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The Jews and the Gentiles typified by the two sons. St. Augustine City of
God, xx. 29.
655. The six ages, the six Fathers of the six ages, the six wonders at the
beginning of the six ages, the six mornings at the beginning of the six
ages.
656. Adam forma futuri.117 The six days to form the one, the six ages to
form the other. The six days, which Moses represents for the formation of
Adam, are only the picture 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 accomplished at one single time.
657. Types.--The Jewish and Egyptian peoples were plainly foretold by the
two individuals whom Moses met; the Egyptian beating the Jew, Moses avenging
him and killing the Egyptian, and the Jew being ungrateful.
658. The symbols of the Gospel for the state of the sick soul are sick
bodies; but, because one body cannot be sick enough to express it well,
several have been needed. Thus there are the deaf, the dumb, the blind, the
paralytic, the dead Lazarus, the possessed. All this crowd is in the sick
soul.
659. Types.--To show that the Old Testament is only figurative and that the
prophets understood by temporal blessings other blessings, this is the
proof:
First, that this would be unworthy of God.
Secondly, that their discourses express very clearly the promise of temporal
blessings, and that they say nevertheless that their discourses are obscure,
and that their meaning will not be understood. Whence it appears that this
secret meaning was not that which they openly expressed, and that
consequently they meant to speak of other sacrifices, of another deliverer,
etc. They sa
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anything to which her own interest must have made her apply herself most
seriously, it is the inquiry into her own sovereign good. Let us see, then,
wherein these strong and clear-sighted souls have placed it and whether they
agree.
One says that the sovereign good consists in virtue, another in pleasure,
another in the knowledge of nature, another in truth, Felix qui potuit rerum
cognoscere causas,[8] another in total ignorance, another in indolence,
others in disregarding appearances, another in wondering at nothing, nihil
admirari prope res una quae possit facere et servare beatum,[9] and the true
sceptics in their indifference, doubt, and perpetual suspense, and others,
wiser, think to find a better definition. We are well satisfied.
We must see if this fine philosophy has gained nothing certain from so long
and so intent study; perhaps at least the soul will know itself. Let us hear
the rulers of the world on this subject. What have they thought of her
substance? 394.[10] Have they been more fortunate in locating her? 395. What
have they found out about her origin, duration, and departure? Harum
sententiarum, 399.[11]
Is, then, the soul too noble a subject for their feeble lights? Let us,
then, abase her to matter and see if she knows whereof is made the very body
which she animates and those others which she contemplates and moves at her
will. What have those great dogmatists, who are ignorant of nothing, known
of this matter? 393.[12]
This would doubtless suffice, if Reason were reasonable. She is reasonable
enough