(44) In spite of this the general run of theologians, when they come upon
any of these phrases which they cannot rationally harmonize with the Divine
nature, maintain that they should be interpreted metaphorically, passages
they cannot understand they say should be interpreted literally. (45) But if
every expression of this kind in the Bible is necessarily to be interpreted
and understood metaphorically, Scripture must have been written, not for the
people and the unlearned masses, but chiefly for accomplished experts and
philosophers.

(46) If it were indeed a sin to hold piously and simply the ideas about God
we have just quoted, the prophets ought to have been strictly on their guard
against the use of such expressions, seeing the weak-mindedness of the
people, and ought, on the other hand, to have set forth first of all, duly
and clearly, those attributes of God which are needful to be understood.

(47) This they have nowhere done; we cannot, therefore, think that opinions
taken in themselves without respect to actions are either pious or impious,
but must maintain that a man is pious or impious in his beliefs only in so
far as he is thereby incited to obedience, or derives from them license
to sin and rebel. (48) If a man, by believing what is true, becomes
rebellious, his creed is impious; if by believing what is false he becomes
obedient, his creed is pious; for the true knowledge of God comes not by
commandment, but by Divine gift. (49) God has required nothing from man but
a knowledge of His Divine justice and charity, and that not as necessary to
scientific accuracy, but to obedience.




CHAPTER XIV - DEFINITIONS OF FAITH, THE FAITH, AND THE FOUNDATIONS
 OF FAITH, WHICH IS ONCE FOR ALL SEPARATED FROM PHILOSOPHY.

(1) For a true knowledge of faith it is above all things necessary to
understand that the Bible was adapted to the intelligence, not only of the
prophets, but also of the diverse and fickle Jewish multitude. (2) This will
be recognized by all who give any thought to the subject, for they will see
that a person who accepted promiscuously everything in Scripture as being
the universal and absolute teaching of God, without accurately defining what
was adapted to the popular intelligence, would find it impossible to escape
confounding the opinions of the masses with the Divine doctrines, praising
the judgments and comments of man as the teaching of God, and
making a wrong use of Scriptural authority. (3) Who, I say, does not
perceive that this is the chief reason why so many sectaries teach
contradictory opinions as Divine documents, and support their contentions
with numerous Scriptural texts, till it has passed in Belgium into a
proverb, geen ketter sonder letter - no heretic without a text? (4) The
sacred books were not written by one man, nor for the people of a single
period, but by many authors of different temperaments, at times extending
from first to last over nearly two thousand years, and perhaps much longer.
(5) We will not, however, accuse the sectaries of impiety because they have
adapted the words of Scripture to their own opinions; it is thus that these
words were adapted to the understanding of the masses originally, and
everyone is at liberty so to treat them if he sees that he can thus obey God
in matters relating to justice and charity with a more full consent: but
we do accuse those who will not grant this freedom to their fellows,
but who persecute all who differ from them, as God's enemies, however
honourable and virtuous be their lives; while, on the other hand, they
cherish those who agree with them, however foolish they may be, as God's
elect. (6) Such conduct is as wicked and dangerous to the state as any that
can be conceived.

(7) In order, therefore, to establish the limits to which individual freedom
should extend, and to decide what persons, in spite of the diversity of
their opinions, are to be looked upon as the faithful, we must define faith
and its essentials. (8) This task I hope to accomplish in the present
chapter, and also to separate faith from philosophy, which is the chief aim
of the whole treatise.

(9) In order to proceed duly to the demonstration let us recapitulate the
chief aim and object of Scripture; this will indicate a standard by which we
may define faith.

(10) We have said in a former chapter that the aim and object of Scripture
is only to teach obedience. (11) Thus much, I think, no one can question.
(12) Who does not see that both Testaments are nothing else but schools for
this object, and have neither of them any aim beyond inspiring mankind with
a voluntary obedience? (13) For (not to repeat what I said in the last
chapter) I will remark that Moses did not seek to convince the Jews by
reason, but bound them by a covenant, by oaths, and by conferring benefits;
further, he threatened the people with punishment if they should infringe
the law, and promised rewards if they should obey it.
(14) All these are not means for teaching knowledge, but for inspiring
obedience. (15) The doctrine of the Gospels enjoins nothing but simple
faith, namely, to believe in God and to honour Him, which is the same thing
as to obey him. (16) There is no occasion for me to throw further light on
a question so plain by citing Scriptural texts commending obedience, such as
may be found in great numbers in both Testaments. (17) Moreover, the Bible
teaches very clearly in a great many passages what everyone ought to do in
order to obey God; the whole duty is summed up in love to one's neighbour.
(18) It cannot, therefore, be denied that he who by God's command loves his
neighbour as himself is truly obedient and blessed according to the law,
whereas he who hates his neighbour or neglects him is rebellious and
obstinate.

(19) Lastly, it is plain to everyone that the Bible was not written and
disseminated only, for the learned, but for men of every age and race;
wherefore we may, rest assured that we are not bound by Scriptural command
to believe anything beyond what is absolutely necessary, for
fulfilling its main precept.

(20) This precept, then, is the only standard of the whole Catholic faith,
and by it alone all the dogmas needful to be believed should be determined.
(21) So much being abundantly manifest, as is also the fact that all other
doctrines of the faith can be legitimately deduced therefrom by reason
alone, I leave it to every man to decide for himself how it comes to pass
that so many divisions have arisen in the Church: can it be from any other
cause than those suggested at the beginning of Chap. VIII.? (22) It is these
same causes which compel me to explain the method of determining the dogmas
of the faith from the foundation we have discovered, for if I
neglected to do so, and put the question on a regular basis, I might justly
be said to have promised too lavishly, for that anyone might, by my showing,
introduce any doctrine he liked into religion, under the pretext that it was
a necessary means to obedience: especially would this be the case in
questions respecting the Divine attributes.

(23) In order, therefore, to set forth the whole matter methodically, I will
begin with a definition of faith, which on the principle above given, should
be as follows:-

(24) Faith consists in a knowledge of God, without which obedience to Him
would be impossible, and which the mere fact of obedience to Him implies.
(25) This definition is so clear, and follows so plainly from what we have
already proved, that it needs no explanation. (26) The consequences involved
therein I will now briefly show.

(27) (I.) Faith is not salutary in itself, but only in respect to the
obedience it implies, or as James puts it in his Epistle, ii:17, "Faith
without works is dead" (see the whole of the chapter quoted).

(28) (II.) He who is truly obedient necessarily possesses true and saving
faith; for if obedience be granted, faith must be granted also, as the same
Apostle expressly says in these words (ii:18), "Show me thy faith without
thy works, and I will show thee my faith by my works." (29) So also
John, I Ep. iv:7: "Everyone that loveth is born of God, and knoweth
God: he that loveth not, knoweth not God; for God is love." (30) From these
texts, I repeat, it follows that we can only judge a man faithful or
unfaithful by his works. (31) If his works be good, he is faithful, however
much his doctrines may differ from those of the rest of the faithful: if his
works be evil, though he may verbally conform, he is unfaithful. (32) For
obedience implies faith, and faith without works is dead.

(33) John, in the 13th verse of the chapter above quoted, expressly teaches
the same doctrine: "Hereby," he says, "know we that we dwell in Him and He
in us, because He hath given us of His Spirit," i.e. love. (34) He had said
before that God is love, and therefore he concludes (on his own received
principles), that whoso possesses love possesses truly the Spirit of God.
(35) As no one has beheld God he infers that no one has knowledge or
consciousness of God, except from love towards his neighbour, and also that
no one can have knowledge of any of God's attributes, except this of love,
in so far as we participate therein.

(36) If these arguments are not conclusive, they, at any rate, show the
Apostle's meaning, but the words in chap. ii:3, 4, of the same Epistle are
much clearer, for they state in so many words our precise contention: "And
hereby we do know that we know Him, if we keep His commandments. (37) He
that saith, I know Him, and keepeth not His commandments, is a liar, and the
truth is not in him."

(38) From all this, I repeat, it follows that they are the true enemies of
Christ who persecute honourable and justice-loving men because they differ
from them, and do not uphold the same religious dogmas as themselves: for
whosoever loves justice and charity we know, by that very fact, to be
faithful: whosoever persecutes the faithful, is an enemy to Christ.

(39) Lastly, it follows that faith does not demand that dogmas should be
true as that they should be pious - that is, such as will stir up the heart
to obey; though there be many such which contain not a shadow of truth, so
long as they be held in good faith, otherwise their adherents are
disobedient, for how can anyone, desirous of loving justice and obeying God,
adore as Divine what he knows to be alien from the Divine nature? (40)
However, men may err from simplicity of mind, and Scripture, as we
have seen, does not condemn ignorance, but obstinacy. (41) This is the
necessary result of our definition of faith, and all its branches
should spring from the universal rule above given, and from the evident aim
and object of the Bible, unless we choose to mix our own inventions
therewith. (42) Thus it is not true doctrines which are expressly required
by the Bible, so much as doctrines necessary for obedience, and to confirm
in our hearts the love of our neighbour, wherein (to adopt the words of
John) we are in God, and God in us.

(43) As, then, each man's faith must be judged pious or impious only in
respect of its producing obedience or obstinacy, and not in respect of its
truth; and as no one will dispute that men's dispositions are exceedingly
varied, that all do not acquiesce in the same things, but are ruled
some by one opinion some by another, so that what moves one to devotion
moves another to laughter and contempt, it follows that there can be no
doctrines in the Catholic, or universal, religion, which can give rise to
controversy among good men. (44) Such doctrines might be pious to some and
impious to others, whereas they should be judged solely by their fruits.

(45) To the universal religion, then, belong only such dogmas as are
absolutely required in order to attain obedience to God, and without which
such obedience would be impossible; as for the rest, each man - seeing that
he is the best judge of his own character should adopt whatever he thinks
best adapted to strengthen his love of justice. (46) If this were so, I
think there would be no further occasion for controversies in the Church.

(47) I have now no further fear in enumerating the dogmas of universal faith
or the fundamental dogmas of the whole of Scripture, inasmuch as they all
tend (as may be seen from what has been said) to this one doctrine, namely,
that there exists a God, that is, a Supreme Being, Who loves justice and
charity, and Who must be obeyed by whosoever would be saved; that the
worship of this Being consists in the practice of justice and love towards
one's neighbour, and that they contain nothing beyond the following
doctrines :-

(48) I. That God or a Supreme Being exists, sovereignly just and merciful,
the Exemplar of the true life; that whosoever is ignorant of or
disbelieves in His existence cannot obey Him or know Him as a Judge.

(49) II. That He is One. (50) Nobody will dispute that this doctrine is
absolutely necessary for entire devotion, admiration, and love towards God.
(51) For devotion, admiration, and love spring from the superiority of one
over all else.

(52) III. That He is omnipresent, or that all things are open to Him, for if
anything could be supposed to be concealed from Him, or to be unnoticed by,
Him, we might doubt or be ignorant of the equity of His judgment as
directing all things.

(53) IV. That He has supreme right and dominion over all things, and that He
does nothing under compulsion, but by His absolute fiat and grace. (54) All
things are bound to obey Him, He is not bound to obey any.

(55) V. That the worship of God consists only in justice and charity, or
love towards one's neighbour.

(56) VI. That all those, and those only, who obey God by their manner of
life are saved; the rest of mankind, who live under the sway of their
pleasures, are lost. (57) If we did not believe this, there would be no
reason for obeying God rather than pleasure.

(58) VII. Lastly, that God forgives the sins of those who repent. (59) No
one is free from sin, so that without this belief all would despair of
salvation, and there would be no reason for believing in the mercy of God.
(60) He who firmly believes that God, out of the mercy and grace with which
He directs all things, forgives the sins of men, and who feels his love of
God kindled thereby, he, I say, does really, know Christ according to the
Spirit, and Christ is in him.

(61) No one can deny that all these doctrines are before all things
necessary, to be believed, in order that every man, without exception, may
be able to obey God according to the bidding of the Law above explained, for
if one of these precepts be disregarded obedience is destroyed.
(62) But as to what God, or the Exemplar of the true life, may be, whether
fire, or spirit, or light, or thought, or what not, this, I say, has nothing
to do with faith any more than has the question how He comes to be the
Exemplar of the true life, whether it be because He has a just and
merciful mind, or because all things exist and act through Him, and
consequently that we understand through Him, and through Him see what
is truly just and good. (63) Everyone may think on such questions as he
likes,

(64) Furthermore, faith is not affected, whether we hold that God is
omnipresent essentially or potentially; that He directs all things by
absolute fiat, or by the necessity of His nature; that He dictates laws like
a prince, or that He sets them forth as eternal truths; that man obeys Him
by virtue of free will, or by virtue of the necessity of the Divine decree;
lastly, that the reward of the good and the punishment of the wicked is
natural or supernatural: these and such like questions have no bearing on
faith, except in so far as they are used as means to give us license to sin
more, or to obey God less. (65) I will go further, and maintain that every
man is bound to adapt these dogmas to his own way of thinking, and to
interpret them according as he feels that he can give them his fullest and
most unhesitating assent, so that he may the more easily obey God with his
whole heart.

(66) Such was the manner, as we have already pointed out, in which the faith
was in old time revealed and written, in accordance with the understanding
and opinions of the prophets and people of the period; so, in like fashion,
every man is bound to adapt it to his own opinions, so that he may accept it
without any hesitation or mental repugnance. (67) We have shown that faith
does not so much re quire truth as piety, and that it is only quickening and
pious through obedience, consequently no one is faithful save by obedience
alone. (68) The best faith is not necessarily possessed by him who displays
the best reasons, but by him who displays the best fruits of justice and
charity. (69) How salutary and necessary this doctrine is for a state, in
order that men may dwell together in peace and concord; and how many and how
great causes of disturbance and crime are thereby cut off, I leave everyone
to judge for himself!

(70) Before we go further, I may remark that we can, by means of what we
have just proved, easily answer the objections raised in Chap. I., when we
were discussing God's speaking with the Israelites on Mount Sinai. (71) For,
though the voice heard by the Israelites could not give those men any
philosophical or mathematical certitude of God's existence, it was yet
sufficient to thrill them with admiration for God, as they already knew Him,
and to stir them up to obedience: and such was the object of the display.
(72) God did not wish to teach the Israelites the absolute attributes of His
essence (none of which He then revealed), but to break down their hardness
of heart, and to draw them to obedience: therefore He did not appeal to them
with reasons, but with the sound of trumpets, thunder, and lightnings.

(73) It remains for me to show that between faith or theology, and
philosophy, there is no connection, nor affinity. (74) I think no one will
dispute the fact who has knowledge of the aim and foundations of the two
subjects, for they are as wide apart as the poles.

(75) Philosophy has no end in view save truth: faith, as we have abundantly
proved, looks for nothing but obedience and piety. (76) Again, philosophy is
based on axioms which must be sought from nature alone: faith is based on
history and language, and must be sought for only in Scripture and
revelation, as we showed in Chap. VII. (77) Faith, therefore, allows the
greatest latitude in philosophic speculation, allowing us without blame to
think what we like about anything, and only condemning, as heretics and
schismatics, those who teach opinions which tend to produce obstinacy,
hatred, strife, and anger; while, on the other hand, only considering
as faithful those who persuade us, as far as their reason and faculties will
permit, to follow justice and charity.

(78) Lastly, as what we are now setting forth are the most important
subjects of my treatise, I would most urgently beg the reader, before I
proceed, to read these two chapters with especial attention, and to take the
trouble to weigh them well in his mind: let him take for granted that I
have not written with a view to introducing novelties, but in order to do
away with abuses, such as I hope I may, at some future time, at last see
reformed.




CHAPTER XV - THEOLOGY IS SHOWN NOT TO BE SUBSERVIENT TO REASON,
 NOR REASON TO THEOLOGY: A DEFINITION OF THE REASON WHICH
 ENABLES US TO ACCEPT THE AUTHORITY OF THE BIBLE.

(1) Those who know not that philosophy and reason are distinct, dispute
whether Scripture should be made subservient to reason, or reason to
Scripture: that is, whether the meaning of Scripture should be made to
agreed with reason; or whether reason should be made to agree with
Scripture: the latter position is assumed by the sceptics who deny the
certitude of reason, the former by the dogmatists. (2) Both parties are, as
I have shown, utterly in the wrong, for either doctrine would require us to
tamper with reason or with Scripture.

(3) We have shown that Scripture does not teach philosophy, but merely
obedience, and that all it contains has been adapted to the understanding
and established opinions of the multitude. (4) Those, therefore, who wish to
adapt it to philosophy, must needs ascribe to the prophets many ideas which
they never even dreamed of, and give an extremely forced interpretation to
their words: those on the other hand, who would make reason and philosophy
subservient to theology, will be forced to accept as Divine utterances the
prejudices of the ancient Jews, and to fill and confuse their mind
therewith. (5) In short, one party will run wild with the aid of reason,
and the other will run wild without the aid of reason.

(6) The first among the Pharisees who openly maintained that Scripture
should be made to agree with reason, was Maimonides, whose opinion we
reviewed, and abundantly refuted in Chap. VIII.: now, although this writer
had much authority among his contemporaries, he was deserted on this
question by almost all, and the majority went straight over to the
opinion of a certain R. Jehuda Alpakhar, who, in his anxiety to avoid the
error of Maimonides, fell into another, which was its exact contrary. (7) He
held that reason should be made subservient, and entirely give way to
Scripture. (8) He thought that a passage should not be interpreted
metaphorically, simply because it was repugnant to reason, but only in the
cases when it is inconsistent with Scripture itself - that is, with its
clear doctrines. (9) Therefore he laid down the universal rule, that
whatsoever Scripture teaches dogmatically, and affirms expressly, must on
its own sole authority be admitted as absolutely true: that there is no
doctrine in the Bible which directly contradicts the general tenour of
the whole: but only some which appear to involve a difference, for the
phrases of Scripture often seem to imply something contrary to what has been
expressly taught. (10) Such phrases, and such phrases only, we may interpret
metaphorically.

(11) For instance, Scripture clearly teaches the unity of God (see Deut.
vi:4), nor is there any text distinctly asserting a plurality of gods; but
in several passages God speaks of Himself, and the prophets speak of Him, in
the plural number; such phrases are simply a manner of speaking, and do not
mean that there actually are several gods: they are to be explained
metaphorically, not because a plurality of gods is repugnant to reason, but
because Scripture distinctly asserts that there is only one.

(12) So, again, as Scripture asserts (as Alpakhar thinks) in Deut. iv:15,
that God is incorporeal, we are bound, solely by the authority of this text,
and not by reason, to believe that God has no body: consequently we must
explain metaphorically, on the sole authority of Scripture, all those
passages which attribute to God hands, feet, &c., and take them merely as
figures of speech. (13) Such is the opinion of Alpakhar. In so far as he
seeks to explain Scripture by Scripture, I praise him, but I marvel that a
man gifted with reason should wish to debase that faculty. (14) It is
true that Scripture should be explained by Scripture, so long as we are in
difficulties about the meaning and intention of the prophets, but when we
have elicited the true meaning, we must of necessity make use of our
judgment and reason in order to assent thereto. (15) If reason, however,
much as she rebels, is to be entirely subjected to Scripture, I ask,
are we to effect her submission by her own aid, or without her, and
blindly? (16) If the latter, we shall surely act foolishly and
injudiciously; if the former, we assent to Scripture under the dominion of
reason, and should not assent to it without her. (17) Moreover, I may ask
now, is a man to assent to anything against his reason? (18) What is denial
if it be not reason's refusal to assent? (19) In short, I am astonished that
anyone should wish to subject reason, the greatest of gifts and a light from
on high, to the dead letter which may have been corrupted by human malice;
that it should be thought no crime to speak with contempt of mind, the true
handwriting of God's Word, calling it corrupt, blind, and lost, while it is
considered the greatest of crimes to say the same of the letter, which is
merely the reflection and image of God's Word. (20) Men think it pious
to trust nothing to reason and their own judgment, and impious to doubt the
faith of those who have transmitted to us the sacred books. (21) Such
conduct is not piety, but mere folly. And, after all, why are they so
anxious? What are they afraid of? (22) Do they think that faith and religion
cannot be upheld unless - men purposely keep themselves in ignorance, and
turn their backs on reason? (23) If this be so, they have but a timid trust
in Scripture.

(23) However, be it far from me to say that religion should seek to enslave
reason, or reason religion, or that both should not be able to keep their
sovereignity in perfect harmony. (24) I will revert to this question
presently, for I wish now to discuss Alpakhar's rule.

(26) He requires, as we have stated, that we should accept as true, or
reject as false, everything asserted or denied by Scripture, and he further
states that Scripture never expressly asserts or denies anything which
contradicts its assertions or negations elsewhere. (27) The rashness of
such a requirement and statement can escape no one. (28) For (passing over
the fact that he does not notice that Scripture consists of different books,
written at different times, for different people, by different authors: and
also that his requirement is made on his own authority without
any corroboration from reason or Scripture) he would be bound to show that
all passages which are indirectly contradictory of the rest, can be
satisfactorily explained metaphorically through the nature of the language
and the context: further, that Scripture has come down to us untampered
with. (29) However, we will go into the matter at length.

(30) Firstly, I ask what shall we do if reason prove recalcitrant? (31)
Shall we still be bound to affirm whatever Scripture affirms, and to deny
whatever Scripture denies? (32) Perhaps it will be answered that Scripture
contains nothing repugnant to reason. (33) But I insist !hat it expressly
affirms and teaches that God is jealous (namely, in the decalogue itself,
and in Exod. xxxiv:14, and in Deut. iv:24, and in many other places), and I
assert that such a doctrine is repugnant to reason. (34) It must, I suppose,
in spite of all, be accepted as true. If there are any passages in
Scripture which imply that God is not jealous, they must be taken
metaphorically as meaning nothing of the kind. (35) So, also, Scripture
expressly states (Exod. xix:20, &c.) that God came down to Mount Sinai, and
it attributes to Him other movements from place to place, nowhere
directly stating that God does not so move. (36) Wherefore, we must take the
passage literally, and Solomon's words (I Kings viii:27), "But will God
dwell on the earth? (37) Behold the heavens and earth cannot contain thee,"
inasmuch as they do not expressly state that God does not move from place to
place, but only imply it, must be explained away till they have no further
semblance of denying locomotion to the Deity. (38) So also we must believe
that the sky is the habitation and throne of God, for Scripture expressly
says so; and similarly many passages expressing the opinions of the prophets
or the multitude, which reason and philosophy, but not Scripture, tell us to
be false, must be taken as true if we are io follow the guidance of our
author, for according to him, reason has nothing to do with the matter. (39)
Further, it is untrue that Scripture never contradicts itself directly, but
only by implication. (40) For Moses says, in so many words (Deut. iv:24),
"The Lord thy God is a consuming fire," and elsewhere expressly denies that
God has any likeness to visible things. (Deut. iv. 12.) (41) If it be
decided that the latter passage only contradicts the former by implication,
and must be adapted thereto, lest it seem to negative it, let us grant that
God is a fire; or rather, lest we should seem to have taken leave
of our senses, let us pass the matter over and take another example.

(42) Samuel expressly denies that God ever repents, "for he is not a man
that he should repent" (I Sam. xv:29). (43) Jeremiah, on the other hand,
asserts that God does repent, both of the evil and of the good which He had
intended to do (Jer. xviii:8-10). (44) What? (45) Are not these two
texts directly contradictory? (46) Which of the two, then, would our author
want to explain metaphorically? (47) Both statements are general, and each
is the opposite of the other - what one flatly affirms, the other flatly,
denies. (48) So, by his own rule, he would be obliged at once to reject them
as false, and to accept them as true.

(49) Again, what is the point of one passage, not being contradicted by
another directly, but only by implication, if the implication is clear, and
the nature and context of the passage preclude metaphorical interpretation?
(50) There are many such instances in the Bible, as we saw in Chap. II.
(where we pointed out that the prophets held different and contradictory
opinions), and also in Chaps. IX. and X., where we drew attention to the
contradictions in the historical narratives. (51) There is no need for me to
go through them all again, for what I have said sufficiently exposes the
absurdities which would follow from an opinion and rule such as we are
discussing, and shows the hastiness of its propounder.

(52) We may, therefore, put this theory, as well as that of Maimonides,
entirely out of court; and we may, take it for indisputable that theology is
not bound to serve reason, nor reason theology, but that each has her own
domain.

(53) The sphere of reason is, as we have said, truth and wisdom; the sphere
of theology, is piety and obedience. (54) The power of reason does not
extend so far as to determine for us that men may be blessed through simple
obedience, without understanding. (55) Theology, tells us nothing else,
enjoins on us no command save obedience, and has neither the will nor the
power to oppose reason: she defines the dogmas of faith (as we pointed out
in the last chapter) only in so far as they may be necessary, for obedience,
and leaves reason to determine their precise truth: for reason is the
light of the mind, and without her all things are dreams and phantoms.

(56) By theology, I here mean, strictly speaking, revelation, in so far as
it indicates the object aimed at by Scripture namely, the scheme and manner
of obedience, or the true dogmas of piety and faith. (57) This may truly be
called the Word of God, which does not consist in a certain number of books
(see Chap. XII.). (58) Theology thus understood, if we regard its precepts
or rules of life, will be found in accordance with reason; and, if we look
to its aim and object, will be seen to be in nowise repugnant thereto,
wherefore it is universal to all men.

(59) As for its bearing on Scripture, we have shown in Chap. VII. that the
meaning of Scripture should be gathered from its own history, and not from
the history of nature in general, which is the basis of philosophy.

(60) We ought not to be hindered if we find that our investigation of the
meaning of Scripture thus conducted shows us that it is here and there
repugnant to reason; for whatever we may find of this sort in the Bible,
which men may be in ignorance of, without injury to their charity, has, we
may be sure, no bearing on theology or the Word of God, and may, therefore,
without blame, be viewed by every one as he pleases.

(61) To sum up, we may draw the absolute conclusion that the Bible must not
be accommodated to reason, nor reason to the Bible.

(62) Now, inasmuch as the basis of theology - the doctrine that man may be
saved by obedience alone - cannot be proved by reason whether it be true or
false, we may be asked, Why, then, should we believe it? (63) If we do so
without the aid of reason, we accept it blindly, and act foolishly and
injudiciously; if, on the other hand, we settle that it can be proved by
reason, theology becomes a part of philosophy, and inseparable therefrom.
(64) But I make answer that I have absolutely established that this basis of
theology cannot be investigated by the natural light of reason, or, at any
rate, that no one ever has proved it by such means, and, therefore,
revelation was necessary. (65) We should, however, make use of our reason,
in order to grasp with moral certainty what is revealed - I say, with moral
certainty, for we cannot hope to attain greater certainty, than the
prophets: yet their certainty was only, moral, as I showed in Chap. II.

(66) Those, therefore, who attempt to set forth the authority of Scripture
with mathematical demonstrations are wholly in error: for the authority, of
the Bible is dependent on the authority of the prophets, and can be
supported by no stronger arguments than those employed in old time by the
prophets for convincing the people of their own authority. (67) Our
certainty on the same subject can be founded on no other basis than that
which served as foundation for the certainty of the prophets.

(68) Now the certainty of the prophets consisted (as we pointed out) in these elements:-
(69) (I.) A distinct and vivid imagination.
(70) (II.) A sign.
(71) (III.) Lastly, and chiefly, a mind turned to what is just and good. It was based on no other
reasons than these, and consequently they cannot prove their authority by any other reasons, either
to the multitude whom they addressed orally, nor to us whom they address in writing.

(72) The first of these reasons, namely, the vivid imagination, could be
valid only for the prophets; therefore, our certainty concerning revelation
must, and ought to be, based on the remaining two - namely, the sign and the
teaching. (73) Such is the express doctrine of Moses, for (in Deut. xviii.)
he bids the people obey the prophet who should give a true sign in the name
of the Lord, but if he should predict falsely, even though it were in the
name of the Lord, he should be put to death, as should also he who strives
to lead away the people from the true religion, though he confirm his
authority with signs and portents. (74) We may compare with the above Deut.
xiii. (75) Whence it follows that a true prophet could be distinguished from
a false one, both by his doctrine and by the miracles he wrought, for Moses
declares such an one to be a true prophet, and bids the people trust him
without fear of deceit. (76) He condemns as false, and worthy, of death,
those who predict anything falsely even in the name of the Lord, or who
preach false gods, even though their miracles be real.

(77) The only reason, then, which we have for belief in Scripture or the
writings of the prophets, is the doctrine we find therein, and the
signs by which it is confirmed. (78) For as we see that the prophets extol
charity and justice above all things, and have no other object, we
conclude that they did not write from unworthy motives, but because they
really thought that men might become blessed through obedience and faith:
further, as we see that they confirmed their teaching with signs and
wonders, we become persuaded that they did not speak at random, nor run riot
in their prophecies. (79) We are further strengthened in our conclusion by
the fact that the morality they teach is in evident agreement with reason,
for it is no accidental coincidence that the Word of God which we find in
the prophets coincides with the Word of God written in our hearts. (80) We
may, I say, conclude this from the sacred books as certainly as did the Jews
of old from the living voice of the prophets: for we showed in Chap. XII.
that Scripture has come down to us intact in respect to its doctrine and
main narratives.

(81) Therefore this whole basis of theology and Scripture, though it does
not admit of mathematical proof, may yet be accepted with the approval of
our judgment. (82) It would be folly to refuse to accept what is confirmed
by such ample prophetic testimony, and what has proved such a comfort to
those whose reason is comparatively weak, and such a benefit to the state; a
doctrine, moreover, which we may believe in without the slightest peril or
hurt, and should reject simply because it cannot be mathematically proved:
it is as though we should admit nothing as true, or as a wise rule of life,
which could ever, in any possible way, be called in question; or as though
most of our actions were not full of uncertainty and hazards.

(83) I admit that those who believe that theology and philosophy are
mutually contradictory, and that therefore either one or the other must be
thrust from its throne - I admit, I say, that such persons are not
unreasonable in attempting to put theology on a firm basis, and to
demonstrate its truth mathematically. (84) Who, unless he were desperate or
mad, would wish to bid an incontinent farewell to reason, or to despise the
arts and sciences, or to deny reason's certitude? (85) But, in the
meanwhile, we cannot wholly absolve them from blame, inasmuch as they invoke
the aid of reason for her own defeat, and attempt infallibly to prove her
fallible. (86) While they are trying to prove mathematically the
authority and truth of theology, and to take away the authority of natural
reason, they are in reality only bringing theology under reason's dominion,
and proving that her authority has no weight unless natural reason be at the
back of it.

(87) If they boast that they themselves assent because of the inward
testimony of the Holy Spirit, and that they only invoke the aid of reason
because of unbelievers, in order to convince them, not even so can this meet
with our approval, for we can easily show that they have spoken either from
emotion or vain-glory. (88) It most clearly follows from the last chapter
that the Holy Spirit only gives its testimony in favour of works, called by
Paul (in Gal. v:22) the fruits of the Spirit, and is in itself really
nothing but the mental acquiescence which follows a good action in our
souls. (89) No spirit gives testimony concerning the certitude of matters
within the sphere of speculation, save only reason, who is mistress, as we
have shown, of the whole realm of truth. (90) If then they assert that they
possess this Spirit which makes them certain of truth, they speak falsely,
and according to the prejudices of the emotions, or else they are in great
dread lest they should be vanquished by philosophers and exposed to public
ridicule, and therefore they flee, as it were, to the altar; but their
refuge is vain, for what altar will shelter a man who has outraged reason?
(91) However, I pass such persons over, for I think I have fulfilled my
purpose, and shown how philosophy should be separated from theology, and
wherein each consists; that neither should be subservient to the other, but
that each should keep her unopposed dominion. (92) Lastly, as occasion
offered, I have pointed out the absurdities, the inconveniences, and the
evils following from the extraordinary confusion which has hitherto
prevailed between the two subjects, owing to their not being properly
distinguished and separated. (93) Before I go further I would expressly
state (though I have said it before) that I consider the utility and the
need for Holy Scripture or Revelation to be very great. (94) For as we
cannot perceive by the natural light of reason that simple obedience is the
path of salvation [Endnote 25], and are taught by revelation only that it is
so by the special grace of God, which our reason cannot attain, it follows
that the Bible has brought a very great consolation to mankind. (95) All
are able to obey, whereas there are but very few, compared with the
aggregate of humanity, who can acquire the habit of virtue under the unaided
guidance of reason. (96) Thus if we had not the testimony of Scripture, we
should doubt of the salvation of nearly all men.

End of Part 3 - Chapters XI to XV.




AUTHOR'S ENDNOTES TO THE THEOLOGICO-POLITICAL TREATISE

CHAPTER XI.

Endnote 24. (1) "Now I think." (2) The translators render the {Greek}
word "I infer", and assert that Paul uses it as synonymous with {a Greek
word}. (3) But the former word has, in Greek, the same meaning as the Hebrew
word rendered to think, to esteem, to judge. (4) And this signification
would be in entire agreement with the Syriac translation. (5) This Syriac
translation (if it be a translation, which is very doubtful, for we know
neither the time of its appearance, nor the translators and Syriac was the
vernacular of the Apostles) renders the text before us in a way well
explained by Tremellius as "we think, therefore."

CHAPTER XV.

Endnote 25. (1) "That simple obedience is the path of salvation." (2)
In other words, it is enough for salvation or blessedness, that we should
embrace the Divine decrees as laws or commands; there is no need to conceive
them as eternal truths. (3) This can be taught us by Revelation, not Reason,
as appears from the demonstrations given in Chapter IV.


End of Part III - Chapters XI to XV.




End of Part III