(142) I think I have now set forth the true method of Scriptural interpretation, and have sufficiently explained my own opinion thereon. (143) Besides, I do not doubt that everyone will see that such a method only requires the aid of natural reason. (144) The nature and efficacy of the natural reason consists in deducing and proving the unknown from the known, or in carrying premises to their legitimate conclusions; and these are the very processes which our method desiderates. (145) Though we must admit that it does not suffice to explain everything in the Bible, such imperfection does not spring from its own nature, but from the fact that the path which it teaches us, as the true one, has never been tended or trodden by men, and has thus, by the lapse of time, become very difficult, and almost impassable, as, indeed, I have shown in the difficulties I draw attention to. (146) There only remains to examine the opinions of those who differ from me. (147) The first which comes under our notice is, that the light of nature has no power to interpret Scripture, but that a supernatural faculty is required for the task. (148) What is meant by this supernatural faculty I will leave to its propounders to explain. (149) Personally, I can only suppose that they have adopted a very obscure way of stating their complete uncertainty about the true meaning of Scripture. (150) If we look at their interpretations, they contain nothing supernatural, at least nothing but the merest conjectures. (151) Let them be placed side by side with the interpretations of those who frankly confess that they have no faculty beyond their natural ones; we shall see that the two are just alike - both human, both long pondered over, both laboriously invented. (152) To say that the natural reason is insufficient for such results is plainly untrue, firstly, for the reasons above stated, namely, that the difficulty of interpreting Scripture arises from no defect in human reason, but simply from the carelessness (not to say malice) of men who neglected the history of the Bible while there were still materials for inquiry; secondly, from the fact (admitted, I think, by all) that the supernatural faculty is a Divine gift granted only to the faithful. (153) But the prophets and apostles did not preach to the faithful only, but chiefly to the unfaithful and wicked. (154) Such persons, therefore, were able to understand the intention of the prophets and apostles, otherwise the prophets and apostles would have seemed to be preaching to little boys and infants, not to men endowed with reason. (155) Moses, too, would have given his laws in vain, if they could only be comprehended by the faithful, who need no law. (156) Indeed, those who demand supernatural faculties for comprehending the meaning of the prophets and apostles seem truly lacking in natural faculties, so that we should hardly suppose such persons the possessors of a Divine supernatural gift.