105Lastly，inordertounderstand，inthecaseofmiracles，whatactuallytookplace，weoughttobefamiliarwithJewishphrasesandmetaphors；
anyonewhodidnotmakesufficientallowanceforthese，wouldbecontinuallyseeingmiraclesinScripturewherenothingofthekindisintendedbythewriter；hewouldthusmisstheknowledgenotonlyofwhatactuallyhappened，butalsoofthemindofthewritersofthesacredtext。106Forinstance，Zechariahspeakingofsomefuturewarsayschap。xiv；7:"ItshallbeonedaywhichshallbeknowntotheLord，notday，nornight；butateventimeitshallbelight。"Inthesewordsheseemstopredictagreatmiracle，yetheonlymeansthatthebattlewillbedoubtfulthewholeday，thattheissuewillbeknownonlytoGod，butthatintheeveningtheywillgainthevictory:theprophetsfrequentlyusedtopredictvictoriesanddefeatsofthenationsinsimilarphrases。107ThusIsaiah，describingthedestructionofBabylon，sayschap。xiii。:"Thestarsofheaven，andtheconstellationsthereof，shallnotgivetheirlight；thesunshallbedarkenedinhisgoingforth，andthemoonshallnotcauseherlighttoshine。"108NowIsupposenooneimaginesthatatthedestructionofBabylonthesephenomenaactuallyoccurredanymorethanthatwhichtheprophetadds，"ForIwillmaketheheavenstotremble，andremovetheearthoutofherplace。"
109So，too，IsaiahinforetellingtotheJewsthattheywouldreturnfromBabylontoJerusaleminsafety，andwouldnotsufferfromthirstontheirjourney，says:"AndtheythirstednotwhenHeledthemthroughthedeserts；
Hecausedthewaterstoflowoutoftherocksforthem；Heclavetherocks，andthewatersgushedout。"110ThesewordsmerelymeanthattheJews，likeotherpeople，foundspringsinthedesert，atwhichtheyquenchedtheirthirst；forwhentheJewsreturnedtoJerusalemwiththeconsentofCyrus，itisadmittedthatnosimilarmiraclesbefellthem。
111InthiswaymanyoccurrencesintheBiblearetoberegardedmerelyasJewishexpressions。112Thereisnoneedformetogothroughthemindetail；butIwillcallattentiongenerallytothefactthattheJewsemployedsuchphrasesnotonlyrhetorically，butalso，andindeedchiefly，fromdevotionalmotives。113Suchisthereasonforthesubstitutionof"blessGod"for"curseGod"in1Kingsxxi:10，andJobii:9，andforallthingsbeingreferredtoGod，whenceitappearsthattheBibleseemstorelatenothingbutmiracles，evenwhenspeakingofthemostordinaryoccurrences，asintheexamplesgivenabove。
114HencewemustbelievethatwhentheBiblesaysthattheLordhardenedPharaoh'sheart，itonlymeansthatPharaohwasobstinate；whenitsaysthatGodopenedthewindowsofheaven，itonlymeansthatitrainedveryhard，andsoon。115Whenwereflectonthesepeculiarities，andalsoonthefactthatmostthingsarerelatedveryshortly，withverylittledetailsandalmostinabridgments，weshallseethatthereishardlyanythinginScripturewhichcanbeprovedcontrarytonaturalreason，while，ontheotherhand，manythingswhichbeforeseemedobscure，willafteralittleconsiderationbeunderstoodandeasilyexplained。
116IthinkIhavenowveryclearlyexplainedallthatIproposedtoexplain，butbeforeIfinishthischapterIwouldcallattentiontothefactthatIhaveadoptedadifferentmethodinspeakingofmiraclestothatwhichIemployedintreatingofprophecy。117OfprophecyIhaveassertednothingwhichcouldnotbeinferredfrompromisesrevealedinScripture，whereasinthischapterIhavededucedmyconclusionssolelyfromtheprinciplesascertainedbythenaturallightofreason。118Ihaveproceededinthiswayadvisedly，forprophecy，inthatitsurpasseshumanknowledge，isapurelytheologicalquestion；therefore，IknewthatIcouldnotmakeanyassertionsaboutit，norlearnwhereinitconsists，exceptthroughdeductionsfrompremisesthathavebeenrevealed；thereforeIwascompelledtocollatethehistoryofprophecy
andtodrawtherefromcertainconclusionswhichwouldteachme，insofarassuchteachingispossible，thenatureandpropertiesofthegift。119Butinthecaseofmiracles，asourinquiryisaquestionpurelyphilosophicalnamely，whetheranythingcanhappenwhichcontravenesordoesnotfollowfromthelawsofnature，Iwasnotunderanysuchnecessity:IthereforethoughtitwisertounravelthedifficultythroughpremisesascertainedandthoroughlyknownbycouldalsoeasilyhavesolvedtheproblemmerelyfromthedoctrinesandfundamentalprinciplesofScripture:inorderthateveryonemayacknowledgethis，Iwillbrieflyshowhowitcouldbedone。
120Scripturemakesthegeneralassertioninseveralpassagesthatnature'scourseisfixedandunchangeable。121InPs。cxlviii:6，forinstance，andJer。xxxi:35。122Thewisemanalso，inEccles。i:10，distinctlyteachesthat"thereisnothingnewunderthesun，"andinverses11，12，illustratingthesameidea，headdsthatalthoughsomethingoccasionallyhappenswhichseemsnew，itisnotreallynew，but"hathbeenalreadyofoldtime，whichwasbeforeus，whereofthereisnoremembrance，neithershalltherebeanyremembranceofthingsthataretocomewiththosethatcomeafter。"123Againinchap。iii:11，hesays，"Godhathmadeeverythingbeautifulinhistime，"andimmediatelyafterwardsadds，"IknowthatwhatsoeverGoddoeth，itshallbeforever；nothingcanbeputtoit，noranythingtakenfromit。"
124Nowallthesetextsteachmostdistinctlythatnaturepreservesafixedandunchangeableorder，andthatGodinallages，knownandunknown，hasbeenthesame；further，thatthelawsofnaturearesoperfect，thatnothingcanbeaddedtheretonortakentherefrom；and，lastly，thatmiraclesonlyappearassomethingnewbecauseofman'signorance。
125SuchistheexpressteachingofScripture:nowheredoesScriptureassertthatanythinghappenswhichcontradicts，orcannotfollowfromthelawsofnature；and，therefore，weshouldnotattributetoitsuchadoctrine。
126Totheseconsiderationswemustadd，thatmiraclesrequirecausesandattendantcircumstances，andthattheyfollow，notfromsomemysteriousroyalpowerwhichthemassesattributetoGod，butfromtheDivineruleanddecree，thatisaswehaveshownfromScriptureitselffromthelawsandorderofnature；lastly，thatmiraclescanbewroughtevenbyfalseprophets，asisprovedfromDeut。xiii。andMatt。xxiv:24。
127Theconclusion，then，thatismostplainlyputbeforeusis，thatmiracleswerenaturaloccurrences，andmustthereforebesoexplainedastoappearneithernewinthewordsofSolomonnorcontrarytonature，but，asfaraspossible，incompleteagreementwithordinaryevents。128Thiscaneasilybedonebyanyone，nowthatIhavesetforththerulesdrawnfromScripture。129Nevertheless，thoughImaintainthatScriptureteachesthisdoctrine，Idonotassertthatitteachesitasatruthnecessarytosalvation，butonlythattheprophetswereinagreementwithourselvesonthepoint；thereforeeveryoneisfreetothinkonthesubjectashelikes，accordingashethinksitbestforhimself，andmostlikelytoconducetotheworshipofGodandtosingleheartedreligion。
130ThisisalsotheopinionofJosephus，forattheconclusionofthesecondbookofhis"Antiquities，"hewrites:Letnomanthinkthisstoryincredibleofthesea'sdividingtosavethesepeople，forwefinditinancientrecordsthatthishathbeenseenbefore，whetherbyGod'sextraordinarywillorbythecourseofnatureitisindifferent。131ThesamethinghappenedonetimetotheMacedonians，underthecommandofAlexander，whenforwantofanotherpassagethePamphylianSeadividedtomakethemway；God'sProvidencemakinguseofAlexanderatthattimeasHisinstrumentfordestroyingthePersianEmpire。132ThisisattestedbyallthehistorianswhohavepretendedtowritetheLifeofthatPrince。133
Butpeopleareatlibertytothinkwhattheyplease。"
134SucharethewordsofJosephus，andsuchishisopiniononfaithinmiracles。
CHAPTERVII-OFTHEINTERPRETATIONOFSCRIPTURE
1Whenpeopledeclare，asallareready，todo，thattheBibleistheWordofGodteachingmantrueblessednessandthewayofsalvation，theyevidentlydonotmeanwhatthey，say；forthemassestakenopainsatalltoliveaccordingtoScripture，andweseemostpeopleendeavouringtohawkabouttheirowncommentariesasthewordofGod，andgivingtheirbestefforts，undertheguiseofreligion，tocompellingotherstothinkastheydo:wegenerallysee，Isay，theologiansanxioustolearnhowtowringtheirinventionsandsayingsoutofthesacredtext，andtofortify，themwithDivineauthority。2Suchpersonsneverdisplay，lessscrupleormorezealthanwhenthey，areinterpretingScriptureorthemindoftheHolyGhost；ifweeverseethemperturbed，itisnotthattheyfeartoattributesomeerrortotheHolySpirit，andtostrayfromtherightpath，butthattheyareafraidtobeconvictedoferrorby，others，andthustooverthrowandbringintocontempttheirownauthority。3ButifmenreallybelievedwhattheyverballytestifyofScripture，theywouldadoptquiteadifferentplanoflife:theirmindswouldnotbeagitatedbysomanycontentions，norsomanyhatreds，andtheywouldceasetobeexcitedbysuchablindandrashpassionforinterpretingthesacredwritings，andexcogitatingnoveltiesinreligion。4Onthecontrary，theywouldnotdaretoadopt，astheteachingofScripture，anythingwhichtheycouldnotplainlydeducetherefrom:lastly，thosesacrilegiouspersonswhohavedared，inseveralpassages，tointerpolatetheBible，wouldhaveshrunkfromsogreatacrime，andwouldhavestayedtheirsacrilegioushands。
5Ambitionandunscrupulousnesshavewaxedsopowerful，thatreligionisthoughttoconsist，notsomuchinrespectingthewritingsoftheHolyGhost，asindefendinghumancommentaries，sothatreligionisnolongeridentifiedwithcharity，butwithspreadingdiscordandpropagatinginsensatehatreddisguisedunderthenameofzealfortheLord，andeagerardour。
6Totheseevilswemustaddsuperstition，whichteachesmentodespisereasonandnature，andonlytoadmireandveneratethatwhichisrepugnanttoboth:whenceitisnotwonderfulthatforthesakeofincreasingtheadmirationandvenerationfeltforScripture，menstrivetoexplainitsoastomakeitappeartocontradict，asfaraspossible，bothoneandtheother:
thustheydreamthatmostprofoundmysteriesliehidintheBible，andwearythemselvesoutintheinvestigationoftheseabsurdities，totheneglectofwhatisuseful。7EveryresultoftheirdiseasedimaginationtheyattributetotheHolyGhost，andstrivetodefendwiththeutmostzealandpassion；foritisanobservedfactthatmenemploytheirreasontodefendconclusionsarrivedatbyreason，butconclusionsarrivedatbythepassionsaredefendedbythepassions。
8Ifwewouldseparateourselvesfromthecrowdandescapefromtheologicalprejudices，insteadofrashlyacceptinghumancommentariesforDivinedocuments，wemustconsiderthetruemethodofinterpretingScriptureanddwelluponitatsomelength:forifweremaininignoranceofthiswecannotknow，certainly，whattheBibleandtheHolySpiritwishtoteach。
9ImaysumupthematterbysayingthatthemethodofinterpretingScripturedoesnotwidelydifferfromthemethodofinterpretingnature-infact，itisalmostthesame。10Forastheinterpretationofnatureconsistsintheexaminationofthehistoryofnature，andtherefromdeducingdefinitionsofnaturalphenomenaoncertainfixedaxioms，soScripturalinterpretationproceedsbytheexaminationofScripture，andinferringtheintentionofitsauthorsasalegitimateconclusionfromitsfundamentalprinciples。11Byworkinginthismannereveryonewillalwaysadvancewithoutdangeroferror-thatis，iftheyadmitnoprinciplesforinterpretingScripture，anddiscussingitscontentssavesuchastheyfindinScriptureitself-andwillbeablewithequalsecuritytodiscusswhatsurpassesourunderstanding，andwhatisknownbythenaturallightofreason。
12Inordertomakeclearthatsuchamethodisnotonlycorrect，butisalsotheonlyoneadvisable，andthatitagreeswiththatemployedininterpretingnature，ImustremarkthatScriptureveryoftentreatsofmatterswhichcannotbededucedfromprinciplesknowntoreason:foritischieflymadeupofnarrativesandrevelation:thenarrativesgenerallycontainmiracles-thatis，aswehaveshowninthelastchapter，relationsofextraordinarynaturaloccurrencesadaptedtotheopinionsandjudgmentofthehistorianswhorecordedthem:therevelationsalsowereadaptedtotheopinionsoftheprophets，asweshowedinChap。II。，andinthemselvessurpassedhumancomprehension。13Thereforetheknowledgeofallthese-
thatis，ofnearlythewholecontentsofScripture，mustbesoughtfromScripturealone，evenastheknowledgeofnatureissoughtfromnature。14
AsforthemoraldoctrineswhicharealsocontainedintheBible，theymaybedemonstratedfromreceivedaxioms，butwecannotproveinthesamemannerthatScriptureintendedtoteachthem，thiscanonlybelearnedfromScriptureitself。
15IfwewouldbearunprejudicedwitnesstotheDivineoriginofScripture，wemustprovesolelyonitsownauthoritythatitteachestruemoraldoctrines，forbysuchmeansalonecanitsDivineoriginbedemonstrated:wehaveshownthatthecertitudeoftheprophetsdependedchieflyontheirhavingmindsturnedtowardswhatisjustandgood，thereforeweoughttohaveproofoftheirpossessingthisqualitybeforewereposefaithinthem。16FrommiraclesGod'sdivinitycannotbeproved，asIhavealreadyshown，andneednotnowrepeat，formiraclescouldbewroughtbyfalseprophets。17WhereforetheDivineoriginofScripturemustconsistsolelyinitsteachingtruevirtue。18ButwemustcometoourconclusionsimplyonScripturalgrounds，forifwewereunabletodosowecouldnot，unlessstronglyprejudicedaccepttheBibleandbearwitnesstoitsDivineorigin。
19OurknowledgeofScripturemustthenbelookedforinScriptureonly。
20Lastly，Scripturedoesnotgiveusdefinitionofthingsanymorethannaturedoes:therefore，suchdefinitionsmustbesoughtinthelattercasefromthediverseworkingsofnature；intheformercase，fromthevariousnarrativesaboutthegivensubjectwhichoccurintheBible。
21Theuniversalrule，then，ininterpretingScriptureistoacceptnothingasanauthoritativeScripturalstatementwhichwedonotperceiveveryclearlywhenweexamineitinthelightofitshistory。22WhatI
meanbyitshistory，andwhatshouldbethechiefpointselucidated，Iwillnowexplain。
23ThehistoryofaScripturalstatementcomprises-
23I。ThenatureandpropertiesofthelanguageinwhichthebooksoftheBiblewerewritten，andinwhichtheirauthorswere，accustomedtospeak。
24Weshallthusbeabletoinvestigateeveryexpressionbycomparisonwithcommonconversationalusages。
25NowallthewritersbothoftheOldTestamentandtheNewwereHebrews:
therefore，aknowledgeoftheHebrewlanguageisbeforeallthingsnecessary，notonlyforthecomprehensionoftheOldTestament，whichwaswritteninthattongue，butalsooftheNew:foralthoughthelatterwaspublishedinotherlanguages，yetitscharacteristicsareHebrew。
26II。Ananalysisofeachbookandarrangementofitscontentsunderheads；sothatwemayhaveathandthevarioustextswhichtreatofagivensubject。27Lastly，anoteofallthepassageswhichareambiguousorobscure，orwhichseemmutuallycontradictory。
28Icallpassagesclearorobscureaccordingastheirmeaningisinferredeasilyorwithdifficultyinrelationtothecontext，notaccordingastheirtruthisperceivedeasilyorthereversebyreason。29Weareatworknotonthetruthofpassages，butsolelyontheirmeaning。30Wemusttakeespecialcare，whenweareinsearchofthemeaningofatext，nottobeledawaybyourreasoninsofarasitisfoundedonprinciplesofnaturalknowledgetosaynothingofprejudices:inordernottoconfoundthemeaningofapassagewithitstruth，wemustexamineitsolelybymeansofthesignificationofthewords，orbyareasonacknowledgingnofoundationbutScripture。
31Iwillillustratemymeaningbyanexample。32ThewordsofMoses，"Godisafire"and"Godisjealous，"areperfectlyclearsolongasweregardmerelythesignificationofthewords，andIthereforereckonthemamongtheclearpassages，thoughinrelationtoreasonandtruththeyaremostobscure:still，althoughtheliteralmeaningisrepugnanttothenaturallightofreason，nevertheless，ifitcannotbeclearlyoverruledongroundsandprinciplesderivedfromitsScriptural"history，"it，thatis，theliteralmeaning，mustbetheoneretained:andcontrariwiseifthesepassagesliterallyinterpretedarefoundtoclashwithprinciplesderivedfromScripture，thoughsuchliteralinterpretationwereinabsoluteharmonywithreason，theymustbeinterpretedinadifferentmanner，i。e。
metaphorically。
33IfwewouldknowwhetherMosesbelievedGodtobeafireornot，wemustonnoaccountdecidethequestionongroundsofthereasonablenessorthereverseofsuchanopinion，butmustjudgesolelybytheotheropinionsofMoseswhichareonrecord。
34Inthepresentinstance，asMosessaysinseveralotherpassagesthatGodhasnolikenesstoanyvisiblething，whetherinheavenorinearth，orinthewater，eitherallsuchpassagesmustbetakenmetaphorically，orelsetheonebeforeusmustbesoexplained。35However，asweshoulddepartaslittleaspossiblefromtheliteralsense，wemustfirstaskwhetherthistext，Godisafire，admitsofanybuttheliteralmeaning-thatis，whetherthewordfireevermeansanythingbesidesordinarynaturalfire。
36Ifnosuchsecondmeaningcanbefound，thetextmustbetakenliterally，howeverrepugnanttoreasonitmaybe:andalltheotherpassages，thoughincompleteaccordancewithreason，mustbebroughtintoharmonywithit。37Iftheverbalexpressionswouldnotadmitofbeingthusharmonized，weshouldhavetosetthemdownasirreconcilable，andsuspendourjudgmentconcerningthem。38However，aswefindthenamefireappliedtoangerandjealousyseeJobxxxi:12wecanthuseasilyreconcilethewordsofMoses，andlegitimatelyconcludethatthetwopropositionsGodisafire，andGodisjealous，areinmeaningidentical。
39Further，asMosesclearlyteachesthatGodisjealous，andnowherestatesthatGodiswithoutpassionsoremotions，wemustevidentlyinferthatMosesheldthisdoctrinehimself，oratanyrate，thathewishedtoteachit，normustwerefrainbecausesuchabeliefseemscontrarytoreason:foraswehaveshown，wecannotwrestthemeaningoftextstosuitthedictatesofourreason，orourpreconceivedopinions。40ThewholeknowledgeoftheBiblemustbesoughtsolelyfromitself。
41III。Lastly，suchahistoryshouldrelatetheenvironmentofallthepropheticbooksextant；thatis，thelife，theconduct，andthestudiesoftheauthorofeachbook，whohewas，whatwastheoccasion，andtheepochofhiswriting，whomdidhewritefor，andinwhatlanguage。42Further，itshouldinquireintothefateofeachbook:howitwasfirstreceived，intowhosehandsitfell，howmanydifferentversionstherewereofit，bywhoseadvicewasitreceivedintotheBible，and，lastly，howallthebooksnowuniversallyacceptedassacred，wereunitedintoasinglewhole。
43Allsuchinformationshould，asIhavesaid，becontainedinthe"history"ofScripture。44For，inordertoknowwhatstatementsaresetforthaslaws，andwhatasmoralprecepts，itisimportanttobeacquaintedwiththelife，theconduct，andthepursuitsoftheirauthor:moreover，itbecomeseasiertoexplainaman'swritingsinproportionaswehavemoreintimateknowledgeofhisgeniusandtemperament。
45Further，thatwemaynotconfoundpreceptswhichareeternalwiththosewhichservedonlyatemporarypurpose，orwereonlymeantforafew，weshouldknowwhatwastheoccasion，thetime，theage，inwhicheachbookwaswritten，andtowhatnationitwasaddressed。46Lastly，weshouldhaveknowledgeontheotherpointsIhavementioned，inordertobesure，inadditiontotheauthenticityofthework，thatithasnotbeentamperedwithbysacrilegioushands，orwhethererrorscanhavecreptin，and，ifso，whethertheyhavebeencorrectedbymensufficientlyskilledandworthyofcredence。47Allthesethingsshouldbeknown，thatwemaynotbeledawaybyblindimpulsetoacceptwhateveristhrustonournotice，insteadofonlythatwhichissureandindisputable。
48NowwhenweareinpossessionofthishistoryofScripture，andhavefinallydecidedthatweassertnothingaspropheticdoctrinewhichdoesnotdirectlyfollowfromsuchhistory，orwhichisnotclearlydeduciblefromit，then，Isay，itwillbetimetogirdourselvesforthetaskofinvestigatingthemindoftheprophetsandoftheHolySpirit。49Butinthisfurtherarguing，also，weshallrequireamethodverylikethatemployedininterpretingnaturefromherhistory。50Asintheexaminationofnaturalphenomenawetryfirsttoinvestigatewhatismostuniversalandcommontoallnature-such，forinstance，asmotionandrest，andtheirlawsandrules，whichnaturealwaysobserves，andthroughwhichshecontinuallyworks-andthenweproceedtowhatislessuniversal；so，too，inthehistoryofScripture，weseekfirstforthatwhichismostuniversal，andservesforthebasisandfoundationofallScripture，adoctrine，infact，thatiscommendedbyalltheprophetsaseternalandmostprofitabletoallmen。51Forexample，thatGodisone，andthatHeisomnipotent，thatHealoneshouldbeworshipped，thatHehasacareforallmen，andthatHeespeciallylovesthosewhoadoreHimandlovetheirneighbourasthemselves，&c。52Theseandsimilardoctrines，Irepeat，Scriptureeverywheresoclearlyandexpresslyteaches，thatnoonewaseverindoubtofitsmeaningconcerningthem。
53ThenatureofGod，Hismannerofregardingandprovidingforthings，andsimilardoctrines，Scripturenowhereteachesprofessedly，andaseternaldoctrine；onthecontrary，wehaveshownthattheprophetsthemselvesdidnotagreeonthesubject；therefore，wemustnotlaydownanydoctrineasScripturalonsuchsubjects，thoughitmayappearperfectlyclearonrationalgrounds。
54FromaproperknowledgeofthisuniversaldoctrineofScripture，wemustthenproceedtootherdoctrineslessuniversal，butwhich，nevertheless，haveregardtothegeneralconductoflife，andflowfromtheuniversaldoctrinelikerivuletsfromasource；suchareallparticularexternalmanifestationsoftruevirtue，whichneedagivenoccasionfortheirexercise；whateverisobscureorambiguousonsuchpointsinScripturemustbeexplainedanddefinedbyitsuniversaldoctrine；withregardtocontradictoryinstances，wemustobservetheoccasionandthetimeinwhichtheywerewritten。55Forinstance，whenChristsays，"Blessedaretheythatmourn，fortheyshallbecomforted"wedonotknow，fromtheactualpassage，whatsortofmournersaremeant；as，however，Christafterwardsteachesthatweshouldhavecarefornothing，saveonlyforthekingdomofGodandHisrighteousness，whichiscommendedasthehighestgoodseeMatt。vi；33，itfollowsthatbymournersHeonlymeantthosewhomournforthekingdomofGodandrighteousnessneglectedbyman:forthiswouldbetheonlycauseofmourningtothosewholovenothingbuttheDivinekingdomandjustice，andwhoevidentlydespisethegiftsoffortune。56So，too，whenChristsays:"Butifamanstrikeyouontherightcheek，turntohimtheleftalso，"andthewordswhichfollow。
57IfHehadgivensuchacommand，asalawgiver，tojudges，HewouldtherebyhaveabrogatedthelawofMoses，butthisHeexpresslysaysHedidnotdoMatt。v:17。58Whereforewemustconsiderwhowasthespeaker，whatwastheoccasion，andtowhomwerethewordsaddressed。59NowChristsaidthatHedidnotordainlawsasalegislator，butinculcatedpreceptsasateacher:inasmuchasHedidnotaimatcorrectingoutwardactionssomuchastheframeofmind。60Further，thesewordswerespokentomenwhowereoppressed，wholivedinacorruptcommonwealthonthebrinkofruin，wherejusticewasutterlyneglected。61TheverydoctrineinculcatedherebyChristjustbeforethedestructionofthecitywasalsotaughtbyJeremiahbeforethefirstdestructionofJerusalem，thatis，insimilarcircumstances，asweseefromLamentationsiii:25-30。
62Nowassuchteachingwasonlysetforthbytheprophetsintimesofoppression，andwaseventhenneverlaiddownasalaw；andas，ontheotherhand，Moseswhodidnotwriteintimesofoppression，but-markthis-
strovetofoundawell-orderedcommonwealth，whilecondemningenvyandhatredofone'sneighbour，yetordainedthataneyeshouldbegivenforaneye，itfollowsmostclearlyfromthesepurelyScripturalgroundsthatthispreceptofChristandJeremiahconcerningsubmissiontoinjurieswasonlyvalidinplaceswherejusticeisneglected，andinatimeofoppression，butdoesnotholdgoodinawell-orderedstate。
63Inawell-orderedstatewherejusticeisadministeredeveryoneisbound，ifhewouldbeaccountedjust，todemandpenaltiesbeforethejudgeseeLev:1，notforthesakeofvengeanceLev。xix:17，18，butinordertodefendjusticeandhiscountry'slaws，andtopreventthewickedrejoicingintheirwickedness。64Allthisisplainlyinaccordancewithreason。65Imightcitemanyotherexamplesinthesamemanner，butI
thinktheforegoingaresufficienttoexplainmymeaningandtheutilityofthismethod，andthisisallmypresentpurpose。66HithertowehaveonlyshownhowtoinvestigatethosepassagesofScripturewhichtreatofpracticalconduct，andwhich，therefore，aremoreeasilyexamined，foronsuchsubjectstherewasneverreallyanycontroversyamongthewritersoftheBible。
67Thepurelyspeculativepassagescannotbesoeasily，tracedtotheirrealmeaning:thewaybecomesnarrower，forastheprophetsdifferedinmattersspeculativeamongthemselves，andthenarrativesareingreatmeasureadaptedtotheprejudicesofeachage，wemustnot，onany，accountinfertheintentionofoneprophetfromclearerpassagesinthewritingsofanother；normustwesoexplainhismeaning，unlessitisperfectlyplainthatthetwoprophetswereatoneinthematter。
68HowwearetoarriveattheintentionoftheprophetsinsuchcasesI
willbrieflyexplain。69Here，too，wemustbeginfromthemostuniversalproposition，inquiringfirstfromthemostclearScripturalstatementswhatisthenatureofprophecyorrevelation，andwhereindoesitconsist；thenwemustproceedtomiracles，andsoontowhateverismostgeneraltillwecometotheopinionsofaparticularprophet，and，atlast，tothemeaningofaparticularrevelation，prophecy，history，ormiracle。70WehavealreadypointedoutthatgreatcautionisnecessarynottoconfoundthemindofaprophetorhistorianwiththemindoftheHolySpiritandthetruthofthematter；thereforeIneednotdwellfurtheronthesubject。71I
would，however，hereremarkconcerningthemeaningofrevelation，thatthepresentmethodonlyteachesuswhattheprophetsreallysaworheard，notwhattheydesiredtosignifyorrepresentbysymbols。72ThelattermaybeguessedatbutcannotbeinferredwithcertaintyfromScripturalpremises。
73WehavethusshowntheplanforinterpretingScripture，andhave，atthesametime，demonstratedthatitistheoneandsurestwayofinvestigatingitstruemeaning。74Iamwillingindeedtoadmitthatthosepersonsifanysuchtherebewouldbemoreabsolutelycertainlyright，whohavereceivedeitheratrustworthytraditionoranassurancefromtheprophetsthemselves，suchasisclaimedbythePharisees；orwhohaveapontiffgiftedwithinfallibilityintheinterpretationofScripture，suchastheRomanCatholicsboast。75Butaswecanneverbeperfectlysure，eitherofsuchatraditionoroftheauthorityofthepontiff，wecannotfoundanycertainconclusiononeither:theoneisdeniedbytheoldestsectofChristians，theotherbytheoldestsectofJews。76Indeed，ifweconsidertheseriesofyearstomentionnootherpointacceptedbythePhariseesfromtheirRabbis，duringwhichtimetheysaytheyhavehandeddownthetraditionfromMoses，weshallfindthatitisnotcorrect，asI
showelsewhere。77Thereforesuchatraditionshouldbereceivedwithextremesuspicion；andalthough，accordingtoourmethod，weareboundtoconsiderasuncorruptedthetraditionoftheJews，namely，themeaningoftheHebrewwordswhichwereceivedfromthem，wemayacceptthelatterwhileretainingourdoubtsabouttheformer。
78Noonehaseverbeenabletochangethemeaningofawordinordinaryuse，thoughmanyhavechangedthemeaningofaparticularsentence。79
Suchaproceedingwouldbemostdifficult；forwhoeverattemptedtochangethemeaningofaword，wouldbecompelled，atthesametime，toexplainalltheauthorswhoemployedit，eachaccordingtohistemperamentandintention，orelse，withconsummatecunning，tofalsifythem。
80Further，themassesandthelearnedalikepreservelanguage，butitisonlythelearnedwhopreservethemeaningofparticularsentencesandbooks:
thus，wemayeasilyimaginethatthelearnedhavingaveryrarebookintheirpower，mightchangeorcorruptthemeaningofasentenceinit，buttheycouldnotalterthesignificationofthewords；moreover，ifanyonewantedtochangethemeaningofacommonwordhewouldnotbeabletokeepupthechangeamongposterity，orincommonparlanceorwriting。
81Fortheseandsuch-likereasonswemayreadilyconcludethatitwouldneverenterintothemindofanyonetocorruptalanguage，thoughtheintentionofawritermayoftenhavebeenfalsifiedbychanginghisphrasesorinterpretingthemamiss。82AsthenourmethodbasedontheprinciplethattheknowledgeofScripturemustbesoughtfromitselfaloneisthesoletrueone，wemustevidentlyrenounceanyknowledgewhichitcannotfurnishforthecompleteunderstandingofScripture。83Iwillnowpointoutitsdifficultiesandshortcomings，whichpreventourgainingacompleteandassuredknowledgeoftheSacredText。
84ItsfirstgreatdifficultyconsistsinitsrequiringathoroughknowledgeoftheHebrewlanguage。85Whereissuchknowledgetobeobtained?86ThemenofoldwhoemployedtheHebrewtonguehaveleftnoneoftheprinciplesandbasesoftheirlanguagetoposterity；wehavefromthemabsolutelynothinginthewayofdictionary，grammar，orrhetoric。
87NowtheHebrewnationhaslostallitsgraceandbeautyasonewouldexpectafterthedefeatsandpersecutionsithasgonethrough，andhasonlyretainedcertainfragmentsofitslanguageandofafewbooks。88Nearlyallthenamesoffruits，birds，andfishes，andmanyotherwordshaveperishedinthewearandtearoftime。89Further，themeaningofmanynounsandverbswhichoccurintheBibleareeitherutterlylost，oraresubjectsofdispute。90Andnotonlyarethesegone，butwearelackinginaknowledgeofHebrewphraseology。91ThedevouringtoothoftimehasdestroyedturnsofexpressionpeculiartotheHebrews，sothatweknowthemnomore。
92Thereforewecannotinvestigateaswewouldallthemeaningsofasentencebytheusesofthelanguage；andtherearemanyphrasesofwhichthemeaningismostobscureoraltogetherinexplicable，thoughthecomponentwordsareperfectlyplain。
93TothisimpossibilityoftracingthehistoryoftheHebrewlanguagemustbeaddeditsparticularnatureandcomposition:thesegiverisetosomanyambiguitiesthatitisimpossibletofindamethodwhichwouldenableustogainacertainknowledgeofallthestatementsinScripture，[Endnote7]。94Inadditiontothesourcesofambiguitiescommontoalllanguages，therearemanypeculiartoHebrew。95These，Ithink，itworthwhiletomention。
96Firstly，anambiguityoftenarisesintheBiblefromourmistakingoneletterforanothersimilarone。97TheHebrewsdividethelettersofthealphabetintofiveclasses，accordingtothefiveorgansofthemonthemployedinpronouncingthem，namely，thelips，thetongue，theteeth，thepalate，andthethroat。98Forinstance，Alpha，Ghet，Hgain，He，arecalledgutturals，andarebarelydistinguishable，byanysignthatweknow，onefromtheother。99El，whichsignifiesto，isoftentakenforhgal，whichsignifiesabove，andviceversa。100Hencesentencesareoftenrenderedratherambiguousormeaningless。
101Aseconddifficultyarisesfromthemultipliedmeaningofconjunctionsandadverbs。102Forinstance，vauservespromiscuouslyforaparticleofunionorofseparation，meaning，and，but，because，however，then:ki，hassevenoreightmeanings，namely，wherefore，although，if，when，inasmuchas，because，aburning，&c。，andsoonwithalmostallparticles。
103ThethirdveryfertilesourceofdoubtisthefactthatHebrewverbsintheindicativemoodlackthepresent，thepastimperfect，thepluperfect，thefutureperfect，andothertensesmostfrequentlyemployedinotherlanguages；intheimperativeandinfinitivemoodstheyarewantinginallexceptthepresent，andasubjunctivemooddoesnotexist。104Now，althoughallthesedefectsinmoodsandtensesmaybesuppliedbycertainfundamentalrulesofthelanguagewitheaseandevenelegance，theancientwritersevidentlyneglectedsuchrulesaltogether，andemployedindifferentlyfutureforpresentandpast，andviceversapastforfuture，andalsoindicativeforimperativeandsubjunctive，withtheresultofconsiderableconfusion。
105Besidesthesesourcesofambiguitytherearetwoothers，oneveryimportant。106Firstly，thereareinHebrewnovowels；secondly，thesentencesarenotseparatedbyanymarkselucidatingthemeaningorseparatingtheclauses。107Thoughthewantofthesetwohasgenerallybeensuppliedbypointsandaccents，suchsubstitutescannotbeacceptedbyus，inasmuchastheywereinventedanddesignedbymenofanafteragewhoseauthorityshouldcarrynoweight。108Theancientswrotewithoutpointsthatis，withoutvowelsandaccents，asisabundantlytestified；theirdescendantsaddedwhatwaslacking，accordingtotheirownideasofScripturalinterpretation；whereforetheexistingaccentsandpointsaresimplycurrentinterpretations，andarenomoreauthoritativethananyothercommentaries。
109ThosewhoareignorantofthisfactcannotjustifytheauthoroftheEpistletotheHebrewsforinterpretingchap。xi；21Genesisxlvii:31
verydifferentlyfromtheversiongiveninourHebrewtextasatpresentpointed，asthoughtheApostlehadbeenobligedtolearnthemeaningofScripturefromthosewhoaddedthepoints。110Inmyopinionthelatterareclearlywrong。111Inorderthateveryonemayjudgeforhimself，andalsoseehowthediscrepancyarosesimplyfromthewantofvowels，Iwillgivebothinterpretations。112Thosewhopointedourversionread，"AndIsraelbenthimselfover，orchangingHqainintoAleph，asimilarletter
towards，theheadofthebed。"113TheauthoroftheEpistlereads，"AndIsraelbenthimselfovertheheadofhisstaff，"substitutingmateformita，fromwhichitonlydiffersinrespectofvowels。114NowasinthisnarrativeitisJacob'sageonlythatisinquestion，andnothisillness，whichisnottouchedontillthenextchapter，itseemsmorelikelythatthehistorianintendedtosaythatJacobbentovertheheadofhisstaffathingcommonlyusedbymenofadvancedagefortheirsupportthanthathebowedhimselfattheheadofhisbed，especiallyasfortheformerreadingnosubstitutionoflettersisrequired。115InthisexampleIhavedesirednotonlytoreconcilethepassageintheEpistlewiththepassageinGenesis，butalsoandchieflytoillustratehowlittletrustshouldbeplacedinthepointsandaccentswhicharefoundinourpresentBible，andsotoprovethathewhowouldbewithoutbiasininterpretingScriptureshouldhesitateaboutacceptingthem，andinquireafreshforhimself。116
SuchbeingthenatureandstructureoftheHebrewlanguage，onemayeasilyunderstandthatmanydifficultiesarelikelytoarise，andthatnopossiblemethodcouldsolveallofthem。117Itisuselesstohopeforawayoutofourdifficultiesinthecomparisonofvariousparallelpassageswehaveshownthattheonlymethodofdiscoveringthetruesenseofapassageoutofmanyalternativeonesistoseewhataretheusagesofthelanguage，forthiscomparisonofparallelpassagescanonlyaccidentallythrowlightonadifficultpoint，seeingthattheprophetsneverwrotewiththeexpressobjectofexplainingtheirownphrasesorthoseofotherpeople，andalsobecausewecannotinferthemeaningofoneprophetorapostlebythemeaningofanother，unlessonapurelypracticalquestion，notwhenthematterisspeculative，orifamiracle，orhistoryisbeingnarrated。118Imightillustratemypointwithinstances，fortherearemanyinexplicablephrasesinScripture，butIwouldratherpassontoconsiderthedifficultiesandimperfectionsofthemethodunderdiscussion。
119Afurtherdifficultyattendsthemethod，fromthefactthatitrequiresthehistoryofallthathashappenedtoeverybookintheBible；
suchahistoryweareoftenquiteunabletofurnish。120Oftheauthors，oriftheexpressionbepreferred，thewritersofmanyofthebooks，weareeitherincompleteignorance，oratanyrateindoubt，asIwillpointoutatlength。121Further，wedonotknoweithertheoccasionsortheepochswhenthesebooksofunknownauthorshipwerewritten；wecannotsayintowhathandstheyfell，norhowthenumerousvaryingversionsoriginated；nor，lastly，whethertherewerenototherversions，nowlost。