6. CHAP. VI. Of the Holy Scriptures; out of the Preface upon 1st Corinthians.
CHAP. VI. Of the Holy Scriptures; out of the Preface upon 1st Corinthians.
Now we must speak something of the holy scriptures, whereby we are both encouraged to study them, and somewhat also are holpen in the following of that study: and this shall be done, if I touch first in few words the worthiness and profit of them; secondly, if we show by what certain marks and tokens we may be able to judge, and say what is the sense or meaning of them: and lastly, if we shall open the way and means how to challenge them unto ourselves. This division I mind to follow, as being most convenient for the understanding of those things, which shall be spoken. And first of all, because we are to speak of the worthiness and profit of the holy scriptures, I will give this plain and homely definition of them. For it is a hard matter for any man, perfectly and exactly to define those things which are of God. Wherefore let us define the holy scriptures, to be a certain declaration of the wisdom of God, inspired by the holy Ghost into godly men, and then set down in monuments and writings. That it is inspired by the inward motion of the holy Ghost, for the salvation and restoring of us, Peter testifieth in the first chapter of his latter epistle, when
he saith, that Prophesy came not in old time by the will of men, but holy men of God spake as they were moved by the holy Ghost. And very great honor hath come thereunto, because as well Christ, as the apostles, and sound councils have used the testimony of it, for the confirmation of those things which were decreed: yea, we may not think that any traditions be necessary to salvation, which are not surly and strongly grounded thereupon.
And we must always bear in mind, how we are sent away by Christ, the best teacher of the church, to search out the scripture, when he saith in the fifth of John's gospel: Search ye the scriptures. Moreover, every faculty and learning borroweth his worthiness from the matter, about which it is occupied. For, according as that doth excel, so is any science accounted of more or less estimation. Wherefore, seeing this science of ours entreateth of nothing else but of Christ, it is so much the more to be accounted the head of all other, as Christ is the most excellent above all other things. And as I suppose no man doubteth, but that the New Testament speaketh chiefly of Christ. But because some man perhaps doubteth, whether the Old Testament do so likewise, let him hear even Paul writing to the Romans the 10th chapter; Christ is the end of the law. And in the fifth of John, when the Lord had said (that which even now I recited) Search the scriptures; he added incompetent, For they bear witness of me. And in the same chapter it is said of Moses; He hath written of me. And many other places may be brought, to confirm this self-same thing; but let us content ourselves with these for this time.
2. The holy scriptures also are highly commended, through those excellent properties wherewith God hath adorned them. For they are so glorious, that they seem unto us, which walk as it were in darkness, to be like a candle
lighted of God: whereof Peter hath admonished us in the first chapter of the second epistle, And we have a sure speech of prophesy, whereunto if you give heed, as unto a light shining in a dark place, ye do well, till the day appear, and the day star arise in your hearts. In which words thou shalt note this also, that they be very sure. For godly men are so assured of the truth of them, that for them they fear not to suffer any cruel death: which thing hath seldom or never happened among natural philosophers, or mathematicians, that they confirmed the opinions of their knowledge with their blood, and with the loss of their lives. And unto faithful and godly hearts, there is in the scriptures no want of clearness, which the Greeks call σαφήνεια, and the Latins perspicuity. For whatsoever the sounder Divines dispute, they always finish their conclusion according to the testimonies of the scriptures; as rules commonly known among Christians, whereof it is not lawful for any man to doubt. So that this ought to be esteemed as the chief principle, by the which all matters of true divinity are to be resolved and examined: to wit, The Lord hath said.
But yet this perspicuity is not to be sought at the light of man's sense and reason; but at the light of faith, whereby we ought to be most certainly persuaded of whatsoever is contained in the holy 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 increase the number of his disciples, he opened unto them the meaning of the scriptures: which declareth, that otherwise they were not able by their own industry to understand them. And in the first of Timothy, the third chapter, the church is for no other cause said to be the pillar and ground of truth, but because it hath the word of God, and useth the same perpetually in her opinions and
definitions: which when it doth not, it dealeth not as the church of Christ should do.
Augustine Contra epistolam Fundamenti; saith, that things defined in the scriptures must be preferred above all other. Besides this, the truth of them hath an everlasting continuance. Which thing Christ taught us, when he said in the 24th chapter of Matthew; Heaven and earth shall pass, but my word shall not pass. And it is commonly spoken everywhere; The word of God endureth forever.
3. And although there be in a manner infinite things, which may strongly prove the worthiness of the scriptures; yet in this place I will measure myself, thinking it sufficient, that I have after a sort showed the springs or heads: the rest may easily be found out by any that will take pains to search diligently. I will now likewise briefly declare the commodities which we receive thereby. We read in the 3rd chapter of the 2nd to Timothy, that All scripture inspired by God, is profitable both to teach, and to improve, (to wit as touching doctrine) and to correct and instruct in righteousness (which belongeth unto manners.) And least thou shouldest think that anything doth want, he addeth straight way: That the man of God may be perfect and ready to every good work. And in the 15th chapter to the Romans we read;
For whatsoever things are now written, they be written before hand for our learning, that by patience and consolation of the scriptures, we may have hope. Which things seeing they are spoken of the Old Testament, (for while this was written, the New Testament was not published) what shall we now think, having the monuments both of the Apostles and of the Evangelists added thereunto?
Truly we have now even these very things more plentifully in the holy scriptures. And the holy Ghost feareth not to attribute the power of saving
unto them. For in the first Epistle to Timothy, the fourth chapter, it is written; Take heed to thyself, and to thy doctrine; continue therein, for in so doing thou shalt save both thyself, and those that hear thee. And in the parable of the gospel, where it is described, that the seed fell, some in the way, some among stones and thorns, and some in good ground: the gospel or word of God, by the interpretation of Christ, is understood by the seed; because thereby we are born anew. Wherefore Paul wrote boldly unto some;
I have begotten you by the gospel. And Augustine did then first arise out of his errors, wherewith he had been captivated, when he began to read the scriptures. And at the reading of Paul (as we may perceive in his confessions) the darkness was chased from his eyes. And unto such reding he was driven by an oracle of God. For he heard voices, as if children had son, and said; Take and read, Take and read: which voice when he had obeyed, and had lighted upon that place in the holy scriptures; Put on the Lord Jesus Christ, &c. he was converted wholly unto God, who had so long before striven (against the truth.) These be notable tokens of the word of God. Add here withal, that the decrees of the Christian faith can be confirmed by no other means, than by authority of the holy scriptures.
Therefore as the ecclesiastical history declareth: Constantine the great, in the council of Nice, exhorted the fathers of the church, that by the oracles of the holy scriptures, they would appease the controversies sprung up in religion.
4. But he that will know more at large the properties of the holy scripture, let him read the 19th Psalm; there they be described, both with marvelous brevity, and great elegancy. First the law of the Lord is called Temima; that is, immaculate and perfect. Secondly it is affirmed, that it doth restore the soul; and that is not to be looked for in profane learning. Thirdly it is called
a sure testimony of the Lord; whereas man's counsels are evermore variable and inconstant. It teacheth the simple and ignorant; whereas other knowledges do instruct only the prudent and sharp-witted hearers.
Moreover, the law of the Lord is right, and hath nothing crooked, awry, or unjust; as in every part of man's law is espied. Also it rejoiceth the heart, even with such a gladness as is chaste and holy.
The Lord's commandment is pure, but man's devises are never sincerely made; seeing they be fraited with many crafts and deceits. It lighteneth the eyes; but contrariwise the traditions of men darken them. The law of God is clean, and is offered undefiled unto us, being without any falsehood or wrong; whereas man's ordinances are most foully infected with both the evils. The statutes of God endure forever; but those things, which be ordained by men, are always shifting, oftentimes changed, and are never of long continuance. To conclude, those things which the Lord hath prescribed, are both true and just, which cannot be affirmed of man's laws.
Moreover, they are to be desired above gold and precious stones; where as the best natures do very much mislike the precepts of man's law. Finally, those things which God hath taught us in the scriptures, be more sweet than the honey and the honey comb; where contrariwise, men are not accustomed to teach any other than hard, difficult, and often times cruel things. Besides these properties of the holy scriptures, I purpose not to ad anymore. For they that be studious, may easily of themselves find out the other fruits and commodities.
5. Now must I declare another point, which I promised; to wit, by what judgments and arbiters, we must assure ourselves for understanding of the scriptures. Two tokens I have always observed, by which the truth of the divine scripture may be perceived; namely, the holy ghost, and the word of
God itself. Concerning the spirit, John writeth in the 8th chapter of his gospel, that Christ thus said: If ye have God to your father, why do you not acknowledge my word? And seeing it is certain, that we be not adopted to be the children of God, but by the coming of the holy ghost; Christ testifieth in this place, that when we have once obtained the same spirit, we may so discern betwixt his word and a strange word, as the same will appear very evident and plain unto us. According to which sense, he also said in another place; My sheep know my voice, and follow not a stranger. And there is no doubt, but that we, by the strength of the holy spirit are made the sheep of Christ, which follow not falsehood, errors and heresies (which be voices of strangers) but do imitate only the voice of Christ: that is to wit, do follow the true and natural sense of the scriptures. Again, we have in the second chap. of the 1st epistle to the Corinthians; A natural man doth not perceive those things that be of God, neither is he able to do it; because they be but foolishness unto him. But the spiritual man judgeth all things. And again in the same place, The spirit searcheth out the deep mysteries of God. And Christ himself said; The spirit of comfort shall declare all things that I have said unto you. Also John in his epistle saith, The spiritual unction shall show you of all things.
But some will say; These things be true indeed, but we be destitute of the spirit. To whom I answer saying; If you have not the spirit, how dare you call yourselves Christians, seeing Paul to the Rom. showeth us, that They be none of Christ's, which have not the spirit of Christ. And yet I speak not this, as though I were ignorant, that there must be degrees of this spirit given, seeing it is evident, that all men cannot have a like understanding of the scriptures. But yet this I affirm, that there is no true Christian man, to whom so small a portion of this spirit is given, but that he may gather and
judge out of the holy scriptures, such things as be necessary to salvation, so as he neglect not to be conversant in the reading of them both day and night. Which thing Chrysostom upon the preface to the epistle unto the Romans hath plainly declared, when he saith; This thing cometh not by ignorance, but because they will not have this holy man's writings continually in their hands. Neither do those things, which we know (if we know anything) come unto us by the goodness and pregnancy of our wit; but because we being always thoroughly affected to that man, we never cease reading of him. For they which love, do know more than all other, the doings of them whom they love, as being careful of them. Wherefore (saith he a little after) if ye also will apply your minds, and travel in the diligent reading hereof, it shall not be needful to require any other thing of you.
True is that saying of Christ: Seek, and you shall find; knock, and it shall be opened unto 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 mark well what he affirmeth; namely, that if they would but diligently read saint
Paul's epistles, they should not need of any other teacher.
6. The second note, and sure token, by which we may thoroughly search out the truth of the holy scriptures, is the very scriptures themselves. For it is requisite, that we should determine that piece of scripture which is hard and dark, by another part which is more plain and easy. Christ hath given unto his church, the Old Testament; the authority whereof (let the Manichies, the Martionits, and such other pestilent heretics fret thereat never so much) is most stable and sure: insomuch as by it, the old
Christians also have judged of the New Testament. It is written in the 17th of the Acts, that the Thessalonians having heard Paul, repaired to the scriptures, to see whether things were as Paul had declared, or otherwise.
And Augustine De doctrina christiana, teaching what manner of man a preacher should be, willeth him to confer the places of the scripture together, and doth not send him to search out the opinions of the fathers, or to seek out the determinations of the church, or the canons, or the traditions of men.
7. To these two arbiters, which I have declared to be the faithful interpreters of the holy scriptures, we willingly join the firm consent and authority of the catholic church: yet not in such sort, that (as our adversary's endeavor to prove) all the judgment of the scriptures should depend thereon. For it is not lawful, either for a council, or for the church, to interpret the scriptures, as seemeth good unto them. For that were to have dominion over the faith of godly men. Therefore when they interpret the word of God, it is their part to prove, that they have expounded such things, according to the consent and proportion of other places of the scripture.
Wherefore the most dangerous error of the antichrists must be avoided with great circumspection, which presume to say, that it is the church, which hath woon authority to the books of God, where it is far otherwise. For whatsoever estimation or authority hath happened unto the church, all that hath come from the word of God. It is detestable to hear, that the holy oracles and words of God, should purchase their credit of men, which otherwise are but liars. Yet nevertheless such things they imagine and devise, that when they be found to decree and constitute in many places of the sacraments, and other points of doctrine, far otherwise than God's word doth permit, they will maintain, that it is lawful for them so to do: because the church (say they) which hath brought credit and authority to the word of God, may change and alter therein, whatsoever shall seem good unto her.
Wherefore, that which they ground upon, must by all manner of means be resisted.
Let us not be brought to think, that the holy scriptures have gotten their credit and authority by the church. And yet I urge not this much, as though I despised or contemned the dignity of the church. For I attribute unto it three goodly functions about the word of God: The first is that I grant she doth, as it were a witness, preserve the holy books; but it cannot be gathered thereby, that it is lawful for the church, either to alter or pervert anything in the holy scriptures. Experience teacheth us, that both private and public evidences are committed to registers and notaries, to be safely kept and preserved: and yet no man in his right mind will say, that it is lawful for them to change anything in them. Neither may we think, that the power of those registers can be greater, than their wills which appointed them to be put in record. And here it shall not be unprofitable, if we consider of the difference between the word of God, as it was revealed unto the prophets at the first, and that which was preached afterward, or published in writing; wherein we shall only see a difference in the time, and not in the strength and authority. For we grant that the word unwritten was of more antiquity, than that which was afterward put in writing; and that as well both the one as the other was bestowed upon the church: but yet (as we said before) it was not lawful for the church by any means to wrest or alter the same.
Secondly, we doubt not, but that the churches part is, to preach and set forth the word of God committed unto it: wherein it is likened to a crier, who notwithstanding he proclaim the statutes of a prince or magistrate, yet is he not either of more or of equal authority with them. But all his labor is faithfully to proclaim all things, even as he received them from the princes and magistrates. For if he should so do, he might be counted a traitor.
Wherefore, it behooveth the ministers of the church, that they provide and endeavor nothing more than to be found faithful.
8. Thirdly, we also acknowledge it to be the function of the church, that seeing it is endued with the holy ghost, it should decipher and discern the true and proper books of the heavenly word, from them that be not canonical. Which office doubtless is not to bear a higher authority than the scriptures, as many do foolishly dream. For thus they say. Forsomuch as the church hath accepted and allowed some scriptures, and hath refused other some to be no scripture; therefore it hath authority to determine of them as it listeth. But this is a very weak kind of argument. We will grant, in very deed, that the ancient church had such an abundance of the spirit, as thereby they easily knew, which of those that were presented unto them, were the true and proper words of God: and these as canons and rules of God's word, they dissevered by a spiritual understanding from the other books, called
Apocrypha, which being once done it was not lawful for the church to make what interpretation it would: but both the spirit of Christ must be harkened unto, and also the consent of all the places of scripture, must be diligently considered. The very which thing we see daily to be done.
When a king's letters are brought to a city or province, the lieutenants and governors of those places, by very use and moral skill, know well enough whether the letters, which be delivered in the name of the king, be true or counterfeit: but when they shall perceive them that they be neither feigned, nor depraved, it is not lawful to alter, transform, and wrest them after their own will. Even so must we think of the church. For it is not only a faithful witness, but also a sure keeper of God's books: and yet it is not lawful for the church, to appoint anything in them, otherwise than God himself hath prescribed. There be a great many that can judge, which be the right works
of Aristotle, and of Plato, and which be not; who nevertheless are not straight way to be thought comparable to either of them in learning. And amongst us Christians, everyone can easily espy the difference between God and the devil, and yet must we not be compared with God, and much less be thought to excel him. Even so the church must not for this cause prefer her credit or authority above the scriptures.
9. But they allege, that Augustine saith; I would not believe the gospel, unless the authority of the church should move me. But that place of Augustine hath this Latin word Commoveret; that is to say, To move with the help of another thing, and not simply To move of itself. For undoubtedly it is the holy Ghost which poureth in faith to the hearers of God's word.
And the ministers of the church, being his instruments, are rather to be said to move together by him, than absolutely by themselves. The same
Augustine against Faustus, in the 28th book and second chapter writeth, that the heretics called Manichei, should as well believe that the first chapter of Matthew was written by him, as he believed that the epistle called the foundation of their religion was written by Manicheus; because it was so preserved among the elders of their religion; and so came from hand to hand at that time. And therefore it must on this sort be understood, that the church moveth us to believe the gospel, because it faithfully keepeth the holy scriptures, preacheth them, and discerneth them from other writings.
The same father, in his sixth book of confessions, the fourth and fifth chapters, doth plainly witness, that God himself doubtless giveth authority to the holy scriptures. Tertullian and Irenaeus standing in disputation with the heretics, did therefore send them unto the apostolic churches; because they allowed not full and wholly of the scriptures: wherefore they would that they should understand the sense and meaning of them, by such
churches as were certainly known to be apostolic. For meet it was, that such churches should be continual witnesses and preservers of the books of God.
And yet did they not by this means affirm, that the authority of the church is to be preferred above the scriptures.
10. But our adversaries say, that they are led by a common rule vaunted by the Logicians; namely, That thing is to be judged the more so, for the which another thing is so. Whereupon they gather this reason; If the scripture have authority, by judgment of the church, then it followeth, that there is a more authority in the church than in the scripture. But they consider not, how that sentence of the Logicians taketh place only in such causes, as are called final; but that in efficient causes it is not firm. For although this inferior world of ours, be warmed by means of the sun and planets: it followeth not, that the sun and planets be therefore more hot
(than the things which they have warmed.) Likewise surfeiters, and intemperate men are drunk by reason of wine; but we cannot conclude thereby, that wine is more intemperate than they. Yea and the Logicians teach, that the foresaid rule is then firm and true in efficient causes, when they be brought whole and perfect, not when they be mangled and imperfect. Which point doubtless is smally observed by our adversaries in this argument. For the church is no efficient cause of that authority and credit, which the scriptures have with the faithful. For if it were so, it might easily persuade the Turks and Infidels to believe the scriptures; and the Jews to embrace the New Testament. And how true this is, the thing it self testifieth.
11. Furthermore, these men should be demanded, What church it is, to whom they appoint so great a judgment and authority over the scriptures? If they will answer, that they attribute the same unto bishops; these be very
oftentimes but shadows or vizards, neither do they understand what the holy scriptures do contain: and commonly their life is such, as it is not lawful to eat and drink with them. And seeing they are perceived to be such sensual men, who will allow them to be the chief judges of spiritual things? But if our adversaries had rather fly from them, to the godly fathers of every age, to learn the truth of the scriptures; I deny not, but that true judgment hath many times been found among them; and yet not always. For they disagree many times among themselves: they change, they make retractations, and diverse times someone contendeth and disputeth against another. I know, they will say at the last, that we must have recourse to the general councils, as though they never erred.
The general council of Ariminum, made altogether for the Arians. The second council of Ephesus, favored the heresy of Eutyches. The council of Chalcedon so erred, as it entitled Leo bishop of Rome, to be the universal bishop of Christ his church. But the holy man, which was not present there, hearing of it, did utterly renounce such preeminence. And in a council, which Cyprian held, a great error was committed, when it was there decreed, that heretics baptized out of the faith of the catholic church, if they returned unto it, should be baptized again. Also the synod of Constance did wickedly condescend, that the half communion should be ministered to the lay people: and many other errors committed by general councils might be alleged. For since they be but men, which determine matters propounded in general councils, they intermingle much carnal and human sense: and therefore we must not subscribe to the opinion of them, unless it shall appear, that the same doth very well agree with the scriptures. Had not Peter erred, unless that Paul had openly resisted him? Wherefore, if so great an apostle was not free from falling into error, what shall we think of other
miserable and frail men, whom we see very often to be turned to and fro into many minds and affections?
Let all things therefore, without any further delay, be reduced and brought home to a just examination of the scriptures: and so shall we judge uncertain matters by certain, and doubtful by those things which be out of all doubt. For even as the word of God is sure, and continueth forever; so man's ordinances are ever doubtful, wavering, and inconstant. These things must not be so construed, as though we would that godly brethren should have no audience in godly assemblies: or as though we sought altogether to take away the authority from fathers and councils: we speak not these things to any such purpose; we covet to attribute to everyone his just commendation, so that there be not attributed unto men, that which is meet for God only. And let that saying of Paul to the Galatians be always sounded in our ears, that If an angel from heaven shall show us of any other
Gospel, than is contained in the holy scriptures, let him be accursed. And thus much shall suffice on this behalf, to declare by what notes and marks the truth of the holy scriptures may be perceived.
12. Now let us reason, by what means every man may obtain to himself that power of understanding the word of God, which we spake of before. As touching the first interpreter, which we said to be the holy Ghost; the means to have access unto him is by prayer. And therefore David prayed on this wise; Open thou mine eyes, O Lord, that I may see the wonderful things of thy law. And again; Teach me thy justifications. Give me understanding, and I shall diligently search thy commandments. And well near innumerable of these sayings there be in the 119th Psalm. Further, Paul prateth in his epistles, that wisdom, spiritual understanding, and the eyes of discretion to know the will of God, might be given to those holy men, to whom he wrote.
But as touching the other means, whereby we may discern of the holy scriptures (the word of God I mean) we must use no small industry, whereby we may be able to confer places with places, and by those which be most plain to judge of them which be most obscure. And hereof it came, that Paul warned his scholar Timothy, that he should be diligent in reading.
And he himself, when he lay bound at Rome, desired that Troas might be sent unto him, with his book and parchments, which he had left behind.
By these things we may gather, that they which in the interpreting of the holy scriptures do fall into error, may impute it to themselves: for that they have not been earnest enough in prayer, nor yet used sufficient study about them. Neither ought any to be discouraged from this excellent exercise, because of the plain and homely phrase of the holy scriptures. For even as within a simple shell, is found a precious stone; and out of sorry chaff, is shaken out most profitable corn: so out of the plain and unpolished speech of the holy scriptures, is brought to light the most sincere and manifest knowledge of the truth. But above all things take heed, that thou approach not to the reading of the scriptures, if thy mind be hardened with a prejudicate opinion. Lay aside all affectations, let thy coming be wholly to learn, and not (as is the use of heretics) violently to draw them to thine opinion.
An exhortation to the reading of the scriptures.
13. Wherefore the surest relief that is brought unto us by God, and which is ever ready at hand, is the holy scriptures: which we must have always ready about us, as our herb of comfort. For, if ignorance and blindness be our disease, there light is, by which it may be shaken off. If we be disquieted with many troubles and vexations of the mind; or else, if our conscience be overcharged with the heavy burden of our sins, there we shall
meet with mild and speedy remedies. If the lack and care of these temporal things molest us, and do not utterly overpress us, there we may find sound and sure consolation. If we stand sometimes in doubt and perplexity, not knowing whither to turn ourselves, we shall nowhere better than there, find good and faithful counsel. If we be tempted, and put in danger of salvation, as oftentimes it happeneth; we have there a most strong and invincible bulwark. And assuredly, out of that poake, and nowhere else, did our latter
David take most fine and smooth stones; wherewith he smote the head of Goliath, and overthrew Satan which tempted him in the desert. Wherefore
David the king, not without cause, sang, that he considered the marvelous things of the law, that is, of the holy scriptures, and laid up the word of God in his heart, 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 flow the fountains of our savior, where everyone is willed to draw frank and free, whereby our intolerable thirst may be slaked, and the exceeding desire of obtaining felicity is satisfied.
Here the storehouse of God most thoroughly fraughted with abundance of all good things, is opened and laid abroad; where it is free for all sorts to provide for their want in necessity. Here the board is furnished with all kind of dainties; where the wisdom of God hath mixed for us most sweet wine, wherewith everyone may most liberally refresh himself. Here is offered unto all comers a more pleasant garden and paradise, than ever had
Alcinous and Solomon: wherefore, let us gather therein profitable things: and not pernicious. Let us rather follow the bees than the spiders, sucking thereout most sweet juice, and not deadly poison. We are accustomed with incredible desire, to employ our zeal and diligence to peruse books set forth by the endeavor of mortal men, wherein we learn nothing else, but either
the means to maintain bodily health, or the way to augment our substance, or precepts to govern the common-weal, or else rules of husbandry, and other occupations, or else some enticement of pleasures: how much more requisite were it for us, to apply all our heart and mind to the study of divine doctrine? For therein we hear not the wisdom of man, but have God himself speaking before us, to whom if we give ear; we shall conceive a singular joy, we shall chase away pensive cogitations, and be lightened with most sweet comfort; we shall be strengthened beyond the condition of man, nothing shall be thought hard and painful unto us; we shall think the yoke of the Lord and his cross to be easy things, and we shall offer ourselves to be most ready to suffer anything for his name. Yea and being thus instructed with heavenly eloquence, we shall talk with men, not like sensual men; but as if our speech proceeded from God himself.
14. I know verily, that there be many, which will not give credit to these sayings; yea, and some which will scorn them, and suppose us to be mad.
But I would desire these men, that it should not grieve them sometime to read and make proof. If they would be contented so to do, let me suffer shame (for so dare I say in so great a matter) if they themselves be not caught at the length, and that they will at the length perceive how much the words of God differ from the words of men. Yea (I say) they shall by earnest and faithful reading feel, that the scourge of fear and shame, is sometime by the mercy of God redoubled unto them in their heart: they shall feel themselves effectually persuaded, to die to death, and live to life: at the length they shall feel themselves shaken with the horror of their sins, and voluptuous life which they led; whereas before time they thought themselves happy therein: they shall think they see heaped before their eyes, the whole wretchedness of their fleshly life, through the bitter lust
whereof, they being in heavy languish of mind, there shall arise a great storm, and plentiful showers of tears. For while as the words of the scripture are earnestly read, and deeply considered, they do not lightly pull the mind; but with sharp pricks they deeply pierce the bottom of the heart, paring as it were and pruning from thence the loathsomeness of sin and wickedness; planting in the stead thereof peace of conscience, and spiritual gladness.
Lastly they shall feel themselves to be kindled with the most pleasant and wonderful love of God's favor and goodness. Wherefore they being clearly changed, and become new men, shall be constrained to say: How sweet are thy words become unto my jaws! They were like honey unto my mouth.
But those men, which either will not read God's books at all, or else read them with contempt, disdain, or loathsomeness, whereby they are nothing the better for the word of God, but are still led aside with devises of their own head, are wholly deprived of this comfort: than the which nothing can be found more godly, or more profitable to salvation. Of which wickedness and impiety, God by his prophet Hosea the eighth chapter doth sharply accuse Israel, saying; I have written unto them the mighty things of my law, but they have counted them as a strange thing. Trulie those children are greatly degenerate, which account that voice, wherewith their father gently calleth them to goodness and happy state, to be but a strange voice: and contrariwise embrace that which is mere strange, in steed of their fathers natural speech. Wherein they show the property of the beetle, which will refuse the odoriferous ointment, to creep upon the loathsome and unsavory smell. Wherefore it is no marvel, if they wax rotten in the puddle of worldly pleasures, if they be inwardly burnt with dishonest and shameful thoughts, if they despair in adversities; and finally, if they perish on every side in their sins and contaminated life. To conclude, we may say of the scriptures
(though not so properly) as Demosthenes once said of money: Without that, nothing can be done as it should be.
15. They which are more busy against us, than they ought to be, are wont always to say, that There be many dark places in the scriptures; and that Peter gave testimony of Paul's epistles, that they were hard to be understood: and by this reason they labor to draw the simpler sort from the reading of scriptures. We therefore to answer such, do say, that Those hard places, which Peter mentioneth, may become easy enough by study and continual search: especially, if we confer those places with others, in which the very same matters, although after a much plainer sort, are entreated of.
And if perhaps some places be so hard, as they cannot be reached unto; we must think, that such are not much necessary unto our salvation. For the holy Ghost is not so without care of our salvation, as of set purpose he would that to be hid from us, which we ought to know: nay rather, the difficulty of understanding of the scriptures, is oftentimes very profitable unto the faithful. For by that means, a more honest endeavor is stirred up in them, the desire of understanding is increased, and they become more fervent in prayer, wherein they labor earnestly with God, that he will give them grace to know that, which as yet is hidden from them. Moreover, by such means they are become willing to ask the advice of others, better learned than themselves: whereby the haughtiness of mind, which perhaps might arise, is suppressed; humility and mutual love among the members of Christ is restored.
Neither doth the difficulty of the scriptures, which sometimes happeneth, harm unto any, except such as be perverse men. Chrysostom (as we touched before) in his preface to the epistle to the Romans taught, that This darkness is mollified by often and diligent reading; and so mollified, as he dare speak
it, that we of ourselves, without any master, may understand whatsoever is taught in them, so that we meditate ourselves therein both day and night.
For I myself (saith he) did not attain to this skill, by the sharpness of mine own wit; but by earnest endeavor. For even the dullest wits, by diligent labor, do compass hard and obscure things. And he bringeth a very apt similitude. The thoughts and meanings of a man are most secret; yet oftentimes are the thoughts and meanings of our friend, whom we earnestly love, and with whom we are always conversant, perceived of us by a beck or nod, without a sign of words or speeches, which he uttereth. Even so (saith he) it cometh to pass in the epistles of Paul, so that a man love them, and be daily occupied in them. He that asketh, shall receive; he that seeketh shall find; and he that knocketh, it shall be opened unto him. This he spake to the common people, exhorting them to the study of the scriptures.
16. But there be some others wont also to jangle, that the holy scriptures, for their doubtfulness and obscurity, may be called glasses, and as it were riddles; and therefore would conclude, that they are in no wise sufficient for our salvation, but that we must refer ourselves to the judgment of fathers and councils. For the principles or rules (they say) whereby our life is directed, must be most plain and evident unto us. But these men are already answered; that in such things as are incident to salvation, the scriptures want no plainness nor perspicuity: and those things, which in one place are somewhat darkly entreated of, are plainly taught in another. And who understandeth not, that the apostle in that place speaketh not absolutely, but by a comparison? What a gross kind of reasoning is this? Those things, which be taught in the holy scriptures, and in the sacraments, be glasses and riddles of divine things; if they be compared to the knowledge that we shall have in the life to come: therefore simply, and of themselves they be so
obscure, as they are not sufficient for our salvation. But those things, which we now believe, are not so evident unto man's reason, as that they can be showed by causes: though in the life to come all things shall be so perfectly known unto us, that we shall be able to reduce all things to their own causes, and from cause to cause, till we come to the highest. And what can the fathers themselves, or the councils teach us more, than they themselves learned in the holy scriptures? For whatsoever they add over and above these, must be rejected as man's devise.
17. Those words, which we have in the latter epistle to the Corinthians, the third chapter, do fitly serve to the expounding of this matter; But we behold, as in a mirror, the glory of the Lord with open face, and are changed into the same image from glory to glory, as by the spirit of the Lord. For the apostle in these words, layeth together two kinds of knowledge's, which we have of heavenly things; and compareth the one with that, which was under the law; and the other with that, which we expect in the life to come. And in the first comparison he saith, that The knowledge under the law was secret and hidden, and was signified by the veil, which Moses cast over his face, when he spake to the people. And against this obscure knowledge, he opposeth the knowledge, which we have after Christ's coming, wherewith we behold heavenly things with open face, the veil being put away. But least thou shouldest think, that our knowledge is yet perfect, he useth this participle, κατοπτριζόμενοι, that is, Beholding through a glass. For the fruition of the things themselves is reserved, till we come unto the eternal rest; whereby we be changed, and transformed every day into the image of God, even from lesser to greater glory. Augustine handleth this place very properly, in his 15th book De trinitate, the third chapter. We must not take offense (saith he) that God hath so instructed us in the knowledge of him, as
it were through a glass, and in dark sayings; because so our nature hath required it. For we be framed in such sort, as we are led unto the knowledge of causes by their effects, and are trained by similitudes unto certain truths.
18. No more are they to be heard, which would persuade, that the holy scriptures should be taken from lay men; because the mysteries which are in them, ought not to be committed to all persons. For that is as much (say they) as to cast holy things unto dogs. But the people of Christ must not be counted as dogs. For they that have believed, be baptized; and be partakers of the sacraments. They have the spirit of God, and therefore must not be defrauded of his word. And although within the whole flock of Christians, there may be found some, which be contemners, and perhaps some blasphemers and mockers; shall therefore the greatest number of the faithful be deprived of the commodity of the scriptures for their sakes? No verily.
Which thing is evidently proved by the example of the apostles, which were not ignorant, that among such a number, as came to the hearing of their service, there were many present oftentimes, which like unto dogs or swine, contemned and trod under their feet the doctrine that was set forth unto them. And yet did they not for these men's sakes, withdraw their sermons from the people. Yea, and Christ very often preached to the people, when the Scribes and Pharisees stood by, whom he knew very well to have committed sin against the holy Ghost; yet did he not for their cause cease from doing his office. Even so at this day, because some blasphemers and despisers cannot be let from the use of the holy scriptures, but that in a manner the whole flock of Christians must receive damage thereby, therefore it is better to license them unto all men one with another.
But they say, that many heresies be sprung up in these days, which should be an occasion to forbid this thing. But they that so say, should consider,
that before Augustine's time, there were both Arians, and Manichies; yea and that while he himself lived, the heresy of the Pelagians and Donatists, and many other pestiferous sects were spread abroad; and yet nevertheless he gave counsel to read the scriptures, as appeareth by his epistle Ad
Volusianum, and in his sermon of fasting: where he proveth, that among the faithful sort, the reading of God's word, even in the time of feasts and banquets, ought to be as an exercise, instead of plays and games. And all the fathers, in a manner besides, do many times exhort the people of Christ unto this study. And it is a very slender reason, that good things should be quite taken away, because they be abused of some. For then the Eucharist itself should be taken away, because (as Paul testifieth) many abuse the same to their own destruction. To conclude, what discommodities soever they object, God knoweth them better than they; who not only permitted the law, but also the prophets to be common amongst the people; yea, and that the same should be delivered unto strange nations to be read. The Eunuch of the Queen of Candace read the prophet in his chariot, when Philip stood by him. What I beseech you, will they be wiser than God? For whatsoever is necessary to salvation, as we have often said, is plain and easy in the scriptures. Wherefore, in that the scriptures were predestinate to our glory, and that from the beginning, we must give infinite thanks unto God, which so timely thought upon our salvation.
19. Moreover, some divide the holy scriptures into four parts; and some books, as well in the Old Testament, as in the new, they ascribe unto laws, some unto histories, some unto prophesies, and some unto wisdom. But it is not lawful so to divide the holy books one from another; seeing that in Exodus, Leviticus, Numbers, and Deuteronomium, wherein they appoint laws to be contained, are found almost as many histories as laws. Moreover,
in the books which they have assigned to the prophets, are oftentimes taught and plainly expounded laws of upright living: neither can we properly separate the books of Solomon, and others like (which they would have proper unto wisdom) from laws or prophesies. For in them are many sentences, which pertain to the instruction of a good life, and without doubt have the nature of laws. Again, seeing that in these very many secret mysteries are opened unto the church by instinction of the spirit, doubtless the attentive readers of them may mark therein oracles of things to come; but yet so nevertheless, as well near in every book, they be set forth unto us dispersedly; and yet the holy books are not severed one from another by such bounds or limits.
I would rather think, as hath seemed good unto the learned sort, that whatsoever is contained in the holy scriptures, should be referred unto two chief points; I mean the law, and the gospel. For every-where, either God's commandments to live well are set forth unto us; or else when we are found to swerve from them either of weakness, or of some certain maliciousness, the gospel is showed, whereby through Christ we are pardoned of our trespasses, and are promised the power and strength of the holy spirit, to restore us again to the image of Christ, which we had lost. These two things may be seen in all the books of Moses, in the histories, in the prophets, and books of wisdom, and throughout the whole testament, old and new. Surely they be not separated one from another by books and leaves; but by that way, which we have now declared. And thus much is said of the matter of the holy scripture in general.
Of History.
20. Let us now declare somewhat of the historical scriptures. An history (as Quintilian defineth it, in the second book, and fourth chapter of his
institutions) is a declaration of a thing that hath been done. From whom Augustine doth not much vary; saying, that History is the declaration of anything done, either by God or by man; comprehending within the compass of this definition, as well profane histories, as those of the Bible.
Howbeit, all narrations of things done, are not of one sort. For some are called Chronicles, or Annals, showing the success of things from year to year, and time to time; but others are properly called histories. Howbeit we cannot well do this, unless we distinguish these two one from the other.
Cicero in his second book De oratore, when he touched these matters, writeth on this wise: The Greeks themselves wrote so in the beginning, as our Cato, Pictor, and Piso did. For history was nothing else, but a gathering together of things done from year to year: and for the preservation of such things in public memory, the chief prelate did put every year in writing, whatsoever was done worth the registering within that year; and so continued from the original of the Roman state, even unto Publius Mutius, who bare the same office. Which being done, he not only did publish it abroad, but also did set it forth in a table at home, that the people might have the perfect knowledge thereof. Yea, and many of them (saith he) which are counted the chief historiographers at this day, follow much of their trade; who without any curiousness or eloquence, leave the monuments of times, persons, places and things, even simply as they were done.
Wherefore as Pherecydes, Hellanicus, Acusilaus, and many other among the Greeks, such were our Cato, Pictor, and Piso among us, who have small regard to set forth their matter with goodly words: and so it may be understood what they say, they account brevity a special praise of speaking.
And a little after, it followeth thus; The name of things done, requireth order of time to be observed, and will also have the description of countries.
For in matters which be great and worthy of memory; we first look what counsel was taken; secondly the acts that were done; and lastly, what end and success came thereof. And in counsels is signified what the writer alloweth; and in the acts is declared, not only what was done and said, but also in what manner they were executed, &c. By these things we may perceive what is the nature of Annals, or of history. And it seemeth we may affirm, that the narrations of the holy scriptures be rather like histories, than
Annals. For not only acts are there set forth, as they were done, but also the very causes, counsels, and means are showed. Also the orations, admonitions, and reprehensions are otherwise set forth with some ornaments. All which rather belong unto histories, than unto bare
Chronicles.
21. But since we have heard the opinion of Cicero, let us see also, what Aulus Gellius saith, who in his fifth book, and fifth chapter writeth on this sort. Some do think that a history differeth from a Chronicle in this, that whereas both of them are a declaration of things that be done, yet that a history is properly of such things, as the writer himself is present at the execution of those things, which he entreateth of, &c. This distinction he himself doth not follow, and that for some certain cause. Which distinction nevertheless Servius the Grammarian used; and after him Isidorus, in his first book of Etymologies: which is a marvel, because he is not only against Tully, who said; that An history is a gathering of things done from year to year; but also contrary to Virgil, whose verse is in the first of Aeneidos: And if it please you to hear the Chronicles of our labors. Wherein he declareth, that Chronicles also belong to such things, as the writer was present at.
But I will speak again of Gellius. He reporteth that there were others, which thought histories to be either the exposition or demonstration of
things that have been done: and they be Annals or Chronicles, when the acts of many years are afterward compiled, an order of every year being kept.
According to which judgment, the history of the scriptures cannot be named among Chronicles: seeing in the declarations of things done in them, the course of years many times is not observed. Afterward the same Gellius, according to the mind of Sempronius Asellio added this much; But the difference between those which would leave Chronicles behind them, and others which endeavored to discourse of the worthy acts of the Romans was this: In their Chronicles they only showed what deeds were done every year, but the histories not only showed what was done, but also how, by what order, devise, and counsel the same was achieved. And a little after, the same Asellio in the same book; Chronicles can neither move the more courageous sort to defend the Commonwealth, nor yet the more cowardly to do amiss. Wherefore, since by the knowledge of the scripture, men be admonished and stirred up to the right worshipping of God, to repentance of their life, to put their whole confidence in God: and finally, to take in hand all offices which appertain to good life and conversation, they rather contain history than chronicle. I have used many words touching this matter, but I trust not without some fruit.
22. But it must not be thought, that history was devised by man, seeing God himself is the author thereof; who would, that the forefathers should declare unto their children and posterity, the marvelous things that he did in Egypt, in the red sea, and in the wilderness: yea, and he bad (as we read in Exodus) that the war against Abimelech, and the victory which the Israelites had of him, should be recorded in writing: but this kind of writing began before Moses. For even he maketh mention, as well of a book of the wars of the Lord, as also of another book of just men. The prophets also oftentimes
mingled histories with their prophesies. I omit David who many times garnished his psalms, which he son, with histories of the scriptures. I pass over our evangelists in the New Testament, and the Acts written by Luke, wherein are large and most profitable histories. Of these books if God be author, as we must believe he is, even God himself shall be counted the author of history. And this is not unbeseeming for him, seeing history is an excellent thing: for as Cicero writeth in his book De oratore, it is a testimony of times, a light of the truth, the life of memory, the master of life, and the messenger of antiquity, &c.
Very singular are these commendations, and not fit for every history; but for such only, wherein those rules are observed, which this author hath in the same place set down; that is to wit, that there be no false thing told, that there be no bashfulness in telling the truth, and that there be given no suspicion of favor or hatred. Wherein, although the Latin Historiographers were better than the Greeks; 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, giving no small praise to history, among other liberal disciplines, and writing of the truth saith; that he could not perceive how those stories, which are compiled by men, can be well able to keep the truth: seeing that writers are constrained to give credit unto men, and oftentimes to gather rumors and reports of the multitude; who nevertheless are to be excused, if they keep the course that is required in a history, and write nothing of affection or set purpose to beguile men. But there is nothing more true than the histories revealed and written by the inspiration of God, as these histories of ours be.
23. Besides the commodity of the truth, the knowledge whereof is without doubt most excellent, we obtain 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 judgments and testimonies. And the use of examples is of two sorts at the least; one is that we should imitate and use them: also that we should allow and commend those things which we perceive have been done by excellent men. We know out of the divine history, that Abraham was a holy man, and in the favor of God; and that he was a keeper of hospitality: whereof we may gather, that hospitality is a very good virtue, and is acceptable to God: and so we may conclude of the contrary; that such things as godly men have eschewed, we also are to take heed of. For when we consider of David, that might two times have killed
Saul his chiefest enemy, and yet would not; we may gather thereby, that private persons (although they may) yet must not revenge their own proper injuries. The other use of examples is this, that out of many things severally told, we understanding them to be alike, may gather thereby some profitable rule, to apply them to things generally. As by the story of the Sodomites, we note that intolerable lusts were grievously punished: we know that for the same cause the whole tribe of Benjamin was almost extinguished: we read, that for incest, Reuben the eldest son of Jacob was put besides the inheritance: that for committing of adultery, David suffered the indignation of the Lord: that for fornication, Ammon and Absalom were destroyed: that Troy (as the Ethics report) was subverted for adultery. Thus by the marking of these things severally done, we say it is manifest, that all unlawful and wanton lusts of men, are surly punished by the hand of God. To which proposition, if we add the next; to wit, that now also in these days, throughout all Christendom, there reigneth the like incest, abomination, and
wanton life, we may make a certain conclusion, that most bitter punishments hang over our age for these horrible sins.
24. But yet in this kind of argument we must take very great heed of a fault which might easily arise: and this cometh two ways. First, that we take not in hand to imitate such doings of holy men, as they sometimes enterprised naughtily. For as they were men, so they did many times amiss; yea and that shamefully. Wherefore the things which they did, must be first examined with great judgment, before we make them our examples to follow. Augustine in his second book against the second epistle of Gaudentius writeth in this manner: We must not (saith he) always imitate and allow whatsoever thing honest men have done: but it is necessary to compare the judgment of the scriptures therewith, and to mark whether they allow of those acts or no. This godly father gives us a good warning, that as godly men, although they pleased God many ways, and have great credit given them, through the testimony of the scriptures; yet that all their doings must not be judged sound and blameless: for every man is a liar, and sinneth many times. For who will follow the abominable adultery of David, and the ungodly betraying of his faithful soldier? Or who will imitate the forswearing of Peter, or his feigned dissimulation? None I hope, that hath any spark of godliness in him.
Moreover it happeneth diverse times, that the work which some have done well and justly, is nevertheless forbidden in others. For God, which made the law for man, is not so tied thereby, as it should not be lawful for him, when he thinketh good, to exempt some from the general bond. It is not lawful for any man to steal; and yet it was permitted, yea commanded unto the Hebrews, to carry away the goods, which they had borrowed of the Egyptians, unknown to them and against their wills. What is best therefore
for us to do in such cases? Trulie this; when we see anything set forth in the scriptures, to weigh it well and diligently with the general rules of God's commandments: whereunto if we perceive that they be consonant, let us then boldly use them; but if they disagree with them, let us assure our selves that they were certain misdeeds, or else special prerogatives permitted to some: and let us refrain from following of such examples. These cautions being used, there is great profit to be reaped of histories; especially those histories which be in the scriptures. And this did Chrysostom so well perceive, as in his preface upon the exposition of the epistle to Philemon, he wisheth, that all those things had been committed to writing, which were either said or done by the apostles, when they sat, when they did eat, when they wrote, and such like. And the same father in his 57th homily upon Genesis writeth, that histories were given of the holy Ghost to be followed.
Augustine also in his second book De doctrina christiana, the 28th chapter showeth, that Many dark and hard places may be resolved by the knowledge of histories. Moreover, whosoever shall exercise themselves much in perusing of the scriptures, may the more fruitfully consider the examples and doings of our times. There happened once a man to be somewhat deformed, who nevertheless was desirous of godly children, but yet he married a foul wife: and therefore every man laughed him to scorn.
But he went into the city, and bought himself very fair and curious pictures, brought them home, and placed them in his chamber; and gave his wife commandment, that every day for a certain space of time, she should fixe her sight upon those pictures: which commandment she observed, and therefore bare unto him goodly children. Even so shall it happen to us, which although for our sins naturally engrafted in us, we are most foul and ugly to behold, and are led as well by the power of the devil, as by ill
conversation of men, unto lewd and licentious life: yet notwithstanding, if we will earnestly and diligently make a choice of examples of the godly, described and plainly set forth to us in the holy scriptures, and will well consider of them in our minds; verily we shall yield forth excellent works, and such as be acceptable unto the Lord.
25. But those things that be written, seem unto men to be so impure and foul, as they do think them unworthy to be read in the holy scriptures. But understand thou, that the sum of those things which he had in the holy scripture, are so distributed, as some pertain only to be known, others to be imitated: wherefore such things as be set forth after this manner, put thou among that sort which belong unto knowledge only, not that thou do express them by imitation. I grant that they have mysteries in them, yet are they not for that cause to be followed. For the mystery and excellent signification, which was peculiar to the doings of the fathers, causeth not, but that those things are otherwise to be counted sins. The Manichees which refuse the Old Testament, have specially this foolishness, to think that in receiving of the scripture, whatsoever things are taught, if they be not disallowed or condemned in that place, they ought to be allowed and commended of us. Wherefore (say they) seeing these things be not condemned, if the Old Testament be received, it shall be lawful to imitate them. These things doth Augustine answer in his 22nd book against Faustus, the 62nd chapter. We read of the fact of Herod, which is handled in the gospel, when he killed an infinite sort of children at Bethlehem; neither doth the Evangelist there add an execration of so great a cruelty: shall we therefore say, that we ought to express so horrible an act by imitation?
They make a great stir that Judah was in the number of the patriarchs: as though it be of necessity, that they which are carried into some high calling,
should straightway be counted good men. Was not Judas Iscariot among the number of the twelve apostles? Perhaps they will say, he continued not. I grant; but Peter, which committed the crime of denying (Christ) was always reckoned the first of that order. Why then (say they) was it requisite that Judah should be so commended in the last prophesy of his father? To the end (answereth Augustine) that whilst thou thinkest this Judah, by reason of his facts, to be unmeet for so great a praise and commendation, thou shouldest seek for another of his stock, to whom so great a renown may justly be applied: and this shall be Christ. Wherefore those things that be taught in the holy scripture only; that something may be discerned or perceived of us, it skilleth but a little how those be as touching manners, whether honest or dishonest: even as in a history, it maketh no matter, whether some letters be black; so thou read them, and discern what they signify unto thee. But those things which so teach, as that we ourselves should work, and do that which is there declared, then undoubtedly it forceth very much how they be. God would that in them we should chiefly have regard unto his cunning; to wit, that he is able to use evil things well.
Who will deny, but that adultery is an evil thing? And yet thereby God would, that a child should be begotten, who may be planted in his church, and among his people. Again, whereas Caiaphas, being an ill man, said with an ill heart; It is expedient that one should die for the people: God would most effectually express unto us a holy prophesy, touching the redemption and salvation of the people of God. The self-same thing may be said of Judas the traitor, whose act without all doubt was to be detested: and yet nevertheless, God thereby procures our salvation. Assuredly it was not the mind of Judas Iscariot to bring any good thing to pass. Neither meant the same Judah to signify anything by his fact, but by the providence and
cunning of God it was brought to pass, that good things should be derived from thence: from the one, the redemption through Christ; and from the other, the flesh of Christ, and an excellent signification of our salvation. But in very deed, the Manichees do therefore chiefly among other things take hold of that fact of Judah, to defame the genealogy of Christ according to the flesh; and exclaim that he was unworthily born of such ancestors.
Howbeit, as Christ hath borne upon him our sins, and hath refused no human kind, although it were wicked, so that they will believe him: so hath he not refused to derive his stock from ancestors which have sinned.
26. But we must note well, that in the Greek translation, the seventy interpreters do differ from our numbers, or from the numbers that are had in the Hebrew verity: which thing (saith Augustine in his 15th book De civitate Dei) we should not judge to be done because the Hebrews be liars, or that they corrupted their books: seeing he thinketh it may not be granted, that all the Jews, so many as wrote, could conspire in such sort together, as all their copies were falsified. Which reason let them note, which so greatly blame the Hebrew books of falsehood, lying, and corruption. But Augustine affirmeth, that this was not done by the fault of the interpreters, as if they had meant to keep the truth secret from the nations, but that it came by the oversight of the writers of their translation, which may soon be deceived in describing of numbers, as we see by daily experience. For since that numbers appear to be a thing of no great importance, they are not carefully; nay rather they are negligently looked unto. But in other things, where the seventy interpreters either seem to translate otherwise, than is in the Hebrew, or do add anything for exposition sake; that he thinketh was done by the power of prophesy, which directed them. Whereof see what Jerome saith; But to come to our computation of years, thou mayest perceive, that
hereof it comes to pass, that there is a difference between the Hebrews account and ours, as touching the years since the beginning of the world: because they of old time followed also the description of the seventy interpreters. And the Hebrews followed the whole history, as they themselves have it, with whom we may agree in all those things, which are not prejudicial at all unto Christ, and the true worshipping of him. But that the Greek translation, which now taketh place, is not that which the seventy interpreters made; it is noted upon the epistle to the Romans, the 11th chapter, and 26th verse, in these words: There shall come out of Zion.
Further, there be many excellent writings lost; but yet as God would, there be many also preserved: and especially those which bring greatest profit, and are most available for the instruction of men. Neither must we imagine, that it came by chance, that so many and so great works perished. For There is not a sparrow that lighteth upon the ground by chance; as the son of God testifieth. And it is evident, that All the hairs of our head are certainly numbered of God. But wherefore (saith some man) were they written, seeing they should afterward perish? There is no doubt, but they served for that age: and everything is not alike convenient for all places, times, and persons. Wherefore we answer, that so it seemed good unto God; and thereby we gather, that those books had not been profitable for us. Howbeit they are justly and greatly blamed, which make much ado about the loss of many books, when as they in the meantime have not perused over those, which be now extant of the holy scriptures. And I am certainly persuaded, that it tendeth to the profit of the elect, that there have so many miscarried.
Also there be certain monuments extant of ecclesiastical writers, not very whole, but as it were fragments of them; by the taste whereof we may
know, that the rest which be lost were not of such value, as the loss of them should be much lamented.
Plato in his dialogue Phaedrus reporteth, that a Daemon, who (as I take it) was a wise man, came to Thamus king of Egypt, and offered him four of his devises; namely, number, geometry, lots, and letters: and when he came to the commendation of letters, he declared that they were a great help to memory, and a singular furtherance to wisdom. The king examining his sayings, some part he allowed, and some he did not. And when he had considered of letters, he pronounced the contrary of them: For letters (saith he) help not the memory, as thou bearest me in hand; but they rather confound the same. For when men have once put in writing those things which they have heard, or found out, they are no longer careful to ponder them in their mind, and to repeat them often to themselves: and if letters were not, they would often meditate those things which are found out and known, and would be daily more and more ripe in them. Further, as touching the increase of wisdom, men will hereafter (saith he) despise their teachers, by turning themselves unto written books; which being often red, do tell but one tale. This was the opinion of a king of Egypt; which in very deed, I allow not. For I affirm, that books are of singular great profit, for else God would not have bestowed the scriptures upon men; yet that king seemed to say somewhat. For if there be not a mean and in reding of books, they may do hurt.
It is said of Socrates and Pythagoras, that they wrote nothing themselves; but that their scholars after them set forth some books in their names. No nor our Savior Christ did not leave behind him any writing of his own doings; but his apostles did register his sermons, acts, and miracles. Yea and it is not said in the history, that Solomon wrote these things, but that he
spoke and disputed. Wherefore it should seem, that those things which be extant, and written in his name, were received from his mouth: which may well be perceived by the book of the Proverbs. The cause why so many of his sayings have been omitted, perchance is; for that they which took the words from his mouth, did not thoroughly mark all things. Besides this, so many were the exiles of the Hebrews, as it is a marvel that these scriptures, which we have, were preserved; and these by Esdras were restored and amended. Wherefore we must well and thankfully use them, as a heavenly and divine gift. And I am out of doubt, that the apostles gave more epistles unto the churches, than we have in these days. And I am thoroughly persuaded, that those which are lost, be lost by the appointment of God. Of Paul, and his epistles and style, look the preface upon the epistle to the Romans.