(12) 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 have shown in the last 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, as we showed in Chap. II., and in themselves surpassed human comprehension. (13) 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. (14) 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. (15) 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. (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 mean by its history, and what should be the chief points elucidated, I will now explain. (23) The history of a Scriptural statement comprises -