Part 42

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 they shall 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, that the 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 had happened in figures, that the Kingdom of God was not in the flesh, but in the spirit; that the enemies of men were not the Babylonians, but the passions; that God delighted not in temples made with hands, but in a pure and contrite heart; that bodily circumcision was unprofitable, but that of the heart was needed; that Moses gave them not that bread from heaven, etc.

But God, not willing to disclose these things to a people unworthy of them, yet nevertheless willing to foretell them, in order that they might be believed, foretold the time dearly, and expressed the things sometimes clearly, but generally in figures, so that those who loved the emblems might rest in them, and those who loved the things figured might see them therein.

All that tends not to charity is figurative.

The sole aim of the Scripture is charity.

All which tends not to that only end is figurative, for since there is but one end, all which does not refer to it in express terms is figurative.

God has so varied that sole precept of charity to satisfy our curiosity, which seeks for diversity, by that diversity which still leads us to the one thing needful. For one only thing is needful, yet we love diversity, and God satisfies both by these diversities, which lead to the one thing needful.

The Jews so loved the mere shadows, and waited for them so entirely, that they misunderstood the substance, when it came in the time and manner foretold.

The rabbis take the breasts of the Spouse for figures, as they do every thing which does not express the only aim they had, that of temporal good.

And Christians take even the Eucharist as a type of the glory for which they strive.

Charity is no figurative precept. It is horrible to say that Jesus Christ, who came to take away the figure and establish the truth, came only to establish the type of charity and take away the existing reality.

If the light be darkness, what must the darkness be?

When David foretold that Messiah would deliver his people from their enemies, we may believe that these according to the flesh were the Egyptians, and then I know not how to show that the prophecy was fulfilled. But we may well believe also that the enemies were their sins, for in truth the Egyptians were not their enemies, and their sins were. This word enemies is therefore equivocal.

But if he say, as in fact he does elsewhere, that he will save his people from their sins, as do also Isaiah and others, the ambiguity is removed, and the double sense of enemies is reduced to the single sense of iniquities. For if he had sins in his mind he might well denote them by the word enemies, but if he thought of enemies, he could not designate them by the word iniquities.

Now Moses, David, and Isaiah employ the same terms. Who will say then that they have not all the same meaning, and that the sense of David which is plainly that of iniquities when he spoke of enemies, is not the same as that of Moses when speaking of enemies.