initial commit of ebook 991HEADmain

9 files changed, 6081 insertions, 0 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/991-0.txt b/991-0.txt
new file mode 100644
index 0000000..65b112c
--- /dev/null
+++ b/991-0.txt
@@ -0,0 +1,1912 @@
+The Project Gutenberg eBook of A Theological-Political Treatise [Part III], by Benedict of Spinoza
+
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms
+of the Project Gutenberg License included with this eBook or online at
+www.gutenberg.org. If you are not located in the United States, you
+will have to check the laws of the country where you are located before
+using this eBook.
+
+Title: A Theological-Political Treatise [Part III]
+
+Author: Benedict of Spinoza
+
+Translator: R. H. M. Elwes
+
+Release Date: July 16, 1997 [eBook #991]
+[Most recently updated: January 23, 2021]
+
+Language: English
+
+Character set encoding: UTF-8
+
+Produced by: Joseph B. Yesselman. HTML version by Al Haines.
+
+*** START OF THE PROJECT GUTENBERG EBOOK A THEOLOGICAL-POLITICAL TREATISE, 3 ***
+
+
+
+
+Sentence Numbers, shown thus (1), have been added by volunteer.
+
+
+
+
+A Theologico-Political Treatise
+
+Part III - Chapters XI to XV
+
+by Baruch Spinoza
+
+
+
+
+TABLE OF CONTENTS:
+
+
+
+CHAPTER XI - An Inquiry whether the Apostles wrote their
+Epistles as Apostles and Prophets, or merely as Teachers,
+and an Explanation of what is meant by Apostle.
+
+The epistles not in the prophetic style.
+
+The Apostles not commanded to write or preach in particular places.
+
+Different methods of teaching adopted by the Apostles.
+
+
+
+CHAPTER XII - Of the true Original of the Divine Law,
+and wherefore Scripture is called Sacred, and the Word of God.
+How that, in so far as it contains the Word of God,
+it has come down to us uncorrupted.
+
+
+
+CHAPTER XIII - It is shown, that Scripture teaches only very Simple Doctrines,
+such as suffice for right conduct.
+
+Error in speculative doctrine not impious - nor knowledge pious.
+Piety consists in obedience.
+
+
+
+CHAPTER XIV - Definitions of Faith, the True Faith, and the Foundations
+of Faith, which is once for all separated from Philosophy.
+
+Danger resulting from the vulgar idea of faith.
+
+The only test of faith obedience and good works.
+
+As different men are disposed to obedience by different opinions,
+universal faith can contain only the simplest doctrines.
+
+Fundamental distinction between faith and philosophy -
+the key-stone of the present treatise.
+
+
+
+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.
+
+Theory that Scripture must be accommodated to Reason -
+maintained by Maimonides - already refuted in Chapter vii.
+
+Theory that Reason must be accommodated to Scripture -
+maintained by Alpakhar - examined.
+
+And refuted.
+
+Scripture and Reason independent of one another.
+
+Certainty, of fundamental faith not mathematical but moral.
+
+Great utility of Revelation.
+
+
+Author's Endnotes to the Treatise.
+
+
+
+
+CHAPTER XI - AN INQUIRY WHETHER THE APOSTLES WROTE THEIR
+EPISTLES AS APOSTLES AND PROPHETS, OR MERELY AS TEACHERS;
+AND AN EXPLANATION OF WHAT IS MEANT BY AN APOSTLE.
+
+
+(1) No reader of the New Testament can doubt that the Apostles were
+prophets; but as a prophet does not always speak by revelation, but only at
+rare intervals, as we showed at the end of Chap. I., we may fairly inquire
+whether the Apostles wrote their Epistles as prophets, by revelation and
+express mandate, as Moses, Jeremiah, and others did, or whether only as
+private individuals or teachers, especially as Paul, in Corinthians xiv:6,
+mentions two sorts of preaching.
+
+(2) If we examine the style of the Epistles, we shall find it totally
+different from that employed by the prophets.
+
+(3) The prophets are continually asserting that they speak by the command of
+God: "Thus saith the Lord," "The Lord of hosts saith," "The command of the
+Lord," &c.; and this was their habit not only in assemblies of the prophets,
+but also in their epistles containing revelations, as appears from the epistle
+of Elijah to Jehoram, 2 Chron. xxi:12, which begins, "Thus saith the Lord."
+
+(4) In the Apostolic Epistles we find nothing of the sort. (5) Contrariwise,
+in I Cor. vii:40 Paul speaks according to his own opinion and in many
+passages we come across doubtful and perplexed phrase; such as, "We think,
+therefore," Rom. iii:28; "Now I think," [Endnote 24],  Rom. viii:18, and so
+on. (6) Besides these, other expressions are met with very different from
+those used by the prophets. (7) For instance, 1 Cor. vii:6, "But I speak
+this by permission, not by commandment;" "I give my judgment as one that
+hath obtained mercy of the Lord to be faithful" (1 Cor. vii:25), and so on
+in many other passages. (8) We must also remark that in the aforesaid
+chapter the Apostle says that when he states that he has or has
+not the precept or commandment of God, he does not mean the precept or
+commandment of God revealed to himself, but only the words uttered by Christ
+in His Sermon on the Mount. (9) Furthermore, if we examine the manner in
+which the Apostles give out evangelical doctrine, we shall see that it
+differs materially from the method adopted by the prophets. (10) The
+Apostles everywhere reason as if they were arguing rather than prophesying;
+the prophecies, on the other hand, contain only dogmas and commands. (11)
+God is therein introduced not as speaking to reason, but as issuing decrees
+by His absolute fiat. (12) The authority of the prophets does not submit to
+discussion, for whosoever wishes to find rational ground for his arguments,
+by that very wish submits them to everyone's private judgment. (13) This
+Paul, inasmuch as he uses reason, appears to have done, for he says in 1
+Cor. x:15, "I speak as to wise men, judge ye what I say." (14) The prophets,
+as we showed at the end of Chapter I., did not perceive what was revealed by
+virtue of their natural reason, and though there are certain passages in the
+Pentateuch which seem to be appeals to induction, they turn out, on nearer
+examination, to be nothing but peremptory commands. (15) For instance, when
+Moses says, Deut. xxxi:27, "Behold, while I am yet alive with you, this day
+ye have been rebellious against the Lord; and how much more after
+my death," we must by no means conclude that Moses wished to convince the
+Israelites by reason that they would necessarily fall away from the worship
+of the Lord after his death; for the argument would have been false, as
+Scripture itself shows: the Israelites continued faithful during the lives
+of Joshua and the elders, and afterwards during the time of Samuel, David,
+and Solomon. (16) Therefore the words of Moses are merely a moral
+injunction, in which he predicts rhetorically the future backsliding of the
+people so as to impress it vividly on their imagination. (17) I say that
+Moses spoke of himself in order to lend likelihood to his prediction, and
+not as a prophet by revelation, because in verse 21 of the same chapter we
+are told that God revealed the same thing to Moses in different words, and
+there was no need to make Moses certain by argument of God's prediction and
+decree; it was only necessary that it should be vividly impressed on
+his imagination, and this could not be better accomplished than by
+imagining the existing contumacy of the people, of which he had had frequent
+experience, as likely to extend into the future.
+
+(18) All the arguments employed by Moses in the five books are to be
+understood in a similar manner; they are not drawn from the armoury of
+reason, but are merely modes of expression calculated to instil with
+efficacy, and present vividly to the imagination the commands of God.
+(19) However, I do not wish absolutely to deny that the prophets ever argued
+from revelation; I only maintain that the prophets made more legitimate use
+of argument in proportion as their knowledge approached more nearly to
+ordinary knowledge, and by this we know that they possessed a knowledge
+above the ordinary, inasmuch as they proclaimed absolute dogmas,
+decrees, or judgments. (20) Thus Moses, the chief of the prophets, never
+used legitimate argument, and, on the other hand, the long deductions and
+arguments of Paul, such as we find in the Epistle to the Romans, are in
+nowise written from supernatural revelation.
+
+(21) The modes of expression and discourse adopted by the Apostles in the
+Epistles, show very clearly that the latter were not written by revelation
+and Divine command, but merely by the natural powers and judgment of the
+authors. (22) They consist in brotherly admonitions and courteous
+expressions such as would never be employed in prophecy, as for instance,
+Paul's excuse in Romans xv:15, "I have written the more boldly unto you in
+some sort, my brethren."
+
+(23) We may arrive at the same conclusion from observing that we never read
+that the Apostles were commanded to write, but only that they went
+everywhere preaching, and confirmed their words with signs. (24) Their
+personal presence and signs were absolutely necessary for the conversion and
+establishment in religion of the Gentiles; as Paul himself expressly states
+in Rom. i:11, "But I long to see you, that I may impart to you some
+spiritual gift, to the end that ye may be established."
+
+(25) It may be objected that we might prove in similar fashion that the
+Apostles did not preach as prophets, for they did not go to particular
+places, as the prophets did, by the command of God. (26) We read in
+the Old Testament that Jonah went to Nineveh to preach, and at the
+same time that he was expressly sent there, and told that he most preach.
+(27) So also it is related, at great length, of Moses that he went to Egypt
+as the messenger of God, and was told at the same time what he should say to
+the children of Israel and to king Pharaoh, and what wonders he should work
+before them to give credit to his words. (28) Isaiah, Jeremiah, and
+Ezekiel were expressly commanded to preach to the Israelites. Lastly, the
+prophets only preached what we are assured by Scripture they had received
+from God, whereas this is hardly ever said of the Apostles in the New
+Testament, when they went about to preach. (29) On the contrary, we find
+passages expressly implying that the Apostles chose the places where they
+should preach on their own responsibility, for there was a difference
+amounting to a quarrel between Paul and Barnabas on the subject (Acts xv:37,
+38). (30) Often they wished to go to a place, but were prevented, as Paul
+writes, Rom. i:13, "Oftentimes I purposed to come to you, but was let
+hitherto;" and in I Cor. xvi:12, "As touching our brother Apollos, I greatly
+desired him to come unto you with the brethren, but his will was not at all
+to come at this time: but he will come when he shall have convenient time."
+
+(31) From these expressions and differences of opinion among the Apostles,
+and also from the fact that Scripture nowhere testifies of them, as of the
+ancient prophets, that they went by the command of God, one might conclude
+that they preached as well as wrote in their capacity of teachers, and not
+as prophets: but the question is easily solved if we observe the difference
+between the mission of an Apostle and that of an Old Testament prophet. (32)
+The latter were not called to preach and prophesy to all nations, but to
+certain specified ones, and therefore an express and peculiar mandate was
+required for each of them; the Apostles, on the other hand, were called to
+preach to all men absolutely, and to turn all men to religion. (33)
+Therefore, whithersoever they went, they were fulfilling Christ's
+commandment; there was no need to reveal to them beforehand what they should
+preach, for they were the disciples of Christ to whom their Master Himself
+said (Matt. X:19, 20): "But, when they deliver you up, take no thought
+how or what ye shall speak, for it shall be given you in that same
+hour what ye shall speak." (34) We therefore conclude that the Apostles
+were only indebted to special revelation in what they orally preached and
+confirmed by signs (see the beginning of Chap. 11.); that which they taught
+in speaking or writing without any confirmatory signs and wonders
+they taught from their natural knowledge. (See I Cor. xiv:6.) (35) We need
+not be deterred by the fact that all the Epistles begin by citing the
+imprimatur of the Apostleship, for the Apostles, as I will shortly show,
+were granted, not only the faculty of prophecy, but also the authority to
+teach. (36) We may therefore admit that they wrote their Epistles as
+Apostles, and for this cause every one of them began by citing the Apostolic
+imprimatur, possibly with a view to the attention of the reader by asserting
+that they were the persons who had made such mark among the faithful by
+their preaching, and had shown by many marvelous works that they were
+teaching true religion and the way of salvation. (37) I observe that what is
+said in the Epistles with regard to the Apostolic vocation and the Holy
+Spirit of God which inspired them, has reference to their former preaching,
+except in those passages where the expressions of the Spirit of God and the
+Holy Spirit are used to signify a mind pure, upright, and devoted to
+God. (38) For instance, in 1 Cor. vii:40, Paul says: But she is happier if
+she so abide, after my judgment, and I think also that I have the Spirit of
+God." (39) By the Spirit of God the Apostle here refers to his mind, as
+we may see from the context: his meaning is as follows: "I account blessed
+a widow who does not wish to marry a second husband; such is my opinion, for
+I have settled to live unmarried, and I think that I am blessed." (40) There
+are other similar passages which I need not now quote.
+
+(41) As we have seen that the Apostles wrote their Epistles solely by the
+light of natural reason, we must inquire how they were enabled to teach by
+natural knowledge matters outside its scope. (42) However, if we bear in
+mind what we said in Chap. VII. of this treatise our difficulty will vanish:
+for although the contents of the Bible entirely surpass our understanding,
+we may safely discourse of them, provided we assume nothing not told
+us in Scripture: by the same method the Apostles, from what they saw
+and heard, and from what was revealed to them, were enabled to form and
+elicit many conclusions which they would have been able to teach to men had
+it been permissible.
+
+(43) Further, although religion, as preached by the Apostles, does not come
+within the sphere of reason, in so far as it consists in the narration of
+the life of Christ, yet its essence, which is chiefly moral, like the whole
+of Christ's doctrine, can readily be apprehended by the natural
+faculties of all.
+
+(44) Lastly, the Apostles had no lack of supernatural illumination for the
+purpose of adapting the religion they had attested by signs to the
+understanding of everyone so that it might be readily received; nor for
+exhortations on the subject: in fact, the object of the Epistles is to teach
+and exhort men to lead that manner of life which each of the Apostles judged
+best for confirming them in religion. (45) We may here repeat our former
+remark, that the Apostles had received not only the faculty of preaching the
+history, of Christ as prophets, and confirming it with signs, but also
+authority for teaching and exhorting according as each thought best. (46)
+Paul (2 Tim. i:11), "Whereunto I am appointed a preacher, and an apostle,
+and a teacher of the Gentiles;" and again (I Tim. ii:7), "Whereunto I am
+ordained a preacher and an apostle (I speak the truth in Christ and lie
+not), a teacher of the Gentiles in faith and verity." (47) These passages, I
+say, show clearly the stamp both of the apostleship and the teachership:
+the authority for admonishing whomsoever and wheresoever he pleased is
+asserted by Paul in the Epistle to Philemon, v:8: "Wherefore, though I might
+be much bold in Christ to enjoin thee that which is convenient, yet," &c.,
+where we may remark that if Paul had received from God as a prophet
+what he wished to enjoin Philemon, and had been bound to speak in his
+prophetic capacity, he would not have been able to change the command of God
+into entreaties. (48) We must therefore understand him to refer to the
+permission to admonish which he had received as a teacher, and not as a
+prophet. (49) We have not yet made it quite clear that the Apostles might
+each choose his own way of teaching, but only that by virtue of their
+Apostleship they were teachers as well as prophets; however, if we
+call reason to our aid we shall clearly see that an authority to teach
+implies authority to choose the method. (50) It will nevertheless be,
+perhaps, more satisfactory to draw all our proofs from Scripture; we are
+there plainly told that each Apostle chose his particular method (Rom. xv:
+20): "Yea, so have I strived to preach the gospel, not where Christ was
+named, lest I should build upon another man's foundation." (51) If
+all the Apostles had adopted the same method of teaching, and had all built
+up the Christian religion on the same foundation, Paul would have had no
+reason to call the work of a fellow-Apostle "another man's foundation,"
+inasmuch as it would have been identical with his own: his calling it
+another man's proved that each Apostle built up his religious instruction on
+different foundations, thus resembling other teachers who have each their
+own method, and prefer instructing quite ignorant people who have never
+learnt under another master, whether the subject be science, languages, or
+even the indisputable truths of mathematics. (52) Furthermore, if we go
+through the Epistles at all attentively, we shall see that the Apostles,
+while agreeing about religion itself, are at variance as to the foundations
+it rests on. (53) Paul, in order to strengthen men's religion, and show them
+that salvation depends solely on the grace of God, teaches that no one can
+boast of works, but only of faith, and that no one can be justified by works
+(Rom. iii:27,28); in fact, he preaches the complete doctrine of
+predestination. (54) James, on the other hand, states that man is justified
+by works, and not by faith only (see his Epistle, ii:24), and omitting all
+the disputations of Paul, confines religion to a very few elements.
+
+(55) Lastly, it is indisputable that from these different grounds for
+religion selected by the Apostles, many quarrels and schisms distracted the
+Church, even in the earliest times, and doubtless they will continue so to
+distract it for ever, or at least till religion is separated from
+philosophical speculations, and reduced to the few simple doctrines taught
+by Christ to His disciples; such a task was impossible for the Apostles,
+because the Gospel was then unknown to mankind, and lest its novelty should
+offend men's ears it had to be adapted to the disposition of
+contemporaries (2 Cor. ix:19, 20), and built up on the groundwork most
+familiar and accepted at the time. (56) Thus none of the Apostles
+philosophized more than did Paul, who was called to preach to the Gentiles;
+other Apostles preaching to the Jews, who despised philosophy, similarly,
+adapted themselves to the temper of their hearers (see Gal. ii. 11), and
+preached a religion free from all philosophical speculations. (57) How blest
+would our age be if it could witness a religion freed also from all the
+trammels of superstition!
+
+
+
+
+CHAPTER XII - OF THE TRUE ORIGINAL OF THE DIVINE LAW, AND
+ WHEREFORE SCRIPTURE IS CALLED SACRED, AND THE WORD OF GOD.
+ HOW THAT, IN SO FAR AS IT CONTAINS THE WORD OF GOD,
+ IT HAS COME DOWN TO US UNCORRUPTED.
+
+(1) Those who look upon the Bible as a message sent down by God from Heaven
+to men, will doubtless cry out that I have committed the sin against the
+Holy Ghost because I have asserted that the Word of God is faulty,
+mutilated, tampered with, and inconsistent; that we possess it only in
+fragments, and that the original of the covenant which God made with the
+Jews has been lost. (2) However, I have no doubt that a little reflection
+will cause them to desist from their uproar: for not only reason but the
+expressed opinions of prophets and apostles openly proclaim that God's
+eternal Word and covenant, no less than true religion, is Divinely inscribed
+in human hearts, that is, in the human mind, and that this is the true
+original of God's covenant, stamped with His own seal, namely, the idea of
+Himself, as it were, with the image of His Godhood.
+
+(3) Religion was imparted to the early Hebrews as a law written down,
+because they were at that time in the condition of children, but afterwards
+Moses (Deut. xxx:6) and Jeremiah (xxxi:33) predicted a time coming when the
+Lord should write His law in their hearts. (4) Thus only the Jews, and
+amongst them chiefly the Sadducees, struggled for the law written on
+tablets; least of all need those who bear it inscribed on their hearts join
+in the contest. (5) Those, therefore, who reflect, will find nothing in what
+I have written repugnant either to the Word of God or to true religion and
+faith, or calculated to weaken either one or the other: contrariwise, they
+will see that I have strengthened religion, as I showed at the end of
+Chapter X.; indeed, had it not been so, I should certainly have decided to
+hold my peace, nay, I would even have asserted as a way out of all
+difficulties that the Bible contains the most profound hidden
+mysteries; however, as this doctrine has given rise to gross superstition
+and other pernicious results spoken of at the beginning of Chapter V., I
+have thought such a course unnecessary, especially as religion stands in no
+need of superstitious adornments, but is, on the contrary, deprived by such
+trappings of some of her splendour.
+
+(6) Still, it will be said, though the law of God is written in the heart,
+the Bible is none the less the Word of God, and it is no more lawful to say
+of Scripture than of God's Word that it is mutilated and corrupted. (7) I
+fear that such objectors are too anxious to be pious, and that they are in
+danger of turning religion into superstition, and worshipping paper and ink
+in place of God's Word.
+
+(8) I am certified of thus much: I have said nothing unworthy of Scripture
+or God's Word, and I have made no assertions which I could not prove by most
+plain argument to be true. (9) I can, therefore, rest assured that I have
+advanced nothing which is impious or even savours of impiety.
+
+(10) I confess that some profane men, to whom religion is a burden, may, from
+what I have said, assume a licence to sin, and without any reason, at the
+simple dictates of their lusts conclude that Scripture is everywhere faulty and
+falsified, and that therefore its authority is null; but such men are beyond
+the reach of help, for nothing, as the proverb has it, can be said so rightly
+that it cannot be twisted into wrong. (11) Those who wish to give rein to their
+lusts are at no loss for an excuse, nor were those men of old who possessed the
+original Scriptures, the ark of the covenant, nay, the prophets and apostles in
+person among them, any better than the people of to-day. (12) Human nature, Jew
+as well as Gentile, has always been the same, and in every age virtue has been
+exceedingly rare.
+
+(13) Nevertheless, to remove every scruple, I will here show in what sense
+the Bible or any inanimate thing should be called sacred and Divine;
+also wherein the law of God consists, and how it cannot be contained in a
+certain number of books; and, lastly, I will show that Scripture, in so far
+as it teaches what is necessary for obedience and salvation, cannot have
+been corrupted. (14) From these considerations everyone will be able to
+judge that I have neither said anything against the Word of God nor given
+any foothold to impiety.
+
+(15) A thing is called sacred and Divine when it is designed for promoting
+piety, and continues sacred so long as it is religiously used: if the users
+cease to be pious, the thing ceases to be sacred: if it be turned to base
+uses, that which was formerly sacred becomes unclean and profane. (16) For
+instance, a certain spot was named by the patriarch Jacob the house of God,
+because he worshipped God there revealed to him: by the prophets the same
+spot was called the house of iniquity (see Amos v:5, and Hosea x:5), because
+the Israelites were wont, at the instigation of Jeroboam, to sacrifice there
+to idols. (17) Another example puts the matter in the plainest light. (18)
+Words gain their meaning solely from their usage, and if they are arranged
+according to their accepted signification so as to move those who read them
+to devotion, they will become sacred, and the book so written will be sacred
+also. (19) But if their usage afterwards dies out so that the words have no
+meaning, or the book becomes utterly neglected, whether from unworthy
+motives, or because it is no longer needed, then the words and the book will
+lose both their use and their sanctity: lastly, if these same words be
+otherwise arranged, or if their customary meaning becomes perverted into its
+opposite, then both the words and the book containing them become, instead
+of sacred, impure and profane.
+
+(20) From this it follows that nothing is in itself absolutely sacred, or
+profane, and unclean, apart from the mind, but only relatively thereto. (21)
+Thus much is clear from many passages in the Bible. (22) Jeremiah (to select
+one case out of many) says (chap. vii:4), that the Jews of his time
+were wrong in calling Solomon's Temple, the Temple of God, for, as he goes
+on to say in the same chapter, God's name would only be given to the Temple
+so long as it was frequented by men who worshipped Him, and defended
+justice, but that, if it became the resort of murderers, thieves, idolaters,
+and other wicked persons, it would be turned into a den of malefactors.
+
+(23) Scripture, curiously enough, nowhere tells us what became of the Ark of
+the Covenant, though there is no doubt that it was destroyed, or burnt
+together with the Temple; yet there was nothing which the Hebrews considered
+more sacred, or held in greater reverence. (24) Thus Scripture is sacred,
+and its words Divine so long as it stirs mankind to devotion towards God:
+but if it be utterly neglected, as it formerly was by the Jews, it becomes
+nothing but paper and ink, and is left to be desecrated or corrupted: still,
+though Scripture be thus corrupted or destroyed, we must not say that the
+Word of God has suffered in like manner, else we shall be like the Jews, who
+said that the Temple which would then be the Temple of God had perished in
+the flames. (25) Jeremiah tells us this in respect to the law, for he thus
+chides the ungodly of his time, "Wherefore, say you we are masters, and the
+law of the Lord is with us? (26) Surely it has been given in vain, it is in
+vain that the pen of the scribes" (has been made) - that is, you say
+falsely that the Scripture is in your power, and that you possess the law of
+God; for ye have made it of none effect.
+
+(27) So also, when Moses broke the first tables of the law, he did not by
+any means cast the Word of God from his hands in anger and shatter it - such
+an action would be inconceivable, either of Moses or of God's Word - he only
+broke the tables of stone, which, though they had before been holy from
+containing the covenant wherewith the Jews had bound themselves in
+obedience to God, had entirely lost their sanctity when the covenant had
+been violated by the worship of the calf, and were, therefore, as liable to
+perish as the ark of the covenant. (28) It is thus scarcely to be wondered
+at, that the original documents of Moses are no longer extant, nor that the
+books we possess met with the fate we have described, when we consider that
+the true original of the Divine covenant, the most sacred object of all, has
+totally perished.
+
+(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.
+
+(37) Although Scripture contains much that is merely historical and can be
+perceived by natural reason, yet its name is acquired from its chief subject
+matter.
+
+(38) We can thus easily see how God can be said to be the Author of the
+Bible: it is because of the true religion therein contained, and not because
+He wished to communicate to men a certain number of books. (39) We can also
+learn from hence the reason for the division into Old and New Testament.
+(40) It was made because the prophets who preached religion before Christ,
+preached it as a national law in virtue of the covenant entered into under
+Moses; while the Apostles who came after Christ, preached it to all men as a
+universal religion solely in virtue of Christ's Passion: the cause for the
+division is not that the two parts are different in doctrine, nor that they
+were written as originals of the covenant, nor, lastly, that the catholic
+religion (which is in entire harmony with our nature) was new except in
+relation to those who had not known it: "it was in the world," as John the
+Evangelist says, "and the world knew it not."
+
+(41) Thus, even if we had fewer books of the Old and New Testament than we
+have, we should still not be deprived of the Word of God (which, as we have
+said, is identical with true religion), even as we do not now hold ourselves
+to be deprived of it, though we lack many cardinal writings such as the Book
+of the Law, which was religiously guarded in the Temple as the original of
+the Covenant, also the Book of Wars, the Book of Chronicles, and many
+others, from whence the extant Old Testament was taken and compiled. (42)
+The above conclusion may be supported by many reasons.
+
+(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
+Christ four times over, and to communicate it thus to mankind. (54) For
+though there are some details related in one Gospel which are not in
+another, and one often helps us to understand another, we cannot thence
+conclude that all that is set down is of vital importance to us, and that
+God chose the four Evangelists in order that the life of Christ might be
+better understood; for each one preached his Gospel in a separate
+locality, each wrote it down as he preached it, in simple language, in
+order that the history of Christ might be clearly told, not with any view of
+explaining his fellow-Evangelists.
+
+(55) If there are some passages which can be better, and more easily
+understood by comparing the various versions, they are the result of chance,
+and are not numerous: their continuance in obscurity would have impaired
+neither the clearness of the narrative nor the blessedness of mankind.
+
+(56) We have now shown that Scripture can only be called the Word
+of God in so far as it affects religion, or the Divine law; we must now
+point out that, in respect to these questions, it is neither faulty,
+tampered with, nor corrupt. (57) By faulty, tampered with, and corrupt, I
+here mean written so incorrectly, that the meaning cannot be arrived at by a
+study of the language, nor from the authority of Scripture. (58) I will not
+go to such lengths as to say that the Bible, in so far as it contains the
+Divine law, has always preserved the same vowel-points, the same letters, or
+the same words (I leave this to be proved by the Massoretes and other
+worshippers of the letter), I only, maintain that the meaning by which
+alone an utterance is entitled to be called Divine, has come down to us
+uncorrupted, even though the original wording may have been more often
+changed than we suppose. (59) Such alterations, as I have said above,
+detract nothing from the Divinity of the Bible, for the Bible would have
+been no less Divine had it been written in different words or a different
+language. (60) That the Divine law has in this sense come down to us
+uncorrupted, is an assertion which admits of no dispute. (61) For from the
+Bible itself we learn, without the smallest difficulty or ambiguity, that
+its cardinal precept is: To love God above all things, and one's neighbour
+as one's self. (62) This cannot be a spurious passage, nor due to a hasty
+and mistaken scribe, for if the Bible had ever put forth a different
+doctrine it would have had to change the whole of its teaching, for this is
+the corner-stone of religion, without which the whole fabric would fall
+headlong to the ground. (63) The Bible would not be the work we have been
+examining, but something quite different.
+
+(64) We remain, then, unshaken in our belief that this has always been the
+doctrine of Scripture, and, consequently, that no error sufficient to
+vitiate it can have crept in without being instantly, observed by all; nor
+can anyone have succeeded in tampering with it and escaped the discovery of
+his malice.
+
+(65) As this corner-stone is intact, we must perforce admit the same of
+whatever other passages are indisputably dependent on it, and are also
+fundamental, as, for instance, that a God exists, that He foresees all
+things, that He is Almighty, that by His decree the good prosper and the
+wicked come to naught, and, finally, that our salvation depends solely on
+His grace.
+
+(66) These are doctrines which Scripture plainly teaches throughout, and
+which it is bound to teach, else all the rest would be empty and baseless;
+nor can we be less positive about other moral doctrines, which plainly are
+built upon this universal foundation - for instance, to uphold justice, to
+aid the weak, to do no murder, to covet no man's goods, &c. (67) Precepts, I
+repeat, such as these, human malice and the lapse of ages are alike
+powerless to destroy, for if any part of them perished, its loss would
+immediately be supplied from the fundamental principle, especially the
+doctrine of charity, which is everywhere in both Testaments extolled above
+all others. (68) Moreover, though it be true that there is no conceivable
+crime so heinous that it has never been committed, still there is no one who
+would attempt in excuse for his crimes to destroy the law, or introduce an
+impious doctrine in the place of what is eternal and salutary; men's nature
+is so constituted that everyone (be he king or subject) who has committed a
+base action, tries to deck out his conduct with spurious excuses, till he
+seems to have done nothing but what is just and right.
+
+(69) We may conclude, therefore, that the whole Divine law, as taught by
+Scripture, has come down to us uncorrupted. (70) Besides this there are
+certain facts which we may be sure have been transmitted in good faith. (71)
+For instance, the main facts of Hebrew history, which were perfectly well
+known to everyone. (72) The Jewish people were accustomed in former times to
+chant the ancient history of their nation in psalms. (73) The main facts,
+also, of Christ's life and passion were immediately spread abroad through
+the whole Roman empire. (74) It is therefore scarcely credible, unless
+nearly everybody consented thereto, which we cannot suppose, that
+successive generations have handed down the broad outline of the Gospel
+narrative otherwise than as they received it.
+
+(74) Whatsoever, therefore, is spurious or faulty can only have reference to
+details - some circumstances in one or the other history or prophecy
+designed to stir the people to greater devotion; or in some miracle, with a
+view of confounding philosophers; or, lastly, in speculative matters
+after they had become mixed up with religion, so that some individual
+might prop up his own inventions with a pretext of Divine authority.
+(75) But such matters have little to do with salvation, whether
+they be corrupted little or much, as I will show in detail in the next
+chapter, though I think the question sufficiently plain from what I have
+said already, especially in Chapter II.
+
+
+
+
+CHAPTER XIII - IT IS SHOWN THAT SCRIPTURE TEACHES ONLY VERY SIMPLE
+ DOCTRINES, SUCH AS SUFFICE FOR RIGHT CONDUCT.
+
+(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.
+
+(10) Furthermore, as obedience to God consists solely in love to our
+neighbour - for whosoever loveth his neighbour, as a means of obeying God,
+hath, as St. Paul says (Rom. xiii:8), fulfilled the law, - it follows that
+no knowledge is commended in the Bible save that which is necessary
+for enabling all men to obey God in the manner stated, and without which
+they would become rebellious, or without the discipline of obedience.
+
+(11) Other speculative questions, which have no direct bearing on this
+object, or are concerned with the knowledge of natural events, do not affect
+Scripture, and should be entirely separated from religion.
+
+(12) Now, though everyone, as we have said, is now quite able to see this
+truth for himself, I should nevertheless wish, considering that the whole of
+Religion depends thereon, to explain the entire question more accurately and
+clearly. (13) To this end I must first prove that the intellectual
+or accurate knowledge of God is not a gift, bestowed upon all good men
+like obedience; and, further, that the knowledge of God, required by Him
+through His prophets from everyone without exception, as needful to be
+known, is simply a knowledge of His Divine justice and charity. (14) Both
+these points are easily proved from Scripture. (15) The first plainly
+follows from Exodus vi:2, where God, in order to show the singular grace
+bestowed upon Moses, says to him: "And I appeared unto Abraham, unto Isaac,
+and unto Jacob by the name of El Sadai (A. V. God Almighty); but by my name
+Jehovah was I not known to them" - for the better understanding of which
+passage I may remark that El Sadai, in Hebrew, signifies the God who
+suffices, in that He gives to every man that which suffices for him; and,
+although Sadai is often used by itself, to signify God, we cannot doubt that
+the word El (God, {power, might}) is everywhere understood. (16)
+Furthermore, we must note that Jehovah is the only word found in Scripture
+with the meaning of the absolute essence of God, without reference to
+created things. (17) The Jews maintain, for this reason, that this is,
+strictly speaking, the only name of God; that the rest of the words used are
+merely titles; and, in truth, the other names of God, whether they be
+substantives or adjectives, are merely attributive, and belong to Him, in
+so far as He is conceived of in relation to created things, or manifested
+through them. (18) Thus El, or Eloah, signifies powerful, as is well known,
+and only applies to God in respect to His supremacy, as when we call Paul an
+apostle; the faculties of his power are set forth in an accompanying
+adjective, as El, great, awful, just, merciful, &c., or else all are
+understood at once by the use of El in the plural number, with a singular
+signification, an expression frequently adopted in Scripture.
+
+(19) Now, as God tells Moses that He was not known to the patriarchs by the
+name of Jehovah, it follows that they were not cognizant of any attribute of
+God which expresses His absolute essence, but only of His deeds and promises
+that is, of His power, as manifested in visible things. (20) God does not
+thus speak to Moses in order to accuse the patriarchs of infidelity, but,
+on the contrary, as a means of extolling their belief and faith, inasmuch
+as, though they possessed no extraordinary knowledge of God (such as
+Moses had), they yet accepted His promises as fixed and certain; whereas
+Moses, though his thoughts about God were more exalted, nevertheless doubted
+about the Divine promises, and complained to God that, instead of the
+promised deliverance, the prospects of the Israelites had darkened.
+
+(21) As the patriarchs did not know the distinctive name of God, and as God
+mentions the fact to Moses, in praise of their faith and single-heartedness,
+and in contrast to the extraordinary grace granted to Moses, it follows, as
+we stated at first, that men are not bound by, decree to have knowledge of
+the attributes of God, such knowledge being only granted to a few of the
+faithful: it is hardly worth while to quote further examples from Scripture,
+for everyone must recognize that knowledge of God is not equal among all
+good men. (22) Moreover, a man cannot be ordered to be wise any more than he
+can be ordered to live and exist. (23) Men, women, and children are all
+alike able to obey by commandment, but not to be wise. If any tell us that
+it is not necessary to understand the Divine attributes, but that we must
+believe them simply, without proof, he is plainly trifling. (24) For what
+is invisible and can only be perceived by the mind, cannot be apprehended
+by any other means than proofs; if these are absent the object remains
+ungrasped; the repetition of what has been heard on such subjects no more
+indicates or attains to their meaning than the words of a parrot or a puppet
+speaking without sense or signification.
+
+(25) Before I proceed I ought to explain how it comes that we are often told
+in Genesis that the patriarchs preached in the name of Jehovah, this being
+in plain contradiction to the text above quoted. (26) A reference to what
+was said in Chap. VIII. will readily explain the difficulty. (27) It was
+there shown that the writer of the Pentateuch did not always speak of things
+and places by the names they bore in the times of which he was writing, but
+by the names best known to his contemporaries. (28) God is thus said in the
+Pentateuch to have been preached by the patriarchs under the name of
+Jehovah, not because such was the name by which the patriarchs knew
+Him, but because this name was the one most reverenced by the Jews.
+(29) This point, I say, must necessarily be noticed, for in Exodus it is
+expressly stated that God was not known to the patriarchs by this name; and
+in chap. iii:13, it is said that Moses desired to know the name of God. (30)
+Now, if this name had been already known it would have been known to Moses.
+(31) We must therefore draw the conclusion indicated, namely, that the
+faithful patriarchs did not know this name of God, and that the knowledge of
+God is bestowed and not commanded by the Deity.
+
+(32) It is now time to pass on to our second point, and show that God
+through His prophets required from men no other knowledge of Himself than is
+contained in a knowledge of His justice and charity - that is, of attributes
+which a certain manner of life will enable men to imitate. (33) Jeremiah
+states this in so many words (xxii:15, 16): "Did not thy father eat, and
+drink, and do judgment and justice? and then it was well with him. (34) He
+judged the cause of the poor and needy; then it was well with him: was not
+this to know Me? saith the Lord." (35) The words in chap. ix:24 of the same
+book are equally, clear. (36) "But let him that glorieth glory in this, that
+he understandeth and knoweth Me, that I am the Lord which exercise
+loving-kindness, judgment, and righteousness in the earth; for in these
+things I delight, saith the Lord." (37) The same doctrine maybe gathered
+from Exod. xxxiv:6, where God revealed to Moses only those of His
+attributes which display the Divine justice and charity. (38) Lastly, we
+may call attention to a passage in John which we shall discuss at more
+length hereafter; the Apostle explains the nature of God (inasmuch as no
+one has beheld Him) through charity only, and concludes that he who
+possesses charity possesses, and in very truth knows God.
+
+(39) We have thus seen that Moses, Jeremiah, and John sum up in a very short
+compass the knowledge of God needful for all, and that they state it to
+consist in exactly what we said, namely, that God is supremely just, and
+supremely merciful - in other words, the one perfect pattern of the true
+life. (40) We may add that Scripture nowhere gives an express definition of
+God, and does not point out any other of His attributes which should be
+apprehended save these, nor does it in set terms praise any others.
+(41) Wherefore we may draw the general conclusion that an intellectual
+knowledge of God, which takes cognizance of His nature in so far as it
+actually is, and which cannot by any manner of living be imitated by mankind
+or followed as an example, has no bearing whatever on true rules of conduct,
+on faith, or on revealed religion; consequently that men may be in complete
+error on the subject without incurring the charge of sinfulness. (42) We
+need now no longer wonder that God adapted Himself to the existing opinions
+and imaginations of the prophets, or that the faithful held different ideas
+of God, as we showed in Chap. II.; or, again, that the sacred books speak
+very inaccurately of God, attributing to Him hands, feet, eyes, ears, a
+mind, and motion from one place to another; or that they ascribe to Him
+emotions, such as jealousy, mercy, &c., or, lastly, that they describe
+Him as a Judge in heaven sitting on a royal throne with Christ on His
+right hand. (43) Such expressions are adapted to the understanding of the
+multitude, it being the object of the Bible to make men not learned but
+obedient.
+
+(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 require 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 that 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 to 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 THE PROJECT GUTENBERG EBOOK A THEOLOGICAL-POLITICAL TREATISE, 3 ***
+
+***** This file should be named 991-0.txt or 991-0.zip *****
+This and all associated files of various formats will be found in:
+    https://www.gutenberg.org/9/9/991/
+
+Updated editions will replace the previous one--the old editions will
+be renamed.
+
+Creating the works from print editions not protected by U.S. copyright
+law means that no one owns a United States copyright in these works,
+so the Foundation (and you!) can copy and distribute it in the United
+States without permission and without paying copyright
+royalties. Special rules, set forth in the General Terms of Use part
+of this license, apply to copying and distributing Project
+Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
+concept and trademark. Project Gutenberg is a registered trademark,
+and may not be used if you charge for the eBooks, unless you receive
+specific permission. If you do not charge anything for copies of this
+eBook, complying with the rules is very easy. You may use this eBook
+for nearly any purpose such as creation of derivative works, reports,
+performances and research. They may be modified and printed and given
+away--you may do practically ANYTHING in the United States with eBooks
+not protected by U.S. copyright law. Redistribution is subject to the
+trademark license, especially commercial redistribution.
+
+START: FULL LICENSE
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full
+Project Gutenberg-tm License available with this file or online at
+www.gutenberg.org/license.
+
+Section 1. General Terms of Use and Redistributing Project
+Gutenberg-tm electronic works
+
+1.A. By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement. If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or
+destroy all copies of Project Gutenberg-tm electronic works in your
+possession. If you paid a fee for obtaining a copy of or access to a
+Project Gutenberg-tm electronic work and you do not agree to be bound
+by the terms of this agreement, you may obtain a refund from the
+person or entity to whom you paid the fee as set forth in paragraph
+1.E.8.
+
+1.B. "Project Gutenberg" is a registered trademark. It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement. There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement. See
+paragraph 1.C below. There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this
+agreement and help preserve free future access to Project Gutenberg-tm
+electronic works. See paragraph 1.E below.
+
+1.C. The Project Gutenberg Literary Archive Foundation ("the
+Foundation" or PGLAF), owns a compilation copyright in the collection
+of Project Gutenberg-tm electronic works. Nearly all the individual
+works in the collection are in the public domain in the United
+States. If an individual work is unprotected by copyright law in the
+United States and you are located in the United States, we do not
+claim a right to prevent you from copying, distributing, performing,
+displaying or creating derivative works based on the work as long as
+all references to Project Gutenberg are removed. Of course, we hope
+that you will support the Project Gutenberg-tm mission of promoting
+free access to electronic works by freely sharing Project Gutenberg-tm
+works in compliance with the terms of this agreement for keeping the
+Project Gutenberg-tm name associated with the work. You can easily
+comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg-tm License when
+you share it without charge with others.
+
+1.D. The copyright laws of the place where you are located also govern
+what you can do with this work. Copyright laws in most countries are
+in a constant state of change. If you are outside the United States,
+check the laws of your country in addition to the terms of this
+agreement before downloading, copying, displaying, performing,
+distributing or creating derivative works based on this work or any
+other Project Gutenberg-tm work. The Foundation makes no
+representations concerning the copyright status of any work in any
+country outside the United States.
+
+1.E. Unless you have removed all references to Project Gutenberg:
+
+1.E.1. The following sentence, with active links to, or other
+immediate access to, the full Project Gutenberg-tm License must appear
+prominently whenever any copy of a Project Gutenberg-tm work (any work
+on which the phrase "Project Gutenberg" appears, or with which the
+phrase "Project Gutenberg" is associated) is accessed, displayed,
+performed, viewed, copied or distributed:
+
+  This eBook is for the use of anyone anywhere in the United States and
+  most other parts of the world at no cost and with almost no
+  restrictions whatsoever. You may copy it, give it away or re-use it
+  under the terms of the Project Gutenberg License included with this
+  eBook or online at www.gutenberg.org. If you are not located in the
+  United States, you will have to check the laws of the country where
+  you are located before using this eBook.
+
+1.E.2. If an individual Project Gutenberg-tm electronic work is
+derived from texts not protected by U.S. copyright law (does not
+contain a notice indicating that it is posted with permission of the
+copyright holder), the work can be copied and distributed to anyone in
+the United States without paying any fees or charges. If you are
+redistributing or providing access to a work with the phrase "Project
+Gutenberg" associated with or appearing on the work, you must comply
+either with the requirements of paragraphs 1.E.1 through 1.E.7 or
+obtain permission for the use of the work and the Project Gutenberg-tm
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+
+1.E.3. If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any
+additional terms imposed by the copyright holder. Additional terms
+will be linked to the Project Gutenberg-tm License for all works
+posted with the permission of the copyright holder found at the
+beginning of this work.
+
+1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5. Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6. You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including
+any word processing or hypertext form. However, if you provide access
+to or distribute copies of a Project Gutenberg-tm work in a format
+other than "Plain Vanilla ASCII" or other format used in the official
+version posted on the official Project Gutenberg-tm web site
+(www.gutenberg.org), you must, at no additional cost, fee or expense
+to the user, provide a copy, a means of exporting a copy, or a means
+of obtaining a copy upon request, of the work in its original "Plain
+Vanilla ASCII" or other form. Any alternate format must include the
+full Project Gutenberg-tm License as specified in paragraph 1.E.1.
+
+1.E.7. Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8. You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works
+provided that
+
+* You pay a royalty fee of 20% of the gross profits you derive from
+  the use of Project Gutenberg-tm works calculated using the method
+  you already use to calculate your applicable taxes. The fee is owed
+  to the owner of the Project Gutenberg-tm trademark, but he has
+  agreed to donate royalties under this paragraph to the Project
+  Gutenberg Literary Archive Foundation. Royalty payments must be paid
+  within 60 days following each date on which you prepare (or are
+  legally required to prepare) your periodic tax returns. Royalty
+  payments should be clearly marked as such and sent to the Project
+  Gutenberg Literary Archive Foundation at the address specified in
+  Section 4, "Information about donations to the Project Gutenberg
+  Literary Archive Foundation."
+
+* You provide a full refund of any money paid by a user who notifies
+  you in writing (or by e-mail) within 30 days of receipt that s/he
+  does not agree to the terms of the full Project Gutenberg-tm
+  License. You must require such a user to return or destroy all
+  copies of the works possessed in a physical medium and discontinue
+  all use of and all access to other copies of Project Gutenberg-tm
+  works.
+
+* You provide, in accordance with paragraph 1.F.3, a full refund of
+  any money paid for a work or a replacement copy, if a defect in the
+  electronic work is discovered and reported to you within 90 days of
+  receipt of the work.
+
+* You comply with all other terms of this agreement for free
+  distribution of Project Gutenberg-tm works.
+
+1.E.9. If you wish to charge a fee or distribute a Project
+Gutenberg-tm electronic work or group of works on different terms than
+are set forth in this agreement, you must obtain permission in writing
+from both the Project Gutenberg Literary Archive Foundation and The
+Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm
+trademark. Contact the Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1. Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+works not protected by U.S. copyright law in creating the Project
+Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm
+electronic works, and the medium on which they may be stored, may
+contain "Defects," such as, but not limited to, incomplete, inaccurate
+or corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged disk or
+other medium, a computer virus, or computer codes that damage or
+cannot be read by your equipment.
+
+1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from. If you
+received the work on a physical medium, you must return the medium
+with your written explanation. The person or entity that provided you
+with the defective work may elect to provide a replacement copy in
+lieu of a refund. If you received the work electronically, the person
+or entity providing it to you may choose to give you a second
+opportunity to receive the work electronically in lieu of a refund. If
+the second copy is also defective, you may demand a refund in writing
+without further opportunities to fix the problem.
+
+1.F.4. Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO
+OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5. Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of
+damages. If any disclaimer or limitation set forth in this agreement
+violates the law of the state applicable to this agreement, the
+agreement shall be interpreted to make the maximum disclaimer or
+limitation permitted by the applicable state law. The invalidity or
+unenforceability of any provision of this agreement shall not void the
+remaining provisions.
+
+1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in
+accordance with this agreement, and any volunteers associated with the
+production, promotion and distribution of Project Gutenberg-tm
+electronic works, harmless from all liability, costs and expenses,
+including legal fees, that arise directly or indirectly from any of
+the following which you do or cause to occur: (a) distribution of this
+or any Project Gutenberg-tm work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg-tm work, and (c) any
+Defect you cause.
+
+Section 2. Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of
+computers including obsolete, old, middle-aged and new computers. It
+exists because of the efforts of hundreds of volunteers and donations
+from people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come. In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future
+generations. To learn more about the Project Gutenberg Literary
+Archive Foundation and how your efforts and donations can help, see
+Sections 3 and 4 and the Foundation information page at
+www.gutenberg.org
+
+Section 3. Information about the Project Gutenberg Literary
+Archive Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service. The Foundation's EIN or federal tax identification
+number is 64-6221541. Contributions to the Project Gutenberg Literary
+Archive Foundation are tax deductible to the full extent permitted by
+U.S. federal laws and your state's laws.
+
+The Foundation's principal office is in Fairbanks, Alaska, with the
+mailing address: PO Box 750175, Fairbanks, AK 99775, but its
+volunteers and employees are scattered throughout numerous
+locations. Its business office is located at 809 North 1500 West, Salt
+Lake City, UT 84116, (801) 596-1887. Email contact links and up to
+date contact information can be found at the Foundation's web site and
+official page at www.gutenberg.org/contact
+
+For additional contact information:
+
+    Dr. Gregory B. Newby
+    Chief Executive and Director
+    gbnewby@pglaf.org
+
+Section 4. Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment. Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States. Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements. We do not solicit donations in locations
+where we have not received written confirmation of compliance. To SEND
+DONATIONS or determine the status of compliance for any particular
+state visit www.gutenberg.org/donate
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States. U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses. Donations are accepted in a number of other
+ways including checks, online payments and credit card donations. To
+donate, please visit: www.gutenberg.org/donate
+
+Section 5. General Information About Project Gutenberg-tm electronic works.
+
+Professor Michael S. Hart was the originator of the Project
+Gutenberg-tm concept of a library of electronic works that could be
+freely shared with anyone. For forty years, he produced and
+distributed Project Gutenberg-tm eBooks with only a loose network of
+volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as not protected by copyright in
+the U.S. unless a copyright notice is included. Thus, we do not
+necessarily keep eBooks in compliance with any particular paper
+edition.
+
+Most people start at our Web site which has the main PG search
+facility: www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+
diff --git a/991-0.zip b/991-0.zip
new file mode 100644
index 0000000..1fb6b6f
--- /dev/null
+++ b/991-0.zip
diff --git a/991-h.zip b/991-h.zip
new file mode 100644
index 0000000..21be464
--- /dev/null
+++ b/991-h.zip
diff --git a/991-h/991-h.htm b/991-h/991-h.htm
new file mode 100644
index 0000000..9235b5d
--- /dev/null
+++ b/991-h/991-h.htm
@@ -0,0 +1,2355 @@
+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en">
+<head>
+<meta http-equiv="Content-Type" content="text/html;charset=utf-8" />
+<meta http-equiv="Content-Style-Type" content="text/css" />
+<title>
+The Project Gutenberg eBook of A Theologico-Political Treatise&mdash;Part 3, by Benedict of Spinoza</title>
+
+<style type="text/css">
+body { color: black;
+       background: white;
+       margin-right: 10%;
+       margin-left: 10%;
+       font-family: "Times New Roman", serif;
+       text-align: justify }
+
+div.chapter {page-break-before: always; margin-top: 4em;}
+
+p {text-indent: 0% }
+
+p.t3 {text-indent: 0% ;
+      font-size: 100%;
+      text-align: center }
+
+p.t3b {text-indent: 0% ;
+      font-size: 100%;
+      font-weight: bold;
+      text-align: center }
+
+h1 { text-align: center }
+h2 { text-align: center }
+h3 { text-align: center }
+h4 { text-align: center }
+h5 { text-align: center }
+
+</style>
+
+</head>
+
+<body>
+
+<div style='text-align:center; font-size:1.2em; font-weight:bold;'>The Project Gutenberg eBook of A Theological-Political Treatise [Part III], by  Benedict of Spinoza</div>
+<div style='display:block;margin:1em 0'>
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms
+of the Project Gutenberg License included with this eBook or online
+at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
+are not located in the United States, you will have to check the laws of the
+country where you are located before using this eBook.
+</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: A Theological-Political Treatise [Part III]</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Benedict of Spinoza</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: R. H. M. Elwes</div>
+<div style='display:block;margin:1em 0'>Release Date: July 16, 1997 [eBook #991]<br />
+[Most recently updated: January 23, 2021]</div>
+<div style='display:block;margin:1em 0'>Language: English</div>
+<div style='display:block;margin:1em 0'>Character set encoding: UTF-8</div>
+<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Joseph B. Yesselman. HTML version by Al Haines.</div>
+<div style='margin-top:2em;margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK A THEOLOGICAL-POLITICAL TREATISE, 3 ***</div>
+
+<p class="t3">
+<br /><br />
+Sentence Numbers, shown thus (1), have been added by volunteer.
+</p>
+
+<h1>
+<br /><br /><br />
+A Theologico-Political Treatise
+</h1>
+
+<p class="t3b">
+Part III - Chapters XI to XV
+</p>
+
+<p class="t3">
+by Baruch Spinoza
+</p>
+
+<p><br /><br /><br /></p>
+
+<p class="t3b">
+TABLE OF CONTENTS:
+</p>
+
+<p><br /><br /></p>
+
+<p class="t3b">
+<a href="#chap11">CHAPTER XI</a> - An Inquiry whether the Apostles wrote their<br />
+Epistles as Apostles and Prophets, or merely as Teachers,<br />
+and an Explanation of what is meant by Apostle.
+</p>
+
+<p>
+The epistles not in the prophetic style.
+</p>
+
+<p>
+The Apostles not commanded to write or preach in particular places.
+</p>
+
+<p>
+Different methods of teaching adopted by the Apostles.
+</p>
+
+<p><br /><br /></p>
+
+<p class="t3b">
+<a href="#chap12">CHAPTER XII</a> - Of the true Original of the Divine Law,<br />
+and wherefore Scripture is called Sacred, and the Word of God.<br />
+How that, in so far as it contains the Word of God,<br />
+it has come down to us uncorrupted.<br />
+</p>
+
+<p><br /><br /></p>
+
+<p class="t3b">
+<a href="#chap13">CHAPTER XIII</a> - It is shown, that Scripture teaches only very Simple Doctrines,<br />
+such as suffice for right conduct.
+</p>
+
+<p>
+Error in speculative doctrine not impious - nor knowledge pious.
+Piety consists in obedience.
+</p>
+
+<p><br /><br /></p>
+
+<p class="t3b">
+<a href="#chap14">CHAPTER XIV</a> - Definitions of Faith, the True Faith, and the Foundations<br />
+of Faith, which is once for all separated from Philosophy.
+</p>
+
+<p>
+Danger resulting from the vulgar idea of faith.
+</p>
+
+<p>
+The only test of faith obedience and good works.
+</p>
+
+<p>
+As different men are disposed to obedience by different opinions,
+universal faith can contain only the simplest doctrines.
+</p>
+
+<p>
+Fundamental distinction between faith and philosophy -
+the key-stone of the present treatise.
+</p>
+
+<p><br /><br /></p>
+
+<p class="t3b">
+<a href="#chap15">CHAPTER XV</a> - Theology is shown not to be subservient to<br />
+Reason, nor Reason to Theology: a Definition of the reason<br />
+which enables us to accept the Authority of the Bible.
+</p>
+
+<p>
+Theory that Scripture must be accommodated to Reason -
+maintained by Maimonides - already refuted in Chapter vii.
+</p>
+
+<p>
+Theory that Reason must be accommodated to Scripture -
+maintained by Alpakhar - examined.
+</p>
+
+<p>
+And refuted.
+</p>
+
+<p>
+Scripture and Reason independent of one another.
+</p>
+
+<p>
+Certainty, of fundamental faith not mathematical but moral.
+</p>
+
+<p>
+Great utility of Revelation.
+</p>
+
+<p><br /><br /></p>
+
+<p class="t3b">
+<a href="#endnotes">Author's Endnotes to the Treatise.</a>
+</p>
+
+<div class="chapter">
+
+<h2><a id="chap11"></a>
+CHAPTER XI - AN INQUIRY WHETHER THE APOSTLES WROTE THEIR<br />
+EPISTLES AS APOSTLES AND PROPHETS, OR MERELY AS TEACHERS;<br />
+AND AN EXPLANATION OF WHAT IS MEANT BY AN APOSTLE.
+</h2>
+
+<p>
+(1) No reader of the New Testament can doubt that the Apostles were
+prophets; but as a prophet does not always speak by revelation, but only at
+rare intervals, as we showed at the end of Chap. I., we may fairly inquire
+whether the Apostles wrote their Epistles as prophets, by revelation and
+express mandate, as Moses, Jeremiah, and others did, or whether only as
+private individuals or teachers, especially as Paul, in Corinthians xiv:6,
+mentions two sorts of preaching.
+</p>
+
+<p>
+(2) If we examine the style of the Epistles, we shall find it totally
+different from that employed by the prophets.
+</p>
+
+<p>
+(3) The prophets are continually asserting that they speak by the command of
+God: "Thus saith the Lord," "The Lord of hosts saith," "The command of the
+Lord," &amp;c.; and this was their habit not only in assemblies of the prophets,
+but also in their epistles containing revelations, as appears from the epistle
+of Elijah to Jehoram, 2 Chron. xxi:12, which begins, "Thus saith the Lord."
+</p>
+
+<p>
+(4) In the Apostolic Epistles we find nothing of the sort. (5) Contrariwise,
+in I Cor. vii:40 Paul speaks according to his own opinion and in many
+passages we come across doubtful and perplexed phrase; such as, "We think,
+therefore," Rom. iii:28; "Now I think," [Endnote 24],  Rom. viii:18, and so
+on. (6) Besides these, other expressions are met with very different from
+those used by the prophets. (7) For instance, 1 Cor. vii:6, "But I speak
+this by permission, not by commandment;" "I give my judgment as one that
+hath obtained mercy of the Lord to be faithful" (1 Cor. vii:25), and so on
+in many other passages. (8) We must also remark that in the aforesaid
+chapter the Apostle says that when he states that he has or has
+not the precept or commandment of God, he does not mean the precept or
+commandment of God revealed to himself, but only the words uttered by Christ
+in His Sermon on the Mount. (9) Furthermore, if we examine the manner in
+which the Apostles give out evangelical doctrine, we shall see that it
+differs materially from the method adopted by the prophets. (10) The
+Apostles everywhere reason as if they were arguing rather than prophesying;
+the prophecies, on the other hand, contain only dogmas and commands. (11)
+God is therein introduced not as speaking to reason, but as issuing decrees
+by His absolute fiat. (12) The authority of the prophets does not submit to
+discussion, for whosoever wishes to find rational ground for his arguments,
+by that very wish submits them to everyone's private judgment. (13) This
+Paul, inasmuch as he uses reason, appears to have done, for he says in 1
+Cor. x:15, "I speak as to wise men, judge ye what I say." (14) The prophets,
+as we showed at the end of Chapter I., did not perceive what was revealed by
+virtue of their natural reason, and though there are certain passages in the
+Pentateuch which seem to be appeals to induction, they turn out, on nearer
+examination, to be nothing but peremptory commands. (15) For instance, when
+Moses says, Deut. xxxi:27, "Behold, while I am yet alive with you, this day
+ye have been rebellious against the Lord; and how much more after
+my death," we must by no means conclude that Moses wished to convince the
+Israelites by reason that they would necessarily fall away from the worship
+of the Lord after his death; for the argument would have been false, as
+Scripture itself shows: the Israelites continued faithful during the lives
+of Joshua and the elders, and afterwards during the time of Samuel, David,
+and Solomon. (16) Therefore the words of Moses are merely a moral
+injunction, in which he predicts rhetorically the future backsliding of the
+people so as to impress it vividly on their imagination. (17) I say that
+Moses spoke of himself in order to lend likelihood to his prediction, and
+not as a prophet by revelation, because in verse 21 of the same chapter we
+are told that God revealed the same thing to Moses in different words, and
+there was no need to make Moses certain by argument of God's prediction and
+decree; it was only necessary that it should be vividly impressed on
+his imagination, and this could not be better accomplished than by
+imagining the existing contumacy of the people, of which he had had frequent
+experience, as likely to extend into the future.
+</p>
+
+<p>
+(18) All the arguments employed by Moses in the five books are to be
+understood in a similar manner; they are not drawn from the armoury of
+reason, but are merely modes of expression calculated to instil with
+efficacy, and present vividly to the imagination the commands of God.
+(19) However, I do not wish absolutely to deny that the prophets ever argued
+from revelation; I only maintain that the prophets made more legitimate use
+of argument in proportion as their knowledge approached more nearly to
+ordinary knowledge, and by this we know that they possessed a knowledge
+above the ordinary, inasmuch as they proclaimed absolute dogmas,
+decrees, or judgments. (20) Thus Moses, the chief of the prophets, never
+used legitimate argument, and, on the other hand, the long deductions and
+arguments of Paul, such as we find in the Epistle to the Romans, are in
+nowise written from supernatural revelation.
+</p>
+
+<p>
+(21) The modes of expression and discourse adopted by the Apostles in the
+Epistles, show very clearly that the latter were not written by revelation
+and Divine command, but merely by the natural powers and judgment of the
+authors. (22) They consist in brotherly admonitions and courteous
+expressions such as would never be employed in prophecy, as for instance,
+Paul's excuse in Romans xv:15, "I have written the more boldly unto you in
+some sort, my brethren."
+</p>
+
+<p>
+(23) We may arrive at the same conclusion from observing that we never read
+that the Apostles were commanded to write, but only that they went
+everywhere preaching, and confirmed their words with signs. (24) Their
+personal presence and signs were absolutely necessary for the conversion and
+establishment in religion of the Gentiles; as Paul himself expressly states
+in Rom. i:11, "But I long to see you, that I may impart to you some
+spiritual gift, to the end that ye may be established."
+</p>
+
+<p>
+(25) It may be objected that we might prove in similar fashion that the
+Apostles did not preach as prophets, for they did not go to particular
+places, as the prophets did, by the command of God. (26) We read in
+the Old Testament that Jonah went to Nineveh to preach, and at the
+same time that he was expressly sent there, and told that he most preach.
+(27) So also it is related, at great length, of Moses that he went to Egypt
+as the messenger of God, and was told at the same time what he should say to
+the children of Israel and to king Pharaoh, and what wonders he should work
+before them to give credit to his words. (28) Isaiah, Jeremiah, and
+Ezekiel were expressly commanded to preach to the Israelites. Lastly, the
+prophets only preached what we are assured by Scripture they had received
+from God, whereas this is hardly ever said of the Apostles in the New
+Testament, when they went about to preach. (29) On the contrary, we find
+passages expressly implying that the Apostles chose the places where they
+should preach on their own responsibility, for there was a difference
+amounting to a quarrel between Paul and Barnabas on the subject (Acts xv:37,
+38). (30) Often they wished to go to a place, but were prevented, as Paul
+writes, Rom. i:13, "Oftentimes I purposed to come to you, but was let
+hitherto;" and in I Cor. xvi:12, "As touching our brother Apollos, I greatly
+desired him to come unto you with the brethren, but his will was not at all
+to come at this time: but he will come when he shall have convenient time."
+</p>
+
+<p>
+(31) From these expressions and differences of opinion among the Apostles,
+and also from the fact that Scripture nowhere testifies of them, as of the
+ancient prophets, that they went by the command of God, one might conclude
+that they preached as well as wrote in their capacity of teachers, and not
+as prophets: but the question is easily solved if we observe the difference
+between the mission of an Apostle and that of an Old Testament prophet. (32)
+The latter were not called to preach and prophesy to all nations, but to
+certain specified ones, and therefore an express and peculiar mandate was
+required for each of them; the Apostles, on the other hand, were called to
+preach to all men absolutely, and to turn all men to religion. (33)
+Therefore, whithersoever they went, they were fulfilling Christ's
+commandment; there was no need to reveal to them beforehand what they should
+preach, for they were the disciples of Christ to whom their Master Himself
+said (Matt. X:19, 20): "But, when they deliver you up, take no thought
+how or what ye shall speak, for it shall be given you in that same
+hour what ye shall speak." (34) We therefore conclude that the Apostles
+were only indebted to special revelation in what they orally preached and
+confirmed by signs (see the beginning of Chap. 11.); that which they taught
+in speaking or writing without any confirmatory signs and wonders
+they taught from their natural knowledge. (See I Cor. xiv:6.) (35) We need
+not be deterred by the fact that all the Epistles begin by citing the
+imprimatur of the Apostleship, for the Apostles, as I will shortly show,
+were granted, not only the faculty of prophecy, but also the authority to
+teach. (36) We may therefore admit that they wrote their Epistles as
+Apostles, and for this cause every one of them began by citing the Apostolic
+imprimatur, possibly with a view to the attention of the reader by asserting
+that they were the persons who had made such mark among the faithful by
+their preaching, and had shown by many marvelous works that they were
+teaching true religion and the way of salvation. (37) I observe that what is
+said in the Epistles with regard to the Apostolic vocation and the Holy
+Spirit of God which inspired them, has reference to their former preaching,
+except in those passages where the expressions of the Spirit of God and the
+Holy Spirit are used to signify a mind pure, upright, and devoted to
+God. (38) For instance, in 1 Cor. vii:40, Paul says: But she is happier if
+she so abide, after my judgment, and I think also that I have the Spirit of
+God." (39) By the Spirit of God the Apostle here refers to his mind, as
+we may see from the context: his meaning is as follows: "I account blessed
+a widow who does not wish to marry a second husband; such is my opinion, for
+I have settled to live unmarried, and I think that I am blessed." (40) There
+are other similar passages which I need not now quote.
+</p>
+
+<p>
+(41) As we have seen that the Apostles wrote their Epistles solely by the
+light of natural reason, we must inquire how they were enabled to teach by
+natural knowledge matters outside its scope. (42) However, if we bear in
+mind what we said in Chap. VII. of this treatise our difficulty will vanish:
+for although the contents of the Bible entirely surpass our understanding,
+we may safely discourse of them, provided we assume nothing not told
+us in Scripture: by the same method the Apostles, from what they saw
+and heard, and from what was revealed to them, were enabled to form and
+elicit many conclusions which they would have been able to teach to men had
+it been permissible.
+</p>
+
+<p>
+(43) Further, although religion, as preached by the Apostles, does not come
+within the sphere of reason, in so far as it consists in the narration of
+the life of Christ, yet its essence, which is chiefly moral, like the whole
+of Christ's doctrine, can readily be apprehended by the natural
+faculties of all.
+</p>
+
+<p>
+(44) Lastly, the Apostles had no lack of supernatural illumination for the
+purpose of adapting the religion they had attested by signs to the
+understanding of everyone so that it might be readily received; nor for
+exhortations on the subject: in fact, the object of the Epistles is to teach
+and exhort men to lead that manner of life which each of the Apostles judged
+best for confirming them in religion. (45) We may here repeat our former
+remark, that the Apostles had received not only the faculty of preaching the
+history, of Christ as prophets, and confirming it with signs, but also
+authority for teaching and exhorting according as each thought best. (46)
+Paul (2 Tim. i:11), "Whereunto I am appointed a preacher, and an apostle,
+and a teacher of the Gentiles;" and again (I Tim. ii:7), "Whereunto I am
+ordained a preacher and an apostle (I speak the truth in Christ and lie
+not), a teacher of the Gentiles in faith and verity." (47) These passages, I
+say, show clearly the stamp both of the apostleship and the teachership:
+the authority for admonishing whomsoever and wheresoever he pleased is
+asserted by Paul in the Epistle to Philemon, v:8: "Wherefore, though I might
+be much bold in Christ to enjoin thee that which is convenient, yet," &amp;c.,
+where we may remark that if Paul had received from God as a prophet
+what he wished to enjoin Philemon, and had been bound to speak in his
+prophetic capacity, he would not have been able to change the command of God
+into entreaties. (48) We must therefore understand him to refer to the
+permission to admonish which he had received as a teacher, and not as a
+prophet. (49) We have not yet made it quite clear that the Apostles might
+each choose his own way of teaching, but only that by virtue of their
+Apostleship they were teachers as well as prophets; however, if we
+call reason to our aid we shall clearly see that an authority to teach
+implies authority to choose the method. (50) It will nevertheless be,
+perhaps, more satisfactory to draw all our proofs from Scripture; we are
+there plainly told that each Apostle chose his particular method (Rom. xv:
+20): "Yea, so have I strived to preach the gospel, not where Christ was
+named, lest I should build upon another man's foundation." (51) If
+all the Apostles had adopted the same method of teaching, and had all built
+up the Christian religion on the same foundation, Paul would have had no
+reason to call the work of a fellow-Apostle "another man's foundation,"
+inasmuch as it would have been identical with his own: his calling it
+another man's proved that each Apostle built up his religious instruction on
+different foundations, thus resembling other teachers who have each their
+own method, and prefer instructing quite ignorant people who have never
+learnt under another master, whether the subject be science, languages, or
+even the indisputable truths of mathematics. (52) Furthermore, if we go
+through the Epistles at all attentively, we shall see that the Apostles,
+while agreeing about religion itself, are at variance as to the foundations
+it rests on. (53) Paul, in order to strengthen men's religion, and show them
+that salvation depends solely on the grace of God, teaches that no one can
+boast of works, but only of faith, and that no one can be justified by works
+(Rom. iii:27,28); in fact, he preaches the complete doctrine of
+predestination. (54) James, on the other hand, states that man is justified
+by works, and not by faith only (see his Epistle, ii:24), and omitting all
+the disputations of Paul, confines religion to a very few elements.
+</p>
+
+<p>
+(55) Lastly, it is indisputable that from these different grounds for
+religion selected by the Apostles, many quarrels and schisms distracted the
+Church, even in the earliest times, and doubtless they will continue so to
+distract it for ever, or at least till religion is separated from
+philosophical speculations, and reduced to the few simple doctrines taught
+by Christ to His disciples; such a task was impossible for the Apostles,
+because the Gospel was then unknown to mankind, and lest its novelty should
+offend men's ears it had to be adapted to the disposition of
+contemporaries (2 Cor. ix:19, 20), and built up on the groundwork most
+familiar and accepted at the time. (56) Thus none of the Apostles
+philosophized more than did Paul, who was called to preach to the Gentiles;
+other Apostles preaching to the Jews, who despised philosophy, similarly,
+adapted themselves to the temper of their hearers (see Gal. ii. 11), and
+preached a religion free from all philosophical speculations. (57) How blest
+would our age be if it could witness a religion freed also from all the
+trammels of superstition!
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a id="chap12"></a>
+CHAPTER XII - OF THE TRUE ORIGINAL OF THE DIVINE LAW, AND<br />
+ WHEREFORE SCRIPTURE IS CALLED SACRED, AND THE WORD OF GOD.<br />
+ HOW THAT, IN SO FAR AS IT CONTAINS THE WORD OF GOD,<br />
+ IT HAS COME DOWN TO US UNCORRUPTED.<br />
+</h2>
+
+<p>
+(1) Those who look upon the Bible as a message sent down by God from Heaven
+to men, will doubtless cry out that I have committed the sin against the
+Holy Ghost because I have asserted that the Word of God is faulty,
+mutilated, tampered with, and inconsistent; that we possess it only in
+fragments, and that the original of the covenant which God made with the
+Jews has been lost. (2) However, I have no doubt that a little reflection
+will cause them to desist from their uproar: for not only reason but the
+expressed opinions of prophets and apostles openly proclaim that God's
+eternal Word and covenant, no less than true religion, is Divinely inscribed
+in human hearts, that is, in the human mind, and that this is the true
+original of God's covenant, stamped with His own seal, namely, the idea of
+Himself, as it were, with the image of His Godhood.
+</p>
+
+<p>
+(3) Religion was imparted to the early Hebrews as a law written down,
+because they were at that time in the condition of children, but afterwards
+Moses (Deut. xxx:6) and Jeremiah (xxxi:33) predicted a time coming when the
+Lord should write His law in their hearts. (4) Thus only the Jews, and
+amongst them chiefly the Sadducees, struggled for the law written on
+tablets; least of all need those who bear it inscribed on their hearts join
+in the contest. (5) Those, therefore, who reflect, will find nothing in what
+I have written repugnant either to the Word of God or to true religion and
+faith, or calculated to weaken either one or the other: contrariwise, they
+will see that I have strengthened religion, as I showed at the end of
+Chapter X.; indeed, had it not been so, I should certainly have decided to
+hold my peace, nay, I would even have asserted as a way out of all
+difficulties that the Bible contains the most profound hidden
+mysteries; however, as this doctrine has given rise to gross superstition
+and other pernicious results spoken of at the beginning of Chapter V., I
+have thought such a course unnecessary, especially as religion stands in no
+need of superstitious adornments, but is, on the contrary, deprived by such
+trappings of some of her splendour.
+</p>
+
+<p>
+(6) Still, it will be said, though the law of God is written in the heart,
+the Bible is none the less the Word of God, and it is no more lawful to say
+of Scripture than of God's Word that it is mutilated and corrupted. (7) I
+fear that such objectors are too anxious to be pious, and that they are in
+danger of turning religion into superstition, and worshipping paper and ink
+in place of God's Word.
+</p>
+
+<p>
+(8) I am certified of thus much: I have said nothing unworthy of Scripture
+or God's Word, and I have made no assertions which I could not prove by most
+plain argument to be true. (9) I can, therefore, rest assured that I have
+advanced nothing which is impious or even savours of impiety.
+</p>
+
+<p>
+(10) I confess that some profane men, to whom religion is a burden, may, from
+what I have said, assume a licence to sin, and without any reason, at the
+simple dictates of their lusts conclude that Scripture is everywhere faulty and
+falsified, and that therefore its authority is null; but such men are beyond
+the reach of help, for nothing, as the proverb has it, can be said so rightly
+that it cannot be twisted into wrong. (11) Those who wish to give rein to their
+lusts are at no loss for an excuse, nor were those men of old who possessed the
+original Scriptures, the ark of the covenant, nay, the prophets and apostles in
+person among them, any better than the people of to-day. (12) Human nature, Jew
+as well as Gentile, has always been the same, and in every age virtue has been
+exceedingly rare.
+</p>
+
+<p>
+(13) Nevertheless, to remove every scruple, I will here show in what sense
+the Bible or any inanimate thing should be called sacred and Divine;
+also wherein the law of God consists, and how it cannot be contained in a
+certain number of books; and, lastly, I will show that Scripture, in so far
+as it teaches what is necessary for obedience and salvation, cannot have
+been corrupted. (14) From these considerations everyone will be able to
+judge that I have neither said anything against the Word of God nor given
+any foothold to impiety.
+</p>
+
+<p>
+(15) A thing is called sacred and Divine when it is designed for promoting
+piety, and continues sacred so long as it is religiously used: if the users
+cease to be pious, the thing ceases to be sacred: if it be turned to base
+uses, that which was formerly sacred becomes unclean and profane. (16) For
+instance, a certain spot was named by the patriarch Jacob the house of God,
+because he worshipped God there revealed to him: by the prophets the same
+spot was called the house of iniquity (see Amos v:5, and Hosea x:5), because
+the Israelites were wont, at the instigation of Jeroboam, to sacrifice there
+to idols. (17) Another example puts the matter in the plainest light. (18)
+Words gain their meaning solely from their usage, and if they are arranged
+according to their accepted signification so as to move those who read them
+to devotion, they will become sacred, and the book so written will be sacred
+also. (19) But if their usage afterwards dies out so that the words have no
+meaning, or the book becomes utterly neglected, whether from unworthy
+motives, or because it is no longer needed, then the words and the book will
+lose both their use and their sanctity: lastly, if these same words be
+otherwise arranged, or if their customary meaning becomes perverted into its
+opposite, then both the words and the book containing them become, instead
+of sacred, impure and profane.
+</p>
+
+<p>
+(20) From this it follows that nothing is in itself absolutely sacred, or
+profane, and unclean, apart from the mind, but only relatively thereto. (21)
+Thus much is clear from many passages in the Bible. (22) Jeremiah (to select
+one case out of many) says (chap. vii:4), that the Jews of his time
+were wrong in calling Solomon's Temple, the Temple of God, for, as he goes
+on to say in the same chapter, God's name would only be given to the Temple
+so long as it was frequented by men who worshipped Him, and defended
+justice, but that, if it became the resort of murderers, thieves, idolaters,
+and other wicked persons, it would be turned into a den of malefactors.
+</p>
+
+<p>
+(23) Scripture, curiously enough, nowhere tells us what became of the Ark of
+the Covenant, though there is no doubt that it was destroyed, or burnt
+together with the Temple; yet there was nothing which the Hebrews considered
+more sacred, or held in greater reverence. (24) Thus Scripture is sacred,
+and its words Divine so long as it stirs mankind to devotion towards God:
+but if it be utterly neglected, as it formerly was by the Jews, it becomes
+nothing but paper and ink, and is left to be desecrated or corrupted: still,
+though Scripture be thus corrupted or destroyed, we must not say that the
+Word of God has suffered in like manner, else we shall be like the Jews, who
+said that the Temple which would then be the Temple of God had perished in
+the flames. (25) Jeremiah tells us this in respect to the law, for he thus
+chides the ungodly of his time, "Wherefore, say you we are masters, and the
+law of the Lord is with us? (26) Surely it has been given in vain, it is in
+vain that the pen of the scribes" (has been made) - that is, you say
+falsely that the Scripture is in your power, and that you possess the law of
+God; for ye have made it of none effect.
+</p>
+
+<p>
+(27) So also, when Moses broke the first tables of the law, he did not by
+any means cast the Word of God from his hands in anger and shatter it - such
+an action would be inconceivable, either of Moses or of God's Word - he only
+broke the tables of stone, which, though they had before been holy from
+containing the covenant wherewith the Jews had bound themselves in
+obedience to God, had entirely lost their sanctity when the covenant had
+been violated by the worship of the calf, and were, therefore, as liable to
+perish as the ark of the covenant. (28) It is thus scarcely to be wondered
+at, that the original documents of Moses are no longer extant, nor that the
+books we possess met with the fate we have described, when we consider that
+the true original of the Divine covenant, the most sacred object of all, has
+totally perished.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(37) Although Scripture contains much that is merely historical and can be
+perceived by natural reason, yet its name is acquired from its chief subject
+matter.
+</p>
+
+<p>
+(38) We can thus easily see how God can be said to be the Author of the
+Bible: it is because of the true religion therein contained, and not because
+He wished to communicate to men a certain number of books. (39) We can also
+learn from hence the reason for the division into Old and New Testament.
+(40) It was made because the prophets who preached religion before Christ,
+preached it as a national law in virtue of the covenant entered into under
+Moses; while the Apostles who came after Christ, preached it to all men as a
+universal religion solely in virtue of Christ's Passion: the cause for the
+division is not that the two parts are different in doctrine, nor that they
+were written as originals of the covenant, nor, lastly, that the catholic
+religion (which is in entire harmony with our nature) was new except in
+relation to those who had not known it: "it was in the world," as John the
+Evangelist says, "and the world knew it not."
+</p>
+
+<p>
+(41) Thus, even if we had fewer books of the Old and New Testament than we
+have, we should still not be deprived of the Word of God (which, as we have
+said, is identical with true religion), even as we do not now hold ourselves
+to be deprived of it, though we lack many cardinal writings such as the Book
+of the Law, which was religiously guarded in the Temple as the original of
+the Covenant, also the Book of Wars, the Book of Chronicles, and many
+others, from whence the extant Old Testament was taken and compiled. (42)
+The above conclusion may be supported by many reasons.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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
+Christ four times over, and to communicate it thus to mankind. (54) For
+though there are some details related in one Gospel which are not in
+another, and one often helps us to understand another, we cannot thence
+conclude that all that is set down is of vital importance to us, and that
+God chose the four Evangelists in order that the life of Christ might be
+better understood; for each one preached his Gospel in a separate
+locality, each wrote it down as he preached it, in simple language, in
+order that the history of Christ might be clearly told, not with any view of
+explaining his fellow-Evangelists.
+</p>
+
+<p>
+(55) If there are some passages which can be better, and more easily
+understood by comparing the various versions, they are the result of chance,
+and are not numerous: their continuance in obscurity would have impaired
+neither the clearness of the narrative nor the blessedness of mankind.
+</p>
+
+<p>
+(56) We have now shown that Scripture can only be called the Word
+of God in so far as it affects religion, or the Divine law; we must now
+point out that, in respect to these questions, it is neither faulty,
+tampered with, nor corrupt. (57) By faulty, tampered with, and corrupt, I
+here mean written so incorrectly, that the meaning cannot be arrived at by a
+study of the language, nor from the authority of Scripture. (58) I will not
+go to such lengths as to say that the Bible, in so far as it contains the
+Divine law, has always preserved the same vowel-points, the same letters, or
+the same words (I leave this to be proved by the Massoretes and other
+worshippers of the letter), I only, maintain that the meaning by which
+alone an utterance is entitled to be called Divine, has come down to us
+uncorrupted, even though the original wording may have been more often
+changed than we suppose. (59) Such alterations, as I have said above,
+detract nothing from the Divinity of the Bible, for the Bible would have
+been no less Divine had it been written in different words or a different
+language. (60) That the Divine law has in this sense come down to us
+uncorrupted, is an assertion which admits of no dispute. (61) For from the
+Bible itself we learn, without the smallest difficulty or ambiguity, that
+its cardinal precept is: To love God above all things, and one's neighbour
+as one's self. (62) This cannot be a spurious passage, nor due to a hasty
+and mistaken scribe, for if the Bible had ever put forth a different
+doctrine it would have had to change the whole of its teaching, for this is
+the corner-stone of religion, without which the whole fabric would fall
+headlong to the ground. (63) The Bible would not be the work we have been
+examining, but something quite different.
+</p>
+
+<p>
+(64) We remain, then, unshaken in our belief that this has always been the
+doctrine of Scripture, and, consequently, that no error sufficient to
+vitiate it can have crept in without being instantly, observed by all; nor
+can anyone have succeeded in tampering with it and escaped the discovery of
+his malice.
+</p>
+
+<p>
+(65) As this corner-stone is intact, we must perforce admit the same of
+whatever other passages are indisputably dependent on it, and are also
+fundamental, as, for instance, that a God exists, that He foresees all
+things, that He is Almighty, that by His decree the good prosper and the
+wicked come to naught, and, finally, that our salvation depends solely on
+His grace.
+</p>
+
+<p>
+(66) These are doctrines which Scripture plainly teaches throughout, and
+which it is bound to teach, else all the rest would be empty and baseless;
+nor can we be less positive about other moral doctrines, which plainly are
+built upon this universal foundation - for instance, to uphold justice, to
+aid the weak, to do no murder, to covet no man's goods, &amp;c. (67) Precepts, I
+repeat, such as these, human malice and the lapse of ages are alike
+powerless to destroy, for if any part of them perished, its loss would
+immediately be supplied from the fundamental principle, especially the
+doctrine of charity, which is everywhere in both Testaments extolled above
+all others. (68) Moreover, though it be true that there is no conceivable
+crime so heinous that it has never been committed, still there is no one who
+would attempt in excuse for his crimes to destroy the law, or introduce an
+impious doctrine in the place of what is eternal and salutary; men's nature
+is so constituted that everyone (be he king or subject) who has committed a
+base action, tries to deck out his conduct with spurious excuses, till he
+seems to have done nothing but what is just and right.
+</p>
+
+<p>
+(69) We may conclude, therefore, that the whole Divine law, as taught by
+Scripture, has come down to us uncorrupted. (70) Besides this there are
+certain facts which we may be sure have been transmitted in good faith. (71)
+For instance, the main facts of Hebrew history, which were perfectly well
+known to everyone. (72) The Jewish people were accustomed in former times to
+chant the ancient history of their nation in psalms. (73) The main facts,
+also, of Christ's life and passion were immediately spread abroad through
+the whole Roman empire. (74) It is therefore scarcely credible, unless
+nearly everybody consented thereto, which we cannot suppose, that
+successive generations have handed down the broad outline of the Gospel
+narrative otherwise than as they received it.
+</p>
+
+<p>
+(74) Whatsoever, therefore, is spurious or faulty can only have reference to
+details - some circumstances in one or the other history or prophecy
+designed to stir the people to greater devotion; or in some miracle, with a
+view of confounding philosophers; or, lastly, in speculative matters
+after they had become mixed up with religion, so that some individual
+might prop up his own inventions with a pretext of Divine authority.
+(75) But such matters have little to do with salvation, whether
+they be corrupted little or much, as I will show in detail in the next
+chapter, though I think the question sufficiently plain from what I have
+said already, especially in Chapter II.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a id="chap13"></a>
+CHAPTER XIII - IT IS SHOWN THAT SCRIPTURE TEACHES ONLY VERY SIMPLE<br />
+ DOCTRINES, SUCH AS SUFFICE FOR RIGHT CONDUCT.<br />
+</h2>
+
+<p>
+(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).
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(10) Furthermore, as obedience to God consists solely in love to our
+neighbour - for whosoever loveth his neighbour, as a means of obeying God,
+hath, as St. Paul says (Rom. xiii:8), fulfilled the law, - it follows that
+no knowledge is commended in the Bible save that which is necessary
+for enabling all men to obey God in the manner stated, and without which
+they would become rebellious, or without the discipline of obedience.
+</p>
+
+<p>
+(11) Other speculative questions, which have no direct bearing on this
+object, or are concerned with the knowledge of natural events, do not affect
+Scripture, and should be entirely separated from religion.
+</p>
+
+<p>
+(12) Now, though everyone, as we have said, is now quite able to see this
+truth for himself, I should nevertheless wish, considering that the whole of
+Religion depends thereon, to explain the entire question more accurately and
+clearly. (13) To this end I must first prove that the intellectual
+or accurate knowledge of God is not a gift, bestowed upon all good men
+like obedience; and, further, that the knowledge of God, required by Him
+through His prophets from everyone without exception, as needful to be
+known, is simply a knowledge of His Divine justice and charity. (14) Both
+these points are easily proved from Scripture. (15) The first plainly
+follows from Exodus vi:2, where God, in order to show the singular grace
+bestowed upon Moses, says to him: "And I appeared unto Abraham, unto Isaac,
+and unto Jacob by the name of El Sadai (A. V. God Almighty); but by my name
+Jehovah was I not known to them" - for the better understanding of which
+passage I may remark that El Sadai, in Hebrew, signifies the God who
+suffices, in that He gives to every man that which suffices for him; and,
+although Sadai is often used by itself, to signify God, we cannot doubt that
+the word El (God, {power, might}) is everywhere understood. (16)
+Furthermore, we must note that Jehovah is the only word found in Scripture
+with the meaning of the absolute essence of God, without reference to
+created things. (17) The Jews maintain, for this reason, that this is,
+strictly speaking, the only name of God; that the rest of the words used are
+merely titles; and, in truth, the other names of God, whether they be
+substantives or adjectives, are merely attributive, and belong to Him, in
+so far as He is conceived of in relation to created things, or manifested
+through them. (18) Thus El, or Eloah, signifies powerful, as is well known,
+and only applies to God in respect to His supremacy, as when we call Paul an
+apostle; the faculties of his power are set forth in an accompanying
+adjective, as El, great, awful, just, merciful, &amp;c., or else all are
+understood at once by the use of El in the plural number, with a singular
+signification, an expression frequently adopted in Scripture.
+</p>
+
+<p>
+(19) Now, as God tells Moses that He was not known to the patriarchs by the
+name of Jehovah, it follows that they were not cognizant of any attribute of
+God which expresses His absolute essence, but only of His deeds and promises
+that is, of His power, as manifested in visible things. (20) God does not
+thus speak to Moses in order to accuse the patriarchs of infidelity, but,
+on the contrary, as a means of extolling their belief and faith, inasmuch
+as, though they possessed no extraordinary knowledge of God (such as
+Moses had), they yet accepted His promises as fixed and certain; whereas
+Moses, though his thoughts about God were more exalted, nevertheless doubted
+about the Divine promises, and complained to God that, instead of the
+promised deliverance, the prospects of the Israelites had darkened.
+</p>
+
+<p>
+(21) As the patriarchs did not know the distinctive name of God, and as God
+mentions the fact to Moses, in praise of their faith and single-heartedness,
+and in contrast to the extraordinary grace granted to Moses, it follows, as
+we stated at first, that men are not bound by, decree to have knowledge of
+the attributes of God, such knowledge being only granted to a few of the
+faithful: it is hardly worth while to quote further examples from Scripture,
+for everyone must recognize that knowledge of God is not equal among all
+good men. (22) Moreover, a man cannot be ordered to be wise any more than he
+can be ordered to live and exist. (23) Men, women, and children are all
+alike able to obey by commandment, but not to be wise. If any tell us that
+it is not necessary to understand the Divine attributes, but that we must
+believe them simply, without proof, he is plainly trifling. (24) For what
+is invisible and can only be perceived by the mind, cannot be apprehended
+by any other means than proofs; if these are absent the object remains
+ungrasped; the repetition of what has been heard on such subjects no more
+indicates or attains to their meaning than the words of a parrot or a puppet
+speaking without sense or signification.
+</p>
+
+<p>
+(25) Before I proceed I ought to explain how it comes that we are often told
+in Genesis that the patriarchs preached in the name of Jehovah, this being
+in plain contradiction to the text above quoted. (26) A reference to what
+was said in Chap. VIII. will readily explain the difficulty. (27) It was
+there shown that the writer of the Pentateuch did not always speak of things
+and places by the names they bore in the times of which he was writing, but
+by the names best known to his contemporaries. (28) God is thus said in the
+Pentateuch to have been preached by the patriarchs under the name of
+Jehovah, not because such was the name by which the patriarchs knew
+Him, but because this name was the one most reverenced by the Jews.
+(29) This point, I say, must necessarily be noticed, for in Exodus it is
+expressly stated that God was not known to the patriarchs by this name; and
+in chap. iii:13, it is said that Moses desired to know the name of God. (30)
+Now, if this name had been already known it would have been known to Moses.
+(31) We must therefore draw the conclusion indicated, namely, that the
+faithful patriarchs did not know this name of God, and that the knowledge of
+God is bestowed and not commanded by the Deity.
+</p>
+
+<p>
+(32) It is now time to pass on to our second point, and show that God
+through His prophets required from men no other knowledge of Himself than is
+contained in a knowledge of His justice and charity - that is, of attributes
+which a certain manner of life will enable men to imitate. (33) Jeremiah
+states this in so many words (xxii:15, 16): "Did not thy father eat, and
+drink, and do judgment and justice? and then it was well with him. (34) He
+judged the cause of the poor and needy; then it was well with him: was not
+this to know Me? saith the Lord." (35) The words in chap. ix:24 of the same
+book are equally, clear. (36) "But let him that glorieth glory in this, that
+he understandeth and knoweth Me, that I am the Lord which exercise
+loving-kindness, judgment, and righteousness in the earth; for in these
+things I delight, saith the Lord." (37) The same doctrine maybe gathered
+from Exod. xxxiv:6, where God revealed to Moses only those of His
+attributes which display the Divine justice and charity. (38) Lastly, we
+may call attention to a passage in John which we shall discuss at more
+length hereafter; the Apostle explains the nature of God (inasmuch as no
+one has beheld Him) through charity only, and concludes that he who
+possesses charity possesses, and in very truth knows God.
+</p>
+
+<p>
+(39) We have thus seen that Moses, Jeremiah, and John sum up in a very short
+compass the knowledge of God needful for all, and that they state it to
+consist in exactly what we said, namely, that God is supremely just, and
+supremely merciful - in other words, the one perfect pattern of the true
+life. (40) We may add that Scripture nowhere gives an express definition of
+God, and does not point out any other of His attributes which should be
+apprehended save these, nor does it in set terms praise any others.
+(41) Wherefore we may draw the general conclusion that an intellectual
+knowledge of God, which takes cognizance of His nature in so far as it
+actually is, and which cannot by any manner of living be imitated by mankind
+or followed as an example, has no bearing whatever on true rules of conduct,
+on faith, or on revealed religion; consequently that men may be in complete
+error on the subject without incurring the charge of sinfulness. (42) We
+need now no longer wonder that God adapted Himself to the existing opinions
+and imaginations of the prophets, or that the faithful held different ideas
+of God, as we showed in Chap. II.; or, again, that the sacred books speak
+very inaccurately of God, attributing to Him hands, feet, eyes, ears, a
+mind, and motion from one place to another; or that they ascribe to Him
+emotions, such as jealousy, mercy, &amp;c., or, lastly, that they describe
+Him as a Judge in heaven sitting on a royal throne with Christ on His
+right hand. (43) Such expressions are adapted to the understanding of the
+multitude, it being the object of the Bible to make men not learned but
+obedient.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a id="chap14"></a>
+CHAPTER XIV - DEFINITIONS OF FAITH, THE FAITH, AND THE FOUNDATIONS<br />
+ OF FAITH, WHICH IS ONCE FOR ALL SEPARATED FROM PHILOSOPHY.<br />
+</h2>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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:-
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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).
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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."
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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&mdash;seeing that he is the best
+judge of his own character&mdash;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.
+</p>
+
+<p>
+(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:-
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(55) V. That the worship of God consists only in justice and charity, or
+love towards one's neighbour.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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 require 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!
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2><a id="chap15"></a>
+CHAPTER XV - THEOLOGY IS SHOWN NOT TO BE SUBSERVIENT TO REASON,<br />
+ NOR REASON TO THEOLOGY: A DEFINITION OF THE REASON WHICH<br />
+ ENABLES US TO ACCEPT THE AUTHORITY OF THE BIBLE.<br />
+</h2>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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, &amp;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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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 that 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, &amp;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 to 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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(61) To sum up, we may draw the absolute conclusion that the Bible must not
+be accommodated to reason, nor reason to the Bible.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(68) Now the certainty of the prophets consisted (as we pointed out) in
+these elements:-
+</p>
+
+<p>
+(69) (I.) A distinct and vivid imagination.
+</p>
+
+<p>
+(70) (II.) A sign.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p>
+(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.
+</p>
+
+<p class="t3">
+<br /><br />
+End of Part 3 - Chapters XI to XV.
+</p>
+
+</div><!--end chapter-->
+
+<div class="chapter">
+
+<h2>
+<a id="endnotes"></a>
+AUTHOR'S ENDNOTES TO THE THEOLOGICO-POLITICAL TREATISE
+</h2>
+
+<p><br /><br /></p>
+
+<p class="t3b">
+CHAPTER XI.
+</p>
+
+<p>
+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."
+</p>
+
+<p><br /><br /></p>
+
+<p class="t3b">
+CHAPTER XV.
+</p>
+
+<p>
+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.
+</p>
+
+<p><br /><br /></p>
+
+<p class="t3">
+End of Part III - Chapters XI to XV.
+</p>
+
+</div><!--end chapter-->
+
+<div style='display:block;margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK A THEOLOGICAL-POLITICAL TREATISE, 3 ***</div>
+<div style='display:block;margin:1em 0;'>This file should be named 991-h.htm or 991-h.zip</div>
+<div style='display:block;margin:1em 0;'>This and all associated files of various formats will be found in https://www.gutenberg.org/9/9/991/</div>
+<div style='display:block;margin:1em 0'>
+Updated editions will replace the previous one&mdash;the old editions will
+be renamed.
+</div>
+
+<div style='display:block;margin:1em 0'>
+Creating the works from print editions not protected by U.S. copyright
+law means that no one owns a United States copyright in these works,
+so the Foundation (and you!) can copy and distribute it in the United
+States without permission and without paying copyright
+royalties. Special rules, set forth in the General Terms of Use part
+of this license, apply to copying and distributing Project
+Gutenberg&trade; electronic works to protect the PROJECT GUTENBERG&trade;
+concept and trademark. Project Gutenberg is a registered trademark,
+and may not be used if you charge for the eBooks, unless you receive
+specific permission. If you do not charge anything for copies of this
+eBook, complying with the rules is very easy. You may use this eBook
+for nearly any purpose such as creation of derivative works, reports,
+performances and research. They may be modified and printed and given
+away&mdash;you may do practically ANYTHING in the United States with eBooks
+not protected by U.S. copyright law. Redistribution is subject to the
+trademark license, especially commercial redistribution.
+</div>
+
+<div style='margin:0.83em 0; font-size:1.1em; text-align:center'>START: FULL LICENSE<br />
+<span style='font-size:smaller;'>THE FULL PROJECT GUTENBERG LICENSE<br />
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</span>
+</div>
+
+<div style='display:block;margin:1em 0'>
+To protect the Project Gutenberg&trade; mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase &ldquo;Project
+Gutenberg&rdquo;), you agree to comply with all the terms of the Full
+Project Gutenberg&trade; License available with this file or online at
+www.gutenberg.org/license.
+</div>
+
+<div style='display:block;font-size:1.1em;margin:1em 0; font-weight:bold'>
+Section 1. General Terms of Use and Redistributing Project Gutenberg&trade; electronic works
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.A. By reading or using any part of this Project Gutenberg&trade;
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement. If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or
+destroy all copies of Project Gutenberg&trade; electronic works in your
+possession. If you paid a fee for obtaining a copy of or access to a
+Project Gutenberg&trade; electronic work and you do not agree to be bound
+by the terms of this agreement, you may obtain a refund from the person
+or entity to whom you paid the fee as set forth in paragraph 1.E.8.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.B. &ldquo;Project Gutenberg&rdquo; is a registered trademark. It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement. There are a few
+things that you can do with most Project Gutenberg&trade; electronic works
+even without complying with the full terms of this agreement. See
+paragraph 1.C below. There are a lot of things you can do with Project
+Gutenberg&trade; electronic works if you follow the terms of this
+agreement and help preserve free future access to Project Gutenberg&trade;
+electronic works. See paragraph 1.E below.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.C. The Project Gutenberg Literary Archive Foundation (&ldquo;the
+Foundation&rdquo; or PGLAF), owns a compilation copyright in the collection
+of Project Gutenberg&trade; electronic works. Nearly all the individual
+works in the collection are in the public domain in the United
+States. If an individual work is unprotected by copyright law in the
+United States and you are located in the United States, we do not
+claim a right to prevent you from copying, distributing, performing,
+displaying or creating derivative works based on the work as long as
+all references to Project Gutenberg are removed. Of course, we hope
+that you will support the Project Gutenberg&trade; mission of promoting
+free access to electronic works by freely sharing Project Gutenberg&trade;
+works in compliance with the terms of this agreement for keeping the
+Project Gutenberg&trade; name associated with the work. You can easily
+comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg&trade; License when
+you share it without charge with others.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.D. The copyright laws of the place where you are located also govern
+what you can do with this work. Copyright laws in most countries are
+in a constant state of change. If you are outside the United States,
+check the laws of your country in addition to the terms of this
+agreement before downloading, copying, displaying, performing,
+distributing or creating derivative works based on this work or any
+other Project Gutenberg&trade; work. The Foundation makes no
+representations concerning the copyright status of any work in any
+country outside the United States.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.E. Unless you have removed all references to Project Gutenberg:
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.E.1. The following sentence, with active links to, or other
+immediate access to, the full Project Gutenberg&trade; License must appear
+prominently whenever any copy of a Project Gutenberg&trade; work (any work
+on which the phrase &ldquo;Project Gutenberg&rdquo; appears, or with which the
+phrase &ldquo;Project Gutenberg&rdquo; is associated) is accessed, displayed,
+performed, viewed, copied or distributed:
+</div>
+
+<blockquote>
+  <div style='display:block;margin:1em 0'>
+    This eBook is for the use of anyone anywhere in the United States and most
+    other parts of the world at no cost and with almost no restrictions
+    whatsoever. You may copy it, give it away or re-use it under the terms
+    of the Project Gutenberg License included with this eBook or online
+    at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
+    are not located in the United States, you will have to check the laws
+    of the country where you are located before using this eBook.
+  </div>
+</blockquote>
+
+<div style='display:block;margin:1em 0'>
+1.E.2. If an individual Project Gutenberg&trade; electronic work is
+derived from texts not protected by U.S. copyright law (does not
+contain a notice indicating that it is posted with permission of the
+copyright holder), the work can be copied and distributed to anyone in
+the United States without paying any fees or charges. If you are
+redistributing or providing access to a work with the phrase &ldquo;Project
+Gutenberg&rdquo; associated with or appearing on the work, you must comply
+either with the requirements of paragraphs 1.E.1 through 1.E.7 or
+obtain permission for the use of the work and the Project Gutenberg&trade;
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.E.3. If an individual Project Gutenberg&trade; electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any
+additional terms imposed by the copyright holder. Additional terms
+will be linked to the Project Gutenberg&trade; License for all works
+posted with the permission of the copyright holder found at the
+beginning of this work.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.E.4. Do not unlink or detach or remove the full Project Gutenberg&trade;
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg&trade;.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.E.5. Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg&trade; License.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.E.6. You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including
+any word processing or hypertext form. However, if you provide access
+to or distribute copies of a Project Gutenberg&trade; work in a format
+other than &ldquo;Plain Vanilla ASCII&rdquo; or other format used in the official
+version posted on the official Project Gutenberg&trade; web site
+(www.gutenberg.org), you must, at no additional cost, fee or expense
+to the user, provide a copy, a means of exporting a copy, or a means
+of obtaining a copy upon request, of the work in its original &ldquo;Plain
+Vanilla ASCII&rdquo; or other form. Any alternate format must include the
+full Project Gutenberg&trade; License as specified in paragraph 1.E.1.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.E.7. Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg&trade; works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.E.8. You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg&trade; electronic works
+provided that
+</div>
+
+<ul style='display: block;list-style-type: disc;margin-top: 1em;margin-bottom: 1em;margin-left: 0;margin-right: 0;padding-left: 40px;'>
+    <li style='display: list-item;'>
+        You pay a royalty fee of 20% of the gross profits you derive from
+        the use of Project Gutenberg&trade; works calculated using the method
+        you already use to calculate your applicable taxes. The fee is owed
+        to the owner of the Project Gutenberg&trade; trademark, but he has
+        agreed to donate royalties under this paragraph to the Project
+        Gutenberg Literary Archive Foundation. Royalty payments must be paid
+        within 60 days following each date on which you prepare (or are
+        legally required to prepare) your periodic tax returns. Royalty
+        payments should be clearly marked as such and sent to the Project
+        Gutenberg Literary Archive Foundation at the address specified in
+        Section 4, &ldquo;Information about donations to the Project Gutenberg
+        Literary Archive Foundation.&rdquo;
+    </li>
+
+    <li style='display: list-item;'>
+        You provide a full refund of any money paid by a user who notifies
+        you in writing (or by e-mail) within 30 days of receipt that s/he
+        does not agree to the terms of the full Project Gutenberg&trade;
+        License. You must require such a user to return or destroy all
+        copies of the works possessed in a physical medium and discontinue
+        all use of and all access to other copies of Project Gutenberg&trade;
+        works.
+    </li>
+
+    <li style='display: list-item;'>
+        You provide, in accordance with paragraph 1.F.3, a full refund of
+        any money paid for a work or a replacement copy, if a defect in the
+        electronic work is discovered and reported to you within 90 days of
+        receipt of the work.
+    </li>
+
+    <li style='display: list-item;'>
+        You comply with all other terms of this agreement for free
+        distribution of Project Gutenberg&trade; works.
+    </li>
+</ul>
+
+<div style='display:block;margin:1em 0'>
+1.E.9. If you wish to charge a fee or distribute a Project
+Gutenberg&trade; electronic work or group of works on different terms than
+are set forth in this agreement, you must obtain permission in writing
+from both the Project Gutenberg Literary Archive Foundation and The
+Project Gutenberg Trademark LLC, the owner of the Project Gutenberg&trade;
+trademark. Contact the Foundation as set forth in Section 3 below.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.F.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.F.1. Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+works not protected by U.S. copyright law in creating the Project
+Gutenberg&trade; collection. Despite these efforts, Project Gutenberg&trade;
+electronic works, and the medium on which they may be stored, may
+contain &ldquo;Defects,&rdquo; such as, but not limited to, incomplete, inaccurate
+or corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged disk or
+other medium, a computer virus, or computer codes that damage or
+cannot be read by your equipment.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the &ldquo;Right
+of Replacement or Refund&rdquo; described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg&trade; trademark, and any other party distributing a Project
+Gutenberg&trade; electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from. If you
+received the work on a physical medium, you must return the medium
+with your written explanation. The person or entity that provided you
+with the defective work may elect to provide a replacement copy in
+lieu of a refund. If you received the work electronically, the person
+or entity providing it to you may choose to give you a second
+opportunity to receive the work electronically in lieu of a refund. If
+the second copy is also defective, you may demand a refund in writing
+without further opportunities to fix the problem.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.F.4. Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you &lsquo;AS-IS&rsquo;, WITH NO
+OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.F.5. Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of
+damages. If any disclaimer or limitation set forth in this agreement
+violates the law of the state applicable to this agreement, the
+agreement shall be interpreted to make the maximum disclaimer or
+limitation permitted by the applicable state law. The invalidity or
+unenforceability of any provision of this agreement shall not void the
+remaining provisions.
+</div>
+
+<div style='display:block;margin:1em 0'>
+1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg&trade; electronic works in
+accordance with this agreement, and any volunteers associated with the
+production, promotion and distribution of Project Gutenberg&trade;
+electronic works, harmless from all liability, costs and expenses,
+including legal fees, that arise directly or indirectly from any of
+the following which you do or cause to occur: (a) distribution of this
+or any Project Gutenberg&trade; work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg&trade; work, and (c) any
+Defect you cause.
+</div>
+
+<div style='display:block;font-size:1.1em;margin:1em 0; font-weight:bold'>
+Section 2. Information about the Mission of Project Gutenberg&trade;
+</div>
+
+<div style='display:block;margin:1em 0'>
+Project Gutenberg&trade; is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of
+computers including obsolete, old, middle-aged and new computers. It
+exists because of the efforts of hundreds of volunteers and donations
+from people in all walks of life.
+</div>
+
+<div style='display:block;margin:1em 0'>
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg&trade;&rsquo;s
+goals and ensuring that the Project Gutenberg&trade; collection will
+remain freely available for generations to come. In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg&trade; and future
+generations. To learn more about the Project Gutenberg Literary
+Archive Foundation and how your efforts and donations can help, see
+Sections 3 and 4 and the Foundation information page at www.gutenberg.org.
+</div>
+
+<div style='display:block;font-size:1.1em;margin:1em 0; font-weight:bold'>
+Section 3. Information about the Project Gutenberg Literary Archive Foundation
+</div>
+
+<div style='display:block;margin:1em 0'>
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service. The Foundation&rsquo;s EIN or federal tax identification
+number is 64-6221541. Contributions to the Project Gutenberg Literary
+Archive Foundation are tax deductible to the full extent permitted by
+U.S. federal laws and your state&rsquo;s laws.
+</div>
+
+<div style='display:block;margin:1em 0'>
+The Foundation&rsquo;s principal office is in Fairbanks, Alaska, with the
+mailing address: PO Box 750175, Fairbanks, AK 99775, but its
+volunteers and employees are scattered throughout numerous
+locations. Its business office is located at 809 North 1500 West, Salt
+Lake City, UT 84116, (801) 596-1887. Email contact links and up to
+date contact information can be found at the Foundation&rsquo;s web site and
+official page at www.gutenberg.org/contact
+</div>
+
+<div style='display:block;margin:1em 0'>
+For additional contact information:
+</div>
+
+<div style='display:block;margin-top:1em;margin-bottom:1em; margin-left:2em;'>
+Dr. Gregory B. Newby<br />
+Chief Executive and Director<br />
+gbnewby@pglaf.org
+</div>
+
+<div style='display:block;font-size:1.1em;margin:1em 0; font-weight:bold'>
+Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation
+</div>
+
+<div style='display:block;margin:1em 0'>
+Project Gutenberg&trade; depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment. Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+</div>
+
+<div style='display:block;margin:1em 0'>
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States. Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements. We do not solicit donations in locations
+where we have not received written confirmation of compliance. To SEND
+DONATIONS or determine the status of compliance for any particular state
+visit <a href="https://www.gutenberg.org/donate">www.gutenberg.org/donate</a>.
+</div>
+
+<div style='display:block;margin:1em 0'>
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+</div>
+
+<div style='display:block;margin:1em 0'>
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States. U.S. laws alone swamp our small staff.
+</div>
+
+<div style='display:block;margin:1em 0'>
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses. Donations are accepted in a number of other
+ways including checks, online payments and credit card donations. To
+donate, please visit: www.gutenberg.org/donate
+</div>
+
+<div style='display:block;font-size:1.1em;margin:1em 0; font-weight:bold'>
+Section 5. General Information About Project Gutenberg&trade; electronic works.
+</div>
+
+<div style='display:block;margin:1em 0'>
+Professor Michael S. Hart was the originator of the Project
+Gutenberg&trade; concept of a library of electronic works that could be
+freely shared with anyone. For forty years, he produced and
+distributed Project Gutenberg&trade; eBooks with only a loose network of
+volunteer support.
+</div>
+
+<div style='display:block;margin:1em 0'>
+Project Gutenberg&trade; eBooks are often created from several printed
+editions, all of which are confirmed as not protected by copyright in
+the U.S. unless a copyright notice is included. Thus, we do not
+necessarily keep eBooks in compliance with any particular paper
+edition.
+</div>
+
+<div style='display:block;margin:1em 0'>
+Most people start at our Web site which has the main PG search
+facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>.
+</div>
+
+<div style='display:block;margin:1em 0'>
+This Web site includes information about Project Gutenberg&trade;,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+</div>
+
+</body>
+
+</html>
+
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..cae7cda
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #991 (https://www.gutenberg.org/ebooks/991)
diff --git a/old/3spnt10.txt b/old/3spnt10.txt
new file mode 100644
index 0000000..06d515f
--- /dev/null
+++ b/old/3spnt10.txt
@@ -0,0 +1,1798 @@
+*The Project Gutenberg Etext of A Theologico-Political Treatise*
+This is Part III
+#8 in our series by Spinoza   [Originally Published Anonymously]
+
+Translated by R. H. M. Elwes
+
+
+Copyright laws are changing all over the world, be sure to check
+the copyright laws for your country before posting these files!!
+
+Please take a look at the important information in this header.
+We encourage you to keep this file on your own disk, keeping an
+electronic path open for the next readers.  Do not remove this.
+
+
+**Welcome To The World of Free Plain Vanilla Electronic Texts**
+
+**Etexts Readable By Both Humans and By Computers, Since 1971**
+
+*These Etexts Prepared By Hundreds of Volunteers and Donations*
+
+Information on contacting Project Gutenberg to get Etexts, and
+further information is included below.  We need your donations.
+
+
+A Theologico-Political Treatise [Part III]
+
+by Benedict de Spinoza
+
+Also known as Baruch Spinoza
+
+Translated by R. H. M. Elwes
+
+July, 1997  [Etext #991]
+
+
+*The Project Gutenberg Etext of A Theologico-Political Treatise*
+*****This file should be named 3spnt10.txt or 3spnt10.zip******
+
+Corrected EDITIONS of our etexts get a new NUMBER, 3spnt11.txt.
+VERSIONS based on separate sources get new LETTER, 3spnt10a.txt.
+
+
+This Etext was created by Joseph B. Yesselman jyselman@erols.com
+Please send corrections to him and also to hart@pobox.com
+
+
+We are now trying to release all our books one month in advance
+of the official release dates, for time for better editing.
+
+Please note:  neither this list nor its contents are final till
+midnight of the last day of the month of any such announcement.
+The official release date of all Project Gutenberg Etexts is at
+Midnight, Central Time, of the last day of the stated month.  A
+preliminary version may often be posted for suggestion, comment
+and editing by those who wish to do so.  To be sure you have an
+up to date first edition [xxxxx10x.xxx] please check file sizes
+in the first week of the next month.  Since our ftp program has
+a bug in it that scrambles the date [tried to fix and failed] a
+look at the file size will have to do, but we will try to see a
+new copy has at least one byte more or less.
+
+
+Information about Project Gutenberg (one page)
+
+We produce about two million dollars for each hour we work.  The
+fifty hours is one conservative estimate for how long it we take
+to get any etext selected, entered, proofread, edited, copyright
+searched and analyzed, the copyright letters written, etc.  This
+projected audience is one hundred million readers.  If our value
+per text is nominally estimated at one dollar then we produce $2
+million dollars per hour this year as we release thirty-two text
+files per month:  or 400 more Etexts in 1996 for a total of 800.
+If these reach just 10% of the computerized population, then the
+total should reach 80 billion Etexts.
+
+The Goal of Project Gutenberg is to Give Away One Trillion Etext
+Files by the December 31, 2001.  [10,000 x 100,000,000=Trillion]
+This is ten thousand titles each to one hundred million readers,
+which is only 10% of the present number of computer users.  2001
+should have at least twice as many computer users as that, so it
+will require us reaching less than 5% of the users in 2001.
+
+
+We need your donations more than ever!
+
+
+All donations should be made to "Project Gutenberg/CMU": and are
+tax deductible to the extent allowable by law.  (CMU = Carnegie-
+Mellon University).
+
+For these and other matters, please mail to:
+
+Project Gutenberg
+P. O. Box  2782
+Champaign, IL 61825
+
+When all other email fails try our Executive Director:
+Michael S. Hart <hart@pobox.com>
+
+We would prefer to send you this information by email
+(Internet, Bitnet, Compuserve, ATTMAIL or MCImail).
+
+******
+If you have an FTP program (or emulator), please
+FTP directly to the Project Gutenberg archives:
+[Mac users, do NOT point and click. . .type]
+
+ftp uiarchive.cso.uiuc.edu
+login:  anonymous
+password:  your@login
+cd etext/etext90 through /etext96
+or cd etext/articles [get suggest gut for more information]
+dir [to see files]
+get or mget [to get files. . .set bin for zip files]
+GET INDEX?00.GUT
+for a list of books
+and
+GET NEW GUT for general information
+and
+MGET GUT* for newsletters.
+
+**Information prepared by the Project Gutenberg legal advisor**
+(Three Pages)
+
+
+***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START***
+Why is this "Small Print!" statement here?  You know: lawyers.
+They tell us you might sue us if there is something wrong with
+your copy of this etext, even if you got it for free from
+someone other than us, and even if what's wrong is not our
+fault.  So, among other things, this "Small Print!" statement
+disclaims most of our liability to you.  It also tells you how
+you can distribute copies of this etext if you want to.
+
+*BEFORE!* YOU USE OR READ THIS ETEXT
+By using or reading any part of this PROJECT GUTENBERG-tm
+etext, you indicate that you understand, agree to and accept
+this "Small Print!" statement.  If you do not, you can receive
+a refund of the money (if any) you paid for this etext by
+sending a request within 30 days of receiving it to the person
+you got it from.  If you received this etext on a physical
+medium (such as a disk), you must return it with your request.
+
+ABOUT PROJECT GUTENBERG-TM ETEXTS
+This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-
+tm etexts, is a "public domain" work distributed by Professor
+Michael S. Hart through the Project Gutenberg Association at
+Carnegie-Mellon University (the "Project").  Among other
+things, this means that no one owns a United States copyright
+on or for this work, so the Project (and you!) can copy and
+distribute it in the United States without permission and
+without paying copyright royalties.  Special rules, set forth
+below, apply if you wish to copy and distribute this etext
+under the Project's "PROJECT GUTENBERG" trademark.
+
+To create these etexts, the Project expends considerable
+efforts to identify, transcribe and proofread public domain
+works.  Despite these efforts, the Project's etexts and any
+medium they may be on may contain "Defects".  Among other
+things, Defects may take the form of incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged
+disk or other etext medium, a computer virus, or computer
+codes that damage or cannot be read by your equipment.
+
+LIMITED WARRANTY; DISCLAIMER OF DAMAGES
+But for the "Right of Replacement or Refund" described below,
+[1] the Project (and any other party you may receive this
+etext from as a PROJECT GUTENBERG-tm etext) disclaims all
+liability to you for damages, costs and expenses, including
+legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR
+UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT,
+INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE
+OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE
+POSSIBILITY OF SUCH DAMAGES.
+
+If you discover a Defect in this etext within 90 days of
+receiving it, you can receive a refund of the money (if any)
+you paid for it by sending an explanatory note within that
+time to the person you received it from.  If you received it
+on a physical medium, you must return it with your note, and
+such person may choose to alternatively give you a replacement
+copy.  If you received it electronically, such person may
+choose to alternatively give you a second opportunity to
+receive it electronically.
+
+THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS".  NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS
+TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A
+PARTICULAR PURPOSE.
+
+Some states do not allow disclaimers of implied warranties or
+the exclusion or limitation of consequential damages, so the
+above disclaimers and exclusions may not apply to you, and you
+may have other legal rights.
+
+INDEMNITY
+You will indemnify and hold the Project, its directors,
+officers, members and agents harmless from all liability, cost
+and expense, including legal fees, that arise directly or
+indirectly from any of the following that you do or cause:
+[1] distribution of this etext, [2] alteration, modification,
+or addition to the etext, or [3] any Defect.
+
+DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"
+You may distribute copies of this etext electronically, or by
+disk, book or any other medium if you either delete this
+"Small Print!" and all other references to Project Gutenberg,
+or:
+
+[1]  Only give exact copies of it.  Among other things, this
+     requires that you do not remove, alter or modify the
+     etext or this "small print!" statement.  You may however,
+     if you wish, distribute this etext in machine readable
+     binary, compressed, mark-up, or proprietary form,
+     including any form resulting from conversion by word pro-
+     cessing or hypertext software, but only so long as
+     *EITHER*:
+
+     [*]  The etext, when displayed, is clearly readable, and
+          does *not* contain characters other than those
+          intended by the author of the work, although tilde
+          (~), asterisk (*) and underline (_) characters may
+          be used to convey punctuation intended by the
+          author, and additional characters may be used to
+          indicate hypertext links; OR
+
+     [*]  The etext may be readily converted by the reader at
+          no expense into plain ASCII, EBCDIC or equivalent
+          form by the program that displays the etext (as is
+          the case, for instance, with most word processors);
+          OR
+
+     [*]  You provide, or agree to also provide on request at
+          no additional cost, fee or expense, a copy of the
+          etext in its original plain ASCII form (or in EBCDIC
+          or other equivalent proprietary form).
+
+[2]  Honor the etext refund and replacement provisions of this
+     "Small Print!" statement.
+
+[3]  Pay a trademark license fee to the Project of 20% of the
+     net profits you derive calculated using the method you
+     already use to calculate your applicable taxes.  If you
+     don't derive profits, no royalty is due.  Royalties are
+     payable to "Project Gutenberg Association/Carnegie-Mellon
+     University" within the 60 days following each
+     date you prepare (or were legally required to prepare)
+     your annual (or equivalent periodic) tax return.
+
+WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?
+The Project gratefully accepts contributions in money, time,
+scanning machines, OCR software, public domain etexts, royalty
+free copyright licenses, and every other sort of contribution
+you can think of.  Money should be paid to "Project Gutenberg
+Association / Carnegie-Mellon University".
+
+*END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END*
+
+
+
+
+
+This Etext was created by Joseph B. Yesselman jyselman@erols.com
+Please send corrections to him and also to hart@pobox.com
+
+
+
+Part 1 - Chapters I to V    -   1spnt10.txt
+Part 2 - Chapters VI to X   -   2spnt10.txt
+Part 3 - Chapters XI to XV  -   3spnt10.txt
+Part 4 - Chapters XVI to XX -   4spnt10.txt
+
+
+
+Sentence Numbers, shown thus (1), have been added by volunteer.
+
+
+
+
+
+A Theologico-Political Treatise
+
+Part III - Chapters XI to XV
+
+by Baruch Spinoza
+
+
+
+
+TABLE OF CONTENTS:
+
+
+
+CHAPTER XI - An Inquiry whether the Apostles wrote their
+Epistles as Apostles and Prophets, or merely as Teachers,
+and an Explanation of what is meant by Apostle.
+
+The epistles not in the prophetic style.
+
+The Apostles not commanded to write or preach in particular places.
+
+Different methods of teaching adopted by the Apostles.
+
+
+
+CHAPTER XII - Of the true Original of the Divine Law,
+and wherefore Scripture is called Sacred, and the Word of God.
+How that, in so far as it contains the Word of God,
+it has come down to us uncorrupted.
+
+
+
+CHAPTER XIII - It is shown, that Scripture teaches only very Simple Doctrines,
+such as suffice for right conduct.
+
+Error in speculative doctrine not impious - nor knowledge pious.
+Piety consists in obedience.
+
+
+CHAPTER XIV - Definitions of Faith, the True Faith, and the Foundations
+of Faith, which is once for all separated from Philosophy.
+
+Danger resulting from the vulgar idea of faith.
+
+The only test of faith obedience and good works.
+
+As different men are disposed to obedience by different opinions,
+universal faith can contain only the simplest doctrines.
+
+Fundamental distinction between faith and philosophy -
+the key-stone of the present treatise.
+
+
+
+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.
+
+Theory that Scripture must be accommodated to Reason -
+maintained by Maimonides - already refuted in Chapter vii.
+
+Theory that Reason must be accommodated to Scripture -
+maintained by Alpakhar - examined.
+
+And refuted.
+
+Scripture and Reason independent of one another.
+
+Certainty, of fundamental faith not mathematical but moral.
+
+Great utility of Revelation.
+
+
+Authors Endnotes to the Treatise.
+
+
+
+
+CHAPTER XI - AN INQUIRY WHETHER THE APOSTLES WROTE THEIR
+EPISTLES AS APOSTLES AND PROPHETS, OR MERELY AS TEACHERS;
+AND AN EXPLANATION OF WHAT IS MEANT BY AN APOSTLE.
+
+
+(1) No reader of the New Testament can doubt that the Apostles were
+prophets; but as a prophet does not always speak by revelation, but only, at
+rare intervals, as we showed at the end of Chap. I., we may fairly inquire
+whether the Apostles wrote their Epistles as prophets, by revelation and
+express mandate, as Moses, Jeremiah, and others did, or whether only as
+private individuals or teachers, especially as Paul, in Corinthians xiv:6,
+mentions two sorts of preaching.
+
+(2) If we examine the style of the Epistles, we shall find it totally
+different from that employed by the prophets.
+
+(3) The prophets are continually asserting that they speak by the command of
+God: "Thus saith the Lord," "The Lord of hosts saith," "The command of the
+Lord," &c.; and this was their habit not only in assemblies of the prophets,
+but also in their epistles containing revelations, as appears from the epistle
+of Elijah to Jehoram, 2 Chron. xxi:12, which begins, "Thus saith the Lord."
+
+(4) In the Apostolic Epistles we find nothing of the sort. (5) Contrariwise,
+in I Cor. vii:40 Paul speaks according to his own opinion and in many
+passages we come across doubtful and perplexed phrase; such as, "We think,
+therefore," Rom. iii:28; "Now I think," [Endnote 24],  Rom. viii:18, and so
+on. (6) Besides these, other expressions are met with very different from
+those used by the prophets. (7) For instance, 1 Cor. vii:6, "But I speak
+this by permission, not by commandment;" "I give my judgment as one that
+hath obtained mercy of the Lord to be faithful" (1 Cor. vii:25), and so on
+in many other passages. (8) We must also remark that in the aforesaid
+chapter the Apostle says that when he states that he has or has
+not the precept or commandment of God, he does not mean the precept or
+commandment of God revealed to himself, but only the words uttered by Christ
+in His Sermon on the Mount. (9) Furthermore, if we examine the manner in
+which the Apostles give out evangelical doctrine, we shall see that it
+differs materially from the method adopted by the prophets. (10) The
+Apostles everywhere reason as if they were arguing rather than prophesying;
+the prophecies, on the other hand, contain only dogmas and commands. (11)
+God is therein introduced not as speaking to reason, but as issuing decrees
+by His absolute fiat. (12) The authority of the prophets does not submit to
+discussion, for whosoever wishes to find rational ground for his arguments,
+by that very wish submits them to everyone's private judgment. (13) This
+Paul, inasmuch as he uses reason, appears to have done, for he says in 1
+Cor. x:15, "I speak as to wise men, judge ye what I say." (14) The prophets,
+as we showed at the end of Chapter I., did not perceive what was revealed by
+virtue of their natural reason, and though there are certain passages in the
+Pentateuch which seem to be appeals to induction, they turn out, on nearer
+examination, to be nothing but peremptory commands. (15) For instance, when
+Moses says, Deut. xxxi:27, "Behold, while I am yet alive with you, this day
+ye have been rebellious against the Lord; and how much more after
+my death," we must by no means conclude that Moses wished to convince the
+Israelites by reason that they would necessarily fall away from the worship
+of the Lord after his death; for the argument would have been false, as
+Scripture itself shows: the Israelites continued faithful during the lives
+of Joshua and the elders, and afterwards during the time of Samuel, David,
+and Solomon. (16) Therefore the words of Moses are merely a moral
+injunction, in which he predicts rhetorically the future backsliding of the
+people so as to impress it vividly on their imagination. (17) I say that
+Moses spoke of himself in order to lend likelihood to his prediction, and
+not as a prophet by revelation, because in verse 21 of the same chapter we
+are told that God revealed the same thing to Moses in different words, and
+there was no need to make Moses certain by argument of God's prediction and
+decree; it was only necessary that it should be vividly impressed on
+his imagination, and this could not be better accomplished than by
+imagining the existing contumacy of the people, of which he had had frequent
+experience, as likely to extend into the future.
+
+(18) All the arguments employed by Moses in the five books are to be
+understood in a similar manner; they are not drawn from the armoury of
+reason, but are merely, modes of expression calculated to instil with
+efficacy, and present vividly to the imagination the commands of God.
+(19) However, I do not wish absolutely to deny that the prophets ever argued
+from revelation; I only maintain that the prophets made more legitimate use
+of argument in proportion as their knowledge approached more nearly to
+ordinary knowledge, and by this we know that they possessed a knowledge
+above the ordinary, inasmuch as they proclaimed absolute dogmas,
+decrees, or judgments. (20) Thus Moses, the chief of the prophets, never
+used legitimate argument, and, on the other hand, the long deductions and
+arguments of Paul, such as we find in the Epistle to the Romans, are in
+nowise written from supernatural revelation.
+
+(21) The modes of expression and discourse adopted by the Apostles in the
+Epistles, show very clearly that the latter were not written by revelation
+and Divine command, but merely by the natural powers and judgment of the
+authors. (22) They consist in brotherly admonitions and courteous
+expressions such as would never be employed in prophecy, as for instance,
+Paul's excuse in Romans xv:15, "I have written the more boldly unto you in
+some sort, my brethren."
+
+(23) We may arrive at the same conclusion from observing that we never read
+that the Apostles were commanded to write, but only that they went
+everywhere preaching, and confirmed their words with signs. (24) Their
+personal presence and signs were absolutely necessary for the conversion and
+establishment in religion of the Gentiles; as Paul himself expressly states
+in Rom. i:11, "But I long to see you, that I may impart to you some
+spiritual gift, to the end that ye may be established."
+
+(25) It may be objected that we might prove in similar fashion that the
+Apostles did not preach as prophets, for they did not go to particular
+places, as the prophets did, by the command of God. (26) We read in
+the Old Testament that Jonah went to Nineveh to preach, and at the
+same time that he was expressly sent there, and told that he most preach.
+(27) So also it is related, at great length, of Moses that he went to Egypt
+as the messenger of God, and was told at the same time what he should say to
+the children of Israel and to king Pharaoh, and what wonders he should work
+before them to give credit to his words. (28) Isaiah, Jeremiah, and
+Ezekiel were expressly commanded to preach to the Israelites. Lastly, the
+prophets only preached what we are assured by Scripture they had received
+from God, whereas this is hardly ever said of the Apostles in the New
+Testament, when they went about to preach. (29) On the contrary, we find
+passages expressly implying that the Apostles chose the places where they
+should preach on their own responsibility, for there was a difference
+amounting to a quarrel between Paul and Barnabas on the subject (Acts xv:37,
+38). (30) Often they wished to go to a place, but were prevented, as Paul
+writes, Rom. i:13, "Oftentimes I purposed to come to you, but was let
+hitherto;" and in I Cor. xvi:12, "As touching our brother Apollos, I greatly
+desired him to come unto you with the brethren, but his will was not at all
+to come at this time: but he will come when he shall have convenient time."
+
+(31) From these expressions and differences of opinion among the Apostles,
+and also from the fact that Scripture nowhere testifies of them, as of the
+ancient prophets, that they went by the command of God, one might conclude
+that they preached as well as wrote in their capacity of teachers, and not
+as prophets: but the question is easily solved if we observe the difference
+between the mission of an Apostle and that of an Old Testament prophet. (32)
+The latter were not called to preach and prophesy to all nations, but to
+certain specified ones, and therefore an express and peculiar mandate was
+required for each of them; the Apostles, on the other hand, were called to
+preach to all men absolutely, and to turn all men to religion. (33)
+Therefore, whithersoever they went, they were fulfilling Christ's
+commandment; there was no need to reveal to them beforehand what they should
+preach, for they were the disciples of Christ to whom their Master Himself
+said (Matt. X:19, 20): "But, when they deliver you up, take no thought
+how or what ye shall speak, for it shall be given you in that same
+hour what ye shall speak." (34) We therefore conclude that the Apostles
+were only indebted to special revelation in what they orally preached and
+confirmed by signs (see the beginning of Chap. 11.); that which they taught
+in speaking or writing without any confirmatory signs and wonders
+they taught from their natural knowledge. (See I Cor. xiv:6.) (35) We need
+not be deterred by the fact that all the Epistles begin by citing the
+imprimatur of the Apostleship, for the Apostles, as I will shortly show,
+were granted, not only the faculty of prophecy, but also the authority to
+teach. (36) We may therefore admit that they wrote their Epistles as
+Apostles, and for this cause every one of them began by citing the Apostolic
+imprimatur, possibly with a view to the attention of the reader by asserting
+that they were the persons who had made such mark among the faithful by
+their preaching, and had shown bv many marvelous works that they were
+teaching true religion and the way of salvation. (37) I observe that what is
+said in the Epistles with regard to the Apostolic vocation and the Holy
+Spirit of God which inspired them, has reference to their former preaching,
+except in those passages where the expressions of the Spirit of God and the
+Holy Spirit are used to signify a mind pure, upright, and devoted to
+God. (38) For instance, in 1 Cor. vii:40, Paul says: But she is happier if
+she so abide, after my judgment, and I think also that I have the Spirit of
+God." (39) By the Spirit of God the Apostle here refers to his mind, as
+we may see from the context: his meaning is as follows: "I account blessed
+a widow who does not wish to marry a second husband; such is my opinion, for
+I have settled to live unmarried, and I think that I am blessed." (40) There
+are other similar passages which I need not now quote.
+
+(41) As we have seen that the Apostles wrote their Epistles solely by the
+light of natural reason, we must inquire how they were enabled to teach by
+natural knowledge matters outside its scope. (42) However, if we bear in
+mind what we said in Chap. VII. of this treatise our difficulty will vanish:
+for although the contents of the Bible entirely surpass our understanding,
+we may safely discourse of them, provided we assume nothing not told
+us in Scripture: by the same method the Apostles, from what they saw
+and heard, and from what was revealed to them, were enabled to form and
+elicit many conclusions which they would have been able to teach to men had
+it been permissible.
+
+(43) Further, although religion, as preached by the Apostles, does not come
+within the sphere of reason, in so far as it consists in the narration of
+the life of Christ, yet its essence, which is chiefly moral, like the whole
+of Christ's doctrine, can readily, be apprehended by the natural
+faculties of all.
+
+(44) Lastly, the Apostles had no lack of supernatural illumination for the
+purpose of adapting the religion they had attested by signs to the
+understanding of everyone so that it might be readily received; nor for
+exhortations on the subject: in fact, the object of the Epistles is to teach
+and exhort men to lead that manner of life which each of the Apostles judged
+best for confirming them in religion. (45) We may here repeat our former
+remark, that the Apostles had received not only the faculty of preaching the
+history, of Christ as prophets, and confirming it with signs, but also
+authority for teaching and exhorting according as each thought best. (46)
+Paul (2 Tim. i:11), "Whereunto I am appointed a preacher, and an apostle,
+and a teacher of the Gentiles;" and again (I Tim. ii:7), "Whereunto I am
+ordained a preacher and an apostle (I speak the truth in Christ and lie
+not), a teacher of the Gentiles in faith and verity." (47) These passages, I
+say, show clearly the stamp both of the apostleship and the teachership:
+the authority for admonishing whomsoever and wheresoever he pleased is
+asserted by Paul in the Epistle to Philemon, v:8: "Wherefore, though I might
+be much bold in Christ to enjoin thee that which is convenient, yet," &c.,
+where we may remark that if Paul had received from God as a prophet
+what he wished to enjoin Philemon, and had been bound to speak in his
+prophetic capacity, he would not have been able to change the command of God
+into entreaties. (48) We must therefore understand him to refer to the
+permission to admonish which he had received as a teacher, and not as a
+prophet. (49) We have not yet made it quite clear that the Apostles might
+each choose his own way of teaching, but only that by virtue of their
+Apostleship they were teachers as well as prophets; however, if we
+call reason to our aid we shall clearly see that an authority to teach
+implies authority to choose the method. (50) It will nevertheless be,
+perhaps, more satisfactory to draw all our proofs from Scripture; we are
+there plainly told that each Apostle chose his particular method (Rom. xv:
+20): "Yea, so have I strived to preach the gospel, not where Christ was
+named, lest I should build upon another man's foundation." (51) If
+all the Apostles had adopted the same method of teaching, and had all built
+up the Christian religion on the same foundation, Paul would have had no
+reason to call the work of a fellow-Apostle "another man's foundation,"
+inasmuch as it would have been identical with his own: his calling it
+another man's proved that each Apostle built up his religious instruction on
+different foundations, thus resembling other teachers who have each their
+own method, and prefer instructing quite ignorant people who have never
+learnt under another master, whether the subject be science, languages, or
+even the indisputable truths of mathematics. (52) Furthermore, if we go
+through the Epistles at all attentively, we shall see that the Apostles,
+while agreeing about religion itself, are at variance as to the foundations
+it rests on. (53) Paul, in order to strengthen men's religion, and show them
+that salvation depends solely on the grace of God, teaches that no one can
+boast of works, but only of faith, and that no one can be justified by works
+(Rom. iii:27,28); in fact, he preaches the complete doctrine of
+predestination. (54) James, on the other hand, states that man is justified
+by works, and not by faith only (see his Epistle, ii:24), and omitting all
+the disputations of Paul, confines religion to a very few elements.
+
+(55) Lastly, it is indisputable that from these different ground; for
+religion selected by the Apostles, many quarrels and schisms distracted the
+Church, even in the earliest times, and doubtless they will continue so to
+distract it for ever, or at least till religion is separated from
+philosophical speculations, and reduced to the few simple doctrines taught
+by Christ to His disciples; such a task was impossible for the Apostles,
+because the Gospel was then unknown to mankind, and lest its novelty should
+offend men's ears it had to be adapted to the disposition of
+contemporaries (2 Cor. ix:19, 20), and built up on the groundwork most
+familiar and accepted at the time. (56) Thus none of the Apostles
+philosophized more than did Paul, who was called to preach to the Gentiles;
+other Apostles preaching to the Jews, who despised philosophy, similarly,
+adapted themselves to the temper of their hearers (see Gal. ii. 11), and
+preached a religion free from all philosophical speculations. (57) How blest
+would our age be if it could witness a religion freed also from all the
+trammels of superstition!
+
+
+
+
+CHAPTER XII - OF THE TRUE ORIGINAL OF THE DIVINE LAW, AND
+ WHEREFORE SCRIPTURE IS CALLED SACRED, AND THE WORD OF GOD.
+ HOW THAT, IN S0 FAR AS IT CONTAINS THE WORD OF GOD,
+ IT HAS COME DOWN TO US UNCORRUPTED.
+
+(1) Those who look upon the Bible as a message sent down by God from Heaven
+to men, will doubtless cry out that I have committed the sin against the
+Holy Ghost because I have asserted that the Word of God is faulty,
+mutilated, tampered with, and inconsistent; that we possess it only in
+fragments, and that the original of the covenant which God made with the
+Jews has been lost. (2) However, I have no doubt that a little reflection
+will cause them to desist from their uproar: for not only reason but the
+expressed opinions of prophets and apostles openly proclaim that God's
+eternal Word and covenant, no less than true religion, is Divinely inscribed
+in human hearts, that is, in the human mind, and that this is the true
+original of God's covenant, stamped with His own seal, namely, the idea of
+Himself, as it were, with the image of His Godhood.
+
+(3) Religion was imparted to the early Hebrews as a law written down,
+because they were at that time in the condition of children, but afterwards
+Moses (Deut. xxx:6) and Jeremiah (xxxi:33) predicted a time coming when the
+Lord should write His law in their hearts. (4) Thus only the Jews, and
+amongst them chiefly the Sadducees, struggled for the law written on
+tablets; least of all need those who bear it inscribed on their hearts join
+in the contest. (5) Those, therefore, who reflect, will find nothing in what
+I have written repugnant either to the Word of God or to true religion and
+faith, or calculated to weaken either one or the other: contrariwise, they
+will see that I have strengthened religion, as I showed at the end of
+Chapter X.; indeed, had it not been so, I should certainly have decided to
+hold my peace, nay, I would even have asserted as a way out of all
+difficulties that the Bible contains the most profound hidden
+mysteries; however, as this doctrine has given rise to gross superstition
+and other pernicious results spoken of at the beginning of Chapter V., I
+have thought such a course unnecessary, especially as religion stands in no
+need of superstitious adornments, but is, on the contrary, deprived by such
+trappings of some of her splendour.
+
+(6) Still, it will be said, though the law of God is written in the heart,
+the Bible is none the less the Word of God, and it is no more lawful to say
+of Scripture than of God's Word that it is mutilated and corrupted. (7) I
+fear that such objectors are too anxious to be pious, and that they are in
+danger of turning religion into superstition, and worshipping paper and ink
+in place of God's Word.
+
+(8) I am certified of thus much: I have said nothing unworthy of Scripture
+or God's Word, and I have made no assertions which I could not prove by most
+plain argument to be true. (9) I can, therefore, rest assured that I have
+advanced nothing which is impious or even savours of impiety.
+
+(10) from what I have said, assume a licence to sin, and without any reason,
+at I confess that some profane men, to whom religion is a burden, may, the
+simple dictates of their lusts conclude that Scripture is everywhere faulty
+and falsified, and that therefore its authority is null; but such men are
+beyond the reach of help, for nothing, as the pro verb has it, can be said
+so rightly that it cannot be twisted into wrong. (11) Those who wish to give
+rein to their lusts are at no loss for an excuse, nor were those men of old
+who possessed the original Scriptures, the ark of the covenant, nay, the
+prophets and apostles in person among them, any better than the people of
+to-day. (12) Human nature, Jew as well as Gentile, has always been the same,
+and in every age virtue has been exceedingly rare.
+
+(13) Nevertheless, to remove every scruple, I will here show in what sense
+the Bible or any inanimate thing should be called sacred and Divine;
+also wherein the law of God consists, and how it cannot be contained in a
+certain number of books; and, lastly, I will show that Scripture, in so far
+as it teaches what is necessary for obedience and salvation, cannot have
+been corrupted. (14) From these considerations everyone will be able to
+judge that I have neither said anything against the Word of God nor given
+any foothold to impiety.
+
+(15) A thing is called sacred and Divine when it is designed for promoting
+piety, and continues sacred so long as it is religiously used: if the users
+cease to be pious, the thing ceases to be sacred: if it be turned to base
+uses, that which was formerly sacred becomes unclean and profane. (16) For
+instance, a certain spot was named by the patriarch Jacob the house of God,
+because he worshipped God there revealed to him: by the prophets the same
+spot was called the house of iniquity (see Amos v:5, and Hosea x:5), because
+the Israelites were wont, at the instigation of Jeroboam, to sacrifice there
+to idols. (17) Another example puts the matter in the plainest light. (18)
+Words gain their meaning solely from their usage, and if they are arranged
+according to their accepted signification so as to move those who read them
+to devotion, they will become sacred, and the book so written will be sacred
+also. (19) But if their usage afterwards dies out so that the words have no
+meaning, or the book becomes utterly neglected, whether from unworthy
+motives, or because it is no longer needed, then the words and the book will
+lose both their use and their sanctity: lastly, if these same words be
+otherwise arranged, or if their customary meaning becomes perverted into its
+opposite, then both the words and the book containing them become, instead
+of sacred, impure and profane.
+
+(20) From this it follows that nothing is in itself absolutely sacred, or
+profane, and unclean, apart from the mind, but only relatively thereto. (21)
+Thus much is clear from many passages in the Bible. (22) Jeremiah (to select
+one case out of many) says (chap. vii:4), that the Jews of his time
+were wrong in calling Solomon's Temple, the Temple of God, for, as he goes
+on to say in the same chapter, God's name would only be given to the Temple
+so long as it was frequented by men who worshipped Him, and defended
+justice, but that, if it became the resort of murderers, thieves, idolaters,
+and other wicked persons, it would be turned into a den of malefactors.
+
+(23) Scripture, curiously enough, nowhere tells us what became of the Ark of
+the Covenant, though there is no doubt that it was destroyed, or burnt
+together with the Temple; yet there was nothing which the Hebrews considered
+more sacred, or held in greater reverence. (24) Thus Scripture is sacred,
+and its words Divine so long as it stirs mankind to devotion towards God:
+but if it be utterly neglected, as it formerly was by the Jews, it becomes
+nothing but paper and ink, and is left to be desecrated or corrupted: still,
+though Scripture be thus corrupted or destroyed, we must not say that the
+Word of God has suffered in like manner, else we shall be like the Jews, who
+said that the Temple which would then be the Temple of God had perished in
+the flames. (25) Jeremiah tells us this in respect to the law, for he thus
+chides the ungodly of his time, "Wherefore, say you we are masters, and the
+law of the Lord is with us? (26) Surely it has been given in vain, it is in
+vain that the pen of the scribes " (has been made) - that is, you say
+falsely that the Scripture is in your power, and that you possess the law of
+God; for ye have made it of none effect.
+
+(27) So also, when Moses broke the first tables of the law, he did not by
+any means cast the Word of God from his hands in anger and shatter it - such
+an action would be inconceivable, either of Moses or of God's Word - he only
+broke the tables of stone, which, though they had before been holy from
+containing the covenant wherewith the Jews had bound themselves in
+obedience to God, had entirely lost their sanctity when the covenant had
+been violated by the worship of the calf, and were, therefore, as liable to
+perish as the ark of the covenant. (28) It is thus scarcely to be wondered
+at, that the original documents of Moses are no longer extant, nor that the
+books we possess met with the fate we have described, when we consider that
+the true original of the Divine covenant, the most sacred object of all, has
+totally perished.
+
+(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.
+
+(37) Although Scripture contains much that is merely historical and can be
+perceived by natural reason, yet its name is acquired from its chief subject
+matter.
+
+(38) We can thus easily see how God can be said to be the Author of the
+Bible: it is because of the true religion therein contained, and not because
+He wished to communicate to men a certain number of books. (39) We can also
+learn from hence the reason for the division into Old and New Testament.
+(40) It was made because the prophets who preached religion before Christ,
+preached it as a national law in virtue of the covenant entered into under
+Moses; while the Apostles who came after Christ, preached it to all men as a
+universal religion solely in virtue of Christ's Passion: the cause for the
+division is not that the two parts are different in doctrine, nor that they
+were written as originals of the covenant, nor, lastly, that the catholic
+religion (which is in entire harmony with our nature) was new except in
+relation to those who had not known it: " it was in the world," as John the
+Evangelist says, " and the world knew it not."
+
+(41) Thus, even if we had fewer books of the Old and New Testament than we
+have, we should still not be deprived of the Word of God (which, as we have
+said, is identical with true religion), even as we do not now hold ourselves
+to be deprived of it, though we lack many cardinal writings such as the Book
+of the Law, which was religiously guarded in the Temple as the original of
+the Covenant, also the Book of Wars, the Book of Chronicles, and many
+others, from whence the extant Old Testament was taken and compiled. (42)
+The above conclusion may be supported by many reasons.
+
+(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
+Christ four times over, and to communicate it thus to mankind. (54) For
+though there are some details related in one Gospel which are not in
+another, and one often helps us to understand another, we cannot thence
+conclude that all that is set down is of vital importance to us, and that
+God chose the four Evangelists in order that the life of Christ might be
+better understood; for each one preached his Gospel in a separate
+locality, each wrote it down as he preached it, in simple language, in
+order that the history of Christ might be clearly told, not with any view of
+explaining his fellow-Evangelists.
+
+(55) If there are some passages which can be better, and more easily
+understood by comparing the various versions, they are the result of chance,
+and are not numerous: their continuance in obscurity would have impaired
+neither the clearness of the narrative nor the blessedness of mankind.
+
+(56) We have now shown that Scripture can only be called the Word
+of God in so far as it affects religion, or the Divine law; we must now
+point out that, in respect to these questions, it is neither faulty,
+tampered with, nor corrupt. (57) By faulty, tampered with, and corrupt, I
+here mean written so incorrectly, that the meaning cannot be arrived at by a
+study of the language, nor from the authority of Scripture. (58) I will not
+go to such lengths as to say that the Bible, in so far as it contains the
+Divine law, has always preserved the same vowel-points, the same letters, or
+the same words (I leave this to be proved by, the Massoretes and other
+worshippers of the letter), I only, maintain that the meaning by, which
+alone an utterance is entitled to be called Divine, has come down to us
+uncorrupted, even though the original wording may have been more often
+changed than we suppose. (59) Such alterations, as I have said above,
+detract nothing from the Divinity of the Bible, for the Bible would have
+been no less Divine had it been written in different words or a different
+language. (60) That the Divine law has in this sense come down to us
+uncorrupted, is an assertion which admits of no dispute. (61) For from the
+Bible itself we learn, without the smallest difficulty or ambiguity,, that
+its cardinal precept is: To love God above all things, and one's neighbour
+as one's self. (62) This cannot be a spurious passage, nor due to a hasty
+and mistaken scribe, for if the Bible had ever put forth a different
+doctrine it would have had to change the whole of its teaching, for this is
+the corner-stone of religion, without which the whole fabric would fall
+headlong to the ground. (63) The Bible would not be the work we have been
+examining, but something quite different.
+
+(64) We remain, then, unshaken in our belief that this has always been the
+doctrine of Scripture, and, consequently, that no error sufficient to
+vitiate it can have crept in without being instantly, observed by all; nor
+can anyone have succeeded in tampering with it and escaped the discovery of
+his malice.
+
+(65) As this corner-stone is intact, we must perforce admit the same of
+whatever other passages are indisputably dependent on it, and are also
+fundamental, as, for instance, that a God exists, that He foresees all
+things, that He is Almighty, that by His decree the good prosper and the
+wicked come to naught, and, finally, that our salvation depends solely on
+His grace.
+
+(66) These are doctrines which Scripture plainly teaches throughout, and
+which it is bound to teach, else all the rest would be empty and baseless;
+nor can we be less positive about other moral doctrines, which plainly are
+built upon this universal foundation - for instance, to uphold justice, to
+aid the weak, to do no murder, to covet no man's goods, &c. (67) Precepts, I
+repeat, such as these, human malice and the lapse of ages are alike
+powerless to destroy, for if any part of them perished, its loss would
+immediately be supplied from the fundamental principle, especially the
+doctrine of charity, which is everywhere in both Testaments extolled above
+all others. (68) Moreover, though it be true that there is no conceivable
+crime so heinous that it has never been committed, still there is no one who
+would attempt in excuse for his crimes to destroy, the law, or introduce an
+impious doctrine in the place of what is eternal and salutary; men's nature
+is so constituted that everyone (be he king or subject) who has committed a
+base action, tries to deck out his conduct with spurious excuses, till he
+seems to have done nothing but what is just and right.
+
+(69) We may conclude, therefore, that the whole Divine law, as taught by
+Scripture, has come down to us uncorrupted. (70) Besides this there are
+certain facts which we may be sure have been transmitted in good faith. (71)
+For instance, the main facts of Hebrew history, which were perfectly well
+known to everyone. (72) The Jewish people were accustomed in former times to
+chant the ancient history of their nation in psalms. (73) The main facts,
+also, of Christ's life and passion were immediately spread abroad through
+the whole Roman empire. (74) It is therefore scarcely credible, unless
+nearly everybody, consented thereto, which we cannot suppose, that
+successive generations have handed down the broad outline of the Gospel
+narrative otherwise than as they received it.
+
+(74) Whatsoever, therefore, is spurious or faulty can only have reference to
+details - some circumstances in one or the other history or prophecy
+designed to stir the people to greater devotion; or in some miracle, with a
+view of confounding philosophers; or, lastly, in speculative matters
+after they had become mixed up with religion, so that some individual
+might prop up his own inventions with a pretext of Divine authority.
+(75) But such matters have little to do with salvation, whether
+they be corrupted little or much, as I will show in detail in the next
+chapter, though I think the question sufficiently plain from what I have
+said already, especially in Chapter II.
+
+
+
+
+CHAPTER XIII - IT IS SHOWN THAT SCRIPTURE TEACHES ONLY VERY SIMPLE
+ DOCTRINES, SUCH AS SUFFICE FOR RIGHT CONDUCT.
+
+(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.
+
+(10) Furthermore, as obedience to God consists solely in love to our
+neighbour - for whosoever loveth his neighbour, as a means of obeying God,
+hath, as St. Paul says (Rom. xiii:8), fulfilled the law, - it follows that
+no knowledge is commended in the Bible save that which is necessary
+for enabling all men to obey God in the manner stated, and without which
+they would become rebellious, or without the discipline of obedience.
+
+(11) Other speculative questions, which have no direct bearing on this
+object, or are concerned with the knowledge of natural events, do not affect
+Scripture, and should be entirely separated from religion.
+
+(12) Now, though everyone, as we have said, is now quite able to see this
+truth for himself, I should nevertheless wish, considering that the whole of
+Religion depends thereon, to explain the entire question more accurately and
+clearly. (13) To this end I must first prove that the intellectual
+or accurate knowledge of God is not a gift, bestowed upon all good men
+like obedience; and, further, that the knowledge of God, required by Him
+through His prophets from everyone without exception, as needful to be
+known, is simply a knowledge of His Divine justice and charity. (14) Both
+these points are easily proved from Scripture. (15) The first plainly
+follows from Exodus vi:2, where God, in order to show the singular grace
+bestowed upon Moses, says to him: "And I appeared unto Abraham, unto Isaac,
+and unto Jacob by the name of El Sadai (A. V. God Almighty); but by my name
+Jehovah was I not known to them" - for the better understanding of which
+passage I may remark that El Sadai, in Hebrew, signifies the God who
+suffices, in that He gives to every man that which suffices for him; and,
+although Sadai is often used by itself, to signify God, we cannot doubt that
+the word El (God, {power, might}) is everywhere understood. (16)
+Furthermore, we must note that Jehovah is the only word found in Scripture
+with the meaning of the absolute essence of God, without reference to
+created things. (17) The Jews maintain, for this reason, that this is,
+strictly speaking, the only name of God; that the rest of the words used are
+merely titles; and, in truth, the other names of God, whether they be
+substantives or adjectives, are merely attributive, and belong to Him, in
+so far as He is conceived of in relation to created things, or manifested
+through them. (18) Thus El, or Eloah, signifies powerful, as is well known,
+and only applies to God in respect to His supremacy, as when we call Paul an
+apostle; the faculties of his power are set forth in an accompanying
+adjective, as El, great, awful, just, merciful, &c., or else all are
+understood at once by the use of El in the plural number, with a singular
+signification, an expression frequently adopted in Scripture.
+
+(19) Now, as God tells Moses that He was not known to the patriarchs by the
+name of Jehovah, it follows that they were not cognizant of any attribute of
+God which expresses His absolute essence, but only of His deeds and promises
+that is, of His power, as manifested in visible things. (20) God does not
+thus speak to Moses in order to accuse the patriarchs of infidelity, but,
+on the contrary, as a means of extolling their belief and faith, inasmuch
+as, though they possessed no extraordinary knowledge of God (such as
+Moses had), they yet accepted His promises as fixed and certain; whereas
+Moses, though his thoughts about God were more exalted, nevertheless doubted
+about the Divine promises, and complained to God that, instead of the
+promised deliverance, the prospects of the Israelites had darkened.
+
+(21) As the patriarchs did not know the distinctive name of God, and as God
+mentions the fact to Moses, in praise of their faith and single-heartedness,
+and in contrast to the extraordinary grace granted to Moses, it follows, as
+we stated at first, that men are not bound by, decree to have knowledge of
+the attributes of God, such knowledge being only granted to a few of the
+faithful: it is hardly worth while to quote further examples from Scripture,
+for everyone must recognize that knowledge of God is not equal among all
+good men. (22) Moreover, a man cannot be ordered to be wise any more than he
+can be ordered to live and exist. (23) Men, women, and children are all
+alike able to obey by, commandment, but not to be wise. If any tell us that
+it is not necessary to understand the Divine attributes, but that we must
+believe them simply, without proof, he is plainly, trifling. (24) For what
+is invisible and can only, be perceived by the mind, cannot be apprehended
+by any, other means than proofs; if these are absent the object remains
+ungrasped; the repetition of what has been heard on such subjects no more
+indicates or attains to their meaning than the words of a parrot or a puppet
+speaking without sense or signification.
+
+(25) Before I proceed I ought to explain how it comes that we are often told
+in Genesis that the patriarchs preached in the name of Jehovah, this being
+in plain contradiction to the text above quoted. (26) A reference to what
+was said in Chap. VIII. will readily explain the difficulty. (27) It was
+there shown that the writer of the Pentateuch did not always speak of things
+and places by the names they bore in the times of which he was writing, but
+by the names best known to his contemporaries. (28) God is thus said in the
+Pentateuch to have been preached by the patriarchs under the name of
+Jehovah, not because such was the name by which the patriarchs knew
+Him, but because this name was the one most reverenced by the Jews.
+(29) This point, I say, must necessarily be noticed, for in Exodus it is
+expressly stated that God was not known to the patriarchs by this name; and
+in chap. iii:13, it is said that Moses desired to know the name of God. (30)
+Now, if this name had been already known it would have been known to Moses.
+(31) We must therefore draw the conclusion indicated, namely, that the
+faithful patriarchs did not know this name of God, and that the knowledge of
+God is bestowed and not commanded by the Deity.
+
+(32) It is now time to pass on to our second point, and show that God
+through His prophets required from men no other knowledge of Himself than is
+contained in a knowledge of His justice and charity - that is, of attributes
+which a certain manner of life will enable men to imitate. (33) Jeremiah
+states this in so many words (xxii:15, 16): "Did not thy father eat, and
+drink, and do judgment and justice? and then it was well with him. (34) He
+judged the cause of the poor and needy; then it was well with him: was not
+this to know Me ? saith the Lord." (35) The words in chap. ix:24 of the same
+book are equally, clear. (36) "But let him that glorieth glory in this, that
+he understandeth and knoweth Me, that I am the Lord which exercise loving-
+kindness, judgment, and righteousness in the earth; for in these things I
+delight, saith the Lord." (37) The same doctrine maybe gathered from Exod.
+xxxiv:6, where God revealed to Moses only, those of His attributes which
+display the Divine justice and charity. (38) Lastly, we may call attention
+to a passage in John which we shall discuss at more length hereafter; the
+Apostle explains the nature of God (inasmuch as no one has beheld Him)
+through charity only, and concludes that he who possesses charity possesses,
+and in very, truth knows God.
+
+(39) We have thus seen that Moses, Jeremiah, and John sum up in a very short
+compass the knowledge of God needful for all, and that they state it to
+consist in exactly what we said, namely, that God is supremely just, and
+supremely merciful - in other words, the one perfect pattern of the true
+life. (40) We may add that Scripture nowhere gives an express definition of
+God, and does not point out any other of His attributes which should be
+apprehended save these, nor does it in set terms praise any others.
+(41) Wherefore we may draw the general conclusion that an intellectual
+knowledge of God, which takes cognizance of His nature in so far as it
+actually is, and which cannot by any manner of living be imitated by mankind
+or followed as an example, has no bearing whatever on true rules of conduct,
+on faith, or on revealed religion; consequently that men may be in complete
+error on the subject without incurring the charge of sinfulness. (42) We
+need now no longer wonder that God adapted Himself to the existing opinions
+and imaginations of the prophets, or that the faithful held different ideas
+of God, as we showed in Chap. II.; or, again, that the sacred books speak
+very inaccurately of God, attributing to Him hands, feet, eyes, ears, a
+mind, and motion from one place to another; or that they ascribe to Him
+emotions, such as jealousy, mercy, &c., or, lastly, that they describe
+Him as a Judge in heaven sitting on a royal throne with Christ on His
+right hand. (43) Such expressions are adapted to the understanding of the
+multitude, it being the object of the Bible to make men not learned but
+obedient.
+
+(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
+The Project Gutenberg Etext of A Theologico-Political Treatise
+
diff --git a/old/3spnt10.zip b/old/3spnt10.zip
new file mode 100644
index 0000000..aca5de5
--- /dev/null
+++ b/old/3spnt10.zip