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Moreover, I would have learned men to know that the authors of our Scriptures use all those forms of expression which grammarians call by the Greek name tropes, and use them more freely and in greater variety than people who are unacquainted with the Scriptures, and have learnt these figures of speech from other writings, can imagine or believe. Nevertheless those who know these tropes recognize them in Scripture, and are very much assisted by their knowledge of them in understanding Scripture. But this is not the place to teach them to the illiterate, lest it might seem that I was teaching grammar. I certainly advise, however, that they be learnt elsewhere, although indeed I have already given that advice above, in the second book namely, where I treated of the necessary knowledge of languages. For the written characters from which grammar itself gets its name (the Greek name for letters being "grammata") are the signs of sounds made by the articulate voice with which we speak. Now of some of these figures of speech we find in Scripture not only examples (which we have of them all), but the very names as well: for instance, allegory, enigma, and parable. However, nearly all these tropes which are said to be learnt as a matter of liberal education are found even in the ordinary speech of men who have learnt no grammar, but are content to use the vulgar idiom. For who does not say, "So may you flourish? " And this is the figure of speech called metaphor. Who does not speak of a fish-pond in which there is no fish, which was not made for fish, and yet gets its name from fish? And this is the figure called catachresis. It would be tedious to go over all the rest in this way; for the speech of the vulgar makes use of them all, even of those more curious figures which mean the very opposite of what they say, as for example, those called irony and antiphrasis. Now in irony we indicate by the tone of voice the meaning we desire to convey; as when we say to a man who is behaving badly, "You are doing well." But it is not by the tone of voice that we make an antiphrasis to indicate the opposite of what the words convey; but either the words in which it is expressed are used in the opposite of their etymological sense, as a grove is called lucus from its want of light; or it is customary to use a certain form of expression, although it puts yes for no by a law of contraries, as when we ask in a place for what is not there, and get the answer, "There is plenty;" or we add words that make it plain we mean the opposite of what we say, as in the expression, "Beware of him, for he is a good man." And what illiterate man is there that does not use such expressions, although he knows nothing at all about either the nature or the names of these figures of speech? And yet the knowledge of these is necessary for clearing up the difficulties of Scripture; because when the words taken literally give an absurd meaning, we ought forthwith to inquire whether they may not be used in this or that figurative sense which we are unacquainted with; and in this way many obscure passages have had light thrown upon them.

The rules of Tichonius the Donatist examined

One Tichonius, who, although a Donatist himself, has written most triumphantly against the Donatists (and herein showed himself of a most inconsistent disposition, that he was unwilling to give them up altogether), wrote a book which he called the Book of Rules, because in it he laid down seven rules, which are, as it were, keys to open the secrets of Scripture. And of these rules, the first relates to the Lord and His body, the second to the twofold division of the Lord's body, the third to the promises and the law, the fourth to species and genus, the fifth to times, the sixth to recapitulation, the seventh to the devil and his body. Now these rules, as expounded by their author, do indeed, when carefully considered, afford considerable assistance in penetrating the secrets of the sacred writings; but still they do not explain all the difficult passages for there are several other methods required which are so far from being embraced in this number of seven, that the author himself explains many obscure passages without using any of his rules; finding, indeed, that there was no need for them, as there was no difficulty in the passage of the kind to which his rules apply. As, for example, he inquires what we are to understand in the Apocalypse by the seven angels of the churches to whom John is commanded to write; and after much and various reasoning, arrives at the conclusion that the angels are the churches themselves. And throughout this long and full discussion, although the matter inquired into is certainly very obscure, no use whatever is made of the rules. This is enough for an example, for it would be too tedious and troublesome to collect all the passages in the canonical Scriptures which present obscurities of such a kind as require none of these seven rules for their elucidation. The author himself, however, when commending these rules, attributes so much value to them that it would appear as if, when they were thoroughly known and duly applied, we should be able to interpret all the obscure passages in the law-- that is, in the sacred books. For he thus commences this very book: "Of all the things that occur to me, I consider none so necessary as to write a little book of rules, and, as it were, to make keys for, and put windows in, the secret places of the law. For there are certain mystical rules which hold the key to the secret recesses of the whole law, and render visible the treasures of truth that are to many invisible. And if this system of rules be received as I communicate it, without jealousy, what is shut shall be laid open, and what is obscure shall be elucidated, so that a man travelling through the vast forest of prophecy shall, if he follow these rules as pathways of light, be preserved from going astray." Now, if he had said, "There are certain mystical rules which hold the key to some of the secrets of the law," or even "which hold the key to the great secrets of the law," and not what he does say, "the secret recesses of the whole law;" and if he had not said "What is shut shall be laid open," but, "Many things that are shut shall be laid open," he would have said what was true, and he would not, by attributing more than is warranted by the facts to his very elaborate and useful work, have led the reader into false expectations. And I have thought it right to say thus much, in order both that the book may be read by the studious (for it is of very great assistance in understanding Scripture), and that no more may be expected from it than it really contains. Certainly it must be read with caution, not only on account of the errors into which the author falls as a man, but chiefly on account of the heresies which he advances as a Donatist. And now I shall briefly indicate what these seven rules teach or advise.

The first is about the Lord and His body, and it is this, that, knowing as we do that the head and the body-- that is, Christ and His Church-- are sometimes indicated to us under one person (for it is not in vain that it is said to believers, "Ye then are Abraham's seed," when there is but one seed of Abraham, and that is Christ), we need not be in a difficulty when a transition is made from the head to the body or from the body to the head, and yet no change made in the person spoken of. For a single person is represented as saying, "He has decked me as a bridegroom with ornaments, and adorned me as a bride with jewels;" and yet it is, of course, a matter for interpretation which of these two refers to the head and which to the body, that is, which to Christ and which to the Church.

The second rule is about the twofold division of the body of the Lord; but this indeed is not a suitable name, for that is really no part of the body of Christ which will not be with Him in eternity. We ought, therefore, to say that the rule is about the true and the mixed body of the Lord, or the true and the counterfeit, or some such name; because, not to speak of eternity, hypocrites cannot even now be said to be in Him, although they seem to be in His Church. And hence this rule might be designated thus: Concerning the mixed Church. Now this rule requires the reader to be on his guard when Scripture, although it has now come to address or speak of a different set of persons, seems to be addressing or speaking of the same persons as before, just as if both sets constituted one body in consequence of their being for the time united in a common participation of the sacraments. An example of this is that passage in the Song of Solomon, "I am black, but comely, as the tents of Cedar, as the curtains of Solomon." For it is not said, I *was* black as the tents of Cedar, but am *now* comely as the curtains of Solomon. The Church declares itself to be at present both; and this because the good fish and the bad are for the time mixed up in the one net. For the tents of Cedar pertain to Ishmael, who "shall not be heir with the son of the free woman." And in the same way, when God says of the good part of the Church, "I will bring the blind by a way that they knew not; I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight: these things will I do unto them, and not forsake them;" He immediately adds in regard to the other part, the bad that is mixed with the good, "They shall be turned back." Now these words refer to a set of persons altogether different from the former; but as the two sets are for the present united in one body, He speaks as if there were no change in the subject of the sentence. They will not, however, always he in one body; for one of them is that wicked servant of whom we are told in the gospel, whose lord, when he comes, "shall cut him asunder and appoint him his portion with the hypocrites."

The third rule relates to the promises and the law, and may be designated in other terms as relating to the spirit and the letter, which is the name I made use of when writing a book on this subject. It may be also named, of grace and the law. This, however, seems to me to be a great question in itself, rather than a rule to be applied to the solution of other questions. It was the want of clear views on this question that originated, or at least greatly aggravated, the Pelagian heresy. And the efforts of Tichonius to clear up this point were good, but not complete. For, in discussing the question about faith and works, he said that works were given us by God as the reward of faith, but that faith itself was so far our own that it did not come to us from God; not keeping in mind the saying of the apostle: "Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ." But he had not come into contact with this heresy, which has arisen in our time, and has given us much labour and trouble in defending against it the grace of God which is through our Lord Jesus Christ and which (according to the saying of the apostle, "There must be also heresies among you, that they which are approved may be made manifest among you" has made us much more watchful and diligent to discover in Scripture what escaped Tichonius, who, having no enemy to guard against, was less attentive and anxious on this point, namely, that even faith itself is the gift of Him who "has dealt to every man the measure of faith." Whence it is said to certain believers: "Unto you it is given, in the behalf of Christ, not only to believe on Him, but also to suffer for His sake." Who, then, can doubt that each of these is the gift of God, when he learns from this passage, and believes, that each of them is given? There are many other testimonies besides which prove this. But I am not now treating of this doctrine. I have, however, dealt with it, one place or another, very frequently.

The fourth rule of Tichonius

The fourth rule of Tichonius is about species and genus. For so he calls it, intending that by species should be understood a part, by genus the whole of which that which he calls species is a part: as, for example, every single city is a part of the great society of nations: the city he calls a species, all nations constitute the genus. There is no necessity for here applying that subtilty of distinction which is in use among logicians, who discuss with great acuteness the difference between a part and a species. The rule is of course the same, if anything of the kind referred to is found in Scripture, not in regard to a single city, but in regard to a single province, or tribe, or kingdom. Not only, for example, about Jerusalem, or some of the cities of the Gentiles, such as Tyre or Babylon, are things said in Scripture whose significance oversteps the limits of the city, and which are more suitable when applied to all nations; but in regard to Judea also, and Egypt, and Assyria, or any other nation you choose to take which contains numerous cities, but still is not the whole world, but only a part of it, things are said which pass over the limits of that particular country, and apply more fitly to the whole of which this is a part; or, as our author terms it, to the genus of which this is a species. And hence these words have come to be commonly known, so that even uneducated people understand what is laid down specially, and what generally, in any given Imperial command. The same thing occurs in the case of men: things are said of Solomon, for example, the scope of which reaches far beyond him, and which are only properly understood when applied to Christ and His Church, of which Solomon is a part. Now the species is not always overstepped, for things are often said of such a kind as evidently apply to it also, or perhaps even to it exclusively. But when Scripture, having up to a certain point been speaking about the species, makes a transition at that point from the species to the genus, the reader must then be carefully on his guard against seeking in the species what he can find much better and more surely in the genus. Take, for example, what the prophet Ezekiel says: "When the house of Israel dwelt in their own land, they defiled it by their own way, and by their doings: their way was before me as the uncleanness of a removed woman. Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it: and I scattered them among the heathen, and they were dispersed through the countries: according to their way, and according to their doings, I judged them." Now it is easy to understand that this applies to that house of Israel of which the apostle says "Behold Israel after the flesh;" because the people of Israel after the flesh did both perform and endure all that is here referred to. What immediately follows, too, may be understood as applying to the same peep]e. But when the prophet begins to say, "And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord," the reader ought now carefully to observe the way in which the species is overstepped and the genus taken in. For he goes on to say: "And I shall be sanctified in you before their eyes. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my commandments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. I will also save you from all your uncleannesses." Now that this is a prophecy of the New Testament, to which pertain not only the remnant of that one nation of which it is elsewhere said, "For though the number of the children of Israel be as the sand of the sea, yet a remnant of them shall be saved," but also the other nations which were promised to their fathers and our fathers; and that there is here a promise of that washing of regeneration which, as we see, is now imparted to all nations, no one who looks into the matter can doubt. And that saying of the apostle, when he is commending the grace of the New Testament and its excellence in comparison with the Old, "Ye are our epistle ... written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart," has an evident reference to this place where the prophet says, "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." Now the heart of flesh from which the apostle's expression, "the fleshy tables of the heart," is drawn, the prophet intended to point out as distinguished from the stony heart by the possession of sentient life; and by sentient he understood intelligent life. And thus the spiritual Israel is made up, not of one nation, but of all the nations which were promised to the fathers in their seed, that is, in Christ. This spiritual Israel, therefore, is distinguished from the carnal Israel which is of one nation, by newness of grace, not by nobility of descent, in feeling, not in race; but the prophet, in his depth of meaning, while speaking of the carnal Israel, passes on, without indicating the transition, to speak of the spiritual, and although now speaking of the latter, seems to be still speaking of the former; not that he grudges us the clear apprehension of Scripture, as if we were enemies, but that he deals with us as a physician, giving us a wholesome exercise for our spirit. And therefore we ought to take this saying "And I will bring you into your own land," and what he says shortly afterwards, as if repeating himself, "And ye shall dwell in the land that I gave to your fathers," not literally, as if they referred to Israel after the flesh but spiritually, as referring to the spiritual Israel. For the Church, without spot or wrinkle, gathered out of all nations, and destined to reign forever with Christ, is itself the land of the blessed, the land of the living; and we are to understand that this was given to the fathers when it was promised to them in the sure and immutable purpose of God; for what the fathers believed would be given in its own time was to them, on account of the unchangeableness of the promise and purpose, the same as if it were already given; just as the apostle, writing to Timothy, speaks of the grace which is given to the saints: "Not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began; but is now made manifest by the appearing of our Saviour." He speaks of the grace as given at a time when those to whom it was to be given were not yet in existence; because he looks upon that as having been already done in the arrangement and purpose of God, which was to take place in its own time, and he himself speaks of it as now made manifest. It is possible, however, that these words may refer to the land of the age to come, when there will be a new heaven and a new earth, wherein the unrighteous shall be unable to dwell. And so it is truly said to the righteous, that the land itself is theirs, no part of which will belong to the unrighteous; because it is the same as if it were itself given, when it is firmly settled that it shall be given.

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