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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）；
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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？ （136）
〃He only wished to convince the Pharisees according； to their own
principles； not to teach that there are devils； or any kingdom of devils。
（137） So； too； when He said to His disciples （Matt。 viii：10）； 〃See that ye
despise not one of these little ones； for I say unto you that their angels；〃
&c。； He merely desired to warn them against pride and despising any of
their fellows； not to insist on the actual reason given； which was simply
adopted in order to persuade them more easily。
（138） Lastly； we should say； exactly the same of the apostolic signs
and reasonings； but there is no need to go further into the subject。 （139） If
I were to enumerate all the passages of Scripture addressed only to
individuals； or to a particular man's understanding； and which cannot；
without great danger to philosophy； be defended as Divine doctrines； I
should go far beyond the brevity at which I aim。 （140） Let it suffice； then；
to have indicated a few instances of general application； and let the
curious reader consider others by himself。 （141） Although the points we
have just raised concerning prophets and prophecy are the only ones
which have any direct bearing on the end in view； namely； the separation
of Philosophy from Theology； still； as I have touched on the general
question； I may here inquire whether the gift of prophecy was peculiar to
the Hebrews； or whether it was common to all nations。 （142） I must then
come to a conclusion about the vocation of the Hebrews； all of which I
shall do in the ensuing chapter。
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CHAPTER III。
OF THE VOCATION OF THE HEBREWS； AND
WHETHER THE GIFT OF PROPHECY WAS
PECULIAR TO THEM。
（1） Every man's true happiness and blessedness consist solely in the
enjoyment of what is good； not in the pride that he alone is enjoying it； to
the exclusion of others。 （2） He who thinks himself the more blessed
because he is enjoying benefits which others are not； or because he is more
blessed or more fortunate than his fellows； is ignorant of true happiness
and blessedness； and the joy which he feels is either childish or envious
and malicious。 （3） For instance； a man's true happiness consists only in
wisdom； and the knowledge of the truth； not at all in the fact that he is
wiser than others； or that others lack such knowledge： such considerations
do not increase his wisdom or true happiness。
（4） Whoever； therefore； rejoices for such reasons； rejoices in another's
misfortune； and is； so far； malicious and bad； knowing neither true
happiness nor the peace of the true life。
（5） When Scripture； therefore； in exhorting the Hebrews to obey the
law； says that the Lord has chosen them for Himself before other nations
（Deut。 x：15）； that He is near them； but not near others （Deut。 iv：7）； that to
them alone He