Common Places, Part 1 · Chapter 6
The ſixt Chapter. Of the holie ſcriptures; out of the Preface vponupon the firſt epiſtle to the Corinthians.
NOw wée muſt ſpeake ſomething of the holie ſcriptures, whereby wée are both encouraged to ſtudie them, and ſomewhat alſo are holpen in the following of that ſtudie: A diuiſion.and this ſhall be doon, if I touch firſt in few words the woorthines and profit of them; ſecondlie, if we ſhew by what certeine marks & tokens we may be able to iudge, and ſaie what is the ſenſe or meaning of them: and laſtlie, if we ſhall open the waie and means how to challenge them vntounto our ſelues. Of the dignitie and vtilitie of the holie ſcriptures.This diuiſion I mind to folowe, as being moſt conuenient for the vnderſtanding of thoſe things, which ſhall be ſpoken. And firſt of al, bicauſe we are to ſpeake of the worthines and profit of the holie ſcriptures, A definition of the holie ſcriptures.I will giuegive this plaine and homelie definition of them. For it is a hard matter for anie man, perfectlie and exactlie to define thoſe things which are of God. The holie ſcripture inſpired by the ſpirit of God.Wherefore let vsus define the holie ſcriptures, to be a certeine declaration of the wiſdome of God, inſpired by the holie Ghoſt into godlie men, and then ſet downe in monuments & writings. That it is inſpired by the inward motion of the holie Ghoſt, for the ſaluation and reſtoring of vsus, Peter teſtifieth in the firſt chapter of his latter epiſtle, when he ſaith, 2. Pet. 1, 21that Propheſie came not in old time by the will of men, but holie men of GOD ſpake as they were mooued by the holie Ghoſt. And verie great honour hath come therevnto, bicauſe as well Chriſt, as the apoſtles, The ſute proofes of diuine things are takē out of the ſcriptures onlie.and ſound councels hauehave vſed the teſtimonie of it, for the confirmation of thoſe things which were decréed: yea, we may not thinke that anie traditions be neceſſarie to ſaluation, which are not ſurelie and ſtronglie grounded therevpon.
And we muſt alwaies beare in mind, Chriſt ſent vsus to the reading of the ſcriptures. Iohn. 5, 39.how wée are ſent awaie by Chriſt, the beſt teacher of the church, to ſearch out the ſcripture, when he ſaith in the fift of Iohns goſpell: Search ye the ſcriptures. Moreouer, euerie facultie and learning borroweth his woorthines from the matter, about which it is occupied. For, according as that dooth excell, ſo is anie ſcience accounted of more or leſſe eſtimation. Wherefore, ſéeing this ſcience of ours intreateth of nothing elſe but of Chriſt, The ſum of all that is done in the ſcripture is Chriſt.it is ſo much the more to be accounted the head of all other, as Chriſt is the moſt excellent aboue all other things. And as I ſuppoſe no man doubteth, but that the new teſtament ſpeaketh chieflie of Chriſt. But bicauſe ſome man perhaps doubteth, whether the old teſtament doo ſo likewiſe, let him heare euen Paule writing to the Romans the 10. chapter; Chriſt is the end of the lawe. Rom. 10.And in the fift of Iohn, when the Lord had ſaid (that which euen now I recited) Search the ſcriptures; Iohn. 5, 39.he added incontinent, For they beare witnes of me. And in the ſame chapter it is ſaid of Moſes; He hath written of me. Iohn. 5, 46.And manie other places may be brought, to confirme this ſelfe-ſame thing; but let vsus content our ſelues with theſe for this time.
2 The holie ſcriptures alſo are highlie commended, The notable properties of the holie ſcripture. They ſhine as a candle in the darknes.through thoſe excellent properties wherwith God hath adorned them. For they are ſo glorious, that they ſéeme vntounto vsus, which walke as it were in darknes, to be like a candle lighted of God: whereof Peter hath admoniſhed vsus in the firſt chapter of the ſecond epiſtle, And we hauehave a ſure ſpeech of propheſie, wherevnto if you giuegive heed, as vntounto a light ſhining in a darke place, 2. Pet. 1, 19.ye doo well, till the daie appeare, and the daie ſtar ariſe in your harts. The holie ſcriptures be ſure and certeine.In which words thou ſhalt note this alſo, that they be verie ſure. For godlie men are ſo aſſured of the truth of them, that for them they feare not to ſuffer anie cruell death: which thing hath ſeldome or neuer happened among naturall philoſophers, or mathematicians, To the godlie they be cleere and perſpicuous.that they confirmed the opinions of their knowledge with their blood, and with the loſſe of their liues. And vntounto faithfull and godlie harts, there is in the ſcriptures no want of cléerenes, which the Gréeks call foreign, and the Latines perſpicuitie. For whatſoeuer the ſounder Diuines diſpute, they alwaies finiſh their concluſion according to the teſtimonies of the ſcriptures; as rules commonlie knowne among chriſtians, whereof it is not lawfull for any man to doubt. So that this ought to be eſtéemed as the chéefe principle, They are the cheefe principles of diuinitie.by the which all matters of true diuinitie are to be reſolued and examined: to wit, The Lord hath ſaid.
But yet this perſpicuitie is not to be ſought at the light of mans ſenſe & reaſon; but at the light of faith, The clearenes of them is diſcerned by the light of faith. Luke. 24, 45.whereby we ought to be moſt certainlie perſuaded of whatſoeuer is contained in the holie ſcriptures. For as we read in the laſt chapter of Luke, when Chriſt was about to ſend out his diſciples to preach throughout the world, that they might increſe the number of his diſciples, he opened vntounto them the meaning of the ſcriptures: which declareth, that otherwiſe they were not able by their owne induſtrie to vnderſtand them. 1. Tim. 3, 15.And in the firſt of Timothie, the third chapter, the church is for no other cauſe ſaid to be the piller and ground of truth, Why the church is called the piller and ground of truth.but bicauſe it hath the word of God, and vſeth the ſame perpetuallie in hir opinions and definitions: which when it doth not, it dealeth not as the church of Chriſt ſhould doo.
Auguſtine.Auguſtine Contra epistolam Fundamenti; ſaith, that things defined in ye ſcriptures muſt be preferred aboue all other. Beſides this, the truth of them hath an euerlaſting continuance. The truth of the ſcripture is euerlaſting. Matt. 24, 35.Which thing Chriſt taught vsus, when he ſaid in the 24. chapter of Matthew; Heauen and earth ſhall paſſe, but my word ſhall not paſſe. And it is commonlie ſpoken euerie where; The word of God endureth for euer.Eſaie. 40, 8.
3 And although there be in a maner infinite things, which may ſtronglie prooue the woorthineſſe of the ſcriptures; yet in this place I will meaſure my ſelfe, thinking it ſufficient, that I hauehave after a ſort ſhewed the ſprings or heads: the reſt maie eaſilie be found out by anie that will take paines to ſearch diligentlie. I will now likewiſe bréefelie declare the commodities which we receiue therby. The commodities of the holie ſcriptures. 2. Tim. 3, 16.We read in the 3. chapter of the 2. to Timothie, that All ſcripture inſpired by God, is profitable both to teach, and to improoue, (to wit as touching doctrine) and to correct and inſtruct in righteouſneſſe (which belongeth vntounto manners.) And leaſt thou ſhouldeſt thinke that any thing doth want, he addeth ſtreight waie: Ibidem. 17.That the man of God may be perfect and readie to euerie good worke. And in the 15 chapter to the Romans we reade; Roman. 15.For whatſoeuer things are now written, they be written before hand for our learning, that by patience & conſolation of the ſcriptures, we may hauehave hope. Which things ſéeing they are ſpoken of the old teſtament, (for while this was written, the new teſtament was not publiſhed) what ſhall we now thinke, hauing the monuments both of the Apoſtles and of the Euangeliſts added therevnto?
Trulie we hauehave now euen theſe verie things more plentifullie in the holie ſcriptures. The power of ſauing attributed to the ſcriptures. 1. Tim. 4, 13.And the holie Ghoſt feareth not to attribute the power of ſauing vntounto them. For in the firſt Epiſtle to Timothie, the fourth chapter, it is written; Take heed to thy ſelfe, and to thy doctrine; continue therein, for in ſo dooing thou ſhalt ſaue both thy ſelfe, and thoſe that heare thee. Matt. 13, 19.And in the parable of the goſpel, where it is deſcribed, that the ſéede fell, ſome in the waie, ſome among ſtones and thornes, and ſome in good ground: We are borne anew by the word. 1. Cor. 4, 15.the goſpell or word of God, by the interpretation of Chriſt, is vnderſtood by the ſéede; bicauſe thereby we are borne anew. Wherefore Paule wrote boldlie vntounto ſome; I hauehave begotten you by the goſpel. And Auguſtine did then firſt ariſe out of his errors, wherewith he had béene captiuated, Auguſtine conuerted by reading of the ſcriptures.when he began to reade the ſcriptures. And at the reading of Paule (as we may perceiue in his confeſſions) the darkeneſſe was chaſed frō his eies. And vntounto ſuch reding he was driuen by an oracle of God. For he heard voices, as if children had ſoong, and ſaid; Take and read, Take and read: which voice when he had obeied, & had lighted vponupon that place in the holie ſcriptures; Put on the Lord Ieſus Chriſt, Rom. 13, 14.&c. he was conuerted wholie vntounto God, Decrees of faith muſt be confirmed only by the ſcriptures. Conſtantine bad that controuerſies ſhould be decided by them.who had ſo long before ſtriuen (againſt the truth.) Theſe be notable tokens of the word of God. Adde herewithall, that the decrées of the chriſtian faith can be confirmed by no other meanes, than by authoritie of the holie ſcriptures. Therefore as the eccleſiaſticall hiſtorie declareth: Conſtantine the great, in the councell of Nice, exhorted the fathers of the church, that by the oracles of the holie ſcriptures, they would appeaſe the controuerſies ſproong vp in religion.
4 But he that will knowe more at large the properties of the holy ſcripture, The properties of the ſcripture out of the 19 pſalme. Pſal. 19, 8.let him read the 19 pſalme; there they be deſcribed, both with maruelous breuitie, and great elegancie. Firſt the lawe of the Lord is called Temima; that is, immaculate & perfect. Secondly it is affirmed, that it doth reſtore the ſoule; and that is not to be looked for in prophane learning. Thirdlie it is called a ſure teſtimonie of the Lord; whereas mans counſels are euermore variable and inconſtant. It teacheth the ſimple and ignorant; whereas other knowledges doo inſtruct only the prudent and ſharpe witted hearers. Moreouer, the lawe of the Lord is right, and hath nothing crooked, awrie, or vniuſt; as in euerie part of mans lawe is eſpied. Alſo it reioiceth the hart, euen with ſuch a gladnes as is chaſt and holie.
The Lords commandement is pure, but mans deuiſes are neuer ſincerelie made; ſéeing they be fraited with many crafts and deceits. It lighteneth the eies; but contrariwiſe the traditions of men darken them. The lawe of God is cleane, and is offered vndefiled vntounto vsus, being without any falſhood or wrong; whereas mans ordinances are moſt fowlie infected with both the euils. The ſtatutes of God indure for euer; but thoſe things, which be ordained by men, are alwaies ſhifting, oftentimes changed, and are neuer of long continuance. To conclude, thoſe things which the Lord hath preſcribed, are both true and iuſt, which cannot be affirmed of mans lawes. Moreouer, they are to be deſired aboue gold and pretious ſtones; where as the beſt natures doo verie much miſlike the precepts of mans lawe. Finallie, thoſe things which God hath taught vsus in the ſcriptures, be more ſwéet than the honie and the honie combe; where contrariwiſe, men are not accuſtomed to teach any other than hard, difficult, and often times cruell things. Beſides theſe properties of the holie ſcriptures, I purpoſe not to ad anie more. For they that be ſtudious, may eaſilie of themſelues find out the other fruits and commodities.
5 Now muſt I declare another point, which I promiſed; To what iudgement we muſt ſtand for the ſenſe of the ſcriptures.to wit, by what iudgements and abitrers, we muſt aſſure our ſelues for vnderſtanding of the ſcriptures. Two tokens I hauehave alwaies obſerued, by which the truth of the diuine ſcripture may be perceiued; namelie, the holie ghoſt, and the word of God it ſelfe. Concerning the ſpirit, Iohn writeth in the 8. chapter of his goſpell, The truth is knowne by the ſpirit and the word. Iohn. 8, 47.that Chriſt thus ſaid: If ye hauehave God to your father, why doo you not acknowledge my word? And ſéeing it is certaine, that we be not adopted to be the children of God, but by the comming of the holie ghoſt; Chriſt teſtifieth in this place, that when we hauehave once obteined the ſame ſpirit, we may ſo diſcerne betwixt his word and a ſtrange word, as the ſame will appeare verie euident and plaine vntounto vsus. According to which ſenſe, he alſo ſaid in another place; My ſheepe knowe my voice, and followe not a ſtranger. Iohn. 10, 4.And there is no doubt, but that we, by the ſtrength of the holie ſpirit are made the ſhéepe of Chriſt, which followe not falſhood, errors and hereſies (which be voices of ſtrangers) but doo imitate onlie the voice of Chriſt: that is to wit, doo followe the true and naturall ſenſe of the ſcriptures. Againe, we hauehave in the ſecond chap. of the 1. epiſtle to the Corinthians; A naturall man doth not perceiue thoſe things that be of God, 1. Cor. 2, 24.neither is he able to do it; bicauſe they be but fooliſhneſſe vntounto him. But the ſpirituall man iudgeth all things. And againe in the ſame place, Ibidem. 10.The ſpirit ſearcheth out the deepe myſteries of God. And Chriſt himſelfe ſaid; The ſpirit of comfort ſhall declare all things that I hauehave ſaid vntounto you. Iohn. 14, 26.Alſo Iohn in his epiſtle ſaith, 1. Ioh. 2, 27.The ſpirituall vnction ſhall ſhew you of all things.
But ſome will ſaie; Theſe things be true indéede, but we be deſtitute of the ſpirit. To whom I anſwere ſaieng; If you hauehave not the ſpirit, Whether all men hauehave the ſpirit of Chriſt. Rom. 8, 9.how dare you call your ſelues chriſtians, ſéeing Paul to the Rom. ſheweth vsus, that They be none of Chriſts, which hauehave not ye ſpirit of Chriſt. And yet I ſpeake not this, as though I were ignorant, that there muſt be degrées of this ſpirit geuen, ſéeing it is euident, that all men cannot hauehave a like vnderſtanding of the ſcriptures. But yet this I affirme, Euerie one may gather out of the ſcriptures ſo much as is neceſſary to ſaluation. Chryſoſt.that there is no true chriſtian man, to whom ſo ſmall a portion of this ſpirit is giuen, but that he may gather & iudge out of the holie ſcriptures, ſuch things as be neceſſarie to ſaluation, ſo as he neglect not to be conuerſant in the reading of them both daie and night. Which thing Chryſoſtome vponupon the preface to the epiſtle vntounto the Romans hath plainlie declared, when he ſaith; This thing commeth not by ignorance, but bicauſe they will not hauehave this holie mans writings continuallie in their hands. Neither doo thoſe things, which we knowe (if we knowe any thing) come vntounto vsus by the goodneſſe and pregnancie of our wit; but bicauſe we being alwaies throughlie affected to that man, we neuer ceaſe reading of him. For they which louelove, A ſimilitude.doo knowe more than all other, the dooings of them whom they louelove, as béeing carefull of them. Wherefore (ſaith he a litle after) if ye alſo will applie your minds, and trauell in the diligent reading herof, it ſhall not be néedefull to require anie other thing of you. True is that ſaieng of Chriſt: Seeke, Matth. 7, 7.and you ſhall find; knocke, and it ſhalbe opened vntounto you. And there is no doubt but that Chryſoſtom ſpake theſe words to all men: for he ſpake them in a ſermon to the people. And marke well what he affirmeth; namelie, that if they would but diligentlie reade ſaint Paules epiſtles, they ſhould not néed of anie other teacher.The word is a ſure token to find the truth of the ſcriptures.
6 The ſecond note, and ſure token, by which we may throughlie ſearch out the truth of the holie ſcriptures, is the verie ſcriptures themſelues. For it is requiſite, that we ſhould determine that péece of ſcripture which is hard and darke, We muſt iudge of an obſcure place by a more clere place.by another part which is more plaine and eaſie. Chriſt hath giuen vntounto his church, the old teſtament; the authoritie whereof (let the Manichies, the Martionits, and ſuch other peſtilent heretikes fret thereat neuer ſo much) is moſt ſtable and ſure: inſomuch as by it, The old teſtament proueth the new. Acts. 17, 11.the old chriſtians alſo hauehave iudged of the new teſtament. It is written in the 17 of the Acts, that the Theſſalonians hauing heard Paule, repaired to the ſcriptures, to ſée whether things were as Paule had declared, or otherwiſe. And Auguſtine De doctrina christiana, teaching what manner of man a preacher ſhould be, willeth him to conferre the places of the ſcripture together, and dooth not ſend him to ſearch out the opinions of the fathers, or to ſéeke out the determinations of the church, or the canons, or the traditions of men.
A third arbitter, but no high cenſor is the conſent of the church.7 To theſe two arbitrers, which I hauehave declared to be the faithfull interpretors of the holie ſcriptures, we willinglie ioine the firme conſent and authoritie of the catholike church: yet not in ſuch ſort, that (as our aduerſaries indeuour to prooue) all the iudgement of the ſcriptures ſhould depend thereon. For it is not lawfull, either for a councell, or for the church, to interpret the ſcriptures, as ſéemeth good vntounto them. For that were to hauehave dominion ouer the faith of godlie men. Therefore when they interpret the word of God, it is their part to prooue, that they hauehave expounded ſuch things, according to the conſent and proportiō of other places of the ſcripture. Wherfore the moſt dangerous error of the antichriſts muſt be auoided with great circumſpection, It is not the church that giueth authoritie to the word.which preſume to ſaie, that it is the church, which hath woone authoritie to the books of God, where it is far otherwiſe. For whatſoeuer eſtimation or authoritie hath happened vntounto the church, all that hath come from the word of God. It is deteſtable to heare, that the holie oracles & woords of God, ſhould purchaſe their credit of men, which otherwiſe are but liers. Yet neuertheles ſuch things they imagine and deuiſe, that when they be found to decrée & conſtitute in manie places of the ſacraments, and other points of doctrine, far otherwiſe than Gods word doth permit, they will maintaine, that it is lawfull for them ſo to doo: Looke part 4, chap. 4, art. 12, and chap. 6, art. 11.bicauſe the church (ſaie they) which hath brought credit and authoritie to the word of God, may change & alter therein, whatſoeuer ſhall ſéeme good vntounto hir. Wherefore, that which they ground vponupon, muſt by all maner of meanes be reſiſted.
Let vsus not be brought to thinke, that the holy ſcriptures hauehave gotten their credit and authoritie by the church. And yet I vrge not this much, as though I deſpiſed or contemned the dignitie of the church. Three functions of the church about the word of God.For I attribute vntounto it thrée goodlie functions about the word of God: The firſt is that I grant ſhe doth, as it were a witneſſe, preſerue the holie bookes; but it cannot be gathered thereby, that it is lawfull for the church, either to alter or peruert anie thing in the holie ſcriptures. A ſimilitude. The church as a witnes preſerueth the holie bookes.Experience teacheth vsus, that both priuate and publike euidences are committed to regiſters & notaries, to be ſafelie kept and preſerued: and yet no man in his right mind will ſaie, that it is lawfull for them to change any thing in them. Neither may we thinke, that the power of thoſe regiſters can be greater, than their wils which appointed them to be put in record. And here it ſhall not be vnprofitable, if we conſider of the difference betwéene the word of God, The word of God firſt reuealed, & then written.as it was reuealed vntounto the prophets at the firſt, & that which was preached afterward, or publiſhed in writting; wherein we ſhall only ſée a difference in the time, and not in the ſtrength and authoritie. For we grant that the word vnwritten was of more antiquitie, than that which was afterward put in writing; and that aſwell both the one as the other was beſtowed vponupon the church: but yet (as we ſaid before) it was not lawfull for the church by any meanes to wreſt or alter the ſame. Secondlie, we doubt not, The duty of the church is to preach & publiſh the word.but that the churches part is, to preach and ſet foorth the word of God committed vntounto it: wherein it is likened to a crier, who notwithſtanding he proclame the ſtatutes of a prince or magiſtrate, A ſimilitude.yet is he not either of more or of equall authoritie with them. But all his labour is faithfullie to proclame all things, euen as he receiued them from the princes and magiſtrates. For if hée ſhould ſo doo, he might be counted a traitour. Wherefore, it behooueth the miniſters of the church, that they prouide and indeuour nothing more than to be found faithfull.
8 Thirdlie, we alſo acknowledge it to be the function of the church, The church diſcerneth the true ſcriptures from not canonicall.that ſéeing it is indued with the holie ghoſt, it ſhould deſcipher & diſcerne the true and proper books of the heauenlie word, from them that be not canonicall. Which office doubtleſſe is not to beare a higher authoritie than the ſcriptures, as many doo fooliſhlie dreame. For thus they ſaie. Forſomuch as the church hath accepted and allowed ſome ſcriptures, and hath refuſed other ſome to be no ſcripture; therefore it hath authoritie to determine of them as it liſteth. But this is a verie weake kind of argument. We will grant, in verie déede, that the ancient church had ſuch an abundance of the ſpirit, as thereby they eaſilie knew, which of thoſe that were preſented vntounto them, were the true & proper words of God: and theſe as canons and rules of Gods word, they diſſeuered by a ſpiritual vnderſtanding from the other books, called Apocrypha, which being once done it was not lawfull for the church to make what interpretation it would: but both the ſpirit of Chriſt muſt be harkened vntounto, and alſo the conſent of all the places of ſcripture, muſt be diligentlie conſidered. The verie which thing we ſée dailie to be done.
When a kings letters are brought to a citie or prouince, A ſimilitude.the lieutenants and gouernours of thoſe places, by verie vſe and morall ſkill, knowe well inough whether the letters, which be deliuered in the name of the king, be true or counterfeit: but when they ſhall perceiue them that they be neither fained, nor depraued, it is not lawfull to alter, tranſforme, and wreſt them after their owne will. Euen ſo muſt we thinke of the church. For it is not onlie a faithfull witneſſe, but alſo a ſure kéeper of Gods books: and yet it is not lawfull for the church, to appoint anie thing in them, otherwiſe than God himſelfe hath preſcribed. There be a great many that can iudge, which be the right works of Ariſtotle, and of P…ato, and which be not; who neuertheleſſe are not ſtraight way to be thought comparable to either of them in learning. And amongſt vsus chriſtians, euerie one can eaſilie eſpie the difference betwéene God and the deuill, and yet muſt we not be compared with God, and much leſſe be thought to excell him. Euen ſo the church muſt not for this cauſe preferre hir credit or authoritie aboue the ſcriptures.
Auguſtine.9 But they alledge, that Auguſtine ſaith; I would not beléeue the goſpell, vnleſſe the authoritie of the church ſhould mooue me. But that place of Auguſtine hath this latine word Commouéret; that is to ſaie, To mooue with the help of another thing, and not ſimplie To mooue of it ſelfe. Faith is powred in by the holy ghoſt, and the miniſters work togither by him.For vndoubtedlie it is the holie ghoſt which powreth in faith to the hearers of Gods word. And the miniſters of the church, being his inſtruments, are rather to be ſaid to mooue togither by him, than abſolutelie by themſelues. The ſame Auguſtine againſt Fauſtus, in the 28. booke and ſecond chapter writeth, that the heretikes called Manichei, ſhould aſwell beléeue that the firſt chapter of Matthew was written by him, as he beléeued that the epiſtle called the foundation of their religion was written by Manicheus; bicauſe it was ſo preſerued among the elders of their religion; and ſo came from hand to hand at that time. And therefore it muſt on this ſort be vnderſtood, that the church mooueth vsus to beléeue the goſpell, bicauſe it faithfullie kéepeth the holie ſcriptures, preacheth them, and diſcerneth them from other writings.
The ſame father, in his ſixt booke of confeſſions, the fourth & fift chapters, dooth plainlie witnes, that God himſelfe doubtles giueth authoritie to the holie ſcriptures. Tertullian. Irenaeus.Tertullian & Irenaeus ſtanding in diſputation with the heretikes, did therefore ſend them vntounto the apoſtolike churches; bicauſe they allowed not full and wholie of the ſcriptures: wherefore they would that they ſhould vnderſtand the ſenſe and meaning of them, by ſuch churches as were certeinelie knowne to be apoſtolike. For méete it was, that ſuch churches ſhould be continuall witneſſes and preſeruers of the bookes of God. And yet did they not by this meanes affirme, that the authoritie of the church is to be preferred aboue the ſcriptures.
10 But our aduerſaries ſaie, that they are led by a common rule vaunted by the Logicians; namelie, That thing is to be iudged the more ſo, A rule in Logicke.for the which another thing is ſo. Wherevpon they gather this reaſon; If the ſcripture hauehave authoritie, by iudgement of the church, then it followeth, that there is a more authoritie in the church than in the ſcripture. But they conſider not, how that ſentence of the Logicians taketh place onelie in ſuch cauſes, as are called finall; but that in efficient cauſes it is not firme. For although this inferiour world of ours, be warmed by meanes of the ſunne and planets: it followeth not, Similitudes.that the ſunne and planets be therefore more hot (than the things which they hauehave warmed.) Likewiſe ſurfetters, and intemperate men are droonke by reaſon of wine; but we cannot conclude thereby, that wine is more intemperate than they. Yea & the Logicians teach, that the foreſaid rule is then firme and true in efficient cauſes, when they be brought whole and perfect, not when they be mangled and vnperfect. Which point doubtles is ſmallie obſerued by our aduerſaries in this argument. For the church is no efficient cauſe of that authoritie and credit, which the ſcriptures hauehave with the faithfull. For if it were ſo, it might eaſilie perſuade the Turks & Infidels to beléeue the ſcriptures; and the Iewes to imbrace the new teſtament. And how true this is, the thing it ſelfe teſtifieth.
11 Furthermore, theſe men ſhould be demanded, What church it is, to whom they appoint ſo great a iudgement and authoritie ouer the ſcriptures? If they will anſwere, that they attribute the ſame vntounto biſhops; theſe be verie oftentimes but ſhadowes or vizards, neither doo they vnderſtand what the holie ſcriptures doo containe: and commonlie their life is ſuch, as it is not lawfull to eate and drinke with them. And ſéeing they are perceiued to be ſuch ſenſuall men, who will allow them to be the chéefe iudges of ſpirituall things? Of the fathers.But if our aduerſaries had rather flie from them, to the godlie fathers of euerie age, to learne the truth of the ſcriptures; I denie not, but that true iudgment hath manie times béene found among them; and yet not alwaies. For they diſagrée manie times among themſelues: they change, they make retractations, and diuers times ſome one contendeth and diſputeth againſt another. I knowe, they will ſaie at the laſt, Of the councels.that we muſt hauehave recourſe to the generall councels, as though they neuer erred.
The generall councell of Ariminum, Looke part 4, place 4, art. 10.made altogither for the Arrians. The ſecond councell of Epheſus, fauoured the hereſie of Eutyches. The councell of Chalcedon ſo erred, as it intituled Leo biſhop of Rome, to be the vniuerſall biſhop of Chriſt his church. But the holie man, which was not preſent there, hearing of it, did vtterlie renounce ſuch preeminence. And in a councell, which Cyprian held, a great errour was committed, when it was there decréed, that heretikes baptiſed out of the faith of the catholike church, if they returned vntounto it, ſhould be baptiſed againe. Alſo the ſynod of Conſtance did wickedly condeſcend, that the halfe communion ſhould be miniſtred to the laie people: and manie other errors committed by generall councels might be alledged. For ſince they be but men, which determine matters propounded in generall councels, they intermingle much carnall and humane ſenſe: and therfore we muſt not ſubſcribe to the opinion of them, vnleſſe it ſhall appéere, that the ſame dooth verie well agrée with the ſcriptures. Had not Peter erred, Galat. 2, 14.vnles that Paule had openlie reſiſted him? Wherefore, If Peter erred, much more the fathers and councels may erre.if ſo great an apoſtle was not frée from falling into error, what ſhall we thinke of other miſerable and fraile men, whom we ſée verie often to be turned to & fro into manie minds and affections?
Let all things therefore, without anie further delaie, be reduced and brought home to a iuſt examination of the ſcriptures: and ſo ſhall we iudge vncerteine matters by certeine, and doubtfull by thoſe things which be out of all doubt. For euen as the word of God is ſure, and continueth for euer; ſo mans ordinances are euer doubtfull, wauering, and inconſtant. Theſe things muſt not bée ſo conſtrued, as though wée would that godlie brethren ſhould hauehave no audience in godlie aſſemblies: or as though wée ſought altogither to take awaie the authoritie from fathers and councels: we ſpeake not theſe things to anie ſuch purpoſe; we couet to attribute to euerie one his iuſt commendation, ſo that there be not attributed vntounto men, that which is méete for God onelie. And let that ſaieng of Paule to the Galathians be alwaies ſounded in our eares, that If an angel from heauen ſhall ſhew vsus of anie other Goſpel, Galat. 1, 8.than is contained in the holie ſcriptures, let him be accurſed. And thus much ſhall ſuffice on this behalfe, to declare by what notes & marks the truth of the holie ſcriptures may be perceiued.
How one may obtaine the meanes to vnderſtand the ſcriptures.12 Now let vsus reaſon, by what meanes euerie man may obtaine to himſelfe that power of vnderſtanding the word of God, which we ſpake of before. As touching the firſt interpretor, which we ſaid to be the holie Ghoſt; the meanes to hauehave acceſſe vntounto him is by praier. And therefore Dauid praied on this wiſe; Pſalm. 119, 12. and 18.Open thou mine eies, ô Lord, that I may ſee the woonderfull things of thy lawe. And againe; Teach me thy iuſtifications. GiueGive me vnderſtanding, & I ſhall diligentlie ſearch thy commandements. And well néere innumerable of theſe ſaiengs there be in the 119. pſalme. Further, Paule prateth in his epiſtles, that wiſedome, Phil. 1, 8.ſpirituall vnderſtanding, and the eies of diſcretion to knowe the wil of God, might be giuen to thoſe holie men, to whom he wrote. But as touching the other meanes, whereby wée may diſcerne of the holie ſcriptures (the word of God I meane) we muſt vſe no ſmall induſtrie, Diligence muſt be vſed in cōparing ſcripture with ſcripture.whereby we may be able to confer places with places, and by thoſe which be moſt plaine to iudge of them which be moſt obſcure. And herof it came, that Paule warned his ſcholer Timothie, 1. Tim. 13.that he ſhould be diligent in reading. And hée himſelfe, when he laie bound at Rome, 2. Tim. 4, 13.deſired that Troas might be ſent vntounto him, with his booke & parchments, which he had left behind.
By theſe things we may gather, that they which in the interpreting of the holie ſcriptures doo fall into error, may impute it to themſelues: for that they hauehave not béene earneſt inough in praier, nor yet vſed ſufficient ſtudie about them. Neither ought anie to be diſcouraged from this excellent exerciſe, No man muſt be diſcouraged with the homelie ſtile of the ſcriptures. A ſimilitude.bicauſe of the plaine & homelie phraſe of the holie ſcriptures. For euen as within a ſimple ſhell, is found a pretious ſtone; and out of ſorie chaffe, is ſhaken out moſt profitable corne: ſo out of the plaine and vnpoliſhed ſpéech of the holie ſcriptures, is brought to light the moſt ſincere and manifeſt knowledge of the truth. But aboue all things take héed, that thou approch not to the reading of the ſcriptures, if thy mind be hardened with a preiudicate opinion. Laie aſide all affectations, let thy comming bée wholie to learne, and not (as is the vſe of heretikes) violentlie to drawe them to thine opinion.
An exhortation to the reading of the ſcriptures.
13 Wherefore the ſureſt reléefe that is brought vntounto vsus by God, and which is euer ready at hand, Out of the epiſtle to maiſter Cooke ſet before the epiſtle to the Rom. Conſolation by the ſcriptures.is the holie ſcriptures: which we muſt hauehave alwaies readie about vsus, as our herbe of comfort. For, if ignorance and blindnes be our diſeaſe, there light is, by which it may be ſhaken off. If we be diſquieted with manie troubles and vexations of the mind; or elſe, if our conſcience bée ouercharged with the heauie burden of our ſins, there we ſhall méete with mild and ſpéedie remedies. If the lacke and care of theſe temporall things moleſt vsus, and doo not vtterlie ouerpreſſe vsus, there we may find ſound and ſure conſolation. If we ſtand ſomtimes in doubt and perplexitie, not knowing whither to turne our ſelues, we ſhall no where better than there, find good and faithfull counſell. If we be tempted, and put in danger of ſaluation, as oftentimes it happeneth; we hauehave there a moſt ſtrong and inuincible bulworke. And aſſuredlie, out of that poake, and no where elſe, A ſimilitude. Matth. 4, 4. 7, and 10.did our latter Dauid take moſt fine and ſmooth ſtones; wherewith he ſmote the head of Goliah, and ouerthrew Satan which tempted him in the deſart. Pſal. 119. 18 11, & 15.Wherefore Dauid the king, not without cauſe, ſang, that he conſidered the maruellous things of the lawe, that is, of the holie ſcriptures, and laid vp the word of God in his hart, that he might not offend him. He confeſſed that to be his comfort in time of trouble, in that the word of God did quicken him.
What will you more? From hence flowe the fountaines of our ſauiour, where euerie one is willed to drawe franke and frée, whereby our intollerable thirſt may be ſlaked, & the excéeding deſire of obtaining felicitie is ſatiſfied. Here the ſtore-houſe of God moſt throughlie fraughted with abundance of all good things, is opened and laid abroad; where it is frée for all ſorts to prouide for their want in neceſſitie. Here the boord is furniſhed with all kind of deinties; where the wiſedome of God hath mixed for vsus moſt ſwéet wine, wherewith euerie one may moſt liberallie refreſh himſelfe. Here is offered vntounto all commers a more pleaſant garden and paradiſe, than euer had Alcinous and Salomon: wherefore, let vsus gather therein profitable things: and not pernicious. Let vsus rather followe the bées than the ſpiders, ſucking thereout moſt ſwéet iuice, and not deadlie poiſon. We are accuſtomed with incredible deſire, to imploie our zeale and diligence to peruſe bookes ſet foorth by the indeuour of mortall men, wherein we learne nothing elſe, but either the meanes to maintaine bodilie health, or the waie to augment our ſubſtance, or precepts to gouerne the common-weale, or elſe rules of huſbandrie, and other occupations, or elſe ſome intiſement of pleaſures: how much more requiſit were it for vsus, to applie all our hart and mind to the ſtudie of diuine doctrine? For therein we heare not the wiſedome of man, but hauehave God himſelfe ſpeaking before vsus, to whom if we giuegive eare; we ſhall conceiue a ſingular ioie, we ſhall chaſe awaie penſiue cogitations, and be lightened with moſt ſwéet comfort; we ſhall be ſtrengthened beyond the condition of man, nothing ſhall be thought hard and painefull vntounto vsus; we ſhall thinke the yoke of the Lord and his croſſe to be eaſie things, and we ſhall offer our ſelues to be moſt readie to ſuffer any thing for his name. Yea and béeing thus inſtructed with heauenlie eloquence, we ſhall talke with men, not like ſenſuall men; but as if our ſpeach procéeded from God himſelfe.
14 I knowe verelie, that there be manie, which will not giuegive credit to theſe ſaiengs; yea, and ſome which will ſcorne them, and ſuppoſe vsus to be mad. But I would deſire theſe men, that it ſhould not gréeue them ſometime to read and make proofe. If they would be contented ſo to doo, let me ſuffer ſhame (for ſo dare I ſaie in ſo great a matter) if they themſelues be not caught at the length, and that they will at the length perceiue how much the words of God differ from the words of men. Yea (I ſaie) they ſhall by earneſt and faithfull reading féele, that the ſcourge of feare and ſhame, is ſometime by the merciemercy of GOD redoubled vntounto them in their hart: they ſhall féele themſelues effectuallie perſuaded, to die to death, and liue to life: at the length they ſhall féele themſelues ſhaken with the horror of their ſinnes, and voluptuous life which they led; whereas before time they thought themſelues happie therein: they ſhall thinke they ſée heaped before their eies, the whole wretchedneſſe of their fleſhly life, through the bitter luſt wherof, they being in heauie languiſh of mind, there ſhall ariſe a great ſtorme, and plentifull ſhowers of teares. For while as the words of the ſcripture are earneſtlie read, and déeplie conſidered, they doo not lightly pull the mind; but with ſharpe pricks they déepelie pierſe the bottome of the hart, paring as it were & pruning from thence the lothſomneſſe of ſinne and wickedneſſe; planting in the ſtead thereof peace of conſcience, and ſpirituall gladneſſe. Laſtlie they ſhall féele themſelues to be kindled with the moſt pleaſant and woonderfull louelove of Gods fauour and goodneſſe. Wherfore they being cléerelie changed, and become new men, ſhall be conſtrained to ſaie: Pſal. 119, 3.How ſweet are thy words become vntounto my iawes! they were like honie vntounto my mouth.
But thoſe men, which either will not read Gods bookes at all, or elſe read them with contempt, diſdaine, or lothſomneſſe, whereby they are nothing the better for the word of God, but are ſtill led aſide with deuiſes of their owne hed, are wholie depriued of this comfort: than the which nothing can be found more godlie, or more profitable to ſaluation. Of which wickedneſſe and impietie, God by his prophet Oſe the eight chapter doth ſharpelie accuſe Iſrael, ſaieng; Oſe. 8, 1…,I hauehave written vntounto them the mightie things of my law, but they hauehave counted them as a ſtrange thing. Trulie thoſe children are greatlie degenerate, which account that voice, wherewith their father gentlie calleth them to goodnes and happie ſtate, to be but a ſtrange voice: and contrariwiſe imbrace that which is méere ſtrange, in ſtéede of their fathers naturall ſpeach. Wherein they ſhew the propertie of the béetle, which wil refuſe the odoriferous ointment, to créepe vponupon the lothſome and vnſauourie ſmell. Wherefore it is no maruell, if they waxe rotten in the puddle of worldlie pleaſures, if they be inwardlie burnt with diſhoneſt and ſhamefull thoughts, if they deſpaire in aduerſities; & finallie, if they periſh on euerie ſide in their ſinnes and contaminated life. To conclude, we may ſaie of the ſcriptures (though not ſo properlie) as Demoſthenes once ſaid of monie: Without that, nothing can be doone as it ſhould be.
Out of the preface vponupon the firſt epiſtle to the Corinthians. 2. Pet. 3, 16. How to helpe the difficult places of the ſcripture.15 They which are more buſie againſt vsus, than they ought to be, are woont alwaies to ſaie, that There be manie darke places in the ſcriptures; and that Peter gaue teſtimonie of Pauls epiſtles, that they were hard to be vnderſtood: and by this reaſon they labor to drawe the ſimpler ſort from the reading of ſcriptures. We therfore to anſwer ſuch, doo ſaie, that Thoſe hard places, which Peter mentioneth, may béecome eaſie inough by ſtudie and continuall ſearch: eſpeciallie, if we confer thoſe places with others, in which the verie ſame matters, although after a much plainer ſort, are intreated of. And if perhaps ſome places be ſo hard, as they cannot be reached vntounto; wée muſt thinke, that ſuch are not much neceſſarie vntounto our ſaluation. For the holie Ghoſt is not ſo without care of our ſaluation, as of ſet purpoſe he would that to be hid from vsus, which we ought to knowe: naie rather, the difficultie of vnderſtanding of the ſcriptures, is oftentimes verie profitable vntounto the faithfull. For by that meanes, a more honeſt indeuour is ſtirred vp in them, the deſire of vnderſtanding is increaſt, and they become more feruent in praier, wherein they labour erneſtlie with God, that he will giuegive them grace to knowe that, which as yet is hidden from them. Moreouer, Out of the preface In Rom. Looke In Rom. 4, 13.by ſuch meanes they are become willing to aſke the aduiſe of others, better learned than themſelues: whereby the hautines of mind, which perhaps might ariſe, is ſuppreſſed; humilitie and mutuall louelove among the members of Chriſt is reſtored.
Neither dooth the difficultie of the ſcriptures, which ſomtimes happeneth, harme vntounto anie, except ſuch as be peruerſe men. Chryſoſt.Chryſoſtome (as we touched before) in his preface to the epiſtle to the Romans taught, that This darknes is mollified by often & diligent reading; and ſo mollified, as he dare ſpeake it, that we of our ſelues, without anie maiſter, may vnderſtand whatſoeuer is taught in them, ſo that we meditate our ſelues therein both daie and night. For I my ſelfe (ſaith he) did not attaine to this ſkill, by the ſharpenes of mine owne wit; but by earneſt indeuour. For euen the dulleſt wits, by diligent labor, doo compaſſe hard and obſcure things. And he bringeth a verie apt ſimilitude. A ſimilitude.The thoughts & meanings of a man are moſt ſecret; yet oftentimes are the thoughts and meanings of our fréend, whom we earneſtlie louelove, and with whom we are alwaies conuerſant, perceiued of vsus by a becke or nod, without a ſigne of words or ſpéeches, which he vttereth. Euen ſo (ſaith he) it commeth to paſſe in the epiſtles of Paule, ſo that a man louelove them, and be dailie occupied in them. He that asketh, ſhall receiue; he that ſeeketh ſhall find; and he that knocketh, it ſhall be opened vntounto him. This he ſpake to the common people, exhorting them to the ſtudie of the ſcriptures.
16 But there bée ſome others woont alſo to iangle, that the holie ſcriptures, In 1. Cor. 13, ver. 12.for their doubtfulnes and obſcuritie, may be called glaſſes, and as it were riddles; and therefore would conclude, that they are in no wiſe ſufficient for our ſaluation, but that we muſt refer our ſelues to the iudgment of fathers and councels. For the principles or rules (they ſaie) whereby our life is directed, muſt be moſt plaine and euident vntounto vsus. But theſe men are alreadie anſwered; In things neceſſarie to ſaluation the ſcriptures are not ambiguous.that in ſuch things as are incident to ſaluation, the ſcriptures want no plainneſſe nor perſpicuitie: and thoſe things, which in one place are ſomewhat darklie intreated of, are plainlie taught in another. And who vnderſtandeth not, that the apoſtle in that place ſpeaketh not abſolutelie, but by a compariſon? What a groſſe kind of reaſoning is this? A groſſe kind of reaſoning.Thoſe things, which be taught in the holie ſcriptures, and in the ſacraments, be glaſſes and riddles of diuine things; if they be compared to the knowlege that we ſhall hauehave in the life to come: therefore ſimplie, and of themſelues they be ſo obſcure, as they are not ſufficient for our ſaluation. But thoſe things, which we now beléeue, are not ſo euident vntounto mans reaſon, as that they can be ſhewed by cauſes: though in the life to come all things ſhall be ſo perfectlie knowne vntounto vsus, that we ſhall be able to reduce all things to their owne cauſes, and from cauſe to cauſe, till we come to the higheſt. And what can the fathers themſelues, or the councels teach vsus more, than they themſelues learned in the holie ſcriptures? *For whatſoeuer they adde ouer and aboue theſe, muſt be reiected as mans deuiſe.
17 Thoſe words, which we hauehave in the latter epiſtle to the Corinthians, the third chapter, doo fitlie ſerue to the expounding of this matter; But we behold, as in a mirror, verſe. 18.the glorie of the Lord with open face, and are changed into the ſame image from glorie to glorie, as by the ſpirit of the Lord. For the apoſtle in theſe words, laieth togither two kinds of knowleges, which we hauehave of heauenlie things; Two maner of compariſons of our knowledge.and compareth the one with that, which was vnderunder the lawe; and the other with that, which we expect in the life to come. And in the firſt compariſon he ſaith, that The knowledge vnderunder the lawe was ſecret and hidden, and was ſignified by the vaile, which Moſes caſt ouer his face, when he ſpake to the people. And againſt this obſcure knowledge, he oppoſeth the knowledge, which wée hauehave after Chriſts comming, wherwith we behold heauenlie things with open face, the vaile being put awaie. But leaſt thou ſhouldeſt thinke, that our knowledge is yet perfect, he vſeth this participle, foreign, that is, Beholding through a glaſſe. For the fruition of the things themſelues is reſerued, til we come vntounto the eternall reſt; whereby we be changed, & tranſformed euerie daie into the image of God, euen from leſſer to greater glorie. Auguſtine handleth this place verie properly, in his 15. book De trinitate, the third chapter. We muſt not take offenſe (ſaith he) that God hath ſo inſtructed vsus in the knowledge of him, as it were through a glaſſe, and in darke ſaiengs; bicauſe ſo our nature hath required it. For we be framed in ſuch ſort, as we are led vntounto the knowledge of cauſes by their effects, and are trained by ſimilitudes vntounto certeine truths.
In 1. Cor. 2, verſ. 7. How the holie ſcriptures ſhuld be read of all men.18 No more are they to be heard, which would perſuade, that the holie ſcriptures ſhould be taken from laie men; bicauſe the myſteries which are in them, ought not to be committed to al perſons. For that is as much (ſaie they) as to caſt holie things vntounto dogs. But the people of Chriſt muſt not be counted as dogs. For they that hauehave beléeued, be baptiſed; and be partakers of the ſacraments. They hauehave the ſpirit of GOD, and therefore muſt not be defrauded of his word. And although within the whole flocke of chriſtians, there may be found ſome, which be contemners, and perhaps ſome blaſphemers and mockers; ſhall therefore the greateſt number of the faithfull be depriued of the commoditie of the ſcriptures for their ſakes? No verelie. Which thing is euidentlie prooued by the example of the apoſtles, which were not ignorant, that among ſuch a number, as came to the hearing of their ſeruice, there were many preſent oftentimes, which like vntounto dogs or ſwine, contemned and trod vnderunder their féete the doctrine that was ſet foorth vntounto them. And yet did they not for theſe mens ſakes, withdrawe their ſermons from the people. Yea, & Chriſt verie often preached to the people, when the Scribes & Phariſies ſtood by, whom he knew verie well to hauehave committed ſin againſt the holie Ghoſt; yet did he not for their cauſe ceaſe from dooing his office. Euen ſo at this day, bicauſe ſome blaſphemers and deſpiſers cannot be let from the vſe of the holie ſcriptures, but that in a manner the whole flocke of chriſtians muſt receiue damage thereby, therefore it is better to licence them vntounto all men one with another.
The riſing of hereſies muſt not hinder the reading of the ſcriptures.But they ſaie, that many hereſies be ſproong vp in theſe daies, which ſhould be an occaſion to forbid this thing. But they that ſo ſaie, ſhould conſider, that before Auguſtines time, there were both Arrians, and Manichies; yea and that while he himſelfe liued, the hereſie of the Pelagians and Donatiſts, and manie other peſtiferous ſects were ſpred abroad; and yet neuertheles he gaue counſell to read the ſcriptures, as appeareth by his epiſtle Ad Voluſianum, and in his ſermon of faſting: where he prooueth, that among the faithfull ſort, the reading of Gods word, euen in the time of feaſts & bankets, ought to be as an exerciſe, in ſtéed of plaies & games. And all the fathers, in a maner beſides, doo manie times exhort the people of Chriſt vntounto this ſtudie. And it is a verie ſlender reaſon, that good things ſhould be quite taken awaie, bicauſe they be abuſed of ſome. For then the Euchariſt it ſelfe ſhould be taken awaie, bicauſe (as Paule teſtifieth) manie abuſe the ſame to their owne deſtruction. To conclude, what diſcommodities ſoeuer they obiect, God knoweth them better than they; who not onlie permitted the lawe, but alſo the prophets to be common amongſt the people; yea, & that the ſame ſhould be deliuered vntounto ſtrange nations to be read. The Eunuch of the Quéene of Candace read the prophet in his chariot, Acts. 8, 28.when Philip ſtood by him. What I beſéech you, wil they be wiſer than God? For whatſoeuer is neceſſarie to ſaluation, as we hauehave often ſaid, is plaine and eaſie in the ſcriptures. Wherefore, in that the ſcriptures were predeſtinate to our glorie, and that from the beginning, we muſt giuegive infinite thanks vntounto God, which ſo timelie thought vponupon our ſaluation.
19 Moreouer, Out of the preface vponupon the Iudges.ſome diuide the holie ſcriptures into foure parts; and ſome bookes, aſwell in the old teſtament, as in the new, they aſcribe vntounto lawes, ſome vntounto hiſtories, ſome vntounto propheſies, and ſome vntounto wiſedome. Of the diuiſion of the holie ſcriptures.But it is not lawfull ſo to diuide the holie bookes one from another; ſéeing that in Exodus, Leuiticus, Numbers, and Deuteronomium, wherein they appoint lawes to be contained, are found almoſt as manie hiſtories as lawes. Moreouer, in the books which they hauehave aſſigned to the prophets, are oftentimes taught and plainelie expounded lawes of vpright liuing: neither can we properlie ſeparate the bookes of Salomon, and others like (which they would hauehave proper vntounto wiſedome) from lawes or propheſies. For in them are manie ſentences, which perteine to the inſtruction of a good life, and without doubt hauehave the nature of lawes. Againe, ſéeing that in theſe very many ſecret myſteries are opened vntounto the church by inſtinction of the ſpirit, doubtleſſe the attentiue readers of them may marke therein oracles of things to come; but yet ſo neuertheleſſe, as well néere in euerie booke, they be ſet foorth vntounto vsus diſperſedlie; and yet the holie books are not ſeuered one from another by ſuch bounds or limits.
I would rather thinke, as hath ſéemed good vntounto the learned ſort, that whatſoeuer is contained in the holie ſcriptures, All things in the ſcriptures referred vntounto two principall points.ſhould be referred vntounto two chéefe points; I meane the lawe, and the goſpell. For euerie-where, either Gods commandements to liue well are ſet foorth vntounto vsus; or elſe when we are found to ſwarue from them either of weakeneſſe, or of ſome certeine maliciouſnes, the goſpell is ſhewed, whereby through Chriſt we are pardoned of our treſpaſſes, and are promiſed the power and ſtrength of the holie ſpirit, to reſtore vsus againe to the image of Chriſt, which we had loſt. Theſe two things may be ſéene in all the bookes of Moſes, in the hiſtories, in the prophets, and books of wiſedome, and throughout the whole teſtament, old and new. Surelie they be not ſeparated one from another by bookes and leaues; but by that waie, which we hauehave now declared. And thus much is ſaid of the matter of the holie ſcripture in generall.
¶ Of the reading of the holie ſcripture, looke the thrée of the firſt ſermons, which are added at the end of this booke.
Of Hiſtorie.
Ibidem. Looke the epiſtle vponupon the booke of Sam. and foreign, and the preface vponupon the ſecond booke of Sam. A definition of hiſtorie. The difference betweene chronicles and hiſtories.20 Let vsus now declare ſomwhat of the hiſtoricall ſcriptures. An hiſtorie (as Quintilian defineth it, in the ſecond booke, and fourth chapter of his inſtitutions) is a declaration of a thing that hath béene doone. From whom Auguſtine dooth not much varie; ſaieng, that Hiſtorie is the declaration of anie thing doone, either by God or by man; comprehending within the compaſſe of this definition, as well prophane hiſtories, as thoſe of the Bible. Howbeit, all narrations of things doone, are not of one ſort. For ſome are called Chronicles, or Annales, ſhewing the ſucceſſe of things from yéere to yéere, and time to time; but others are properlie called hiſtories. Howbeit we cannot well doo this, vnleſſe we diſtinguiſh theſe two one from the other. Cicero in his ſecond booke De oratore, when he touched theſe matters, writeth on this wiſe: The Gréeks themſelues wrote ſo in the beginning, as our Cato, Pictor, and Piſo did. For hiſtorie was nothing elſe, but a gathering togither of things doon from yéere to yéere: and for the preſeruation of ſuch things in publike memorie, the chéefe prelate did put euerie yéere in writing, whatſoeuer was doon woorth the regiſtring within that yéere; and ſo continued from the originall of the Romane ſtate, euen vntounto Publius Mutius, who bare the ſame office. Which being doone, he not onelie did publiſh it abroad, but alſo did ſet it foorth in a table at home, that the people might hauehave the perfect knowledge thereof. Yea, and manie of them (ſaith he) which are counted the chéefe hiſtoriographers at this daie, followe much of their trade; who without anie curiouſnes or eloquence, leaue the monuments of times, perſons, places and things, euen ſimplie as they were doone. Wherefore as Pherecydes, Hellanicus, Acuſilaus, and manie other among the Gréekes, ſuch were our Cato, Pictor, and Piſo among vsus, who hauehave ſmall regard to ſet foorth their matter with goodlie words: and ſo it may be vnderſtood what they ſaie, they account breuitie a ſpeciall praiſe of ſpeaking.
And a little after, it followeth thus; The name of things doone, requireth order of time to be obſerued, & will alſo hauehave the deſcription of countries. For in matters which be great and woorthie of memorie; we firſt looke what counſell was taken; ſecondlie the acts that were doone; and laſtlie, what end and ſucceſſe came thereof. And in counſels is ſignified what the writer alloweth; and in the acts is declared, not onelie what was doone and ſaid, but alſo in what maner they were executed, &c. By theſe things we may perceiue what is the nature of Annales, or of hiſtorie. And it ſéemeth we may affirme, The narrations of the ſcriptures be rather hiſtories, than chronicles.that the narrations of the holie ſcriptures be rather like hiſtories, than Annales. For not onelie acts are there ſet foorth, as they were doone, but alſo the verie cauſes, counſels, and meanes are ſhewed. Alſo the orations, admonitions, and reprehenſions are otherwiſe ſet foorth with ſom ornaments. All which rather belong vntounto hiſtories, than vntounto bare Chronicles.
21 But ſince we hauehave heard the opinion of Cicero, let vsus ſée alſo, what Aulus Gellius ſaith, Aulus Gellius opinion of chronicles and hiſtories.who in his fift booke, and fift chapter writeth on this ſort. Some doo thinke that a hiſtorie differeth from a Chronicle in this, that whereas both of them are a declaration of things that be doone, yet that a hiſtorie is properlie of ſuch things, as the writer himſelfe is preſent at the execution of thoſe things, which he intreateth of, &c. This diſtinction he himſelfe dooth not followe, and that for ſome certeine cauſe. Which diſtinction neuertheles Seruius the Grammarian vſed; and after him Iſidorus, in his firſt booke of Etymologies: which is a maruell, bicauſe he is not only againſt Tullie, who ſaid; that An hiſtorie is a gathering of things doone from yéere to yéere; but alſo contrarie to Virgil, whoſe verſe is in the firſt of Aeneidos: And if it pleaſe you to heare the Chronicles of our labours. Wherein he declareth, that Chronicles alſo belong to ſuch things, as the writer was preſent at.
But I will ſpeake againe of Gellius. He reporteth that there were others, which thought hiſtories to be either the expoſition or demonſtration of things that hauehave béene doon: and they be Annales or Chronicles, when the acts of manie yéeres are afterward compiled, an order of eueryevery yéere being kept. According to which iudgment, the hiſtorie of the ſcriptures cannot be named among Chronicles: ſéeing in the declarations of things doone in them, the courſe of yéeres manie times is not obſerued. Afterward the ſame Gellius, according to the mind of Sempronius Aſellio added this much; But the difference betwéene thoſe which would leaue Chronicles behind them, and others which indeuoured to diſcourſe of the worthie acts of the Romans was this: In their Chronicles they onlie ſhewed what déeds were doon euerie yéere, but the hiſtories not onelie ſhewed what was doone, but alſo how, by what order, deuiſe, and counſell the ſame was atchéeued. And a little after, the ſame Aſellio in the ſame booke; Chronicles can neither mooue the more couragious ſort to defend the Commonweale, nor yet the more cowardlie to doo amiſſe. Wherefore, ſince by the knowledge of the ſcripture, men be admoniſhed and ſtirred vp to the right worſhipping of God, to repentance of their life, to put their whole confidence in God: and finallie, to take in hand all offices which appertaine to good life and conuerſation, they rather containe hiſtorie than chronicle. I hauehave vſed manie words touching this matter, but I truſt not without ſome f…uit.
God is the authour of hiſtorie.22 But it muſt not be thought, that hiſtorie was deuiſed by man, ſéeing God himſelfe is the author thereof; who would, that the forefathers ſhould declare vntounto their children and poſteritie, the maruellous things that he did in Aegypt, in the red ſea, and in the wilderneſſe: yea, and he bad (as we read in Exodus) that the warre againſt Abimelech, Exod. 17, 14& the victorie which the Iſraelites had of him, ſhould be recorded in writing: but this kind of writing began before Moſes. For euen he maketh mention, Hiſtories before Moſes time. Num. 21, 15 Ioſ. 10, 13. 2. Sam. 1, 18.aſwell of a booke of the wars of the Lord, as alſo of an other booke of iuſt men. The prophets alſo oftentimes mingled hiſtories with their propheſies. I omit Dauid who manie times garniſhed his pſalmes, which he ſoong, with hiſtories of the ſcriptures. I paſſe ouer our euangeliſts in the new teſtament, and the Acts written by Luke, wherin are large and moſt profitable hiſtories. Of theſe bookes if God be authour, as we muſt beléeue he is, euen God himſelfe ſhalbe counted the authour of hiſtorie. And this is not vnbeſéeming for him, ſéeing hiſtorie is an excellent thing: for as Cicero writeth in his booke De oratore, it is a teſtimonie of times, The praiſe of hiſtorie.a light of the truth, the life of memorie, the maiſter of life, and the meſſenger of antiquitie, &c.
Verie ſingular are theſe commendations, and not fit for euerie hiſtorie; but for ſuch onelie, wherein thoſe rules are obſerued, which this authour hath in the ſame place ſet downe; that is to wit, The rules of a true hiſtorie.that there be no falſe thing told, that there be no baſhfulnes in telling the truth, & that there be giuen no ſuſpicion of fauour or hatred. Wherin, although the Latine Hiſtoriographers were better than the Gréekes; The Latine hiſtories of more credit than the Greeke.which (as Quintillian ſaith) were in theſe matters almoſt as lewd as the poets; yet Auguſtine in his 131 epiſtle to one Memorius a biſhop, giuing no ſmall praiſe to hiſtorie, among other liberall diſciplines, and writing of the truth ſaith; that he could not perceiue how thoſe ſtories, which are compiled by men, can be well able to kéepe the truth: ſéeing that writers are conſtrained to giuegive credit vntounto men, and oftentimes to gather rumors and reports of the multitude; who neuertheleſſe are to be excuſed, if they kéepe the courſe that is required in a hiſtorie, and write nothing of affection or ſet purpoſe to beguile men. The hiſtories of the ſcriptures moſt true.But there is nothing more true than the hiſtories reuealed and written by the inſpiration of God, as theſe hiſtories of ours be.
23 Beſides the commoditie of the truth, The commodities comming by hiſtories.the knowledge whereof is without doubt moſt excellent, we obtaine other commodities alſo, and thoſe not ſmall, by the reading of hiſtories. By them we may gather great and abundant ſtore and matter of moſt profitable arguments. For (as Quintillian ſaith) hiſtories and examples be iudgements and teſtimonies. And the vſe of examples is of two ſorts at the leaſt; Two maner of vſes of examples.one is that we ſhould imitate and vſe them: alſo that we ſhould allow and commend thoſe things which we perceiue hauehave béene doone by excellent men. We know out of the diuine hiſtorie, that Abraham was a holie man, and in the fauour of God; Gen. 18, 2.and that he was a kéeper of hoſpitalitie: whereof we may gather, that hoſpitalitie is a verie good vertue, and is acceptable to God: and ſo we may conclude of the contrarie; that ſuch things as godly men hauehave eſchewed, we alſo are to take héed of. For when we conſider of Dauid, that might two times hauehave killed Saule his chéefeſt enimie, and yet would not; 1. Sam. 24, 7. 1. Sam. 26, 7.we may gather therby, that priuate perſons (although they may) yet muſt not reuenge their owne proper iniuries. Out of the preface vponupon the 2. booke of Samuel, pag, 2. Gen. 19.The other vſe of examples is this, that out of manie things ſeuerallie told, we vnderſtanding them to be alike, may gather thereby ſome profitable rule, to applie them to things generallie. As by the ſtorie of the Sodomites, we note that intollerable luſts were gréeuouſlie puniſhed: wée knowe that for the ſame cauſe the whole tribe of Beniamin was almoſt extinguiſhed: Iudg. 19, 20. Gen. 49, 4.we read, that for inceſt, Ruben the eldeſt ſonne of Iacob was put beſides the inheritance: that for cō mitting of adulterie, Dauid ſuffered the indignation of the Lord: that for fornication, 2. Sa. 13, 29. 2. Sam. 19, 9.Ammon and Abſolom were deſtroied: that Troie (as the Ethniks report) was ſubuerted for adulterie. Thus by the marking of theſe things ſeuerallie doone, we ſaie it is manifeſt, that all vnlawfull and wanton luſts of men, are ſurelie puniſhed by the hand of God. To which propoſition, if we adde the next; to wit, that now alſo in theſe daies, throughout all chriſtendome, there reigneth the like inceſt, abhomination, and wanton life, we may make a certeine concluſion, that moſt bitter puniſhments hang ouer our age for theſe horrible ſinnes.
24 But yet in this kind of argument we muſt take very great héed of a fault which might eaſilie ariſe: and this commeth two waies. Firſt, What faults we muſt beware of, when we reaſon by examples.that we take not in hand to imitate ſuch dooings of holie men, as they ſometimes enterpriſed naughtilie. For as they were men, ſo they did manie times amiſſe; yea and that ſhamefullie. Wherefore the things which they did, muſt be firſt examined with great iudgement, before we make them our examples to followe. Auguſtine.Auguſtine in his ſecond booke againſt the ſecond epiſtle of Gaudentius writeth in this maner: The falles of ſaints muſt not be imitated.We muſt not (ſaith he) alwaie imitate & allow whatſoeuer thing honeſt men hauehave doone: but it is neceſſarie to compare the iudgement of the ſcriptures therwith, and to marke whether they allow of thoſe acts or no. This godlie father giues vsus a good warning, that as godlie men, although they pleaſed God many waies, and hauehave great credit giuen them, through the teſtimonie of the ſcriptures; yet that all their dooings muſt not be iudged ſound and blameleſſe: for euerie man is a lier, and ſinneth manie times. For who will folowe the abhominable adulterie of Dauid, and the vngodlie betraieng of his faithfull ſouldier? Or who will imitate the forſwearing of Peter, or his fained diſſimulation? None I hope, that hath anie ſparke of godlineſſe in him.
Moreouer it happeneth diuers times, that the worke which ſome hauehave doone well and iuſtlie, is neuertheles forbidden in others. Sometimes God will hauehave ſome men to doo things repugnant to the generall lawe. Exod. 11, 2.For God, which made the lawe for man, is not ſo tied thereby, as it ſhould not be lawfull for him, when he thinketh good, to exempt ſome from the generall bond. It is not lawfull for anie man to ſteale; and yet it was permitted, yea commanded vntounto the Hebrues, to carrie awaie the goods, which they had borowed of the Aegyptians, vnknowne to them and againſt their wils. What is beſt therefore for vsus to doo in ſuch caſes? Trulie this; when we ſée anie thing ſet foorth in the ſcriptures, The doings of godlie men muſt be weighed by the generall rules of the lawe of God.to weigh it well and diligentlie with the generall rules of Gods commandements: wherevnto if we perceiue that they be conſonant, let vsus then boldlie vſe them; but if they diſagrée with them, let vsus aſſure our ſelues that they were certaine miſdéeds, or elſe ſpeciall prerogatiues permitted to ſome: & let vsus refraine from following of ſuch examples. Theſe cautions being vſed, there is great profit to be reaped of hiſtories; eſpeciallie thoſe hiſtories which be in the ſcriptures. And this did Chryſoſtome ſo well perceiue, Chryſoſt.as in his preface vponupon the expoſition of the epiſtle to Philemon, he wiſheth, that all thoſe things had béene committed to writing, which were either ſaid or doone by the apoſtles, when they ſate, when they did eate, when they wrote, and ſuch like. And the ſame father in his 57. homilie vponupon Geneſis writeth, that hiſtories were giuen of the holie ghoſt to be followed. Auguſtine.Auguſtine alſo in his ſecond booke De doctrina chriſtiana, the 28. chapter ſheweth, that Manie darke and hard places may be reſolued by the knowledge of hiſtories. Moreouer, whoſoeuer ſhall exerciſe themſelues much in peruſing of the ſcriptures, may the more fruitfullie conſider the examples and dooings of our times. There happened once a man to be ſomewhat deformed, A pleaſant hiſtorie.who neuertheleſſe was deſirous of godlie children, but yet he maried a foule wife: and therefore euerie man laughed him to ſcorne. A ſimilitude.But he went into the citie, and bought himſelfe verie faire & curious pictures, brought them home, and placed them in his chamber; and gaue his wife commandement, that euerie daie for a certaine ſpace of time, ſhe ſhould fixe hir ſight vponupon thoſe pictures: which commandement ſhe obſerued, & therefore bare vntounto him goodlie children. Euen ſo ſhall it happen to vsus, which although for our ſinnes naturallie ingraffed in vsus, we are moſt foule and vglie to behold, and are led aſwell by the power of the diuell, as by ill conuerſation of men, vntounto lewd and licentious life: yet notwithſtanding, if we will earneſtlie and diligentlie make a choiſe of examples of the godlie, deſcribed and plainelie ſet foorth to vsus in the holie ſcriptures, & will well conſider of them in our minds; verelie we ſhall yéeld foorth excellent works, and ſuch as be acceptable vntounto the Lord.
25 But thoſe things that be written, In Gen. 38. Why certaine diſhoneſt things are reherſed in ſcriptur….ſéeme vntounto men to be ſo vnpure and foule, as they doo thinke them vnwoorthie to be read in the holie ſcriptures. But vnderſtand thou, that the ſum of thoſe things which he had in the holie ſcripture, are ſo diſtributed, as ſome perteine onelie to be knowne, others to be imitated: wherefore ſuch things as be ſet foorth after this maner, put thou among that ſort which belong vntounto knowledge onelie, not that thou doo expreſſe them by imitation. I grant that they hauehave myſteries in them, yet are they not for that cauſe to be followed. For the myſterie and excellent ſignification, which was peculiar to the dooings of the fathers, cauſeth not, but that thoſe things are otherwiſe to be counted ſinnes. The Manicheis which refuſe the old teſtament, hauehave ſpeciallie this fooliſhneſſe, to thinke that in receiuing of the ſcripture, whatſoeuer things are taught, if they be not diſalowed or condemned in that place, they ought to be allowed and commended of vsus. Wherefore (ſaie they) ſéeing theſe things be not condemned, if the old teſtament be receiued, it ſhalbe lawfull to imitate them. Theſe things doth Auguſtine anſwere in his 22. booke againſt Fauſtus, the 62. chapter. We read of the fact of Herod, which is handled in the goſpell, when he killed an infinit ſort of children at Bethleem; neither dooth the Euangeliſt there ad an execration of ſo great a crueltie: ſhall we therefore ſaie, that we ought to expreſſe ſo horrible an act by imitation?
They make a great ſtir that Iuda was in the number of the patriarchs: as though it be of neceſſitie, that they which are carried into ſome high calling, ſhould ſtreightway be counted good men. Matt. 10, 4.Was not Iudas Iſcariot among the number of the twelue apoſtles? Perhaps they will ſaie, he continued not. I grant; but Peter, which committed the crime of denieng (Chriſt) was alwaies reckoned the firſt of that order. Matt. 26, 69.Why then (ſaie they) was it requiſite that Iuda ſhould be ſo commended in the laſt propheſie of his father? Gen. 49, 8.To the end (anſwereth Auguſtine) that whileſt thou thinkeſt this Iuda, by reaſon of his facts, to be vnméete for ſo great a praiſe and commendation, thou ſhouldeſt ſéeke for another of his ſtock, to whom ſo great a renowme may iuſtlie be applied: and this ſhall be Chriſt. Wherefore thoſe things that be taught in the holie ſcripture onelie; that ſome thing may be diſcerned or perceiued of vsus, it ſkilleth but a little how thoſe be as touching maners, whether honeſt or diſhoneſt: euen as in a hiſtorie, it maketh no matter, whether ſome letters be blacke; ſo thou reade them, and diſcerne what they ſignifie vntounto thée. But thoſe things which ſo teach, as that we our ſelues ſhould worke, and doo that which is there declared, then vndoubtedlie it forceth verie much how they be. God would that in them we ſhould chéeflie hauehave regard vntounto his cunning; to wit, that he is able to vſe euill things well.
Who will denie, but that adulterie is an euill thing? And yet thereby God would, that a child ſhould be begotten, who may be planted in his church, and among his people. Againe, whereas Caiphas, being an ill man, ſaid with an ill hart; It is expedient that one ſhould die for the people: Iohn. 11, 49.God would moſt effectuallie expreſſe vntounto vsus an holie propheſie, touching the redemption & ſaluation of the people of God. The ſelfe-ſame thing may be ſaid of Iudas the traitour, whoſe act without all doubt was to be deteſted: and yet neuertheles, God thereby procure… our ſaluation. Aſſuredlie it was not the mind of Iudas Iſcariot to bring anie good thing to paſſe. Neither ment the ſame Iuda to ſignifie anie thing by his fact, but by the prouidence and cunning of God it was brought to paſſe, that good things ſhould be deriued from thence: from the one, the redemption through Chriſt; and from the other, the fleſh of Chriſt, and an excellent ſignification of our ſaluation. But in verie déed, the Manicheis doo therefore chéeflie among other things take hold of that fact of Iuda, to defame the genealogie of Chriſt according to the fleſh; and exclame that hée was vnwoorthilie borne of ſuch anceſtours. Howbeit, as Chriſt hath borne vponupon him our ſinnes, & hath refuſed no humane kind, although it were wicked, ſo that they will beléeue him: ſo hath he not refuſed to deriue his ſtocke from anceſtours which hauehave ſinned.
26 But we muſt note well, that in the Gréeke tranſlation, In Gen. 5. at the beginning.the ſeuentie interpretours doo differ from our numbers, or from the numbers that are had in the Hebrue veritie: which thing (ſaith Auguſtine in his 15. booke De ciuitate Dei) wée ſhould not iudge to be doon bicauſe the Hebrues be liers, or that they corrupted their bookes: ſéeing he thinketh it may not be granted, that all the Iewes, ſo manie as wrote, could conſpire in ſuch ſort togither, as all their copies were falſified. Which reaſon let them note, which ſo greatlie blame the Hebrue bookes of falſhood, lieng, and corruption. But Auguſtine affirmeth, that this was not doone by the fault of the interpretours, as if they had ment to kéepe the truth ſecret from the nations, but that it came by the ouerſight of the writers of their tranſlation, which may ſoone be deceiued in deſcribing of numbers, as we ſée by dailie experience. For ſince that numbers appéere to be a thing of no great importance, they are not carefullie; naie rather they are negligentlie lookt vntounto. But in other things, where the ſeuentie interpretours either ſéeme to tranſlate otherwiſe, than is in the Hebrue, or doo adde anie thing for expoſition ſake; that he thinketh was doone by the power of propheſie, which directed them. Wherof ſée what Ierom ſaith; But to come to our computation of yéeres, thou maieſt perceiue, that hereof it coms to paſſe, that there is a difference betwéene the Hebrues account and ours, as touching the yéeres ſince the beginning of the world: bicauſe they of old time followed alſo the deſcription of the ſeuentie interpretours. And the Hebrues followed the whole hiſtorie, There Peter Martyr ſheweth by proo…e, that either it is not that tranſlation, or elſe that it is in manie places corrupted.as they themſelues hauehave it, with whom we may agrée in all thoſe things, which are not preiudiciall at all vntounto Chriſt, and the true worſhipping of him. But that the Greeke tranſlation, which now taketh place, is not that which the ſeuentie interpretours made; it is noted vponupon the epistle to the Romans, the 11. chapter, and 26, verſe, in theſe words: There ſhall come out of Sion.
Further, there be manie excellent writings loſt; but yet as God would, In 1. King. 4, 22. Looke In Gen. 5, 21.there be manie alſo preſerued: and eſpeciallie thoſe which bring greateſt profit, and are moſt auailable for the inſtruction of men. Neither muſt we imagine, Why manie old bookes periſhed. Matt. 10, 29, and 30.that it came by chance, that ſo manie & ſo great works periſhed. For There is not a ſparowe that lighteth vponupon the ground by chance; as the ſonne of God teſtifieth. And it is euident, that All the haires of our head are certeinlie numbered of God. But wherefore (ſaith ſome man) were they written, ſéeing they ſhould afterward periſh? There is no doubt, but they ſerued for that age: & euerie thing is not alike conuenient for all places, times, & perſons. Wherfore we anſwere, that ſo it ſéemed good vntounto God; and thereby wée gather, that thoſe bookes had not béene profitable for vsus. Howbeit they are iuſtlie and greatlie blamed, which make much adoo about the loſſe of manie bookes, when as they in the meane time hauehave not peruſed ouer thoſe, which be now extant of the holie ſcriptures. And I am certeinlie perſuaded, that it tendeth to the profit of the elect, that there hauehave ſo manie miſcarried. Alſo there be certeine monuments extant of eccleſiaſticall writers, not verie whole, but as it were fragments of them; by the taſte whereof wée may knowe, that the reſt which be loſt were not of ſuch value, as the loſſe of them ſhould be much lamented.
Plato in his dialogue Phaedrus reporteth, that a Daemon, who (as I take it) was a wiſe man, cam to Thamus king of Aegypt, & offered him foure of his deuiſes; namelie, number, geometrie, lots, and letters: and when he came to the commendation of letters, hée declared that they were a great helpe to memorie, and a ſingular furtherance to wiſedome. The king examining his ſaiengs, ſome part he allowed, and ſome he did not. And when he had conſidered of letters, hée pronounced the contrarie of them: A kings opinion as touching written monuments.For letters (ſaith he) helpe not the memorie, as thou beareſt mée in hand; but they rather confound the ſame. For when men hauehave once put in writing thoſe things which they hauehave heard, or found out, they are no longer carefull to ponder them in their mind, and to repeate them often to themſelues: and if letters were not, they would often meditate thoſe things which are found out and knowne, and would be dailie more and more ripe in them. Further, as touching the increaſe of wiſedome, men will herafter (ſaith he) deſpiſe their teachers, by turning themſelues vntounto written books; which being often red, doo tell but one tale. This was the opinion of a king of Aegypt; which in verie déed, I allow not. For I affirme, that books are of ſingular great profit, for elſe God would not hauehave beſtowed the ſcriptures vponupon men; yet that king ſeemed to ſaie ſomewhat. For if there be not a mean and in reding of books, they may doo hurt.
It is ſaid of Socrates and Pythagoras, that they wrote nothing themſelues; Socrates & Pythagoras wrote nothing themſelues.but that their ſchollers after them ſet foorth ſome bookes in their names. No nor our Sauiour Chriſt did not leaue behind him anie writing of his owne dooings; but his apoſtles did regiſter his ſermons, acts, and miracles. Yea and it is not ſaid in the hiſtorie, that Salomon wrote theſe things, but that he ſpoke and diſputed. Wherefore it ſhould ſéeme, that thoſe things which be extant, and written in his name, were receiued from his mouth: which may well bée perceiued by the booke of the Prouerbs. The cauſe why ſo manie of his ſaiengs hauehave béene omitted, perchance is; for that they which tooke the words from his mouth, did not thoroughlie marke all things. Beſides this, ſo manie were the exiles of the Hebrues, as it is a maruell that theſe ſcriptures, which we hauehave, were preſerued; and theſe by Eſdras were reſtored and amended. Wherefore we muſt well and thankfullie vſe them, as a heauenlie and diuine gift. And I am out of doubt, that the apoſtles gaue more epiſtles vntounto the churches, than we hauehave in theſe daies. And I am thoroughlie perſuaded, that thoſe which are loſt, be loſt by the appointment of God. Of Paule, and his epiſtles and ſtile, looke the preface vponupon the epiſtle to the Romans.