(41) As we have seen that the Apostles wrote their Epistles solely by the light of natural reason, we must inquire how they were enabled to teach by natural knowledge matters outside its scope. (42) However, if we bear in mind what we said in Chap. VII. of this treatise our difficulty will vanish: for although the contents of the Bible entirely surpass our 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 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,