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said that the Temple which would then be the Temple of God had perished in
the flames。 （25） Jeremiah tells us this in respect to the law； for he thus
chides the ungodly of his time； 〃Wherefore； say you we are masters； and the
law of the Lord is with us？ （26） Surely it has been given in vain； it is in
vain that the pen of the scribes 〃 （has been made） … that is； you say
falsely that the Scripture is in your power； and that you possess the law of
God； for ye have made it of none effect。
（27） So also； when Moses broke the first tables of the law； he did not by
any means cast the Word of God from his hands in anger and shatter it … such
an action would be inconceivable； either of Moses or of God's Word … he only
broke the tables of stone； which； though they had before been holy from
containing the covenant wherewith the Jews had bound themselves in
obedience to God； had entirely lost their sanctity when the covenant had
been violated by the worship of the calf； and were； therefore； as liable to
perish as the ark of the covenant。 （28） It is thus scarcely to be wondered
at； that the original documents of Moses are no longer extant； nor that the
books we possess met with the fate we have described； when we consider that
the true original of the Divine covenant； the most sacred object of all； has
totally perished。
（29） Let them cease； therefore； who accuse us of impiety； inasmuch as we
have said nothing against the Word of God； neither have we corrupted it； but
let them keep their anger； if they would wreak it justly； for the ancients
whose malice desecrated the Ark； the Temple； and the Law of God； and all
that was held sacred； subjecting them to corruption。 （30） Furthermore；
if； according to the saying of the Apostle in 2 Cor。 iii：3； they possessed
〃the Epistle of Christ； written not with ink； but with the Spirit of the
living God； not in tables of stone； but in the fleshy tables of the heart；〃
let them cease to worship the letter； and be so anxious concerning it。
（31） I think I have now sufficiently shown in what respect Scripture should
be accounted sacred and Divine； we may now see what should rightly be
understood by the expression； the Word of the Lord； debar （the Hebrew
original） signifies word； speech； command； and thing。 （32） The causes for
which a thing is in Hebrew said to be of God； or is referred to Him； have
been already detailed in Chap。 I。； and we can therefrom easily gather what
meaning Scripture attaches to the phrases； the word； the speech； the
command； or the thing of God。 （33） I need not； therefore； repeat what I
there said； nor what was shown under the third head in the chapter on
miracles。 （34） It is enough to mention the repetition for the better
understanding of what I am about to say … viz。； that the Word of the Lord
when it has reference to anyone but God Himself； signifies that Divine law
treated of in Chap。 IV。； in other words； religion； universal and catholic
to the whole human race； as Isaiah describes it （chap。 i：10）； teaching that
the true way of life consists； not in ceremonies； but in charity； and a true
heart； and calling it indifferently God's Law and God's Word。
（35） The expression is also used metaphorically for the order of nature and
destiny （which； indeed； actually depend and follow from the eternal mandate
of the Divine nature）； and especially for such parts of such order as were
foreseen by the prophets； for the prophets did not perceive future events as
the result of natural causes； but as the fiats and decrees of God。 （36）
Lastly； it is employed for the command of any prophet； in so far as he had
perceived it by his peculiar faculty or prophetic gift； and not by the
natural light of reason； this use springs chiefly from the usual prophetic
conception of God as a legislator； which we remarked in Chap。 IV。
（37） There are； then； three causes for the Bible's being called
the Word of God： because it teaches true religion； of which God is the
eternal Founder； because it narrates predictions of future events as
though they were decrees of God； because its actual authors generally
perceived things not by their ordinary natural faculties； but by a
power peculiar to themselves； and introduced these things perceived；
as told them by God。
（37） Although Scripture contains much that is merely historical and can be
perceived by natural reason； yet its name is acquired from its chief subject
matter。
（38） We can thus easily see how God can be said to be the Author of the
Bible： it is because of the true religion therein contained； and not because
He wished to communicate to men a certain number of books。 （39） We can also
learn from hence the reason for the division into Old and New Testament。
（40） It was made because the prophets who preached religion before Christ；
preached it as a national law in virtue of the covenant entered into under
Moses； while the Apostles who came after Christ； preached it to all men as a
universal religion solely in virtue of Christ's Passion： the cause for the
division is not that the two parts are different in doctrine； nor that they
were written as originals of the covenant； nor； lastly； that the catholic
religion （which is in entire harmony with our nature） was new except in
relation to those who had not known it： 〃 it was in the world；〃 as John the
Evangelist says； 〃 and the world knew it not。〃
（41） Thus； even if we had fewer books of the Old and New Testament than we
have； we should still not be deprived of the Word of God （which； as we have
said； is identical with true religion）； even as we do not now hold ourselves
to be deprived of it； though we lack many cardinal writings such as the Book
of the Law； which was religiously guarded in the Temple as the original of
the Covenant； also the Book of Wars； the Book of Chronicles； and many
others； from whence the extant Old Testament was taken and compiled。 （42）
The above conclusion may be supported by many reasons。
（43） I。 Because the books of both Testaments were not written by express
command at one place for all ages； but are a fortuitous collection of the
works of men； writing each as his period and disposition dictated。 （44） So
much is clearly shown by the call of the prophets who were bade to
admonish the ungodly of their time； and also by the Apostolic Epistles。
（45） II。 Because it is one thing to understand the meaning of Scripture
and the prophets； and quite another thing to understand the meaning
of God； or the actual truth。 （46） This follows from what we said in
Chap。 II。 （47） We showed； in Chap。 VI。； that it applied to historic
narratives； and to miracles： but it by no means applies to questions
concerning true religion and virtue。
（48） III。 Because the books of the Old Testament were selected from many；
and were collected and sanctioned by a council of the Pharisees； as we
showed in Chap。 X。 （49） The books of the New Testament were also chosen from
many by councils which rejected as spurious other books held sacred by many。
（50） But these councils； both Pharisee and Christian； were not composed of
prophets； but only of learned men and teachers。 （51） Still； we must grant
that they were guided in their choice by a regard for the Word of God ； and
they must； therefore； have known what the law of God was。
（52） IV。 Because the Apostles wrote not as prophets； but as teachers （see
last Chapter）； and chose whatever method they thought best adapted for those
whom they addressed： and consequently； there are many things in the Epistles
（as we showed at the end of the last Chapter） which are not necessary to
salvation。
（53） V。 Lastly； because there are four Evangelists in the New Testament； and
it is scarcely credible that God can have designed to narrate the life of
Christ four times over； and to communicate it thus to mankind。 （54） For
though there are some details related in one Gospel which are not in
another； and one often helps us to understand another； we cannot thence
conclude that all that is set down is of vital importance to us； and that
God chose the four Evangelists in order that the life of Christ might be
better understood； for each one preached his Gospel in a separate
locality； each wrote it down as he preached it； in simple language； in
order that the history of Christ might be clearly told； not with any view of
explaining his fellow…Evangelists。
（55） If there are some passages which can be better； and more easily
understood by comparing the various versions； they are the result of chance；
and are not numerous： their continuance in obscurity would have impaired
neither the clearness of the narrative nor the blessedness of mankind。