22. Then, again, it is significant that when God speaks to Noah, and begins anew, as it were, in order, by repetition in various forms, to draw attention to the figure of the Church, the sons of Noah are blessed, and told to replenish the earth, and all animals are given to them for food; as was said to Peter of the vessel, "Kill and eat." That they are told to pour out the blood when they eat; that the former life may not be kept shut up in the conscience, but may be, as it were, poured out in confession. That God makes the bow, which appears in the clouds only when the sun shines, the sign of His covenant with men, and with every living thing, that He will not destroy them with a flood; as those do not perish by the flood, in separation from the Church, who in the clouds of God--that is, in the prophets and in all the sacred Scriptures--discern the glory of Christ, instead of seeking their own glory. The worshippers of the sun, however, need not pride themselves on this; for they must understand that the sun, as also a lion, a lamb, and a stone, are used as types of Christ because they have some resemblance, not because they are of the same substance.
23. Again, the sufferings of Christ from His own nation are evidently denoted by Noah being drunk with the wine of the vineyard he planted, and his being uncovered in his tent. For the mortality of Christ's flesh was uncovered, to the Jews a stumbling-block, and to the Greeks foolishness; but to them that are called, both Jews and Greeks, both Shem and Japhet, the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. [444]
Moreover, the two sons, the eldest and the youngest, carrying the garment backwards, are a figure of the two peoples, and the sacrament of the past and completed passions of the Lord. They do not see the nakedness of their father, because they do not consent to Christ's death; and yet they honor it with a covering, as knowing whence they were born. The middle son is the Jewish people, for they neither held the first place with the apostles, nor believed subsequently with the Gentiles. They saw the nakedness of their father, because they consented to Christ's death; and they told it to their brethren outside, for what was hidden in the prophets was disclosed by the Jews. And thus they are the servants of their brethren. For what else is this nation now but a desk for the Christians, bearing the law and the prophets, and testifying to the doctrine of the Church, so that we honor in the sacrament what they disclose in the letter?
24. Again, every one must be impressed, and be either enlightened or confirmed in the faith, by the blessing of the two sons who honored the nakedness of their father, though they turned away their faces, as displeased with the evil done by the vine. "Blessed," he says, "be the Lord God of Shem." For although God is the God of all nations, even the Gentiles acknowledge Him to be in a peculiar sense the God of Israel. And how is this to be explained but by the blessing of Japhet? The occupation of all the world by the Church among the Gentiles was exactly foretold in the words: "Let God enlarge Japhet, and let him dwell in the tents of Shem." That is for the Manichæan to attend to. You see what the state of the world actually is. The very thing that you are astonished and grieved at in us is this, that God is enlarging Japhet. Is He not dwelling in the tents of Shem?--that is, in the churches built by the apostles, the sons of the prophets. Hear what Paul says to the believing Gentiles: "Ye were at that time without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants; having no hope of the promise, and without God in the world." In these words there is a description of the state of Japhet before he dwelt in the tents of Shem. But observe what follows: "Now then;" he says, "ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone." [445] Here we have Japhet enlarged, and dwelling in the tents of Shem. These testimonies are taken from the epistles of the apostles, which you yourselves acknowledge, and read, and profess to follow. You occupy an unhappy middle position in a building of which Christ is not the chief corner-stone. For you do not belong to the wall of those who, like the apostles, being of the circumcision, believed in Christ; nor to the wall of those who, being of the uncircumcision, like all the Gentiles, are joined in the unity of faith, as in the fellowship of the corner-stone. However, all who accept and read any books of our canon in which Christ is spoken of as having been born and having suffered in the flesh, and who do not unite with us in a common veiling with the sacrament of the mortality, uncovered by the passion, but without the knowledge of piety and charity make known that from which we all are born,--although they differ among themselves, whether as Jews and heretics, or as heretics of one kind or other,--are still all useful to the Church, as being all alike servants, either in bearing witness to or in proving some truth. For of heretics it is said: "There must be heresies, that those who are approved among you may be manifested." [446] Go on, then, with your objections to the Old Testament Scriptures! Go on, ye servants of Ham! You have despised the flesh from which you were born when uncovered. For you could not have called yourselves Christians unless Christ had come into the world, as foretold by the prophets, and had drunk of His own vine that cup which could not pass from Him, and had slept in His passion, as in the drunkenness of the folly which is wiser than men; and so, in the hidden counsel of God, the disclosure had been made of that infirmity of mortal flesh which is stronger than men. For unless the Word of God had taken on Himself this infirmity, the name of Christian, in which you also glory, would not exist in the earth. Go on, then, as I have said. Declare in mockery what we may honor with reverence. Let the Church use you as her servants to make manifest those members who are approved. So particular are the predictions of the prophets regarding the state and the sufferings of the Church, that we can find a place even for you in what is said of the destructive error by which the reprobate are to perish, while the approved are to be manifested.
25. You say that Christ was not foretold by the prophets of Israel, when, in fact, their Scriptures teem with such predictions, if you would only examine them carefully, instead of treating them with levity. Who in Abraham leaves his country and kindred that he may become rich and prosperous among strangers, but He who, leaving the land and country of the Jews, of whom He was born in the flesh, is now extending His power, as we see, among the Gentiles? Who in Isaac carried the wood for His own sacrifice, but He who carried His own cross? Who is the ram for sacrifice, caught by the horns in a. bush, but He who was fastened to the cross as an offering for us?
26. Who in the angel striving with Jacob, on the one hand is constrained to give him a blessing, as the weaker to the stronger, the conquered to the conqueror, and on the other hand puts his thigh-bone out of joint, but He who, when He suffered the people of Israel to prevail against Him, blessed those among them who believed, while the multitude, like Jacob's thigh-bone, halted in their carnality? Who is the stone placed under Jacob's head, but Christ the head of man? And in its anointing the very name of Christ is expressed, for, as all know, Christ means anointed. Christ refers to this in the Gospel, and declares it to be a type of Himself, when He said of Nathanael that he was an Israelite indeed, in whom was no guile, and when Nathanael, resting his head, as it were, on this Stone, or on Christ, confessed Him as the Son of God and the King of Israel anointing the Stone by his confession, in which he acknowledged Jesus to be Christ. On this occasion the Lord made appropriate mention of what Jacob saw in his dream "Verily I say unto you, Ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man." [447] This Jacob saw, who in the blessing was called Israel, when he had the stone for a pillow, and had the vision of the ladder reaching from earth to heaven, on which the angels of God were ascending and descending. [448] The angels denote the evangelists, or preachers of Christ. They ascend when they rise above the created universe to describe the supreme majesty of the divine nature of Christ as being in the beginning God with God, by whom all things were made. They descend to tell of His being made of a woman, made under the law, that He might redeem them that were under the law. Christ is the ladder reaching from earth to heaven, or from the carnal to the spiritual: for by His assistance the carnal ascend to spirituality; and the spiritual may be said to descend to nourish the carnal with milk when they cannot speak to them as to spiritual, but as to carnal. [449] There is thus both an ascent and a descent upon the Son of man. For the Son of man is above as our head, being Himself the Saviour; and He is below in His body, the Church. He is the ladder, for He says, "I am the way." We ascend to Him to see Him in heavenly places; we descend to Him for the nourishment of His weak members. And the ascent and descent are by Him as well as to Him. Following His example, those who preach Him not only rise to behold Him exalted, but let themselves down to give a plain announcement of the truth. So the apostle ascends, "Whether we be beside ourselves, it is to God;" and descends, "Whether we be sober, it is for your sake." And by whom did he ascend and descend? "For the love of Christ constraineth us: for we thus judge, that if one died for all, then all died; and that He died for all, that they which live should no longer live unto themselves, but unto Him that died for them, and rose again." [450]
27. The man who does not find pleasure in these views of sacred Scripture is turned away to fables, because he cannot bear sound doctrine. The fables have an attraction for childish minds in people of all ages; but we who are of the body of Christ should say with the Psalmist; "O Lord, the wicked have spoken to me pleasing things, but they are not after Thy law." [451] In every page of these Scriptures, while I pursue my search as a son of Adam in the sweat of my brow, Christ either openly or covertly meets and refreshes me. Where the discovery is laborious my ardor is increased, and the spoil obtained is eagerly devoured, and is hidden in my heart for my nourishment.
28. Christ appears to me in Joseph, who was persecuted and sold by his brethren, and after his troubles obtained honor in Egypt. We have seen the troubles of Christ in the world, of which Egypt was a figure, in the sufferings of the martyrs. And now we see the honor of Christ in the same world which He subdues to Himself, in exchange for the food which He bestows. Christ appears to me in the rod of Moses, which became a serpent when cast on the earth as a figure of His death, which came from the serpent. Again, when caught by the tail it became a rod, as a figure of His return after the accomplishment of His work in His resurrection to what He was before, destroying death by His new life, so as to leave no trace of the serpent. We, too, who are His body, glide along in the same mortality through the folds of time; but when at last the tail of this course of things is laid hold of by the hand of judgment that it shall go no further, we shall be renewed, and rising from the destruction of death, the last enemy, we shall be the sceptre of government in the right hand of God.