CHAPTER VIII.02

V. But whereas it has been a principle received in the Church from the beginning, and ought to be admitted in the present day, that the servants of God should teach nothing which they have not learned from him, yet they have had different modes of receiving instruction from him, according to the variety of different periods; and the present mode differs from those which have preceded it. In the first place, if the assertion of Christ be true, that “no man knoweth the Father except the Son, and he to whomsoever the Son will reveal him,”

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it must always have been necessary for those who would arrive at the knowledge of God, to be directed by that eternal wisdom. For how could they have comprehended the mysteries of God, or how could they have declared them, except by the teaching of him, to whom alone the secrets of the Father are intimately known? The saints in former ages, therefore, had no other knowledge of God than what they obtained by beholding him in the Son, as in a mirror. By this observation I mean that God never manifested himself to man in any other way than by his Son, his only wisdom, light, and truth. From this fountain Adam, Noah, Abraham, Isaac, Jacob, and others, drew all the knowledge which they possessed of heavenly doctrine; from this fountain the prophets themselves drew all the celestial oracles which they spoke and wrote. But this wisdom has not always manifested itself in the same way. With the patriarchs God employed secret revelations; for the confirmation of which, however, he at the same time added such signs that they could not entertain the least doubt that it was God who spake to them. What the patriarchs had received, they transmitted from hand to hand to their posterity; for the Lord had committed it to them on the express condition that they should so propagate it. Succeeding generations, from the testimony of God in their hearts, knew that what they heard was from heaven, and not from the earth.

VI. But when it pleased God to raise up a more visible form of a church, it was his will that his word should be committed to writing, in order that the priests might derive from it whatever they would communicate to the people, and that all the doctrine which should be delivered might be examined by that rule. Therefore, after the promulgation of the law, when the priests were commanded to teach “out of the mouth of the Lord,” the meaning is, that they should teach nothing extraneous, or different from that system of doctrine which the Lord had comprised in the law; it was not lawful for them to add to it or to diminish from it. Afterwards followed the prophets, by whom God published new oracles, which were to be added to the law; yet they were not so new but that they proceeded from the law, and bore a relation to it. For in regard to doctrine, the prophets were merely interpreters of the law, and added nothing to it except prophecies of things to come. Except these, they brought forward nothing but pure explication of the law. But because it pleased God that there should be a more evident and copious doctrine, for the better satisfaction of weak consciences, he directed the prophecies also to be committed to writing, and to be accounted a part of his word. To these likewise were added the histories, which were the productions of the prophets, but composed under the dictation of the Holy Spirit. I class the Psalms with the prophecies, because what we attribute to the prophecies is common to the Psalms. That whole body of Scripture, therefore, consisting of the Law, the Prophets, the Psalms, and the Histories, was the word of God to the ancient Church; and to this standard the priests and teachers, even to the coming of Christ, were bound to conform their doctrine; nor was it lawful for them to deviate either to the right hand or to the left, because their office was wholly confined within these limits, that they should answer the people from the mouth of God. And this may be inferred from that remarkable passage of Malachi, where he commands the Jews to remember the law, and to be attentive to it, even till the publication of the gospel.

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For in that injunction he drives them off from all adventitious doctrines, and prohibits even the smallest deviation from the path which Moses had faithfully showed them. And it is for this reason that David so magnifies the excellence of the law, and recounts so many of its praises; to prevent the Jews from desiring any addition to it, since it contained every thing necessary for them to know.

VII. But when, at length, the Wisdom of God was manifested in the flesh, it openly declared to us all that the human mind is capable of comprehending, or ought to think, concerning the heavenly Father. Now, therefore, since Christ, the Sun of Righteousness, has shone upon us, we enjoy the full splendour of Divine truth, resembling the brightness of noonday, whereas the light enjoyed before was a kind of twilight. For certainly the apostle intended to state no unimportant fact when he said, that “God, who, at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son;”

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for he here suggests, and even plainly declares, that God will not in future, as in ages past, speak from time to time by one and another, that he will not add prophecies to prophecies, or revelations to revelations, but that he has completed all the branches of instruction in his Son, so that this is the last and eternal testimony that we shall have from him; for which reason this whole period of the New Testament, from the appearance of Christ to us in the first promulgation of his gospel, even to the day of judgment, is designated as “the last time,” “the last times,” “the last days;” in order that, being content with the perfection of the doctrine of Christ, we may learn neither to invent any thing new or beyond it ourselves, nor to receive any such thing from the invention of others. It is not without cause, therefore, that the Father has given us his Son by a peculiar privilege, and appointed him to be our teacher, commanding attention to be paid to him, and not to any mere man. He has recommended his tuition to us in few words, when he says, “Hear ye him;”

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but there is more weight and energy in them than is commonly imagined; for they call us away from all the instructions of men, and place us before him alone; they command us to learn from him alone all the doctrine of salvation, to depend upon him, to adhere to him, in short, as the words express, to listen solely to his voice. And, indeed, what ought now to be either expected or desired from man, when the Word of Life himself has familiarly presented himself before us? It is rather necessary that the mouths of all men should be shut, since he has once spoken, in whom it has pleased the heavenly Father that all the treasures of wisdom and knowledge should be hidden,

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and has spoken in a manner becoming the wisdom of God, in which there is no imperfection, and the Messiah, who was expected to reveal all things;

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that is, has spoken in such a manner as to leave nothing to be said by others after him.

VIII. Let us lay down this, then, as an undoubted axiom, that nothing ought to be admitted in the Church as the word of God, but what is contained first in the law and the prophets, and secondly in the writings of the apostles, and that there is no other method of teaching aright in the Church than according to the direction and standard of that word. Hence we conclude, also, that the apostles were allowed no more discretion than the prophets before them—namely, to expound the ancient Scripture, and to show that the things delivered in it were accomplished in Christ; but this they were only to do from the Lord, that is to say, under the guidance and dictation of the Spirit of Christ. For Christ limited their mission by this condition, when he ordered them to go and teach, not the fabrications of their own presumption, but whatsoever he had commanded them.

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And nothing could be more explicit than what he said on another occasion: “Be not ye called Rabbi; for one is your Master, even Christ.”

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To fix this more deeply in their minds, he repeats it twice in the same place. And because their weakness was such that they were unable to comprehend the things which they had heard and learned from the lips of their Master, the Spirit of truth was promised to them, to lead them into the true understanding of all things.

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For that restriction is to be attentively remarked, which assigns to the Holy Spirit the office of suggesting to their minds all that Christ had before taught them with his mouth.