philosophy. (129) Hence, though the freedom of the will is clearly implied
in the words of the admonition, we are at liberty to hold a contrary
opinion, since the words and reasons were adapted to the understanding of
Cain.

(130) So, too, the revelation to Micaiah would only teach that God revealed
to him the true issue of the battle between Ahab and Aram; and this is all
we are bound to believe. (131) Whatever else is contained in the revelation
concerning the true and the false Spirit of God, the army of heaven standing
on the right hand and on the left, and all the other details, does not
affect us at all. (132) Everyone may believe as much of it as his reason
allows.

(132) The reasonings by which the Lord displayed His power to Job (if they
really were a revelation, and the author of the history is narrating, and
not merely, as some suppose, rhetorically adorning his own conceptions),
would come under the same category - that is, they were adapted to Job's
understanding, for the purpose of convincing him, and are not universal,
or for the convincing of all men.

(133) We can come to no different conclusion with respect to the reasonings
of Christ, by which He convicted the Pharisees of pride and ignorance, and
exhorted His disciples to lead the true life. (134) He adapted them to each
man's opinions and principles. (135) For instance, when He said to the
Pharisees (Matt. xii:26), "And if Satan cast out devils, his house is
divided against itself, how then shall his kingdom stand? (136) "He only
wished to convince the Pharisees according, to their own principles, not to
teach that there are devils, or any kingdom of devils. (137) So, too,
when He said to His disciples (Matt. viii:10), "See that ye despise not one
of these little ones, for I say unto you that their angels," &c., He merely