fact, that is commended by all the prophets as
eternal and most profitable to all men. For example, that God is one,
and that He is omnipotent, and He alone should be worshiped, that He has
a care for all men, and that He especially loves those who adore Him and
love their neighbor as themselves, etc. 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.

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.

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. 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. So, too, when Christ says: "But if a man strike
you on the right cheek, turn to him the left also," and the words which
follow.

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). Wherefore we must consider who was the
speaker, what was the occasion, and to whom were the words ad