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them without the intervention of any bodily means； immediately they
would have perceived it not as a law； but as an eternal truth。
（63） What we have said about the Israelites and Adam； applies also to
all the prophets who wrote laws in God's name … they did not adequately
conceive God's decrees as eternal truths。 （64） For instance； we must say of
Moses that from revelation； from the basis of what was revealed to him； he
perceived the method by which the Israelitish nation could best be united
in a particular territory； and could form a body politic or state； and further
that he perceived the method by which that nation could best be
constrained to obedience； but he did not perceive； nor was it revealed to
him； that this method was absolutely the best； nor that the obedience of the
people in a certain strip of territory would necessarily imply the end he
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had in view。 （65） Wherefore he perceived these things not as eternal truths；
but as precepts and ordinances； and he ordained them as laws of God； and
thus it came to be that he conceived God as a ruler； a legislator； a king； as
merciful； just； &c。； whereas such qualities are simply attributes of human
nature； and utterly alien from the nature of the Deity。 （66）Thus much we
may affirm of the prophets who wrote laws in the name of God； but we
must not affirm it of Christ； for Christ； although He too seems to have
written laws in the name of God； must be taken to have had a clear and
adequate perception； for Christ was not so much a prophet as the
mouthpiece of God。 （67） For God made revelations to mankind through
Christ as He had before done through angels … that is； a created voice；
visions； &c。 （68） It would be as unreasonable to say that God had
accommodated his revelations to the opinions of Christ as that He had
before accommodated them to the opinions of angels （that is； of a created
voice or visions） as matters to be revealed to the prophets； a wholly absurd
hypothesis。 （69） Moreover； Christ was sent to teach not only the Jews but
the whole human race； and therefore it was not enough that His mind
should be accommodated to the opinions the Jews alone； but also to the
opinion and fundamental teaching common to the whole human race … in
other words； to ideas universal and true。 （70） Inasmuch as God revealed
Himself to Christ； or to Christ's mind immediately； and not as to the
prophets through words and symbols； we must needs suppose that Christ
perceived truly what was revealed； in other words； He understood it； for a；
matter is understood when it is perceived simply by the mind without
words or symbols。
（71） Christ； then； perceived （truly and adequately） what was revealed；
and if He ever proclaimed such revelations as laws； He did so because of
the ignorance and obstinacy of the people； acting in this respect the part of
God； inasmuch as He accommodated Himself to the comprehension of the
people； and though He spoke somewhat more clearly than the other
prophets； yet He taught what was revealed obscurely； and generally
through parables； especially when He was speaking to those to whom it
was not yet given to understand the kingdom of heaven。 （See Matt。 xiii：10；
&c。） （72） To those to whom it was given to understand the mysteries of
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heaven； He doubtless taught His doctrines as eternal truths； and did not lay
them down as laws； thus freeing the minds of His hearers from the
bondage of that law which He further confirmed and established。 （73） Paul
apparently points to this more than once （e。g。 Rom。 vii：6； and iii：28）；
though he never himself seems to wish to speak openly； but； to quote his
own words （Rom。 iii：6； and vi：19）； 〃merely humanly。〃 （74） This he
expressly states when he calls God just； and it was doubtless in concession
to human weakness that he attributes mercy； grace； anger； and similar
qualities to God； adapting his language to the popular mind； or； as he puts
it （1 Cor。 iii：1； 2）； to carnal men。 （75） In Rom。 ix：18； he teaches
undisguisedly that God's auger and mercy depend not on the actions of
men； but on God's own nature or will； further； that no one is justified by
the works of the law； but only by faith； which he seems to identify with the
full assent of the soul； lastly； that no one is blessed unless he have in him
the mind of Christ （Rom。 viii：9）； whereby he perceives the laws of God as
eternal truths。 （76） We conclude； therefore； that God is described as a
lawgiver or prince； and styled just； merciful； &c。； merely in concession to
popular understanding； and the imperfection of popular knowledge； that in
reality God acts and directs all things simply by the necessity of His nature
and perfection； and that His decrees and volitions are eternal truths； and
always involve necessity。 （77） So much for the first point which I wished
to explain and demonstrate。
（78） Passing on to the second point； let us search the sacred pages for
their teaching concerning the light of nature and this Divine law。 （79） The
first doctrine we find in the history of the first man； where it is narrated
that God commanded Adam not to eat of the fruit of the tree of the
knowledge of good and evil； this seems to mean that God commanded
Adam to do and to seek after righteousness because it was good； not
because the contrary was evil： that is； to seek the good for its own sake；
not from fear of evil。 （80） We have seen that he who acts rightly from the
true knowledge and love of right； acts with freedom and constancy；
whereas he who acts from fear of evil； is under the constraint of evil； and
acts in bondage under external control。 （81） So that this commandment of
God to Adam comprehends the whole Divine natural law； and absolutely
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agrees with the dictates of the light of nature； nay； it would be easy to
explain on this basis the whole history or allegory of the first man。 （82）
But I prefer to