6. The sixt Chapter. Of the holie scriptures; out of the Preface vp

The sixt Chapter. Of the holie scriptures; out of the Preface vpon 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: ¹ 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 vnto our selues. ² 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, ³ I will giue 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. ⁴ Wherefore let vs 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 vs, Peter testifieth in the first chapter of his latter epistle, when he saith, ⁵ that 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, ⁶ and sound councels haue 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, ⁷ 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, ⁸ 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. ⁹ And in the fift of Iohn, when the Lord had said (that which euen now I recited) Search the scriptures; ¹⁰ he added incontinent, For they beare witnes of me. And in the same chapter it is said of Moses; He hath written of me. ¹¹ And manie other places may be brought, to confirme this selfe-same thing; but let vs content our selues with these for this time.

2 The holie scriptures also are highlie commended, ¹² through those excellent properties wherwith God hath adorned them. For they are so glorious, that they séeme vnto vs, which walke as it were in darknes, to be like a candle lighted of God: whereof Peter hath admonished vs in the first chapter of the second epistle, And we haue a sure speech of prophesie, wherevnto if you giue heed, as vnto a light shining in a darke place, ¹³ ye doo well, till the daie appeare, and the daie star arise in your harts. ¹⁴ 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, ¹⁵ that they confirmed the opinions of their knowledge with their blood, and with the losse of their liues. And vnto faithfull and godlie harts, there is in the scriptures no want of cléerenes, which the Gréeks call ⟨…⟩, 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, ¹⁶ 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, ¹⁷ 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 vnto them the meaning of the scriptures: which declareth, that otherwise they were not able by their owne industrie to vnderstand them. ¹⁸ 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, ¹⁹ 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.

²⁰ Augustine Contra epistolam Fundamenti; saith, that things defined in y e scriptures must be preferred aboue all other. Besides this, the truth of them hath an euerlasting continuance. ²¹ Which thing Christ taught vs, 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. ²²

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 haue 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. ²³ 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 vnto manners.) And least thou shouldest thinke that any thing doth want, he addeth streight waie: ²⁴ That the man of God may be perfect and readie to euerie good worke. And in the 15 chapter to the Romans we reade; ²⁵ For whatsoeuer things are now written, they be written before hand for our learning, that by patience & consolation of the scriptures, we may haue 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 haue now euen these verie things more plentifullie in the holie scriptures. ²⁶ And the holie Ghost feareth not to attribute the power of sauing vnto 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. ²⁷ 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: ²⁸ 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 vnto some; I haue begotten you by the gospel. And Augustine did then first arise out of his errors, wherewith he had béene captiuated, ²⁹ when he began to reade the scriptures. And at the reading of Paule (as we may perceiue in his confessions) the darkenesse was chased fro~ his eies. And vnto 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 vpon that place in the holie scriptures; Put on the Lord Iesus Christ, ³⁰ &c. he was conuerted wholie vnto God, ³¹ 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, ³² 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 vnto vs, 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 vs 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; ³³ to wit, by what iudgements and abitrers, we must assure our selues for vnderstanding of the scriptures. Two tokens I haue 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, ³⁴ that Christ thus said: If ye haue 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 haue 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 vnto vs. According to which sense, he also said in another place; My sheepe knowe my voice, and followe not a stranger. ³⁵ 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 haue in the second chap. of the 1. epistle to the Corinthians; A naturall man doth not perceiue those things that be of God, ³⁶ neither is he able to do it; bicause they be but foolishnesse vnto him. But the spirituall man iudgeth all things. And againe in the same place, ³⁷ The spirit searcheth out the deepe mysteries of God. And Christ himselfe said; The spirit of comfort shall declare all things that I haue said vnto you. ³⁸ Also Iohn in his epistle saith, ³⁹ 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 haue not the spirit, ⁴⁰ how dare you call your selues christians, séeing Paul to the Rom. sheweth vs, that They be none of Christs, which haue not y e 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 haue a like vnderstanding of the scriptures. But yet this I affirme, ⁴¹ 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 vpon the preface to the epistle vnto the Romans hath plainlie declared, when he saith; This thing commeth not by ignorance, but bicause they will not haue this holie mans writings continuallie in their hands. Neither doo those things, which we knowe (if we knowe any thing) come vnto vs 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 loue, ⁴² doo knowe more than all other, the dooings of them whom they loue, 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, ⁴³ and you shall find; knocke, and it shalbe opened vnto 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. ⁴⁴

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, ⁴⁵ by another part which is more plaine and easie. Christ hath giuen vnto 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, ⁴⁶ the old christians also haue 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.

⁴⁷ 7 To these two arbitrers, which I haue 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 vnto them. For that were to haue dominion ouer the faith of godlie men. Therefore when they interpret the word of God, it is their part to prooue, that they haue expounded such things, according to the consent and proportio~ of other places of the scripture. Wherfore the most dangerous error of the antichrists must be auoided with great circumspection, ⁴⁸ 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 vnto 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: ⁴⁹ bicause the church (saie they) which hath brought credit and authoritie to the word of God, may change & alter therein, whatsoeuer shall séeme good vnto hir. Wherefore, that which they ground vpon, must by all maner of meanes be resisted.

Let vs not be brought to thinke, that the holy scriptures haue 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. ⁵⁰ For I attribute vnto 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. ⁵¹ Experience teacheth vs, 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, ⁵² as it was reuealed vnto 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 vpon 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, ⁵³ but that the churches part is, to preach and set foorth the word of God committed vnto it: wherein it is likened to a crier, who notwithstanding he proclame the statutes of a prince or magistrate, ⁵⁴ 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, ⁵⁵ 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 vnto 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 vnto, 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, ⁵⁶ 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 vs 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.

⁵⁷ 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. ⁵⁸ 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 vs 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. ⁵⁹ Tertullian & Irenaeus standing in disputation with the heretikes, did therefore send them vnto 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, ⁶⁰ for the which another thing is so. Wherevpon they gather this reason; If the scripture haue 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, ⁶¹ that the sunne and planets be therefore more hot (than the things which they haue 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 haue 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 vnto 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? ⁶² 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, ⁶³ that we must haue recourse to the generall councels, as though they neuer erred.

The generall councell of Ariminum, ⁶⁴ 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 vnto 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, ⁶⁵ vnles that Paule had openlie resisted him? Wherefore, ⁶⁶ 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 haue 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 vnto 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 vs of anie other Gospel, ⁶⁷ 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.

⁶⁸ 12 Now let vs 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 haue accesse vnto him is by praier. And therefore Dauid praied on this wise; ⁶⁹ Open thou mine eies, ô Lord, that I may see the woonderfull things of thy lawe. And againe; Teach me thy iustifications. Giue 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, ⁷⁰ 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, ⁷¹ 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, ⁷² that he should be diligent in reading. And hée himselfe, when he laie bound at Rome, ⁷³ desired that Troas might be sent vnto 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 haue not béene earnest inough in praier, nor yet vsed sufficient studie about them. Neither ought anie to be discouraged from this excellent exercise, ⁷⁴ 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 vnto vs by God, and which is euer ready at hand, ⁷⁵ is the holie scriptures: which we must haue alwaies readie about vs, 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 vs, and doo not vtterlie ouerpresse vs, 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 haue there a most strong and inuincible bulworke. And assuredlie, out of that poake, and no where else, ⁷⁶ 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. ⁷⁷ 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 vs most swéet wine, wherewith euerie one may most liberallie refresh himselfe. Here is offered vnto all commers a more pleasant garden and paradise, than euer had Alcinous and Salomon: wherefore, let vs gather therein profitable things: and not pernicious. Let vs 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 vs, to applie all our hart and mind to the studie of diuine doctrine? For therein we heare not the wisedome of man, but haue God himselfe speaking before vs, to whom if we giue 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 vnto vs; 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 giue credit to these saiengs; yea, and some which will scorne them, and suppose vs 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 mercie of GOD redoubled vnto 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 loue of Gods fauour and goodnesse. Wherfore they being cléerelie changed, and become new men, shall be constrained to saie: ⁷⁸ How sweet are thy words become vnto my iawes! they were like honie vnto 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; ⁷⁹ I haue written vnto them the mightie things of my law, but they haue 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 vpon 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.

⁸⁰ 15 They which are more busie against vs, 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 vnto; wée must thinke, that such are not much necessarie vnto 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 vs, which we ought to knowe: naie rather, the difficultie of vnderstanding of the scriptures, is oftentimes verie profitable vnto 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 giue them grace to knowe that, which as yet is hidden from them. Moreouer, ⁸¹ 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 loue among the members of Christ is restored.

Neither dooth the difficultie of the scriptures, which somtimes happeneth, harme vnto anie, except such as be peruerse men. ⁸² 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. ⁸³ The thoughts & meanings of a man are most secret; yet oftentimes are the thoughts and meanings of our fréend, whom we earnestlie loue, and with whom we are alwaies conuersant, perceiued of vs 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 loue 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 vnto 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, ⁸⁴ 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 vnto vs. But these men are alreadie answered; ⁸⁵ 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? ⁸⁶ 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 haue 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 vnto mans reason, as that they can be shewed by causes: though in the life to come all things shall be so perfectlie knowne vnto vs, 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 vs more, than they themselues learned in the holie scriptures? ⁸⁷ For whatsoeuer they adde ouer and aboue these, must be reiected as mans deuise.

17 Those words, which we haue 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, ⁸⁸ 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 haue of heauenlie things; ⁸⁹ and compareth the one with that, which was vnder 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 vnder 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 haue 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, ⟨…⟩, that is, Beholding through a glasse. For the fruition of the things themselues is reserued, til we come vnto 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 vs 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 vnto the knowledge of causes by their effects, and are trained by similitudes vnto certeine truths.

⁹⁰ 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 vnto dogs. But the people of Christ must not be counted as dogs. For they that haue beléeued, be baptised; and be partakers of the sacraments. They haue 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 vnto dogs or swine, contemned and trod vnder their féete the doctrine that was set foorth vnto 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 haue 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 vnto all men one with another.

⁹¹ 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 vnto 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 vnto strange nations to be read. The Eunuch of the Quéene of Candace read the prophet in his chariot, ⁹² when Philip stood by him. What I beséech you, wil they be wiser than God? For whatsoeuer is necessarie to saluation, as we haue 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 giue infinite thanks vnto God, which so timelie thought vpon our saluation.

19 Moreouer, ⁹³ some diuide the holie scriptures into foure parts; and some bookes, aswell in the old testament, as in the new, they ascribe vnto lawes, some vnto histories, some vnto prophesies, and some vnto wisedome. ⁹⁴ 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 haue 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 haue proper vnto wisedome) from lawes or prophesies. For in them are manie sentences, which perteine to the instruction of a good life, and without doubt haue the nature of lawes. Againe, séeing that in these very many secret mysteries are opened vnto 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 vnto vs 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 vnto the learned sort, that whatsoeuer is contained in the holie scriptures, ⁹⁵ should be referred vnto two chéefe points; I meane the lawe, and the gospell. For euerie-where, either Gods commandements to liue well are set foorth vnto vs; 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 vs 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 haue 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.

⁹⁶ 20 Let vs 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 vnto 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 haue 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 vs, who haue 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 haue 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, ⁹⁷ 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 vnto histories, than vnto bare Chronicles.

21 But since we haue heard the opinion of Cicero, let vs sée also, what Aulus Gellius saith, ⁹⁸ 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 haue béene doon: and they be Annales or Chronicles, when the acts of manie yéeres are afterward compiled, an order of euery 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 haue vsed manie words touching this matter, but I trust not without some f⟨…⟩uit.

⁹⁹ 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 vnto 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, ¹⁰⁰ & 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, ¹⁰¹ 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, ¹⁰² 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, ¹⁰³ 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; ¹⁰⁴ 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 giue credit vnto 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. ¹⁰⁵ 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, ¹⁰⁶ 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; ¹⁰⁷ one is that we should imitate and vse them: also that we should allow and commend those things which we perceiue haue béene doone by excellent men. We know out of the diuine historie, that Abraham was a holie man, and in the fauour of God; ¹⁰⁸ 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 haue eschewed, we also are to take héed of. For when we consider of Dauid, that might two times haue killed Saule his chéefest enimie, and yet would not; ¹⁰⁹ we may gather therby, that priuate persons (although they may) yet must not reuenge their owne proper iniuries. ¹¹⁰ 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: ¹¹¹ we read, that for incest, Ruben the eldest sonne of Iacob was put besides the inheritance: that for co~ mitting of adulterie, Dauid suffered the indignation of the Lord: that for fornication, ¹¹² 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, ¹¹³ 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. ¹¹⁴ Augustine in his second booke against the second epistle of Gaudentius writeth in this maner: ¹¹⁵ We must not (saith he) alwaie imitate & allow whatsoeuer thing honest men haue 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 vs a good warning, that as godlie men, although they pleased God many waies, and haue 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 haue doone well and iustlie, is neuertheles forbidden in others. ¹¹⁶ 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 vnto 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 vs to doo in such cases? Trulie this; when we sée anie thing set foorth in the scriptures, ¹¹⁷ to weigh it well and diligentlie with the generall rules of Gods commandements: wherevnto if we perceiue that they be consonant, let vs then boldlie vse them; but if they disagrée with them, let vs assure our selues that they were certaine misdéeds, or else speciall prerogatiues permitted to some: & let vs 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, ¹¹⁸ as in his preface vpon 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 vpon Genesis writeth, that histories were giuen of the holie ghost to be followed. ¹¹⁹ 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, ¹²⁰ who neuerthelesse was desirous of godlie children, but yet he maried a foule wife: and therefore euerie man laughed him to scorne. ¹²¹ 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 vpon those pictures: which commandement she obserued, & therefore bare vnto him goodlie children. Euen so shall it happen to vs, which although for our sinnes naturallie ingraffed in vs, we are most foule and vglie to behold, and are led aswell by the power of the diuell, as by ill conuersation of men, vnto 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 vs in the holie scriptures, & will well consider of them in our minds; verelie we shall yéeld foorth excellent works, and such as be acceptable vnto the Lord.

25 But those things that be written, ¹²² séeme vnto 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 vnto knowledge onelie, not that thou doo expresse them by imitation. I grant that they haue 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, haue 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 vs. 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. ¹²³ 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. ¹²⁴ Why then (saie they) was it requisite that Iuda should be so commended in the last prophesie of his father? ¹²⁵ 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 vs, 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 vnto 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 haue regard vnto 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: ¹²⁶ God would most effectuallie expresse vnto vs 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 vpon 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 haue sinned.

26 But we must note well, that in the Gréeke translation, ¹²⁷ 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 vnto. 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, ¹²⁸ as they themselues haue it, with whom we may agrée in all those things, which are not preiudiciall at all vnto 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 vpon 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, ¹²⁹ 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, ¹³⁰ that it came by chance, that so manie & so great works perished. For There is not a sparowe that lighteth vpon 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 vnto God; and thereby wée gather, that those bookes had not béene profitable for vs. Howbeit they are iustlie and greatlie blamed, which make much adoo about the losse of manie bookes, when as they in the meane time haue 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 haue 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: ¹³¹ For letters (saith he) helpe not the memorie, as thou bearest mée in hand; but they rather confound the same. For when men haue once put in writing those things which they haue 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 vnto 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 haue bestowed the scriptures vpon 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; ¹³² 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 haue 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 haue, 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 vnto the churches, than we haue 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 vpon the epistle to the Romans.

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← 5. The fift Chapter. Of Dreames; chieflie · Contents · 7. The seuenth Chapter. Whether yong and →

Footnotes

1. A diuision. ↩

2. Of the dignitie and vtilitie of the holie scriptures. ↩

3. A definition of the holie scriptures. ↩

4. The holie scripture inspired by the spirit of God. ↩

5. 2. Pet. 1, 21
   ↩

6. The sute proofes of diuine things are take~ out of the scriptures onlie. ↩

7. Christ sent vs to the reading of the scriptures. Iohn. 5, 39. ↩

8. The sum of all that is done in the scripture is Christ. ↩

9. Rom. 10. ↩

10. Iohn. 5, 39. ↩

11. Iohn. 5, 46. ↩

12. The notable properties of the holie scripture. They shine as a candle in the darknes. ↩

13. 2. Pet. 1, 19.
    ↩

14. The holie scriptures be sure and certeine. ↩

15. To the godlie they be cleere and perspicuous. ↩

16. They are the cheefe principles of diuinitie. ↩

17. The clearenes of them is discerned by the light of faith. Luke. 24, 45. ↩

18. 1. Tim. 3, 15.
    ↩

19. Why the church is called the piller and ground of truth. ↩

20. Augustine. ↩

21. The truth of the scripture is euerlasting. Matt. 24, 35. ↩

22. Esaie. 40, 8. ↩

23. The commodities of the holie scriptures. 2. Tim. 3, 16. ↩

24. Ibidem. 17. ↩

25. Roman. 15. ↩

26. The power of sauing attributed to the scriptures. 1. Tim. 4, 13. ↩

27. Matt. 13, 19. ↩

28. We are borne anew by the word. 1. Cor. 4, 15. ↩

29. Augustine conuerted by reading of the scriptures. ↩

30. Rom. 13, 14. ↩

31. Decrees of faith must be confirmed only by the scriptures. Constantine bad that controuersies should be decided by them. ↩

32. The properties of the scripture out of the 19 psalme. Psal. 19, 8. ↩

33. To what iudgement we must stand for the sense of the scriptures. ↩

34. The truth is knowne by the spirit and the word. Iohn. 8, 47. ↩

35. Iohn. 10, 4. ↩

36. 1. Cor. 2, 24.
    ↩

37. Ibidem. 10. ↩

38. Iohn. 14, 26. ↩

39. 1. Ioh. 2, 27.
    ↩

40. Whether all men haue the spirit of Christ. Rom. 8, 9. ↩

41. Euerie one may gather out of the scriptures so much as is necessary to saluation. Chrysost. ↩

42. A similitude. ↩

43. Matth. 7, 7. ↩

44. The word is a sure token to find the truth of the scriptures. ↩

45. We must iudge of an obscure place by a more clere place. ↩

46. The old testament proueth the new. Acts. 17, 11. ↩

47. A third arbitter, but no high censor is the consent of the church. ↩

48. It is not the church that giueth authoritie to the word. ↩

49. Looke part 4, chap. 4, art. 12, and chap. 6, art. 11. ↩

50. Three functions of the church about the word of God. ↩

51. A similitude. The church as a witnes preserueth the holie bookes. ↩

52. The word of God first reuealed, & then written. ↩

53. The duty of the church is to preach & publish the word. ↩

54. A similitude. ↩

55. The church discerneth the true scriptures from not canonicall. ↩

56. A similitude. ↩

57. Augustine. ↩

58. Faith is powred in by the holy ghost, and the ministers work togither by him. ↩

59. Tertullian. Irenaeus. ↩

60. A rule in Logicke. ↩

61. Similitudes. ↩

62. Of the fathers. ↩

63. Of the councels. ↩

64. Looke part 4, place 4, art. 10. ↩

65. Galat. 2, 14. ↩

66. If Peter erred, much more the fathers and councels may erre. ↩

67. Galat. 1, 8. ↩

68. How one may obtaine the meanes to vnderstand the scriptures. ↩

69. Psalm. 119, 12. and 18. ↩

70. Phil. 1, 8. ↩

71. Diligence must be vsed in co~paring scripture with scripture. ↩

72. 1. Tim. 13.
    ↩
73. 2. Tim. 4, 13.
    ↩

74. No man must be discouraged with the homelie stile of the scriptures. A similitude. ↩

75. Out of the epistle to maister Cooke set before the epistle to the Rom. Consolation by the scriptures. ↩

76. A similitude. Matth. 4, 4. 7, and 10. ↩

77. Psal. 119. 18 11, & 15. ↩

78. Psal. 119, 3. ↩

79. Ose. 8, 1⟨…⟩, ↩

80. Out of the preface vpon the first epistle to the Corinthians. 2. Pet. 3, 16. How to helpe the difficult places of the scripture. ↩

81. Out of the preface In Rom. Looke In Rom. 4, 13. ↩

82. Chrysost. ↩

83. A similitude. ↩

84. In 1. Cor. 13, ver. 12. ↩

85. In things necessarie to saluation the scriptures are not ambiguous. ↩

86. A grosse kind of reasoning. ↩

87. ↩

88. verse. 18. ↩

89. Two maner of comparisons of our knowledge. ↩

90. In 1. Cor. 2, vers. 7. How the holie scriptures shuld be read of all men. ↩

91. The rising of heresies must not hinder the reading of the scriptures. ↩

92. Acts. 8, 28. ↩

93. Out of the preface vpon the Iudges. ↩

94. Of the diuision of the holie scriptures. ↩

95. All things in the scriptures referred vnto two principall points. ↩

96. Ibidem. Looke the epistle vpon the booke of Sam. and ⟨…⟩, and the preface vpon the second booke of Sam. A definition of historie. The difference betweene chronicles and histories. ↩

97. The narrations of the scriptures be rather histories, than chronicles. ↩

98. Aulus Gellius opinion of chronicles and histories. ↩

99. God is the authour of historie. ↩

100. Exod. 17, 14 ↩

101. Histories before Moses time. Num. 21, 15 Ios. 10, 13. 2. Sam. 1, 18. ↩

102. The praise of historie. ↩

103. The rules of a true historie. ↩

104. The Latine histories of more credit than the Greeke. ↩

105. The histories of the scriptures most true. ↩

106. The commodities comming by histories. ↩

107. Two maner of vses of examples. ↩

108. Gen. 18, 2. ↩

109. 1. Sam. 24, 7. 1. Sam. 26, 7.
     ↩

110. Out of the preface vpon the 2. booke of Samuel, pag, 2. Gen. 19. ↩

111. Iudg. 19, 20. Gen. 49, 4. ↩

112. 2. Sa. 13, 29. 2. Sam. 19, 9.
     ↩

113. What faults we must beware of, when we reason by examples. ↩

114. Augustine. ↩

115. The falles of saints must not be imitated. ↩

116. Sometimes God will haue some men to doo things repugnant to the generall lawe. Exod. 11, 2. ↩

117. The doings of godlie men must be weighed by the generall rules of the lawe of God. ↩

118. Chrysost. ↩

119. Augustine. ↩

120. A pleasant historie. ↩

121. A similitude. ↩

122. In Gen. 38. Why certaine dishonest things are rehersed in scriptur⟨…⟩. ↩

123. Matt. 10, 4. ↩

124. Matt. 26, 69. ↩

125. Gen. 49, 8. ↩

126. Iohn. 11, 49. ↩

127. In Gen. 5. at the beginning. ↩

128. There Peter Martyr sheweth by proo⟨…⟩e, that either it is not that translation, or else that it is in manie places corrupted. ↩

129. In 1. King. 4, 22. Looke In Gen. 5, 21. ↩

130. Why manie old bookes perished. Matt. 10, 29, and 30. ↩

131. A kings opinion as touching written monuments. ↩

132. Socrates & Pythagoras wrote nothing themselues. ↩