IN NOMINE SANCTAE TRINITATIS, INCIPIT PROLOGUS Venerabilis Patris, fratris Nicolai de Lira ordinis seraphici sancti Francisci, de commendatione sacrae Scripturae in generali.
IN THE NAME OF THE HOLY TRINITY, HERE BEGINS THE PROLOGUE of the Venerable Father, Brother Nicholas of Lyra, of the seraphic order of Saint Francis, on the commendation of Holy Scripture in general.
Prologus de commendatione Sacrae Scripturae
25B« Haec omnia liber vitae, » etc. (Eccli. XXIII). Secundum quod dicit beatus Greg. Homil. 35 Evangeliorum: « Temporalis vita, aeternae vitae comparata, 25Cmors est potius dicenda quam vita. » Scientiae vero a philosophis traditae ordinantur ad finem consequendum in praesenti vita, quia scientiae practicae ab eis traditae ordinantur ad felicitatem politicam, loquendo de politica praesentis vitae. Similiter scientiae speculativae ordinantur ad felicitatem contemplativam, loquendo de contemplatione quae potest haberi in vita praesenti, et per viam naturae, quae dependet ex phantasmate. Unde dicitur tertio de anima, quod « intelligentibus nobis necesse est phantasmata simul speculari. » Et de tali speculatione dicitur ibidem, quod « intelligere corrumpitur in nobis, quodam interius corrupto. » Sacra autem Scriptura ordinatur ad felicitatem vitae futurae, quam philosophi nesciverunt, secundum quod dicit beatus Hieronymus in epistola ad Paulinum de omnibus sacrae Scripturae libris: « Hoc doctus Plato nescivit, hoc Demosthenes eloquens ignoravit. » Ex quibus concluditur quod libri a philosophis descripti continentes 25Dscientias ordinatas ad finem in hac temporali vita tantummodo naturaliter consequendum, si comparentur ad libros sacrae Scripturae, quae ordinantur ad finem aeternae vitae, magis sunt dicendi libri mortis quam vitae. Sed liber continens sacram Scripturam (quae licet in multis libris partialibus dividatur, sub uno tamen libro continetur) qui nomine generali Biblia dicitur, liber vitae proprie nominatur, secundum quod dicitur in verbo praeassumpto: Haec omnia, etc.
In quo sacra Scriptura quadrupliciter describitur secundum quatuor excellentias, quibus omnem scripturam aliam excellit. Primo enim describitur, ut singularis eminentiae, quod notat pronomen singulare, cum dicitur, haec. Secundo describitur ut generalis continentiae, quod ostendit signum universale, cum dicitur, omnia. Tertio, ut specularis intelligentiae, quod denotat conditio libri, cum dicitur, liber. Quarto ut salutaris efficaciae, quod ostendit consecutio finis intenti, cum dicitur, vitae. Circa primum 26Bsciendum quod una scientia eminentior est, altera seu honorabilior duplici de causa, ut habetur primo de anima. Una est, quia est de nobiliori subjecto: 26Calia, quia procedit certiori modo. Et propter utramque sacra Scriptura, quae proprie theologia dicitur, cum ipsa sola sit textus hujus scientiae, omnes scientias antecellit. Primo, quia habet Deum pro subjecto, qui est in summo totius nobilitatis: propter quod nominatur theologia, quasi sermo de Deo, secundo quia procedit modo certiori; aliae enim scientiae humanitus repertae procedunt per investigationem rationis humanae. In quo quidem processis licet non sit error quantum ad cognitionem primorum principiorum, quae sunt per se nota (secundum quod dicitur secundo Metaphys.: « In foribus quis delinquet » ), tamen in deductione conclusionum ex principiis potest esse error, maxime quantum ad conclusiones a primis principiis longinquas. Unde et in tali processu omnes philosophi, innitentes tantum humanae investigationi, inveniuntur errasse, et ideo de singulari eminentia hujus scientiae dicitur Deuteronomii quarto: « Haec est sapientia vestra, et intellectus 26Dcoram populis. » Sapientia enim dicitur proprie illa scientia quae considerat altissimas causas, ut habetur primo Metaphys. Sacra vero Scriptura habet Deum pro subjecto, ut dictum est, qui est prima causa simpliciter omnium et ideo proprie dicitur Sapientia. Sed convenienter additur, vestra, ad distinguendum sapientiam sanctorum, seu catholicorum, quae est ipsa sacra Scriptura, a sapientia philosophorum, et hoc potissime in duobus, videlicet in proprietatibus de Deo cognitis, et in fine cognitionis. Licet enim philosophi habuerint cognitionem de Deo, hoc tamen solum fuit quantum ad proprietates quae de ipso possunt concludi per investigationem rationis procedentem ex creaturis, sicut Philosophus duodecimo Metaphys. probat ejus unitatem, et octavo Physicorum virtutis infinitatem, et sic de similibus. Sed prophetae et apostoli sancti, qui hanc Scripturam nobis tradiderunt per revelationem Spiritus sancti, habuerunt cognitionem de proprietatibus divinis transcendentibus investigationem rationis, 27Aut de pluralitate personarum, earum distinctione in unitate essentiae, et consimilibus. Item philosophi cognitionem de Deo habitam non ordinaverunt ad alium finem, sed ipsam quaesierunt propter ipsum speculari tantum, in quantum est perfectio ipsius cognoscentis. Cognitio autem Dei, quae in sacra Scriptura traditur, ad hoc principaliter quaeritur, ut per ipsam ipse speculans seu contemplans feratur in amorem ipsius objecti cogniti, scilicet Dei, ipsum super se, et super omnia diligendo. Et propter hoc Salvator Matthaei vigesimo secundo dicit quod in « duobus praeceptis charitatis tota lex pendet et prophetae: » et Apostolus primae ad Timotheum I: « Finis praecepti est charitas de corde puro, et conscientia bona, ac fide non ficta. » Et quia philosophi suo sensui innitentes, hunc finem non attenderunt, ideo erraverunt; propter quod eorum sapientia, insipientia nominatur, ad Romanos I: 27B« Qui cum Deum cognovissent, non sicut Deum glorificaverunt, aut gratias egerunt; sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum: dicentes enim se esse sapientes, stulti facti sunt. » Sed quoniam sacra Scriptura non solum excellit alias inquantum est de subjecto nobiliori, sed etiam inquantum procedit modo certiori, videlicet per divinam revelationem, cui non potest subesse falsum: ideo subditur in auctoritate praemissa: « Et intellectus coram populis. » Intellectus enim proprie dicitur habitus principiorum, circa quae non est error, ut jam dictum est: propter quod illud quod concluditur directe ex illis, judicatur simpliciter esse verum; et quod invenitur eis repugnans, judicatur simpliciter esse falsum. Ita similiter quidquid ex sacra Scriptura manifeste concluditur, verum judicatur.; quod autem ei repugnat, falsum simpliciter reputatur: et ideo sacra Scriptura non solum vocatur sapientia, sed etiam cum hoc intellectus; 27Cunde dicitur Ecclesiastici decimo quinto: « Implebit eum spiritu sapientiae, et intellectus. » Et Colossensium primo: « Impleamini agnitione voluntatis ejus in omni sapientia, et intellectu, » etc. Et sic patet primum.
Circa secundum considerandum quod sub consideratione alicujus scientiae non solum cadit subjectum, sed etiam ea quae habent attributionem ad ipsum, ut habetur quarto Metaphys. Sicut sub consideratione medici non solum cadit sanitas, vel corpus sanabile, sed etiam urina, inquantum est indicativa sanitatis, et potio, inquantum est factiva ejus, et dieta, inquantum est ipsius conservativa, et sic de aliis. Omnia autem creata habent attributionem ad ipsum Deum, qui est hujus scientiae subjectum, propter quod ista scientia est quodammodo considerativa omnium. In quo apparet ejus continentia generalis, quae notatur in verbo primitus praeassumpto, 27Dcum dicitur, omnia; de quo potest exponi quod dicitur Sapientiae primo: « Hoc quod continet omnia scientiam habet vocis; » ut sit sensus: Hoc, scilicet volumen sacrae Scripturae (quae licet dividantur in plures libros partiales, tamen rediguntur in unum volumen quod Biblia appellatur) continet omnia, quia haec scientia est quodammodo omnium considerativa. « Scientiam habet vocis: » de proprietate vocis est, quod sit verbi significativa, et proprium est sacrae Scripturae quod sit divini Verbi expressiva, secundum quod manifeste habetur Joannis primo: « In principio erat Verbum, » etc. Et quia per Verbum omnia facta sunt, ut ibidem subditur, ideo omnia sub consideratione hujus scientiae continentur: non tamen sub propriis rationibus singulorum, quia hoc pertinet ad scientias particulares et humanitus inventas, sed inquantum ex omnibus creatis manu ducimur in cognitionem et dilectionem Dei per veram fidem charitate formatam, ad quam consideratio hujus scientiae ordinatur, ut praedictum est. Et hoc est quod dicit Augustinus decimo quarto de Trinitate, cap. primo: « Non 28Autique quidquid sciri potest ab homine in rebus humanis, ubi plurimum supervacuae vanitatis et noxiae curiositatis est, huic scientiae tribuens, sed illud tantummodo quo fides saluberrima, quae ad veram beatitudinem ducit, gignitur, nutritur, defenditur, et roboratur. » Unde et Joannis decimo sexto Salvator loquens de Spiritu sancto, cujus revelatione tradita est haec Scriptura dicit: « Docebit vos omnem veritatem; » Glossa: « necessariam ad salutem. » Et sic patet secundum.
Circa tertium, quod est intelligentia specularis, quod notatur cum dicitur, liber, considerandum quod liber habet similitudinem speculi. Quia sicut in speculo apparent formae sensibiles, sic in libro relucent intelligibiles veritates. Unde et divina praescientia, in qua relucent omnes veritates, liber vocatur: in quo libro leguntur sancti apostoli et prophetae qui hanc scientiam tradiderunt. Et hoc est quod dicit 28Bglossa super illud Isaiae trigesimo octavo: « dispone domui tuae, » etc. Glossa: « Prophetae in ipso libro praescientiae Dei in quo omnia scripta sunt legere possunt. » Quod tamen non est sic intelligendum quod prophetae viderint ipsam Dei essentiam, quae idem est cum ejus praescientia, quia prophetica cognitio cum habeat aenigma, evacuatur in tali visione, secundum quod dicit Apostolus, I Corinthiorum decimo tertio. Sed pro tanto dicuntur prophetae in libro praescientiae Dei legisse, quia per species divinitus impressas mentibus prophetarum, et per lumen propheticum eis proportionatum, videbant suo modo veritatem a Dei scientia ad eos derivatam per revelationem. Sicut intellectus possibilis, virtute luminis intellectus agentis, inspicit in speciebus a phantasmatibus receptis sibi proportionabiles veritates. Nos autem, qui talem cognitionem non habemus, qui lumine prophetico illustrati non 28Csumus, non possumus legere in dicto libro, sed in libro Scripturae sacrae nobis tradito a prophetis.
Habet tamen iste liber hoc speciale quod una littera continet plures sensus. Cujus ratio est quia principalis hujus libri auctor est ipse Deus: in cujus potestate est non solum uti vocibus ad aliquid significandum (quod etiam homines facere possunt et faciunt), sed etiam rebus significatis per voces utitur ad significandum alias res: et ideo commune est omnibus libris, quod voces aliquid significent, sed speciale et huic libro quod res significatae per voces aliud significent. Secundum igitur primam significationem, quae est per voces, accipitur sensus litteralis seu historicus: secundum vero aliam significationem, quae est per ipsas res, accipitur sensus mysticus, seu spiritualis, qui est triplex in generali; quia si res significatae per voces referantur ad significandum ea quae sunt in nova lege credenda, sic accipitur sensus allegoricus; si autem referantur ad 28Dsignificandum ea quae per nos sunt agenda, sic est sensus moralis vel tropologicus; si autem referantur ad significandum ea quae sunt speranda in beatitudine futura, sic est sensus anagogicus. Et dicitur ab ἀνάγω quod est sursum tollo. Unde versus: Littera gesta docet, quid credas allegoria, Moralis quid agas, quo tendas anagogia.
Et istorum quatuor sensuum potest poni exemplum in hac dictione Jerusalem, quae secundum sensum litteralem significat quamdam civitatem, quae fuit quondam metropolis in regno Judaeae, quae primo fuit fundata a Melchisedech, postea per Salomonem dilata et fortificata. Secundum sensum vero moralem significat animam fidelem, secundum quem sensum dicitur Isaiae quinquagesimo secundo: « Consurge, sede, Jerusalem, » etc. Secundum sensum vero allegoricum significat Ecclesiam militantem, secundum quem dicitur Apocalypsis vigesimo primo: « Vidi civitatem sanctam Jerusalem novam descendentem de coelo, a Deo paratam, sicut sponsam ornatam viro suo. » Secundum Vero sensum 29Aanagogicum significat Ecclesiam triumphantem, secundum quod dicitur Galatarum quarto: « Illa quae sursum est Jerusalem, est libera, quae est mater nostra, » Et sicut positum est exemplum in una dictione, ita posset poni in una oratione: et sicut in una, ita et in aliis. Igitur de isto libro sub una littera continente plures sensus, dicitur Ezechielis secundo: « Ecce manus missa ad me, in qua erat involutus liber, et expandit illum coram me, qui erat scriptus intus et foris. » Et Apocalypsis « quinto: « Vidi in dextera sedentis super thronum librum scriptum intus et foris. » Scriptura exterior est sensus litteralis, qui est patentior, quia per voces immediate significatur: scriptura autem interior est sensus mysticus, vel spiritualis, qui est latentior, quia per res significatas vocibus designatur, ut praedictum est. Et sic patet tertium.
Circa quartum, in quo notatur efficacia salutaris, cum dicitur, vitae, considerandum quod, sicut dictum 29Best a principio, nulla alia scriptura, nisi ista, ducit immediate ad vitam beatam quae sola est vita simpliciter, quia mortem nescit. Ideo Salvator, Joannis quinto, loquens de efficacia hujus sacrae Scripturae, dicebat Judaeis in lege peritis: « Scrutamini 30AScripturas, in quibus putatis vos vitam aeternam habere. » Circa quod sciendum quod hoc verbum, putatis, quod importat falsi opinionem, vel saltem veri dubitationem, non refertur ad ipsam sacram Scripturam, quae nullum falsum continet, ut patet ex supradictis; nec est etiam dubium, quin ad vitam perducat beatam, cum sit quoddam instrumentum perveniendi ad aeternam felicitatem, ut patet ex verbis beati Augustini superius inductis: sed refertur ad legisperitos Scripturam sacram male exponentes, et male viventes, propter quae merito privandi erant a consecutione beatitudinis aeternae, quae est finis hujus scientiae, quam sine dubio consequuntur eam sane intelligentes, et secundum sanum ipsius intellectum pie viventes, secundum quod dicitur Ecclesiastici vigesimo quarto: « Qui elucidant me, vitam aeternam habebunt. » Elucidatur autem sacra Scriptura in vera ipsius expositione, et in sancta operatione; quia haec Scriptura, tanquam omnibus 30Beminentior, continet perfectiones scientiae practicae et speculativae; et sic per veri cognitionem et boni operationem perducit ad vitam beatam, quam nobis concedat qui sine fine vivit et regnat.
Prologue on the Commendation of Holy Scripture
25B« All these things are the book of life, » etc. (Eccli. XXIII). According to what blessed Gregory says in Homily 35 on the Gospels: « Temporal life, compared with eternal life, 25Cought rather to be called death than life. » Now the sciences handed down by the philosophers are ordered to an end to be attained in the present life, because the practical sciences handed down by them are ordered to political happiness, speaking of the politics of the present life. Likewise the speculative sciences are ordered to contemplative happiness, speaking of the contemplation that can be had in the present life, and by way of nature, which depends upon the phantasm. Hence it is said in the third book On the Soul that « when we understand, we must at the same time contemplate phantasms. » And of such contemplation it is said in the same place that « understanding is corrupted in us when something within is corrupted. » But Holy Scripture is ordered to the happiness of the life to come, which the philosophers did not know, according to what blessed Jerome says in the epistle to Paulinus on all the books of Holy Scripture: « This the learned Plato did not know, this the eloquent Demosthenes was ignorant of. » From which it is concluded that the books written by the philosophers, containing 25Dsciences ordered to an end to be attained only naturally in this temporal life, if they are compared with the books of Holy Scripture, which are ordered to the end of eternal life, ought rather to be called books of death than of life. But the book containing Holy Scripture (which, although it is divided into many partial books, is nevertheless contained under one book), which by a general name is called the Bible, is properly named the book of life, according to what is said in the word taken up at the start: All these things, etc.
In which Holy Scripture is described in a fourfold way, according to four excellences by which it excels every other writing. For first it is described as of singular eminence, which the singular pronoun marks, when it is said, haec ("this"). Second, it is described as of general comprehensiveness, which the universal sign shows, when it is said, all things. Third, as of mirroring understanding, which the condition of a book denotes, when it is said, book. Fourth, as of saving efficacy, which the attainment of the intended end shows, when it is said, of life. Concerning the first, 26Bit must be known that one science is more eminent or more honourable than another for a twofold cause, as is had in the first book On the Soul. One is, because it is about a nobler subject; 26Cthe other, because it proceeds in a more certain mode. And on account of both, Holy Scripture, which is properly called theology, since it alone is the text of this science, surpasses all sciences. First, because it has God for its subject, who is at the summit of all nobility: on account of which it is named theology, as it were discourse about God; second, because it proceeds in a more certain mode; for the other sciences, discovered in a human way, proceed through the investigation of human reason. In which processis process, although there is no error as regards the knowledge of first principles, which are known through themselves (secundum quod dicitur secundo Metaphys.: « In foribus quis delinquet » ), yet in the deduction of conclusions from the principles there can be error, most of all as regards conclusions far distant from the first principles. Hence also in such a process all the philosophers, relying only on human investigation, are found to have erred; and therefore of the singular eminence of this science it is said in the fourth chapter of Deuteronomy: « This is your wisdom, and understanding 26Dbefore the peoples. » For that science is properly called wisdom which considers the highest causes, as is had in the first book of the Metaphysics. But Holy Scripture has God for its subject, as has been said, who is simply the first cause of all things, and therefore it is properly called Wisdom. But your is fittingly added, to distinguish the wisdom of the saints, or of catholics, which is Holy Scripture itself, from the wisdom of the philosophers; and this chiefly in two things, namely in the properties known of God, and in the end of the knowledge. For although the philosophers had knowledge of God, this was nevertheless only as regards the properties that can be concluded about him by an investigation of reason proceeding from creatures, as the Philosopher in the twelfth book of the Metaphysics proves his unity, and in the eighth of the Physics the infinity of his power, and so of like things. But the holy prophets and apostles, who handed this Scripture down to us by the revelation of the Holy Spirit, had knowledge of divine properties that transcend the investigation of reason, 27Aas of the plurality of the persons, their distinction in the unity of the essence, and the like. Again, the philosophers did not order the knowledge they had of God to any other end, but sought it for the sake of contemplating only, inasmuch as it is the perfection of the one who knows. But the knowledge of God that is handed down in Holy Scripture is sought principally for this, that through it the one who contemplates or beholds may be borne into love of the very object known, namely God, loving him above himself and above all things. And for this reason the Saviour says in the twenty-second chapter of Matthew that on « the two precepts of charity the whole law hangs, and the prophets: » and the Apostle, in the first to Timothy, I: « The end of the precept is charity from a pure heart, and a good conscience, and faith unfeigned. » And because the philosophers, relying on their own sense, did not attend to this end, therefore they erred; for which reason their wisdom is named foolishness, in Romans I: 27B« Who, when they had known God, did not glorify him as God, or give thanks; but became vain in their thoughts, and their foolish heart was darkened: for professing themselves to be wise, they became fools. » But since Holy Scripture excels the others not only inasmuch as it is about a nobler subject, but also inasmuch as it proceeds in a more certain mode, namely through divine revelation, under which there can be nothing false: therefore there is added in the authority set down above: « And understanding before the peoples. » For understanding is properly called the habit of principles, about which there is no error, as has already been said: on account of which what is concluded directly from them is judged to be simply true, and what is found repugnant to them is judged to be simply false. So likewise whatever is manifestly concluded from Holy Scripture is judged true.; but what is repugnant to it is reckoned simply false: and therefore Holy Scripture is called not only wisdom, but also, together with this, understanding; 27Cwhence it is said in the fifteenth chapter of Ecclesiasticus: « He shall fill him with the spirit of wisdom and of understanding. » And in the first of Colossians: « That you may be filled with the knowledge of his will in all wisdom and understanding, » etc. And so the first is plain.
Concerning the second, it must be considered that under the consideration of any science there falls not only the subject, but also those things that have attribution to it, as is had in the fourth book of the Metaphysics. Just as under the consideration of the physician there falls not only health, or the body that can be healed, but also urine, inasmuch as it is indicative of health, and the potion, inasmuch as it is productive of it, and diet, inasmuch as it is preservative of it, and so of the others. Now all created things have attribution to God himself, who is the subject of this science; on account of which this science is in a certain way considerative of all things. In which appears its general comprehensiveness, which is marked in the word first taken up at the start, 27Dwhen it is said, all things; of which may be expounded what is said in the first chapter of Wisdom: « That which contains all things has knowledge of the voice; » so that the sense is: That, namely the volume of Holy Scripture (which, although they are divided into several partial books, are nevertheless gathered into one volume which is called the Bible), contains all things, because this science is in a certain way considerative of all things. « Has knowledge of the voice: » it is a property of the voice that it be significative of a word, and it is proper to Holy Scripture that it be expressive of the divine Word, according to what is manifestly had in the first chapter of John: « In the beginning was the Word, » etc. And because all things were made through the Word, as is added in the same place, therefore all things are contained under the consideration of this science: not, however, under the proper aspects of each, because this belongs to the particular sciences discovered in a human way, but inasmuch as from all created things we are led by the hand into the knowledge and love of God through true faith formed by charity, to which the consideration of this science is ordered, as was said before. And this is what Augustine says in the fourteenth book On the Trinity, chapter one: « Not 28Aindeed attributing to this science whatever can be known by man in human affairs, where there is a great deal of superfluous vanity and harmful curiosity, but only that by which the most wholesome faith, which leads to true beatitude, is begotten, nourished, defended, and strengthened. » Hence also in the sixteenth chapter of John the Saviour, speaking of the Holy Spirit, by whose revelation this Scripture was handed down, says: « He will teach you all truth; » the Gloss: « necessary for salvation. » And so the second is plain.
Concerning the third, which is mirroring understanding, which is marked when it is said, book, it must be considered that a book has a likeness to a mirror. For just as sensible forms appear in a mirror, so intelligible truths shine back in a book. Hence also the divine foreknowledge, in which all truths shine back, is called a book: in which book are read the holy apostles and prophets who handed down this science [leguntur, "are read"; read legunt, "read"]. And this is what 28Bthe gloss says on that passage of the thirty-eighth chapter of Isaiah: « set thine house in order, » etc. The Gloss: « The prophets can read in the very book of God's foreknowledge, in which all things are written. » Which, however, is not to be understood as though the prophets saw the very essence of God, which is the same as his foreknowledge, because prophetic knowledge, since it has an enigma, is done away in such a vision, according to what the Apostle says in I Corinthians thirteen. But the prophets are said to have read in the book of God's foreknowledge to this extent, that through species divinely impressed on the minds of the prophets, and through a prophetic light proportioned to them, they saw in their own way the truth derived to them from God's knowledge by revelation. Just as the possible intellect, by virtue of the light of the agent intellect, beholds in the species received from the phantasms truths proportionable to itself. But we, who do not have such knowledge, who have not been illumined by prophetic light, 28Ccannot read in the said book, but in the book of Holy Scripture handed down to us by the prophets.
This book, however, has this special property, that one letter contains several senses. The reason for which is that the principal author of this book is God himself: in whose power it is not only to use words to signify something (which men also can do and do), but he also uses the things signified by the words to signify other things: and therefore it is common to all books that words signify something, but special indeed to this book that the things signified by the words signify something else. According, then, to the first signification, which is through words, is taken the literal or historical sense: but according to the other signification, which is through the things themselves, is taken the mystical or spiritual sense, which is threefold in general; for if the things signified by the words are referred to signifying what is to be believed in the new law, so is taken the allegorical sense; but if they are referred to 28Dsignifying what is to be done by us, so it is the moral or tropological sense; but if they are referred to signifying what is to be hoped for in the future beatitude, so it is the anagogical sense. And it is named from ἀνάγω, which is, I lift upward. Whence the verses: The letter teaches deeds; what you should believe, allegory; The moral, what you should do; where you should tend, anagogy.
And an example of these four senses can be set forth in this word Jerusalem, which according to the literal sense signifies a certain city, which was once the metropolis in the kingdom of Judaea, which was first founded by Melchisedech, afterwards spread abroad and fortified by Solomon. But according to the moral sense it signifies the faithful soul, according to which sense it is said in the fifty-second chapter of Isaiah: « Arise, sit, Jerusalem, » etc. But according to the allegorical sense it signifies the Church militant, according to which it is said in the twenty-first chapter of the Apocalypse: « I saw the holy city, the new Jerusalem, coming down out of heaven, prepared by God, as a bride adorned for her husband. » But according to the 29Aanagogical sense it signifies the Church triumphant, according to what is said in the fourth chapter of Galatians: « That Jerusalem which is above is free, which is our mother, » And just as the example has been set forth in one word, so it could be set forth in one sentence: and as in one, so also in others. Of this book, then, containing several senses under one letter, it is said in the second chapter of Ezekiel: « Behold a hand sent to me, in which was a book rolled up, and he spread it out before me, which was written within and without. » And in Apocalypse « five: « I saw in the right hand of him that sat upon the throne a book written within and without. » The outer writing is the literal sense, which is more evident, because it is signified immediately by the words: but the inner writing is the mystical or spiritual sense, which is more hidden, because it is designated by the things signified by the words, as was said before. And so the third is plain.
Concerning the fourth, in which saving efficacy is marked, when it is said, of life, it must be considered that, as was said 29Bat the beginning, no other writing, except this one, leads immediately to the blessed life, which alone is life simply, because it knows no death. Therefore the Saviour, in the fifth chapter of John, speaking of the efficacy of this Holy Scripture, said to the Jews learned in the law: « Search 30Athe Scriptures, in which you think you have eternal life. » Concerning which it must be known that this word, you think, which imports an opinion of what is false, or at least a doubt about what is true, is not referred to Holy Scripture itself, which contains nothing false, as is plain from what was said above; nor is there any doubt either that it leads to the blessed life, since it is a certain instrument for arriving at eternal felicity, as is plain from the words of blessed Augustine brought forward above: but it is referred to the men learned in the law who expounded Holy Scripture badly and lived badly, for which things they were deservedly to be deprived of the attainment of eternal beatitude, which is the end of this science, which those without doubt attain who understand it soundly, and live piously according to its sound understanding, according to what is said in the twenty-fourth chapter of Ecclesiasticus: « They that explain me shall have eternal life. » Now Holy Scripture is explained in its true exposition, and in holy working; because this Scripture, as being more eminent than all 30Bothers, contains the perfections of practical and speculative science; and so through the knowledge of the true and the working of the good it leads to the blessed life, which may he grant us who lives and reigns without end.