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therefore we ought to have proof of their possessing this quality before we
repose faith in them。 （16） From miracles God's divinity cannot be proved；
as I have already shown； and need not now repeat； for miracles could be
wrought by false prophets。 （17） Wherefore the Divine origin of
Scripture must consist solely in its teaching true virtue。 （18） But we must
come to our conclusion simply on Scriptural grounds； for if we were
unable to do so we could not； unless strongly prejudiced accept the Bible
and bear witness to its Divine origin。
（19） Our knowledge of Scripture must then be looked for in Scripture
only。
（20） Lastly； Scripture does not give us definition of things any more
than nature does： therefore； such definitions must be sought in the latter
case from the diverse workings of nature； in the former case； from the
various narratives about the given subject which occur in the Bible。
（21） The universal rule； then； in interpreting Scripture is to accept
nothing as an authoritative Scriptural statement which we do not perceive
very clearly when we examine it in the light of its history。 （22） What I
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mean by its history； and what should be the chief points elucidated； I will
now explain。
（23） The history of a Scriptural statement comprises …
（23） I。 The nature and properties of the language in which the books of
the Bible were written； and in which their authors were； accustomed to
speak。 （24） We shall thus be able to investigate every expression by
comparison with common conversational usages。
（25） Now all the writers both of the Old Testament and the New were
Hebrews： therefore； a knowledge of the Hebrew language is before all
things necessary； not only for the comprehension of the Old Testament；
which was written in that tongue； but also of the New： for although the
latter was published in other languages； yet its characteristics are Hebrew。
（26） II。 An analysis of each book and arrangement of its contents under
heads； so that we may have at hand the various texts which treat of a given
subject。 （27） Lastly； a note of all the passages which are ambiguous or
obscure； or which seem mutually contradictory。
（28） I call passages clear or obscure according as their meaning is
inferred easily or with difficulty in relation to the context； not according as
their truth is perceived easily or the reverse by reason。 （29） We are at work
not on the truth of passages； but solely on their meaning。 （30） We must
take especial care； when we are in search of the meaning of a text； not to
be led away by our reason in so far as it is founded on principles of natural
knowledge （to say nothing of prejudices）： in order not to confound the
meaning of a passage with its truth； we must examine it solely by means
of the signification of the words； or by a reason acknowledging no
foundation but Scripture。
（31） I will illustrate my meaning by an example。 （32） The words of
Moses； 〃God is a fire〃 and 〃God is jealous；〃 are perfectly clear so long as
we regard merely the signification of the words； and I therefore reckon
them
among the clear passages； though in relation to reason and truth they
are most obscure： still； although the literal meaning is repugnant to the
natural light of reason； nevertheless； if it cannot be clearly overruled on
grounds and principles derived from its Scriptural 〃history；〃 it； that is； the
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literal meaning； must be the one retained： and contrariwise if these
passages literally interpreted are found to clash with principles derived
from Scripture； though such literal interpretation were in absolute
harmony with reason； they must be interpreted in a different manner； i。e。
metaphorically。
（33） If we would know whether Moses believed God to be a fire or not；
we must on no account decide the question on grounds of the
reasonableness or the reverse of such an opinion； but must judge solely by
the other opinions of Moses which are on record。
（34） In the present instance； as Moses says in several other passages
that God has no likeness to any visible thing； whether in heaven or in earth；
or in the water； either all such passages must be taken metaphorically； or
else the one before us must be so explained。 （35） However； as we should
depart as little as possible from the literal sense； we must first ask whether
this text； God is a fire； admits of any but the literal meaning … that is；
whether the word fire ever means anything besides ordinary natural fire。
（36） If no such second meaning can be found； the text must be taken
literally； however repugnant to reason it may be： and all the other passages；
though in complete accordance with reason； must be brought into harmony
with it。 （37） If the verbal expressions would not admit of being thus
harmonized； we should have to set them down as irreconcilable； and
suspend our judgment concerning them。 （38） However； as we find the
name fire applied to anger and jealousy （see Job xxxi：12） we can thus
easily reconcile the words of Moses； and legitimately conclude that the
two propositions God is a fire； and God is jealous； are in meaning
identical。
（39） Further； as Moses clearly teaches that God is jealous； and
nowhere states that God is without passions or emotions； we must
evidently infer that Moses held this doctrine himself； or at any rate； that he
wished to teach it； nor must we refrain because such a belief seems
contrary to reason： for as we have shown； we cannot wrest the meaning of
texts to suit the dictates of our reason； or our preconceived opinions。 （40）
The whole knowledge of the Bible must be sought solely from itself。
（41） III。 Lastly； such a history should relate the environment of all the
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prophetic 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 o