(41) III. Lastly, such a history should relate the environment of all theprophetic books extant; that is, the life, the conduct, and the studies of the author of each book, who he was, what was the occasion, and the epoch of his writing, whom did he write for, and in what language. (42) Further, it should inquire into the fate of each book: how it was first received, into whose hands it fell, how many different versions there were of it, by whose advice was it received into the Bible, and, lastly, how all the books now universally accepted as sacred, were united into a single whole.
(43) All such information should, as I have said, be contained in the "history" of Scripture. (44) For, in order to know what statements are set forth as laws, and what as moral precepts, it is important to be acquainted with the life, the conduct, and the pursuits of their author: moreover, it becomes easier to explain a man's writings in proportion as we have more intimate knowledge of his genius and temperament.
(45) Further, that we may not confound precepts which are eternal with those which served only a temporary purpose, or were only meant for a few, we should know what was the occasion, the time, the age, in which each book was written, and to what nation it was addressed.(46) Lastly, we should have knowledge on the other points I have mentioned, in order to be sure, in addition to the authenticity of the work, that it has not been tampered with by sacrilegious hands, or whether errors can have crept in, and, if so, whether they have been corrected by men sufficiently skilled and worthy of credence. (47) All these things should be known, that we may not be led away by blind impulse to accept whatever is thrust on our notice, instead of only that which is sure and indisputable.
(48) Now when we are in possession of this history of Scripture, and have finally decided that we assert nothing as prophetic doctrine which does not directly follow from such history, or which is not clearly deducible from it, then, I say, it will be time to gird ourselves for the task of investigating the mind of the prophets and of the Holy Spirit. (49) But in this further arguing, also, we shall require a method very like that employed in interpreting nature from her history. (50) As in the examination of natural phenomena we try first to investigate what is most universal and common to all nature - such, for instance, as motion and rest, and their laws and rules, which nature always observes, and through whichshe continually works - and then we proceed to what is less universal; so, too, in the history of Scripture, we seek first for that which is most universal, and serves for the basis and foundation of all Scripture, a doctrine, in fact, that is commended by all the prophets as eternal and most profitable to all men. (51) For example, that God is one, and that He is omnipotent, that He alone should be worshipped, that He has a care for all men, and that He especially loves those who adore Him and love their neighbour as themselves, &c. (52) These and similar doctrines, I repeat, Scripture everywhere so clearly and expressly teaches, that no one was ever in doubt of its meaning concerning them.
(53)The nature of God, His manner of regarding and providing for things, and similar doctrines, Scripture nowhere teaches professedly, and as eternal doctrine; on the contrary, we have shown that the prophets themselves did not agree on the subject; therefore, we must not lay down any doctrine as Scriptural on such subjects, though it may appear perfectly clear on rational grounds.
(54)From a proper knowledge of this universal doctrine of Scripture, we must then proceed to other doctrines less universal, but which, nevertheless, have regard to the general conduct of life, and flow from the universal doctrine like rivulets from a source; such are all particular external manifestations of true virtue, which need a given occasion for their exercise; whatever is obscure or ambiguous on such points in Scripture must be explained and defined by its universal doctrine; with regard to contradictory instances, we must observe the occasion and the time in which they were written. (55) For instance, when Christ says, "Blessed are they that mourn, for they shall be comforted" we do not know, from the actual passage, what sort of mourners are meant; as, however, Christ afterwards teaches that we should have care for nothing, save only for the kingdom of God and His righteousness, which is commended as the highest good (see Matt. vi;33), it follows that by mourners He only meant those who mourn for the kingdom of God and righteousness neglected by man: for this would be the only cause of mourning to those who love nothing but the Divine kingdom and justice, and who evidently despise the gifts of fortune. (56) So, too, when Christ says: "But if a manstrike you on the right cheek, turn to him the left also," and the words which follow.
(57) If He had given such a command, as a lawgiver, to judges, He would thereby have abrogated the law of Moses, but this He expressly says He did not do (Matt. v:17). (58) Wherefore we must consider who was the speaker, what was the occasion, and to whom were the words addressed. (59) Now Christ said that He did not ordain laws as a legislator, but inculcated precepts as a teacher: inasmuch as He did not aim at correcting outward actions so much as the frame of mind. (60) Further, these words were spoken to men who were oppressed, who lived in a corrupt commonwealth on the brink of ruin, where justice was utterly neglected. (61) The very doctrine inculcated here by Christ just before the destruction of the city was also taught by Jeremiah before the first destruction of Jerusalem, that is, in similar circumstances, as we see from Lamentations iii:25-30.
