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（127） The conclusion； then； that is most plainly put before us is； that
miracles were natural occurrences； and must therefore be so explained as
to appear neither new （in the words of Solomon） nor contrary to nature；
but； as far as possible； in complete agreement with ordinary events。 （128）
This can easily be done by anyone； now that I have set forth the rules
drawn from Scripture。 （129） Nevertheless； though I maintain that Scripture
teaches this doctrine； I do not assert that it teaches it as a truth necessary to
salvation； but only that the prophets were in agreement with ourselves on
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the point； therefore everyone is free to think on the subject as he likes；
according as he thinks it best for himself； and most likely to conduce to
the worship of God and to singlehearted religion。
（130） This is also the opinion of Josephus； for at the conclusion of the
second book of his 〃Antiquities；〃 he writes： Let no man think this story
incredible of the sea's dividing to save these people； for we find it in
ancient records that this hath been seen before； whether by God's
extraordinary will or by the course of nature it is indifferent。 （131） The
same thing happened one time to the Macedonians； under the command of
Alexander； when for want of another passage the Pamphylian Sea divided
to make them way； God's Providence making use of Alexander at that time
as His instrument for destroying the Persian Empire。 （132） This is attested
by all the historians who have pretended to write the Life of that Prince。
（133） But people are at liberty to think what they please。〃
（134） Such are the words of Josephus； and such is his opinion on faith
in miracles。
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CHAPTER VII。 … OF THE
INTERPRETATION OF
SCRIPTURE
（1） When people declare； as all are ready； to do； that the Bible is the
Word of God teaching man true blessedness and the way of salvation； they
evidently do not mean what they； say； for the masses take no pains at all to
live according to Scripture； and we see most people endeavouring to hawk
about their own commentaries as the word of God； and giving their best
efforts； under the guise of religion； to compelling others to think as they
do： we generally see； I say； theologians anxious to learn how to wring their
inventions and sayings out of the sacred text； and to fortify； them with
Divine authority。 （2） Such persons never display； less scruple or more zeal
than when they； are interpreting Scripture or the mind of the Holy Ghost；
if we ever see them perturbed； it is not that they fear to attribute some
error to the Holy Spirit； and to stray from the right path； but that they are
afraid to be convicted of error by； others； and thus to overthrow and bring
into contempt their own authority。 （3） But if men really believed what they
verbally testify of Scripture； they would adopt quite a different plan of life：
their minds would not be agitated by so many contentions； nor so many
hatreds； and they would cease to be excited by such a blind and rash
passion for interpreting the sacred writings； and excogitating novelties in
religion。 （4） On the contrary； they would not dare to adopt； as the teaching
of Scripture； anything which they could not plainly deduce therefrom：
lastly； those sacrilegious persons who have dared； in several passages； to
interpolate the Bible； would have shrunk from so great a crime； and would
have stayed their sacrilegious hands。 （5） Ambition and unscrupulousness
have waxed so powerful； that religion is thought to consist； not so much in
respecting the writings of the Holy Ghost； as in defending human
commentaries； so that religion is no longer identified with charity； but with
spreading discord and propagating insensate hatred disguised under the
name of zeal for the Lord； and eager ardour。
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（6） To these evils we must add superstition； which teaches men to
despise reason and nature； and only to admire and venerate that which is
repugnant to both： whence it is not wonderful that for the sake of
increasing the admiration and veneration felt for Scripture； men strive to
explain it so as to make it appear to contradict； as far as possible； both one
and the other： thus they dream that most profound mysteries lie hid in the
Bible； and weary themselves out in the investigation of these absurdities；
to the neglect of what is useful。 （7） Every result of their diseased
imagination they attribute to the Holy Ghost； and strive to defend with the
utmost zeal and passion； for it is an observed fact that men employ their
reason to defend conclusions arrived at by reason； but conclusions arrived
at by the passions are defended by the passions。
（8） If we would separate ourselves from the crowd and escape from
theological prejudices； instead of rashly accepting human commentaries
for Divine documents； we must consider the true method of interpreting
Scripture and dwell upon it at some length： for if we remain in ignorance
of this we cannot know； certainly； what the Bible and the Holy Spirit wish
to teach。
（9）I may sum up the matter by saying that the method of interpreting
Scripture does not widely differ from the method of interpreting nature … in
fact； it is almost the same。 （10） For as the interpretation of nature consists
in the examination of the history of nature； and therefrom deducing
definitions of natural phenomena on certain fixed axioms； so Scriptural
interpretation proceeds by the examination of Scripture； and inferring the
intention of its authors as a legitimate conclusion from its fundamental
principles。 （11） By working in this manner everyone will always advance
without danger of error … that is； if they admit no principles for interpreting
Scripture； and discussing its contents save such as they find in Scripture
itself … and will be able with equal security to discuss what surpasses our
understanding； and what is known by the natural light of reason。
（12） In order to make clear that such a method is not only correct； but
is also the only one advisable； and that it agrees with that employed in
interpreting nature； I must remark that Scripture very often treats of
matters which cannot be deduced from principles known to reason： for it is
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chiefly made up of narratives and revelation： the narratives generally
contain miracles … that is； as we have shown in the last chapter； relations of
extraordinary natural occurrences adapted to the opinions and judgment of
the historians who recorded them： the revelations also were adapted to the
opinions of the prophets； as we showed in Chap。 II。； and in themselves
surpassed human comprehension。 （13） Therefore the knowledge of all
these … that is； of nearly the whole contents of Scripture； must be sought
from Scripture alone； even as the knowledge of nature is sought from
nature。 （14） As for the moral doctrines which are also contained in the
Bible； they may be demonstrated from received axioms； but we cannot
prove in the same manner that Scripture intended to teach them； this can
only be learned from Scripture itself。
（15） If we would bear unprejudiced witness to the Divine origin of
Scripture； we must prove solely on its own authority that it teaches true
moral doctrines； for by such means alone can its Divine origin be
demonstrated： we have shown that the certitude of the prophets depended
chiefly on their having minds turned towards what is just and good；
therefore we ought to have proof of their possessing this quality before we
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