far has all his knowledge become extinguished or disturbed. His senses, never the servants, and often the masters of reason, have carried him astray in pursuit of pleasure. All creatures either torment or tempt him; and have dominion over him, either as they subdue him by their strength, or as they melt him by their charms, a tyranny more terrible and more imperious.

"Such is the present state of man. There remains to him some feeble instinct of the happiness of his primitive nature, and he is plunged in the misery of his blindness and his lusts, which have become his second nature.

"From this principle which I have here laid open to you, you may discern the cause of those contradictions which, while they astonish all men, have divided them

« VorigeDoorgaan »