Showing that to teach rules for the interpretation of Scripture is not a superfluous task.

1.  There are certain rules for the interpretation of Scripture which I think might with great advantage be taught to earnest students of the word, that they may profit not only from reading the works of others who have laid open the secrets of the sacred writings, but also from themselves opening such secrets to others.  These rules I propose to teach to those who are able and willing to learn, if God our Lord do not withhold from me, while I write, the thoughts He is wont to vouchsafe to me in my meditations on this subject.  But before I enter upon this undertaking, I think it well to meet the objections of those who are likely to take exception to the work, or who would do so, did I not conciliate them beforehand.  And if, after all, men should still be found to make objections, yet at least they will not prevail with others (over whom they might have influence, did they not find them forearmed against their assaults), to turn them back from a useful study to the dull sloth of ignorance.

2.  There are some, then, likely to object to this work of mine, because they have failed to understand the rules here laid down.  Others, again, will think that I have spent my labor to no purpose, because, though they understand the rules, yet in their attempts to apply them and to interpret Scripture by them, they have failed to clear up the point they wish cleared up; and these, because they have received no assistance from this work themselves, will give it as their opinion that it can be of no use to anybody.  There is a third class of objectors who either really do understand Scripture well, or think they do, and who, because they know (or imagine) that they have attained a certain power of interpreting the sacred books without reading any directions of the kind that I propose to lay down here, will cry out that such rules are not necessary for any one, but that everything rightly done towards clearing up the obscurities of Scripture could be better done by the unassisted grace of God.

3.  To reply briefly to all these.  To those who do not understand what is here set down, my answer is, that I am not to be blamed for their want of understanding.  It is just as if they were anxious to see the new or the old moon, or some very obscure star, and I should point it out with my finger:  if they had not sight enough to see even my finger, they would surely have no right to fly into a passion with me on that account.  As for those who, even though they know and understand my directions, fail to penetrate the meaning of obscure passages in Scripture, they may stand for those who, in the case I have imagined, are just able to see my finger, but cannot see the stars at which it is pointed.  And so both these classes had better give up blaming me, and pray instead that God would grant them the sight of their eyes.  For though I can move my finger to point out an object, it is out of my power to open men’s eyes that they may see either the fact that I am pointing, or the object at which I point.

4.  But now as to those who talk vauntingly of Divine Grace, and boast that they understand and can explain Scripture without the aid of such directions as those I now propose to lay down, and who think, therefore, that what I have undertaken to write is entirely superfluous.  I would such persons could calm themselves so far as to remember that, however justly they may rejoice in God’s great gift, yet it was from human teachers they themselves learnt to read.  Now, they would hardly think it right that they should for that reason be held in contempt by the Egyptian monk Antony, a just and holy man, who, not being able to read himself, is said to have committed the Scriptures to memory through hearing them read by others, and by dint of wise meditation to have arrived at a thorough understanding of them; or by that barbarian slave Christianus, of whom I have lately heard from very respectable and trustworthy witnesses, who, without any teaching from man, attained a full knowledge of the art of reading simply through prayer that it might be revealed to him; after three days’ supplication obtaining his request that he might read through a book presented to him on the spot by the astonished bystanders.

5.  But if any one thinks that these stories are false, I do not strongly insist on them.  For, as I am dealing with Christians who profess to understand the Scriptures without any directions from man (and if the fact be so, they boast of a real advantage, and one of no ordinary kind), they must surely grant that every one of us learnt his own language by hearing it constantly from childhood, and that any other language we have learnt,—Greek, or Hebrew, or any of the rest,—we have learnt either in the same way, by hearing it spoken, or from a human teacher.  Now, then, suppose we advise all our brethren not to teach their children any of these things, because on the outpouring of the Holy Spirit the apostles immediately began to speak the language of every race; and warn every one who has not had a like experience that he need not consider himself a Christian, or may at least doubt whether he has yet received the Holy Spirit?  No, no; rather let us put away false pride and learn whatever can be learnt from man; and let him who teaches another communicate what he has himself received without arrogance and without jealousy.  And do not let us tempt Him in whom we have believed, lest, being ensnared by such wiles of the enemy and by our own perversity, we may even refuse to go to the churches to hear the gospel itself, or to read a book, or to listen to another reading or preaching, in the hope that we shall be carried up to the third heaven, “whether in the body or out of the body,” as the apostle says,¹⁷⁰⁸

1708 2 Cor. xii. 2-4.

6.  Let us beware of such dangerous temptations of pride, and let us rather consider the fact that the Apostle Paul himself, although stricken down and admonished by the voice of God from heaven, was yet sent to a man to receive the sacraments and be admitted into the Church;¹⁷⁰⁹

1709 Acts ix. 3.

1710 Acts x.

1711 1 Cor. iii. 17.

7.  And we know that the eunuch who was reading Isaiah the prophet, and did not understand what he read, was not sent by the apostle to an angel, nor was it an angel who explained to him what he did not understand, nor was he inwardly illuminated by the grace of God without the interposition of man; on the contrary, at the suggestion of God, Philip, who did understand the prophet, came to him, and sat with him, and in human words, and with a human tongue, opened to him the Scriptures.¹⁷¹²

1712 Acts viii. 26.

1713 Ex. xviii. 13.

8.  In the last place, every one who boasts that he, through divine illumination, understands the obscurities of Scripture, though not instructed in any rules of interpretation, at the same time believes, and rightly believes, that this power is not his own, in the sense of originating with himself, but is the gift of God.  For so he seeks God’s glory, not his own.  But reading and understanding, as he does, without the aid of any human interpreter, why does he himself undertake to interpret for others?  Why does he not rather send them direct to God, that they too may learn by the inward teaching of the Spirit without the help of man?  The truth is, he fears to incur the re proach:  “Thou wicked and slothful servant, thou oughtest to have put my money to the exchangers.”¹⁷¹⁴

1714 Matt. xxv. 26, 27.

1715 John xiv. 6.

1716 1 Cor. iv. 7.

9.  He who reads to an audience pronounces aloud the words he sees before him:  he who teaches reading, does it that others may be able to read for themselves.  Each, however, communicates to others what he has learnt himself.  Just so, the man who explains to an audience the passages of Scripture he understands is like one who reads aloud the words before him.  On the other hand, the man who lays down rules for interpretation is like one who teaches reading, that is, shows others how to read for themselves.  So that, just as he who knows how to read is not dependent on some one else, when he finds a book, to tell him what is written in it, so the man who is in possession of the rules which I here attempt to lay down, if he meet with an obscure passage in the books which he reads, will not need an interpreter to lay open the secret to him, but, holding fast by certain rules, and following up certain indications, will arrive at the hidden sense without any error, or at least without falling into any gross absurdity.  And so although it will sufficiently appear in the course of the work itself that no one can justly object to this undertaking of mine, which has no other object than to be of service, yet as it seemed convenient to reply at the outset to any who might make preliminary objections, such is the start I have thought good to make on the road I am about to traverse in this book.

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