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Page 14
(43) All such information should, as I have said, be contained in the
"history" of Scripture. (44) For, in order to know what statements are set
forth as laws, and what as moral precepts, it is important to be acquainted
with the life, the conduct, and the pursuits of their author: moreover,
it becomes easier to explain a man's writings in proportion as we have more
intimate knowledge of his genius and temperament.
(45) Further, that we may not confound precepts which are eternal with those
which served only a temporary purpose, or were only meant for a few, we
should know what was the occasion, the time, the age, in which each book was
written, and to what nation it was addressed.(46) Lastly, we should have
knowledge on the other points I have mentioned, in order to be sure,
in addition to the authenticity of the work, that it has not been tampered
with by sacrilegious hands, or whether errors can have crept in, and, if so,
whether they have been corrected by men sufficiently skilled and worthy of
credence. (47) All these things should be known, that we may not be led away
by blind impulse to accept whatever is thrust on our notice, instead of only
that which is sure and indisputable.
(48) Now when we are in possession of this history of Scripture, and have
finally decided that we assert nothing as prophetic doctrine which does not
directly follow from such history, or which is not clearly deducible from
it, then, I say, it will be time to gird ourselves for the task of
investigating the mind of the prophets and of the Holy Spirit. (49) But in
this further arguing, also, we shall require a method very like that
employed in interpreting nature from her history. (50) As in the examination
of natural phenomena we try first to investigate what is most universal
and common to all nature - such, for instance, as motion and rest, and their
laws and rules, which nature always observes, and through which she
continually works - and then we proceed to what is less universal; so, too,
in the history of Scripture, we seek first for that which is most universal,
and serves for the basis and foundation of all Scripture, a doctrine, in
fact, that is commended by all the prophets as eternal and most profitable
to all men. (51) For example, that God is one, and that He is omnipotent,
that He alone should be worshipped, that He has a care for all men, and that
He especially loves those who adore Him and love their neighbour as
themselves, &c. (52) These and similar doctrines, I repeat, Scripture
everywhere so clearly and expressly teaches, that no one was ever in doubt
of its meaning concerning them.
(53) The nature of God, His manner of regarding and providing for things,
and similar doctrines, Scripture nowhere teaches professedly, and as eternal
doctrine; on the contrary, we have shown that the prophets themselves did
not agree on the subject; therefore, we must not lay down any doctrine as
Scriptural on such subjects, though it may appear perfectly clear on
rational grounds.
(54) From a proper knowledge of this universal doctrine of Scripture, we
must then proceed to other doctrines less universal, but which,
nevertheless, have regard to the general conduct of life, and flow from the
universal doctrine like rivulets from a source; such are all particular
external manifestations of true virtue, which need a given occasion for
their exercise; whatever is obscure or ambiguous on such points in Scripture
must be explained and defined by its universal doctrine; with regard to
contradictory instances, we must observe the occasion and the time in which
they were written. (55) For instance, when Christ says, "Blessed are they
that mourn, for they shall be comforted" we do not know, from the actual
passage, what sort of mourners are meant; as, however, Christ afterwards
teaches that we should have care for nothing, save only for the kingdom of
God and His righteousness, which is commended as the highest good (see
Matt. vi;33), it follows that by mourners He only meant those who mourn for
the kingdom of God and righteousness neglected by man: for this would be the
only cause of mourning to those who love nothing but the Divine kingdom and
justice, and who evidently despise the gifts of fortune. (56) So, too, when
Christ says: "But if a man strike you on the right cheek, turn to him the
left also," and the words which follow.
(57) If He had given such a command, as a lawgiver, to judges, He would
thereby have abrogated the law of Moses, but this He expressly says He did
not do (Matt. v:17). (58) Wherefore we must consider who was the speaker,
what was the occasion, and to whom were the words addressed. (59) Now Christ
said that He did not ordain laws as a legislator, but inculcated precepts as
a teacher: inasmuch as He did not aim at correcting outward actions so
much as the frame of mind. (60) Further, these words were spoken to men who
were oppressed, who lived in a corrupt commonwealth on the brink of ruin,
where justice was utterly neglected. (61) The very doctrine inculcated here
by Christ just before the destruction of the city was also taught by
Jeremiah before the first destruction of Jerusalem, that is, in similar
circumstances, as we see from Lamentations iii:25-30.
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