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to them； and this is abundantly evident from their transferring； a few days
afterwards； the honour and worship due to Him to a calf； which they believed
to be the god who had brought them out of Egypt。 （106） In truth； it is
hardly likely that men accustomed to the superstitions of Egypt；
uncultivated and sunk in most abject slavery； should have held any sound
notions about the Deity； or that Moses should have taught them anything
beyond a rule of right living； inculcating it not like a philosopher； as the
result of freedom； but like a lawgiver compelling them to be moral by
legal authority。 （107） Thus the rule of right living； the worship and love
of God； was to them rather a bondage than the true liberty； the gift and
grace of the Deity。 （108） Moses bid them love God and keep His law； because
they had in the past received benefits from Him （such as the
deliverance from slavery in Egypt）； and further terrified them with threats
if they transgressed His commands； holding out many promises of good if they
should observe them； thus treating them as parents treat irrational
children。 It is； therefore； certain that they knew not the excellence of
virtue and the true happiness。
（109） Jonah thought that he was fleeing from the sight of God； which seems
to show that he too held that God had entrusted the care of the nations
outside Judaea to other substituted powers。 （110） No one in the whole of the
Old Testament speaks more rationally of God than Solomon； who in fact
surpassed all the men of his time in natural ability。 （111） Yet he
considered himself above the law （esteeming it only to have been given for
men without reasonable and intellectual grounds for their actions）； and made
small account of the laws concerning kings； which are mainly three： nay； he
openly violated them （in this he did wrong； and acted in a manner unworthy
of a philosopher； by indulging in sensual pleasure）； and taught that all
Fortune's favours to mankind are vanity； that humanity has no nobler gift
than wisdom； and no greater punishment than folly。
（112） See Proverbs xvi：22； 23。
（113） But let us return to the prophets whose conflicting opinions we have
undertaken to note。 （114） The expressed ideas of Ezekiel seemed so diverse
from those of Moses to the Rabbis who have left us the extant prophetic
books （as is told in the treatise of Sabbathus； i：13； 2）； that they had
serious thoughts of omitting his prophecy from the canon； and would
doubtless have thus excluded it if a certain Hananiah had not undertaken to
explain it； a task which （as is there narrated） he with great zeal and
labour accomplished。 （115） How he did so does not sufficiently appear；
whether it was by writing a commentary which has now perished； or by
altering Ezekiel's words and audaciously … striking out phrases according to
his fancy。 （116） However this may be； chapter xviii。 certainly does not seem
to agree with Exodus xxxiv：7； Jeremiah xxxii：18； &c。
（117 ） Samuel believed that the Lord never repented of anything He had
decreed （1 Sam。 xv：29）； for when Saul was sorry for his sin； and wished to
worship God and ask for forgiveness； Samuel said that the Lord would not go
back from his decree。
（118） To Jeremiah； on the other hand； it was revealed that； 〃If that nation
against whom I （the Lord） have pronounced； turn from their evil； I will
repent of the evil that I thought to do unto them。 （119） If it do evil in my
sight； that it obey not my voice； then I will repent of the good wherewith I
said I would benefit them〃 （Jer。 xviii：8…10）。 （120） Joel （ii：13） taught that
the Lord repented Him only of evil。 （121） Lastly； it is clear from Gen iv： 7
that a man can overcome the temptations of sin； and act righteously； for
this doctrine is told to Cain； though； as we learn from Josephus and the
Scriptures； he never did so overcome them。 （122） And this agrees with the
chapter of Jeremiah just cited； for it is there said that the Lord repents
of the good or the evil pronounced； if the men in question change their ways
and manner of life。 （123） But； on the other hand； Paul （Rom。ix：10） teaches
as plainly as possible that men have no control over the temptations of the
flesh save by the special vocation and grace of God。 （124） And when
（Rom。 iii：5 and vi：19） he attributes righteousness to man； he corrects
himself as speaking merely humanly and through the infirmity of the flesh。
（125） We have now more than sufficiently proved our point； that God adapted
revelations to the understanding and opinions of the prophets； and that in
matters of theory without bearing on charity or morality the prophets could
be； and； in fact； were； ignorant； and held conflicting opinions。 （126） It
therefore follows that we must by no means go to the prophets for knowledge；
either of natural or of spiritual phenomena。
（127） We have determined； then； that we are only bound to believe in the
prophetic writings； the object and substance of the revelation； with regard
to the details； every one may believe or not； as he likes。
（128） For instance； the revelation to Cain only teaches us that God
admonished him to lead the true life； for such alone is the object and
substance of the revelation； not doctrines concerning free will and
philosophy。 （129） Hence； though the freedom of the will is clearly implied
in the words of the admonition； we are at liberty to hold a contrary
opinion； since the words and reasons were adapted to the understanding of
Cain。
（130） So； too； the revelation to Micaiah would only teach that God revealed
to him the true issue of the battle between Ahab and Aram； and this is all
we are bound to believe。 （131） Whatever else is contained in the revelation
concerning the true and the false Spirit of God； the army of heaven standing
on the right hand and on the left； and all the other details； does not
affect us at all。 （132） Everyone may believe as much of it as his reason
allows。
（132） The reasonings by which the Lord displayed His power to Job （if they
really were a revelation； and the author of the history is narrating； and
not merely； as some suppose； rhetorically adorning his own conceptions）；
would come under the same category … that is； they were adapted to Job's
understanding； for the purpose of convincing him； and are not universal；
or for the convincing of all men。
（133） We can come to no different conclusion with respect to the reasonings
of Christ； by which He convicted the Pharisees of pride and ignorance； and
exhorted His disciples to lead the true life。 （134） He adapted them to each
man's opinions and principles。 （135） For instance； when He said to the
Pharisees （Matt。 xii：26）； 〃And if Satan cast out devils； his house is
divided against itself； how then shall his kingdom stand？ （1