anger 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.

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 chiefly made up of narratives and revelation: the narratives
generally contain miracles--that is, [as we shall show in a later
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 and in
themselves surpassed human comprehension. 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. 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.

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 repose faith in them. From miracles God's divinity cannot be proved
[as I shall show], for miracles could be wrought by false prophets.
Wherefore the Divine origin of Scripture must consist solely in its
teaching true virtue. 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.

Our knowledge of Scripture must then be looked for in Scripture only.

Lastly, Scripture does not give us definitions of things any more than
nature does: therefore, such definitions must be sought in the latter
case from the diverse workings of nature;