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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