(43) I. Because the books of both Testaments were not written by express
command at one place for all ages, but are a fortuitous collection of the
works of men, writing each as his period and disposition dictated. (44) So
much is clearly shown by the call of the prophets who were bade to
admonish the ungodly of their time, and also by the Apostolic Epistles.

(45) II. Because it is one thing to understand the meaning of Scripture
and the prophets, and quite another thing to understand the meaning
of God, or the actual truth. (46) This follows from what we said in
Chap. II. (47) We showed, in Chap. VI., that it applied to historic
narratives, and to miracles: but it by no means applies to questions
concerning true religion and virtue.

(48) III. Because the books of the Old Testament were selected from many,
and were collected and sanctioned by a council of the Pharisees, as we
showed in Chap. X. (49) The books of the New Testament were also chosen from
many by councils which rejected as spurious other books held sacred by many.
(50) But these councils, both Pharisee and Christian, were not composed of
prophets, but only of learned men and teachers. (51) Still, we must grant
that they were guided in their choice by a regard for the Word of God ; and
they must, therefore, have known what the law of God was.

(52) IV. Because the Apostles wrote not as prophets, but as teachers (see
last Chapter), and chose whatever method they thought best adapted for those
whom they addressed: and consequently, there are many things in the Epistles
(as we showed at the end of the last Chapter) which are not necessary to
salvation.

(53) V. Lastly, because there are four Evangelists in the New Testament, and
it is scarcely credible that God can have designed to narrate the life of