Chapter XXVI.--The treasure hid in the Scriptures is Christ; the true exposition of the Scriptures is to be found in the Church alone.
1. If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, [4149] that is, in this world (for "the field is the world" [4150] ); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not [4151] be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ. And therefore it was said to Daniel the prophet: "Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things." [4152] But Jeremiah also says, "In the last days they shall understand these things." [4153] For every prophecy, before its fulfilment, is to men [full of] enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. And for this reason, indeed, when at this present time the law is read to the Jews, it is like a fable; for they do not possess the explanation of all things pertaining to the advent of the Son of God, which took place in human nature; but when it is read by the Christians, it is a treasure, hid indeed in a field, but brought to light by the cross of Christ, and explained, both enriching the understanding of men, and showing forth the wisdom of God and declaring His dispensations with regard to man, and forming the kingdom of Christ beforehand, and preaching by anticipation the inheritance of the holy Jerusalem, and proclaiming beforehand that the man who loves God shall arrive at such excellency as even to see God, and hear His word, and from the hearing of His discourse be glorified to such an extent, that others cannot behold the glory of his countenance, as was said by Daniel: "Those who do understand, shall shine as the brightness of the firmament, and many of the righteous [4154] as the stars for ever and ever." [4155] Thus, then, I have shown it to be, [4156] if any one read the Scriptures. For thus it was that the Lord discoursed with the disciples after His resurrection from the dead, proving to them from the Scriptures themselves "that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world." [4157] And the disciple will be perfected, and [rendered] like the householder, "who bringeth forth from his treasure things new and old." [4158]
2. Wherefore it is incumbent to obey the presbyters who are in the Church,--those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, [looking upon them] either as heretics of perverse minds, or as schismatics puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory. For all these have fallen from the truth. And the heretics, indeed, who bring strange fire to the altar of God-- namely, strange doctrines--shall be burned up by the fire from heaven, as were Nadab and Abiud. [4159] But such as rise up in opposition to the truth, and exhort others against the Church of God, [shall] remain among those in hell (apud inferos), being swallowed up by an earthquake, even as those who were with Chore, Dathan, and Abiron. [4160] But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did. [4161]
3. Those, however, who are believed to be presbyters by many, but serve their own lusts, and, do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, "No man sees us," shall be convicted by the Word, who does not judge after outward appearance (secundum gloriam), nor looks upon the countenance, but the heart; and they shall hear those words, to be found in Daniel the prophet: "O thou seed of Canaan, and not of Judah, beauty hath deceived thee, and lust perverted thy heart. [4162] Thou that art waxen old in wicked days, now thy sins which thou hast committed aforetime are come to light; for thou hast pronounced false judgments, and hast been accustomed to condemn the innocent, and to let the guilty go free, albeit the Lord saith, The innocent and the righteous shalt thou not slay." [4163] Of whom also did the Lord say: "But if the evil servant shall say in his heart, My lord delayeth his coming, and shall begin to smite the man-servants and maidens, and to eat and drink and be drunken; the lord of that servant shall come in a day that he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the unbelievers." [4164]
4. From all such persons, therefore, it behoves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood (presbyterii ordine), display sound speech and blameless conduct for the confirmation and correction of others. [4165] In this way, Moses, to whom such a leadership was entrusted, relying on a good conscience, cleared himself before God, saying, "I have not in covetousness taken anything belonging to one of these men, nor have I done evil to one of them." [4166] In this way, too, Samuel, who judged the people so many years, and bore rule over Israel without any pride, in the end cleared himself, saying, "I have walked before you from my childhood even unto this day: answer me in the sight of God, and before His anointed (Christi ejus); whose ox or whose ass of yours have I taken, or over whom have I tyrannized, or whom have I oppressed? or if I have received from the hand of any a bribe or [so much as] a shoe, speak out against me, and I will restore it to you." [4167] And when the people had said to him, "Thou hast not tyrannized, neither hast thou oppressed us neither hast thou taken ought of any man's hand," he called the Lord to witness, saying, "The Lord is witness, and His Anointed is witness this day, that ye have not found ought in my hand. And they said to him, He is witness." In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: "For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;" [4168] "We have injured no man, corrupted no man, circumvented no man."
5. Such presbyters does the Church nourish, of whom also the prophet says: "I will give thy rulers in peace, and thy bishops in righteousness." [4170] Of whom also did the Lord declare, "Who then shall be a faithful steward (actor), good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord, when He cometh, shall find so doing." [4171] Paul then, teaching us where one may find such, says, "God hath placed in the Church, first, apostles; secondly, prophets; thirdly, teachers." [4172] Where, therefore, the gifts of the Lord have been placed, there it behoves us to learn the truth, [namely,] from those who possess that succession of the Church which is from the apostles, [4173] and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these also preserve this faith of ours in one God who created all things; and they increase that love [which we have] for the Son of God, who accomplished such marvellous dispensations for our sake: and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets.
[4149] Matt. xiii. 44.
[4150] Matt. xiii. 38.
[4151] Harvey cancels "non," and reads the sentence interrogatively.
[4152] Dan. xii. 4, 7.
[4153] Jer. xxiii. 20.
[4154] The Latin is "a multis justis," corresponding to the Greek version of the Hebrew text. If the translation be supposed as corresponding to the Hebrew comparative, the English equivalent will be, "and above (more than) many righteous."
[4155] Dan. xii. 3.
[4156] The text and punctuation are here in great uncertainty, and very different views of both are taken by the editors.
[4157] Luke xxiv. 26, 47. [The walk to Emmaus is the fountain-head of Scriptural exposition, and the forty days (Acts i. 3) is the river that came forth like that which went out of Eden. Sirach iv. 31.]
[4158] Matt. xiii. 52. [I must express my delight in the great principle of exposition here unfolded. The Old Scriptures are a night-bound wilderness, till Christ rises and illuminates them, glorying alike hill and dale, and, as this author supposes, every shrub and flower, also, making the smallest leaf with its dewdrops glitter like the rainbow.]
[4159] Lev. x. 1, 2.
[4160] Num. xvi. 33.
[4161] 1 Kings xiv. 10.
[4162] Susanna 56.
[4163] Ibid. ver. 52, etc.; Ex. xxiii. 7.
[4164] Matt. xxiv. 48, etc.; Luke xii. 45.
[4165] [Contrast this spirit of a primitive Father, with the state of things which Wiclif rose up to purify, five hundred years ago.]
[4166] Num. xvi. 15.
[4167] 1 Sam. xii. 3.
[4168] 2 Cor. ii. 17.
[4169] 2 Cor. vii. 2.
[4170] Isa. lx. 17.
[4171] Matt. xxiv. 45, 46.
[4172] 1 Cor. xii. 28.
[4173] [Note the limitation; not the succession only, but with it (1) pure morality and holiness and (2) unadulterated testimony. No catholicity apart from these.]
Chapter XXVII--The sins of the men of old time, which incurred the displeasure of God, were, by His providence, committed to writing, that we might derive instruction thereby, and not be filled with pride. We must not, therefore, infer that there was another God than He whom Christ preached; we should rather fear, lest the one and the same God who inflicted punishment on the ancients, should bring down heavier upon us.
1. As I have heard from a certain presbyter, [4174] who had heard it from those who had seen the apostles, and from those who had been their disciples, the punishment [declared] in Scripture was sufficient for the ancients in regard to what they did without the Spirit's guidance. For as God is no respecter of persons, He inflicted a proper punishment on deeds displeasing to Him. As in the case of David, [4175] when he suffered persecution from Saul for righteousness' sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit's guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, "Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;" [4176] and Nathan the prophet is sent to him, pointing out to him his crime, in order that he, passing sentence upon and condemning himself, might obtain mercy and forgiveness from Christ: "And [Nathan] said to him, There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds; but the poor man had nothing, save one little ewe-lamb, which he possessed, and nourished up; and it had been with him and with his children together: it did eat of his own bread, and drank of his cup, and was to him as a daughter. And there came a guest unto the rich man; and he spared to take of the flock of his own ewe-lambs, and from the herds of his own oxen, to entertain the guest; but he took the ewe-lamb of the poor man, and set it before the man that had come unto him. And David's anger was greatly kindled against the man; and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die (filius mortis est): and he shall restore the lamb fourfold, because he hath done this thing, and because he had no pity for the poor man. And Nathan said unto him, Thou art the man who hast done this." [4177] And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God's benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, "I have sinned against the Lord;" and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spake three thousand parables about the Lord's advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, "Will God whom the heavens cannot contain, really dwell with men upon the earth?" [4178] And he pleased God, and was the admiration of all; and all kings of the earth sought an interview with him (quærebant faciem ejus) that they might hear the wisdom which God had conferred upon him. [4179] The queen of the south, too, came to him from the ends of the earth, to ascertain the wisdom that was in him: [4180] she whom the Lord also referred to as one who should rise up in the judgment with the nations of those men who do hear His words, and do not believe in Him, and should condemn them, inasmuch as she submitted herself to the wisdom announced by the servant of God, while these men despised that wisdom which proceeded directly from the Son of God. For Solomon was a servant, but Christ is indeed the Son of God, and the Lord of Solomon. While, therefore, he served God without blame, and ministered to His dispensations, then was he glorified: but when he took wives from all nations, and permitted them to set up idols in Israel, the Scripture spake thus concerning him: "And King Solomon was a lover of women, and he took to himself foreign women; and it came to pass, when Solomon was old, his heart was not perfect with the Lord his God. And the foreign women turned away his heart after strange gods. And Solomon did evil in the sight of the Lord: he did not walk after the Lord, as did David his father. And the Lord was angry with Solomon; for his heart was not perfect with the Lord, as was the heart of David his father." [4181] The Scripture has thus sufficiently reproved him, as the presbyter remarked, in order that no flesh may glory in the sight of the Lord.