Therefore it was well that the spiritual meaning should be concealed; but, on the other hand, if this meaning had been so hidden as not to appear at all, it could not have served as a proof of the Messiah.  What then was done?  In a crowd of passages it has been hidden under the temporal meaning, and in a few has been clearly revealed; besides that the time and the state of the world have been so clearly foretold that it is clearer than the sun.  And in some places this spiritual meaning is so clearly expressed, that it would require a blindness like that which the flesh imposes on the spirit when it is subdued by it, not to recognise it.

See, then, what has been the prudence of God.  This meaning is concealed under another in an infinite number of passages, and in some, though rarely, it is revealed; but yet so that the passages in which it is concealed are equivocal, and can suit both meanings; whereas the passages where it is disclosed are unequivocal, and can only suit the spiritual meaning.

So that this cannot lead us into error, and could only be misunderstood by so carnal a people.

For when blessings are promised in abundance, what was to prevent them from understanding the true blessings, but their covetousness, which limited the meaning to worldly goods?  But those whose only good was in God referred them to God alone.  For there are two principles, which divide the wills of men, covetousness and charity.  Not that covetousness cannot exist along with faith in God, nor charity with worldly riches; but covetousness uses God, and enjoys the world, and charity is the opposite.

Now the ultimate end gives names to things.  All which prevents us from attaining it, is called an enemy to us.  Thus the creatures, however good, are the enemies of the righteous, when they turn them away from God, and God Himself is the enemy of those whose covetousness He confounds.

Thus as the significance of the word “enemy” is dependent on the ultimate end, the righteous understood by it their passions, and the carnal the Babylonians; and so these terms were obscure only for the unrighteous.  And this is what Isaiah says:  Signa legem in electis meis,[208] and that Jesus Christ shall be a stone of stumbling.  But, “Blessed are they who shall not be offended in him.”  Hosea,[209] ult., says excellently, “Where is the wise? and he shall understand what I say.  The righteous shall know them, for the ways of God are right; but the transgressors shall fall therein.”

571

Hypothesis that the apostles were impostors.—­The time clearly, the manner obscurely.—­Five typical proofs.

        {1600 prophets.
   2000 {
        { 400 scattered.

572

Blindness of Scripture.—­“The Scripture,” said the Jews, “says that we shall not know whence Christ will come (John vii, 27, and xii, 34).  The Scripture says that Christ abideth for ever, and He said that He should die.”  Therefore, says Saint John,[210] they believed not, though He had done so many miracles, that the word of Isaiah might be fulfilled:  “He hath blinded them,” etc.