(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, 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 very few and very simple. (8) Their precise nature and definition I will now set forth. (9) The task will be easy, for we know that Scripture does not aim at imparting scientific knowledge, and, therefore, it demands from men nothing but obedience, and censures obstinacy, but not ignorance.