ll be without law, without a prince, and without a
sacrifice; 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 abominable; that God has demanded none of them.

It is said, on the contrary, that the law shall abide for ever; that
this covenant shall be for ever; that sacrifice shall be eternal; that
the sceptre shall never depart from among them, because it shall not
depart from them till the eternal King comes.

Do all these passages indicate what is real? No. Do they then indicate
what is typical? No, but what is either real or typical. But the first
passages, excluding as they do reality, indicate that all this is only
typical.

All these passages together cannot be applied to reality; all can be
said to be typical; therefore they are not spoken of reality, but of the
type.

_Agnus occisus est ab origine mundi._[262] A sacrificing judge.

685

_Contradictions._--The sceptre till the Messiah--without king or prince.

The eternal law--changed.

The eternal covenant--a new covenant.

Good laws--bad precepts. Ezekiel.

686

_Types._--When the word of God, which is really true, is false
literally, it is true spiritually. _Sede a dextris meis:_[263] this is
false literally, therefore it is true spiritually.

In these expressions, God is spoken of after the manner of men; and
this means nothing else but that the intention which men have in giving
a seat at their right hand, God will have also. It is then an indication
of the intention of God, not of His manner of carrying it out.

Thus when it is said, "God has received the odour of your incense, and
will in recompense give you a rich land," that is equivalent to saying
that the same intention which a man would have, who, pleased with your
perfumes, should in recompense give you a rich land, God will have
towards you, because you have had the same intention as a man has
towards him to whom he presents perfumes. So _iratus est_, a "jealous
God,"[264] etc. For, the things of God being inexpressible, they cannot
be spoken of otherwise, and the Church makes use of them even to-day:
_Quia confortavil seras_,[265] etc.

It is not allowable to attribute to Scripture the meaning which is not
revealed to us that it has. Thus, to say that the closed _mem_[266] of
Isaiah signifies six hundred, has not been revealed. It might be said
that the final _tsade_ and _he de