(1) History ecclesiastical receiveth the same divisions with history civil: but further in the propriety1 thereof may be divided into the history of the Church, by a general name; history of prophecy; and history of providence2. The first describeth the times of the militant3 Church, whether it be fluctuant, as the ark of Noah, or movable, as the ark in the wilderness4, or at rest, as the ark in the Temple: that is, the state of the Church in persecution5, in remove, and in peace. This part I ought in no sort to note as deficient6; only I would that the virtue7 and sincerity8 of it were according to the mass and quantity. But I am not now in hand with censures9, but with omissions10.
(2) The second, which is history of prophecy, consisteth of two relatives — the prophecy and the accomplishment11; and, therefore, the nature of such a work ought to be, that every prophecy of the Scripture12 be sorted with the event fulfilling the same throughout the ages of the world, both for the better confirmation13 of faith and for the better illumination of the Church touching14 those parts of prophecies which are yet unfulfilled: allowing, nevertheless, that latitude15 which is agreeable and familiar unto divine prophecies, being of the nature of their Author, with whom a thousand years are but as one day, and therefore are not fulfilled punctually at once, but have springing and germinant accomplishment throughout many ages, though the height or fulness of them may refer to some one age. This is a work which I find deficient, but is to be done with wisdom, sobriety, and reverence16, or not at all.
(3) The third, which is history of Providence, containeth that excellent correspondence which is between God’s revealed will and His secret will; which though it be so obscure, as for the most part it is not legible to the natural man — no, nor many times to those that behold17 it from the tabernacle — yet, at some times it pleaseth God, for our better establishment and the confuting of those which are as without God in the world, to write it in such text and capital letters, that, as the prophet saith, “He that runneth by may read it”— that is, mere18 sensual persons, which hasten by God’s judgments20, and never bend or fix their cogitations upon them, are nevertheless in their passage and race urged to discern it. Such are the notable events and examples of God’s judgments, chastisements, deliverances, and blessings21; and this is a work which has passed through the labour of many, and therefore I cannot present as omitted.
(4) There are also other parts of learning which are appendices to history. For all the exterior22 proceedings23 of man consist of words and deeds, whereof history doth properly receive and retain in memory the deeds; and if words, yet but as inducements and passages to deeds; so are there other books and writings which are appropriate to the custody24 and receipt of words only, which likewise are of three sorts — orations25, letters, and brief speeches or sayings. Orations are pleadings, speeches of counsel, laudatives, invectives, apologies, reprehensions, orations of formality or ceremony, and the like. Letters are according to all the variety of occasions, advertisements, advises, directions, propositions, petitions, commendatory, expostulatory, satisfactory, of compliment, of pleasure, of discourse26, and all other passages of action. And such as are written from wise men, are of all the words of man, in my judgment19, the best; for they are more natural than orations and public speeches, and more advised than conferences or present speeches. So again letters of affairs from such as manage them, or are privy27 to them, are of all others the best instructions for history, and to a diligent28 reader the best histories in themselves. For apophthegms, it is a great loss of that book of Caesar’s; for as his history, and those few letters of his which we have, and those apophthegms which were of his own, excel all men’s else, so I suppose would his collection of apophthegms have done; for as for those which are collected by others, either I have no taste in such matters or else their choice hath not been happy. But upon these three kinds of writings I do not insist, because I have no deficiences to propound29 concerning them.
(5) Thus much therefore concerning history, which is that part of learning which answereth to one of the cells, domiciles, or offices of the mind of man, which is that of the memory.
1 propriety | |
n.正当行为;正当;适当 | |
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2 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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3 militant | |
adj.激进的,好斗的;n.激进分子,斗士 | |
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4 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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5 persecution | |
n. 迫害,烦扰 | |
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6 deficient | |
adj.不足的,不充份的,有缺陷的 | |
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7 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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8 sincerity | |
n.真诚,诚意;真实 | |
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9 censures | |
v.指责,非难,谴责( censure的第三人称单数 ) | |
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10 omissions | |
n.省略( omission的名词复数 );删节;遗漏;略去或漏掉的事(或人) | |
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11 accomplishment | |
n.完成,成就,(pl.)造诣,技能 | |
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12 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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13 confirmation | |
n.证实,确认,批准 | |
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14 touching | |
adj.动人的,使人感伤的 | |
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15 latitude | |
n.纬度,行动或言论的自由(范围),(pl.)地区 | |
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16 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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17 behold | |
v.看,注视,看到 | |
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18 mere | |
adj.纯粹的;仅仅,只不过 | |
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19 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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20 judgments | |
判断( judgment的名词复数 ); 鉴定; 评价; 审判 | |
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21 blessings | |
n.(上帝的)祝福( blessing的名词复数 );好事;福分;因祸得福 | |
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22 exterior | |
adj.外部的,外在的;表面的 | |
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23 proceedings | |
n.进程,过程,议程;诉讼(程序);公报 | |
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24 custody | |
n.监护,照看,羁押,拘留 | |
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25 orations | |
n.(正式仪式中的)演说,演讲( oration的名词复数 ) | |
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26 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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27 privy | |
adj.私用的;隐密的 | |
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28 diligent | |
adj.勤勉的,勤奋的 | |
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29 propound | |
v.提出 | |
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