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fundamental； as； for instance； that a God exists； that He foresees all things；
that He is Almighty； that by His decree the good prosper and the wicked
come to naught； and； finally； that our salvation depends solely on His
grace。
（66） These are doctrines which Scripture plainly teaches throughout；
and which it is bound to teach； else all the rest would be empty and
baseless； nor can we be less positive about other moral doctrines； which
plainly are built upon this universal foundation … for instance； to uphold
justice； to aid the weak； to do no murder； to covet no man's goods； &c。 （67）
Precepts； I repeat； such as these； human malice and the lapse of ages are
alike powerless to destroy； for if any part of them perished； its loss would
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immediately be supplied from the fundamental principle； especially the
doctrine of charity； which is everywhere in both Testaments extolled above
all others。 （68） Moreover； though it be true that there is no conceivable
crime so heinous that it has never been committed； still there is no one
who would attempt in excuse for his crimes to destroy； the law； or
introduce an impious doctrine in the place of what is eternal and salutary；
men's nature is so constituted that everyone （be he king or subject） who
has committed a base action； tries to deck out his conduct with spurious
excuses； till he seems to have done nothing but what is just and right。
（69） We may conclude； therefore； that the whole Divine law； as taught
by Scripture； has come down to us uncorrupted。 （70） Besides this there are
certain facts which we may be sure have been transmitted in good faith。
（71） For instance； the main facts of Hebrew history； which were perfectly
well known to everyone。 （72） The Jewish people were accustomed in
former times to chant the ancient history of their nation in psalms。 （73）
The main facts； also； of Christ's life and passion were immediately spread
abroad through the whole Roman empire。 （74） It is therefore scarcely
credible； unless nearly everybody； consented thereto； which we cannot
suppose； that successive generations have handed down the broad outline
of the Gospel narrative otherwise than as they received it。
（74） Whatsoever； therefore； is spurious or faulty can only have
reference to details … some circumstances in one or the other history or
prophecy designed to stir the people to greater devotion； or in some
miracle； with a view of confounding philosophers； or； lastly； in speculative
matters after they had become mixed up with religion； so that some
individual might prop up his own inventions with a pretext of Divine
authority。 （75） But such matters have little to do with salvation； whether
they be corrupted little or much； as I will show in detail in the next chapter；
though I think the question sufficiently plain from what I have said already；
especially in Chapter II。
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CHAPTER XIII
IT IS SHOWN THAT SCRIPTURE TEACHES ONLY VERY
SIMPLE DOCTRINES； SUCH AS SUFFICE FOR RIGHT CONDUCT。
（1） In the second chapter of this treatise we pointed out that the
prophets were gifted with extraordinary powers of imagination； but not of
understanding； also that God only revealed to them such things as are very
simple … not philosophic mysteries； … and that He adapted His
communications to their previous opinions。 （2） We further showed in Chap。
V。 that Scripture only transmits and teaches truths which can readily be
comprehended by all； not deducing and concatenating its conclusions from
definitions and axioms； but narrating quite simply； and confirming its
statements； with a view to inspiring belief； by an appeal to experience as
exemplified in miracles and history； and setting forth its truths in the style
and phraseology which would most appeal to the popular mind （cf。 Chap。
VI。； third division）。
（3） Lastly； we demonstrated in Chap。 VIII。 that the difficulty of
understanding Scripture lies in the language only； and not in the
abstruseness of the argument。
（4） To these considerations we may add that the Prophets did not
preach only to the learned； but to all Jews； without exception； while the
Apostles were wont to teach the gospel doctrine in churches where there
were public meetings； whence it follows that Scriptural doctrine contains
no lofty speculations nor philosophic reasoning； but only very simple
matters； such as could be understood by the slowest intelligence。
（5） I am consequently lost in wonder at the ingenuity of those whom I
have already mentioned； who detect in the Bible mysteries so profound
that they cannot be explained in human language； and who have
introduced so many philosophic speculations into religion that the Church
seems like an academy； and religion like a science； or rather a dispute。
（6） It is not to be wondered at that men； who boast of possessing
supernatural intelligence； should be unwilling to yield the palm of
knowledge to philosophers who have only their ordinary； faculties； still I
should be surprised if I found them teaching any new speculative doctrine；
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which was not a commonplace to those Gentile philosophers whom； in
spite of all； they stigmatize as blind； for； if one inquires what these
mysteries lurking in Scripture may be； one is confronted with nothing but
the reflections of Plato or Aristotle； or the like； which it would often be
easier for an ignorant man to dream than for the most accomplished
scholar to wrest out of the Bible。
（7） However； I do not wish to affirm absolutely that Scripture contains
no doctrines in the sphere of philosophy； for in the last chapter I pointed
out some of the kind； as fundamental principles； but I go so far as to say
that such doctrines are