Charity is no figurative precept. It is horrible to say that Jesus Christ, who came to take away the figure and establish the truth, came only to establish the type of charity and take away the existing reality.
If the light be darkness, what must the darkness be?
When David foretold that Messiah would deliver his people from their enemies, we may believe that these according to the flesh were the Egyptians, and then I know not how to show that the prophecy was fulfilled. But we may well believe also that the enemies were their sins, for in truth the Egyptians were not their enemies, and their sins were. This word enemies is therefore equivocal.
But if he say, as in fact he does elsewhere, that he will save his people from their sins, as do also Isaiah and others, the ambiguity is removed, and the double sense of enemies is reduced to the single sense of iniquities. For if he had sins in his mind he might well denote them by the word enemies, but if he thought of enemies, he could not designate them by the word iniquities.
Now Moses, David, and Isaiah employ the same terms. Who will say then that they have not all the same meaning, and that the sense of David which is plainly that of iniquities when he spoke of enemies, is not the same as that of Moses when speaking of enemies.
Daniel prays that the people may be delivered from the captivity of their enemies, but he was thinking of sins, and to show this, he says that Gabriel came to tell him that his prayer was heard, and that there were only seventy weeks to wait, after which the nation would be delivered from iniquity, that sin would have an end, and the Redeemer, the Most Holy, should bring in eternal righteousness, not legal, but eternal.
The Jews had a doctrine of God as we have one of Jesus Christ, and confirmed by miracles; they were forbidden to believe every worker of miracles, and more, they were ordered to have recourse to the chief priests, on whom only they should rely.
Thus, in regard to their prophets, they had all those reasons which we have for refusing to believe the workers of miracles.
And yet they were very blameworthy in refusing the prophets because of their miracles, and had not been blameworthy had they not seen the miracles. Nisi fecissem, peccatum non haberent.
Therefore all belief rests on miracles.