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 say that they will be understood only in the fullness of time
(Jer. 30:24).

The third proof is that their discourses are contradictory, and neutralise
each other; so that, if we think that they did not mean by the words law and
sacrifice anything else than that of Moses, there is a plain and gross
contradiction. Therefore they meant something else, sometimes contradicting
themselves in the same chapter. Now, to understand the meaning of an
author...

660. Lust has become natural to us and has made our second nature. Thus
there are two natures in us--the one good, the other bad. Where is God?
Where you are not, and the kingdom of God is within you.The Rabbis.

661. Penitence, alone of all these mysteries, has been manifestly declared
to the Jews, and by Saint John, the Forerunner; and then the other
mysteries; to indicate that in each man, as in the entire world, this order
must be observed.

662. The carnal Jews understood neither the greatness nor the humiliation of
the Messiah foretold in their pro

great misrepresentations, and innumerable
false reports, concerning that matter. It is not, that I know of, the
profession or opinion of any one person in the town, that any weight is
to be laid on any thing seen with the bodily eyes. I know the contrary
to be a received and established principle amongst us. I cannot say that
there have been no instances of persons who have been ready to give too
much heed to vain and useless imaginations; but they have been easily
corrected, and I conclude it will not be wondered at, that a
congregation should need a guide in such cases, to assist them in
distinguishing wheat from chaff. But such impressions on the
imaginations as have been more usual seem to me to be plainly no other
than what is to be expected in human nature in such circumstances, and
what is the natural result of the strong exercise of the mind, and
impressions on the heart.

I do not suppose, that they themselves imagine they saw any thing with
their bodily eyes; but only have had within them ideas strongly
impressed, and as it were lively pictures in their minds. For instance,
some when in great terrors, through fear of hell, have had lively ideas
of a dreadful furnace. Some, when their hearts have been strongly
impresse