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understanding； we may safely discourse of them； provided we assume
nothing not told us in Scripture： by the same method the Apostles； from
what they saw and heard； and from what was revealed to them； were
enabled to form and elicit many conclusions which they would have been
able to teach to men had it been permissible。
（43） Further； although religion； as preached by the Apostles； does not
come within the sphere of reason； in so far as it consists in the narration of
the life of Christ； yet its essence； which is chiefly moral； like the whole of
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Christ's doctrine； can readily； be apprehended by the natural faculties of
all。
（44） Lastly； the Apostles had no lack of supernatural illumination for
the purpose of adapting the religion they had attested by signs to the
understanding of everyone so that it might be readily received； nor for
exhortations on the subject： in fact； the object of the Epistles is to teach
and exhort men to lead that manner of life which each of the Apostles
judged best for confirming them in religion。 （45） We may here repeat our
former remark； that the Apostles had received not only the faculty of
preaching the history； of Christ as prophets； and confirming it with signs；
but also authority for teaching and exhorting according as each thought
best。 （46） Paul （2 Tim。 i：11）； 〃Whereunto I am appointed a preacher； and
an apostle； and a teacher of the Gentiles；〃 and again （I Tim。 ii：7）；
〃Whereunto I am ordained a preacher and an apostle （I speak the truth in
Christ and lie not）； a teacher of the Gentiles in faith and verity。〃 （47） These
passages； I say； show clearly the stamp both of the apostleship and the
teachership： the authority for admonishing whomsoever and wheresoever
he pleased is asserted by Paul in the Epistle to Philemon； v：8： 〃Wherefore；
though I might be much bold in Christ to enjoin thee that which is
convenient； yet；〃 &c。； where we may remark that if Paul had received
from God as a prophet what he wished to enjoin Philemon； and had been
bound to speak in his prophetic capacity； he would not have been able to
change the command of God into entreaties。 （48） We must therefore
understand him to refer to the permission to admonish which he had
received as a teacher； and not as a prophet。 （49） We have not yet made it
quite clear that the Apostles might each choose his own way of teaching；
but only that by virtue of their Apostleship they were teachers as well as
prophets； however； if we call reason to our aid we shall clearly see that an
authority to teach implies authority to choose the method。 （50） It will
nevertheless be； perhaps； more satisfactory to draw all our proofs from
Scripture； we are there plainly told that each Apostle chose his particular
method （Rom。 xv： 20）： 〃Yea； so have I strived to preach the gospel； not
where Christ was named； lest I should build upon another man's
foundation。〃 （51） If all the Apostles had adopted the same method of
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teaching； and had all built up the Christian religion on the same foundation；
Paul would have had no reason to call the work of a fellow…Apostle
〃another man's foundation；〃 inasmuch as it would have been identical with
his own： his calling it another man's proved that each Apostle built up his
religious instruction on different foundations； thus resembling other
teachers who have each their own method； and prefer instructing quite
ignorant people who have never learnt under another master； whether the
subject be science； languages； or even the indisputable truths of
mathematics。 （52） Furthermore； if we go through the Epistles at all
attentively； we shall see that the Apostles； while agreeing about religion
itself； are at variance as to the foundations it rests on。 （53） Paul； in order to
strengthen men's religion； and show them that salvation depends solely on
the grace of God； teaches that no one can boast of works； but only of faith；
and that no one can be justified by works （Rom。 iii：27；28）； in fact； he
preaches the complete doctrine of predestination。 （54） James； on the other
hand； states that man is justified by works； and not by faith only （see his
Epistle； ii：24）； and omitting all the disputations of Paul； confines religion
to a very few elements。
（55） Lastly； it is indisputable that from these different ground； for
religion selected by the Apostles； many quarrels and schisms distracted the
Church； even in the earliest times； and doubtless they will continue so to
distract it for ever； or at least till religion is separated from philosophical
speculations； and reduced to the few simple doctrines taught by Christ to
His disciples； such a task was impossible for the Apostles； because the
Gospel was then unknown to mankind； and lest its novelty should offend
men's ears it had to be adapted to the disposition of contemporaries （2 Cor。
ix：19； 20）； and built up on the groundwork most familiar and accepted at
the time。 （56） Thus none of the Apostles philosophized more than did Paul；
who was called to preach to the Gentiles； other Apostles preaching to the
Jews； who despised philosophy； similarly； adapted themselves to the
temper of their hearers （see Gal。 ii。 11）； and preached a religion free from
all philosophical speculations。 （57） How blest would our age be if it could
witness a religion freed also from all the trammels of superstition！
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CHAPTER XII
OF THE TRUE ORIGINAL OF THE DIVINE LAW； AND
WHEREFORE SCRIPTURE IS CALLED SACRED； AND THE WORD
OF GOD。 HOW THAT； IN S0 FAR AS IT CONTAINS THE WORD OF
GOD； IT HAS COME DOWN TO US UNCORRUPTED。
（1） Those who look upon the Bible as a message sent down by God
from Heaven to men； will doubtless cry out that I have committed the sin
against the Holy Ghost because I have asserted that the W