(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.