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fantastic estimate; and, with rash insolence, it belittles the great to its
own measure, as when talking of God.
85. Things which have most hold on us, as the concealment of our few
possessions, are often a mere nothing. It is a nothing which our imagination
magnifies into a mountain. Another turn of the imagination would make us
discover this without difficulty.
86. My fancy makes me hate a croaker, and one who pants when eating. Fancy
has great weight. Shall we profit by it? Shall we yield to this weight
because it is natural? No, but by resisting it...
87. Nae iste magno conatu magnas nugas dixerit.[14]
583.[15] Quasi quidquam infelicius sit homini cui sua figmenta
dominantur.[16]
88. Children who are frightened at the face they have blackened are but
children. But how shall one who is so weak in his childhood become really
strong when he grows older? We only change our fancies. All that is made
perfect by progress perishes also by progress. All that has been weak can
never become absolutely strong. We say in vain, "He has grown, he has
changed"; he is also the same.
89. Custom is our nature. He who is accustomed to the faith believes in it,
can no longer fear hell, and believes in nothing else. He who is accustomed
to believe that the king is terrible... etc. Who doubts, then, that our
soul, being accustomed to see number, space, motion, believes that and
nothing else?
90. Quod crebro videt non miratur, etiamsi cur fiat nescit; quod ante non
viderit, id si evenerit, ostentum esse censet.17
91. Spongia solis.--When we see the same effect always recur, we infer a
natural necessity in it, as that there will be a tomorrow, etc. But Nature
often deceives us, and does not subject herself to her own rules.
92. What are our natural principles but principles of custom? In children
they are those which they have received from the habits of their fathers, as
hunting in animals. A different custom will cause different natural
principles. This is
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the spirit. They have taught us through this that the enemies of man are his
passions; that the Redeemer would be spiritual, and His reign spiritual;
that there would be two advents, one in lowliness to humble the proud, the
other in glory to exalt the humble; that Jesus Christ would be both God and
man.
679. Types.--Jesus Christ opened their mind to understand the Scriptures.
Two great revelations are these. (1) All things happened to them in types:
vere Israelitae, vere liberi, true bread from Heaven. (2) A God humbled to
the Cross. It was necessary that Christ should suffer in order to enter into
glory, "that He should destroy death through death." Two advents.
680. Types.--When once this secret is disclosed, it is impossible not to see
it. Let us read the Old Testament in this light, and let us see if the
sacrifices were real; if the fatherhood of Abraham was the true cause of the
friendship of God; and if the promised land was the true place of rest. No.
They are therefore types. Let us in the same way examine all those ordained
ceremonies, all those commandments which are not of charity, and we shall
see that they are types.
All these sacrifices and ceremonies were then either types or nonsense. Now
these are things too clear and too lofty to be thought nonsense.
To know if the prophets confined their view in the Old Testament, or saw
therein other things.
681. Typical.--The key of the cipher. Veri adoratores.[128] Ecce agnus Dei
qui tollit peccata mundi.[129]
682. Is. 1:21. Change of good into evil, and the vengeance of God. Is. 10:1;
26:20; 28:1. Miracles: Is. 33:9; 40:17; 41:26; 43:13.
Jer. 11:21; 15:12; 17:9. Pravum est cor omnium et incrustabile; quis
cognoscet illud?130 that is to say, Who can know all its evil? For it is
already known to be wicked. Ego dominus,131 etc.--vii. 14, Faciam domui
huic,132 etc. Trust in external sacrifices--7:22, Quia non sum locutus,133
etc. Outward