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