according to the letter killeth which is as much to say it leadeth vs into errour So it killed the Iewes who vnderstood all those things which were foretould of Christ according vnto the bare letter and did not perceiue the inward sense thereof Of whom the Apostle speaketh saying for euen vntill this 2. Cor. 3. 15. day when Moyses is read a veile is put vpon their harts that is yet the Iewes do not vnderstand Moyses whom dayly they read by reason that they do not search into the inward sense and meaning of him but are satisfied with the bare letter Or els more plainly They do not acknowledg Christ who is hidden in Moyses from their sight vnder the externall ceremonies and sacrifices euen as vnder a couering veyle For euen yet they sticke in the veyle not considering what doth ly hid vnder it And this is it that Christ reprehendeth in saying Search the scriptures for you thinke in them to haue life euerlasting And the Ioan. 5. 39. same are they that giue testimony of me and you will not come to me that you may haue life As though he had sayd If you desire to know certainly that I am the Messias promised of God of whom Moyses and the Prophets haue written you must not only content your selues with reading of the scripture but also search diligently into the inward sense meaning which lieth hidden vnder the outward letter as vnder a certaine figure and shaddow But this hitherto you haue not practized For although you be perswaded that euerlasting life is to be found in the Scriptures yet in what particuler manner you are to seeke it there that you may find it hereof you are altogether ignorant It is not placed in the outward letter or in the externall figures and ceremonies as you imagin but in the spirit sense and secret misteries thereof There seeke me and you shall finde me But the letter killeth not only the Iewes but also the heretikes For many therefore haue died in their owne errours because they hauing forsaken the true sense of scripture which the holy Catholike Church doth follow tooke hold of another sense according to the outward bare letter The which I will breifly make plaine by setting downe some few examples The Sabellians held that there were not three diuine persons of the B. Trinity but one only to the which they gaue three diuers names in regard of three diuers offices or operations For they called the same person the Father the Sonne and the holy Ghost but in a diuerse respect The Father for that he was the author of all creatures the Sonne because he tooke our humaine nature of the B. Virgin the holy Ghost for that he sanctified vs by his euerlasting grace Out of their own opinion therefore is necessarily inferred that God the Father did dye and suffer For if there be but one person which is called the Father Sonne and holy Ghost and that person did dye suffer it followeth thereupon that God the father did dye and suffer For this Aug. lib. de hâ—r cap. 41. opinion they are called by S. Augustine Patropassians but from whence procedeth this so great an errour Truly from the letter that killeth For according to the outward letter they vnderstood that place of S. Iohn I and the Father am one that Ioan. 10. 30. the Father and the Sonne and consequently the holy Ghost were one in person and yet in the sense of the holy Church although they be but one in nature yet they are two in person The Arians sayd that Christ was not God but inferiour to him But from whom had they this errour but because they forsaking the sense of the Church expounded the words of Christ Ioan. 14. v. 28. according to the letter The Father sayth he is greater then I as if he had meant to wit the Father is absolutly and in euery respect greater then he But the sense of Vide Athâ— ora 2. cont Arian Hila. lib. 5. de Trini August lib. 3. cont Maxi. cap. 24. 25. lib. de Trin. c. 7 the Church is that Christ according to his humaine nature only is lesse then God the Father but equall according to his diuine In the former sense is that to be vnderstood The Father is greater then I in the other this I the Father are one and so all do agree very well together The Macedonians did deny the holy Ghost to be God but out of what grouÌ„d Out of the killing letter for expounding that of the Apostle according to the law the spirit searcheth all things yea euen the profundities 1. Cor. 2. v. 10. of God Wherhence they inferred He that searcheth seeketh he that seeketh doubteth he that doubteth is ignorant he that is ignorant is not God See Theophilact D. Thomanâ— others vpon that place 1. Paral. 28. v. 9. Psal 7 10. Iere. 17. 10. Therefore the holy Ghost is not God But the Church interpreteth that place thus The spirit searcheth all that is doth penetrate orpiere and comprehend all In the which sense God the Father also is sayd to search all God doth search the harts of all God searching the harts and reynes I the Lord searching harts The Manichees did affirme that the ould Testament was contrary to the new and wherfore Because they squared all according to the outward letter into the which only if we looke the one may seeme to disagree with the Gen 1. 1. Ioan. 1. 3. Gen 1. 27. Ioan. 8. v. 44. Gen. 2. 2. Ioan. 5. 17. August lib. cont Adâ—mant other For the old sayth that God created all things the new that the VVord created all Againe the old sayth that God made man according to his image But the new that man is of the diuell In like manner the old sayth that God did rest the seauenth day from all his worke The new that God worketh vntill now But S. Augustine she weth out of the sense of the Catholike Church how all these places agree well together the which seeme to be contrary according to the letter For it doth not â—eâ—ugne that God made all notwithstanding that also all were made by the Word as by the arte and example of God Neither doth it repugne that man was made according to the image of God in respect of his nature and neuerthelesse was of the diuell in respect of his malice and that God did cease the seauenth day from the worke of creating the world yet now doth alwayes worke in gouerning and conseruing the world The Pelagians did deny originall sinne affirming that the sinne of Adam did only hurt himselfe but not his posterity But from whence do they proue this Out of the bare letter that killeth because it is written that the Ezech. 18. 20. child shall not carry the iniquity of his Father But the true sense of this place according to the exposition of the Catholike Vide Aug. in
also who are not of the stocke of the Iewes On the other side might be alleadged that of Deuteronomy Our Lord thy God will circumcise thy hart and the Deut. 30. 6. hart of thy seed Where it is insinuated that Circumcision of flesh is not to remaine in the new Testament but that the circumcision of the hart is to succeed in the place thereof As also that of Ieremy Be circumcised to our Lord and take away the prepuce of your harts as if he should say I do not require the circumcision of flesh but of the hart which consisteth in the inward contrition and greife for sinnes These and such like might be taken out of the Scripture for both parts But it was not so done For the Apostles being gathered together in Councell gaue sentence by the direction and assistance of God the which God had promised to them and their successours for euer After the tyme of the Apostles there arose other new controuesies in diuers places and ages which is certaine out of the Ecclesiasticall histories to haue beene decided eyther by the Romaine bishops or by some approued Councells And those who would not yeald to their sentence were accounted alwaies and condemned for heretikes I will bring forth some plaine examples euen of those which do first occure The first controuersy was whether the Pasch ought to be celebrated with the Iewes on the fourteenth day of the first month as many did hould Vide Euseb l. 5. hist Eccles cap. 23. sequent in Asia who for that cause were called Quartadecimani or only vpon Sunday as now it is This truly after many Councells and assemblies of diuers Bishops was decided and ended by Victor the Pope Anno Domini 198. The second was whether the Church might absolue theÌ„ from sinnes Vide Baron circa eundem annum who were fallen after baptisme Nouatian did deny it But he was condemned of errour in the Roman Councell by Pope Cornelius Anno Christi 255. The third was whether in God there was three persons really distinct Sabellius denyed it affirming that there was but one person which had three offices of creation redemption and Sanctification But he also was condemned Iuxta Baron in the Councell of Alexandria in the tyme of Pope Siluester Anno Christi 319 The fourth whether Christ be a pure man as other who be mortall hath nothing more in nature and person then we haue Paulus Samosatenus did affirme it But he also was condemned in the councell of Antioch in the tyme of Pope Dionysius Anno Christi 266 Iuxta Baron vide Euseb l 7. cap. 27. The first was Whether Christ were the eternall word of his Father and of the same substance with him Arius denyed it affirming that the word of the word not to haue beene from eternity but created of God in tyme of Vide duas epist Alexan E. pics Alex. quarum vna extat apud Socra lib. 1. c. â— altera apud Theod. l. 2. cap. 4. nothing and of another substance from God And therefore that God was not alwayes a Father but that there was some tyme when he was not Father But he was condemned in the first generall Councell of Nice in the tyme of Pope Siluester and Constantine the Emperour Anno 325. The fixt was whether in Christ there be two Persons as there are two natures diuine and human Nestorius Bishop of Constantinople did affirme it but he was likewise condemned in the Generall Councell of Ephesus in the tyme of Pope Celestine and Theodosiuâ— â—he Emperour Anno 434. and before by Cyrill in the Councell of Alexandria Anno 431. The seaueth was whether in Christ there be two natures Eutiches and Dioscorus sayd that before the hypostaticall vnion there was two natures Vide Gaâ— Vasq tom 1. in 3. par D. Thom. in disp 14. diuine and humaine But after the vnion that both two came into one and were made one But they both were condemned in the generall Councell of Chalcedon in the tyme of Pope Leo and Marcian the Emperour Anno 454. The eight whether there was one will only in Christ Macarius Patriarch of Antioch Cyrus of Alexandria Sergius of Constantinople and some others although they acknowledged two natures to be in Christ yet they sayd that there was in him but one will to wit the diuine In 3. p. 1. 18. art 1. as is recorded by S. Thomas and therefore they were called Monothelites this their opinion was condemned in the third generall Councell of Constantinople vnder Pope Agatho and the Emperour Constantine the 4. in the yeare 679. But whether these vnderstood by Vide Baro. the name of will the power or the operation is to be seene in Gabriel Vasquez The 9. Whether the holy Ghost be God The Macedonians deny it of Tom. 1. dis 73. cap. 1. whome thus writes S. Augustine The Macedonians came from one Macedonius who was bishop of CoÌ„staÌ„tinople these of the Greekes are called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they coÌ„tended about the holy Ghost For as concerning the Father and the Sonne they beleeue aright that they are of one the same substance nature and essence but they deny this of the holy Ghost saying that he is but a creature These were condemned in the first generall Councell of Constantinople vnder Pope Damasus and the Emperour Theodosius The tenth is Whether baptisme may be reiterated or one may be baptized twice Which controuersy may be two waies vnderstood First whether baptisme if it be once giuen well may be reiterated againe Marcion Epiph. haer 42. paulo post princip affirmed it as Epiphanius is witnesse for he writeth thus of Marcion After he had deflowerd sayth he a certaine Virgin in the Citty and was fled away but yet afterwardes found in that great fault the cousener inuented a second lauer to himselfe affirming that three were lawfull to wit three Baptismes for the remission of sinnes to the end that if any shall sinne after the first doing pennance he might take the second and also the third if he should be found in fault after the second Againe it may be vnderstood whether Baptisme giuen of Heretikes may be reiterated The Donatists affirmed it who did baptize again all those who were baptized of Catholikes as S. Augustin doth witnesse because they Aug. in l. de haer cap. 69. accounted Catholikes for Heretikes and so thought that Baptisme giuen of Heretikes was of no value as is to be seene in Vasquez These were condemned Vâ—sq disp 146. c. 2. in the Roman Councell vnder Melchiades the Pope Anno Domini 313. The eleuenth is whether a man Apud Baron without the grace of God can fullfill the Law only by the force of nature if he be willing Pelagius and Celestius affirmed it but they were both condemned in the Councells of Carthage and Mileuitane in the tyme of Pope Innocentius the first Anno 416.
you their iudgments 13. Answere not a foole according Pro. 26. 4. Ibid. Sap. 1. 13. to his folly least thou be made like to him contrary to that Answere a foole according to his folly least he esteeme himselfe to be wise 14. God hath not made death contrary Eccles 11. 14. to that Good things and euill life and death pouerty and honesty are of God Sap. 11. 25. 15. Thou louest all things that are hatest nothing of those which thou hast made contrary to that Iacob I loued Rom. 9. 13. Eccl. 10. 15. 1. Tim. 6. but Esau I hated 16. The beginning of all sinne is prvde contrary to that the roote of all euill is couetousnesse 17. Do good to the humble giue Eccl. 12. 6. Luc. 6. 30. not to the impious prohibite to giue him bread contrary to that giue to euery one that asketh thee 18. They that eate me shall yet Eccl. 24. 28. Ioan. 4. 13. hunger and they that drinke me shall yet thirst contrary to that he who shall drinke of the water which I will giue him shall not thirst for euer 19. As yet fourty dayes and Niniue Ioan. 3 4. Ioan. 4. 11. shal be subuerted contrary to that shall not I spare Niniue the great Citty 20. Gratis you haue receiued Gratis Mat. 10. 8. Luc. 10. 7. giue you contrary to that the workman is worthy of his wages 21. Take nothing in the way neyther skrip shooes nor rod contrary to Math. 10. 10. Marc. 6. 8. that and he hath commaunded them that they should take nothing in the way but a rod only 22. After 6. daies Iesus tooke Peter Mat. 17. 1. Luc. 9. 28. Iames and Iohn contrary to that It came to passe after these words almost eight dayes and he tooke Peter c. 23. But if thy brother shall offend Mat. 18. 15. against thee go and rebuke him betweene thee and him alone contrary to 1. Tim 5. 20. that Them that sinne rebuke before all that the rest also may haue feare 24. None is good but one God Mar. â—0 19. Luc. 6. 45. contrary to that The goodman of the good treasure of his hart bringeth forth good 25. Go preach the Ghospell to euery Mar. 16. 15. Math. 10. 5. creature contrary to that Into the way of the Gentiles do not go and into citties of the Samaritans enter yee not But go to the sheepe that are perished of the house of Israell 26. You are they that haue remained Luc. 22. 28. Math. 26. 31. with me in my temptations contrary to that you shall all suffer scandall in me 27. If I giue testimony of my selfe Ioan. 5. 31. my testimony is not true contrary to Ioan. 8. 14. this Although I giue testimony of my selfe my testimony is true 28. I do not receaue testimony of Ioan. 5. 34. Ioan. 15. 27. man contrary to this And you shall giue testimony of me 29. He that eateth my flesh and Ioan. 6. 55. Ibidem v. 63. drinketh my bloud hath life euerlasting contrary to that It is the spirit that quickneththe flesh profitteth nothing 30. All things whatsoeuer I haue Ioan. 15. 15. Ioan. 16. 1â— heard of my Father I haue notified vnto you contrary to this I haue yet many things to tell you 31. Mary Magdalen came earely to Ioan. 20. 1. Mar. 16. 2. the monument when it was yet darke contrary to that she came to the monument the sunne being now risen 32. Circumcision indeed profiteth Rom. 2. 25. if thou obserue the Law contrary to that Behould I Paul tell you that if you be circumcised Galat. 5. 2. Christ will profit you nothing 33. VVe account a man to be iustified by Rom. 3. 28. Iames 2. 20. 24. Rom. â— v. 19. Act. 7. v. 51. Rom. 11. v. 34â— 1. Cor. 2. v. 16. 1. Cor. 13. v. 3. faith without works Contrary to that of S. Iames Fayth if it haue not workes is dead in it selfe And againe you see that man is iustified by workes and not by fayth alone 34. For who resisteth his will contrary to that you alwaies haue resisted the holy Ghost as also your Fathers 35. VVho hath knowne the mind of our Lord contrary to that But we haue the sense of Christ. 36. If I shall distribute all my goods to be meate for the poore and haue not charity it doth Luc. 11. v. 41. profit me nothing contrary to that giue almes and all things are cleane to you 37. And as in Adam all dy so also in Christ 1. Cor. 13. v. 32. Ioan. 5. v. 21. Galat. 1. v. 10. 1 Cor. 10. v. 33. all shal be made aliue contrary to that The Sonne quickneth whom he will 38. Do I seeke to please men If I yet did please men I should not be the seruant of Christ contrary to that be without offence euen as I in all things do please all men 39. Beare ye one anothers burden Galat. 6. 2. Ibid. v. 5. contrary to this Euery one shall beare his owne burden 40. God inhabiteth light not accessible contrary to that Come to him 1. Tim. 6. 16. Psal 33. 6. 1. Iohn 1. 8. 1. Ioan. 3. 9. and you may be illuminated 41. If we shall say that we haue no sinne we seduce our selues contrary to that Euery one that is borne of God commiteth not sinne These and such like apparent contradictions which are found in many places of the Scripture oftentimes do trouble the reader and cause excessiue paines and labour euen to the most learned of all The auncient Fathers do giue testimony of this who spent much tyme in the according of these and such like contradictions as S. Augustine for example wrote certaine bookes of the agreement amongst the Euangelists and diuers others also who tooke great paines in interpreting the Scripture whose labours if we had not beene partaker of we should haue yet beene ignorant and blind in many matters of great importance And thus far about the third cause of obscurity in Scripture The fourth ariseth vpon this that often tymes the words of Scripture make a doubtfull sense by reason of the want of some distinction For sometymes where a distinction is needfull there is none at all Which most commonly happeneth in these cases 1. When it maketh mention of God 2. When of Christ 3. When it insinuateth the coming of Christ 4. When it speaketh of the Church For there belongeth vnto God eyther Vnity of essence or Trinity of persons To Christ eyther the humane nature or diuine Moreouer Christs comming is twofould the one in his natâ—uity the other in the day of IudgmeÌ„t Also the Church is eyther militant vpon earth or triumphant in heauen Therefore when the Scripture maketh mention eyther of God or of Christ or of the Church it is doubtfull and obscure in what sense there they are to be taken as if it speake of God whether it
meane thereby as he is one in essence or as he is three in person if of Christ whether it be vnderstood as he is God or as he is man or when mention is made of his coming whether it be of his first or of his last or when the Church is named whether the militant or triumphant thereby is signified it is hard to vnderstand But to explaine it the better I will giue an example of euery one The Scripture maketh mention of Mar. 6. v. 9. God in saying Our Father which art in heauen Now it is doubtfull whether it be spoken of God according to the vnity of his essence or according to the distinctioÌ„ of his persons or as the Deuines do propound it whether the name of Father be taken there essentially as it is common to three persons or personally as applied to the first person only There are authors of both parts yet it is more likely to be taken in that place essentially as it is to be gathered out of these words of Christ Ioan. 2. 17. I ascend to my Father and your Father Where the word Father is taken both wayes For the Father of Christ according to his eternall generation is the first diuine person as he is distinguished from the sonne and the holy Ghost But our Father according to our creation gouerning and adoption is the whole Trinity as he is one God Therefore when he sayth I ascend to my Father he speaketh only of the first person but when he addeth and your Father he speaketh of three persons as they are one in essence and nature S. Paul maketh mention of Christ VVho is the Image of the inuisible God the first Colos 1. 15. borne of all creatures because in him were created all things and he is the head of the body the Church first borne of the dead Heere also it is doubtfull whether this be to be vnderstood of Christ in respect of his diuinity or humanity Many thinke that some part of the senteuce is to be vnderstood one way some part another with whom I agree For Christ according to his diuinity is the Image of God the Father and also by him and in him all things are made but according to his humanity he is the head of the Church and first borne of the dead And in both senses he may be called the first borne of euery creature according to the sundry expositions of the interpreters as may be seene in their comments vpon that same place There is also a certaine speach of the coming of Christ And when againe Heb. 1. â— he bringeth in the first begotten into the world he sayth And let all the Angells of God adore him Wherein consists a question whether this was spoken of his first coming at his natiuity or of his last coming in the day of iudgment If were spect that word againe it seemeth rather to be of his later comming But taking all the circumstances together it may appeare to be of his former So the interpreters of this place Of the Church also the Apostle writeth But that Ilierusalem which is aboue is free which is our mother Gal. 4. â—6 For it is writteÌ„ Reioyce thou barren that bearest not breake forth and cry that trauailest not because many are the children of the desolate more then of her that hath a husband Heere therefore is a difficulty to know whether it be meant of the Church militant or triumphant Which difficulty is in another place of S. Paul But you are Heb. 12 22. come to mount Sion and the Citty of the liuing God heauenly Hierusalem and the Church of the first borne And in the same Apostle Eph. 5. 25. Christ loued the Church and deliuered himselfe for it that he might sanctify it cleansing it by the lauer of water in the word of life that he might present to himselfe a glorious Church not hauing spot or wrinkle To this kynd of obscurity may also be reduced that some things which are spoken of Christ in Scripture are to be vnderstood of the head of the Church which is Christ somtymes of both as S. Augustine noteth For the head of the Church Christ is taken in that place of the Apostle lib. 3. de doctrina Chri. c. 31. Math. 28. â—0 Behould I am with yow all dayes euen to the consummation of the world Where Christ as the head of the Church promiseth to the body and members thereof his perpetuall assistance protection and gouerment For of the body and members of the Church is that place of the acts to be vnderstood Saul Saul why dost thou persecute Act. 9. 4. me For Saul did not persecute the person of Christ seing that he was in heauen where he could not be persecuted but his Apostles who were the members of his Church Also that of Zachary After glory he sent me to the nations Zach. â— 8. Where Christ speaketh in person of the Apostles As though he had sayd my heauenly Father will send me to wit my Apostles to the conuersion of the Gentills But when will he send me after glory that is after I haue shewed my glory and diuinity in my Resurrection and Ascension After the same manner also S. Austine in the exposition of the 147. Psalme doth interpret that place of S. Matth. Then if any man shall say Math. 24. 23. vnto you loe here is Christ or there do not beleeue him For he thinketh that there by Christ is signified his Church whose words are these There shall rise false Christs and false Prophets and shall say loe here and loe there but they shall not speake of the head himselfe behould here behould there for it is certaine that Christ is in heauen but of the Church And out of this place he confuteth the Donatists who sayd Behould here in Affrick is the Church and in no other place besides And that of the Prophet Isay of Isay 61. 10. both He hath clothed me with the garment of saluation and with the garment of iustice he hath compassed me as a bridegroome decked with a Crowne and as a bride adorned with her Iewels Where Christ is called the bride and the bridegroome that is the head and the body and that of the Psalme Psal 2. The kings of the earth haue stood vp and the Princes haue gathered together against our Lord and against his Christ Which was fullfilled in the head and daily is fullfilled in the members The first cause of the obscurity of scripture ariseth from this that oftentymes when we thinke least passage is made from the litterall sense to the mysticall from carnall things to spirituall from temporall to eternall from the Kings of Israell to Christ the king himselfe and contrariwise This especially is performed in the Psalmes and the Prophets as is to be seene in the 7. Chapter of Isay where from the History of two kings of the which one was Rasin King of Syria