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those whom we depute to defend us； who acquire with the duties of
defence the power of ordering our lives； and I thence infer that rulers
possess rights only limited by their power； that they are the sole guardians
of justice and liberty； and that their subjects should act in all things as they
dictate： nevertheless； since no one can so utterly abdicate his own power
of self…defence as to cease to be a man； I conclude that no one can be
deprived of his natural rights absolutely； but that subjects； either by tacit
agreement； or by social contract； retain a certain number； which cannot be
taken from them without great danger to the state。
（50） From these considerations I pass on to the Hebrew State； which I
describe at some length； in order to trace the manner in which Religion
acquired the force of law； and to touch on other noteworthy points。 （51） I
then prove； that the holders of sovereign power are the depositories and
interpreters of religious no less than of civil ordinances； and that they
alone have the right to decide what is just or unjust； pious or impious；
lastly； I conclude by showing； that they best retain this right and secure
safety to their state by allowing every man to think what he likes； and say
what he thinks。
（52） Such； Philosophical Reader； are the questions I submit to your
notice； counting on your approval； for the subject matter of the whole
book and of the several chapters is important and profitable。 （53） I would
say more； but I do not want my preface to extend to a volume； especially
as I know that its leading propositions are to Philosophers but common
places。 （54） To the rest of mankind I care not to commend my treatise； for
I cannot expect that it contains anything to please them： I know how
deeply rooted are the prejudices embraced under the name of religion； I
am aware that in the mind of the masses superstition is no less deeply
rooted than fear； I recognize that their constancy is mere obstinacy； and
that they are led to praise or blame by impulse rather than reason。 （55）
Therefore the multitude； and those of like passions with the multitude； I
ask not to read my book； nay； I would rather that they should utterly
neglect it； than that they should misinterpret it after their wont。 （56） They
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would gain no good themselves； and might prove a stumbling…block to
others； whose philosophy is hampered by the belief that Reason is a mere
handmaid to Theology； and whom I seek in this work especially to benefit。
（57） But as there will be many who have neither the leisure； nor； perhaps；
the inclination to read through all I have written； I feel bound here； as at
the end of my treatise； to declare that I have written nothing； which I do
not most willingly submit to the examination and judgment of my
country's rulers； and that I am ready to retract anything； which they shall
decide to be repugnant to the laws or prejudicial to the public good。 （58） I
know that I am a man and； as a man； liable to error； but against error I
have taken scrupulous care； and striven to keep in entire accordance with
the laws of my country； with loyalty； and with morality。
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CHAPTER I。 … Of Prophecy
（1） Prophecy； or revelation is sure knowledge revealed by God to man。
（2） A prophet is one who interprets the revelations of God ｛insights｝ to
those who are unable to attain to sure knowledge of the matters revealed；
and therefore can only apprehend them by simple faith。
（3） The Hebrew word for prophet is 〃naw…vee'〃； Strong：5030；
＇Endnote 1＇ i。e。 speaker or interpreter； but in Scripture its meaning is
restricted to interpreter of God； as we may learn from Exodus vii：1； where
God says to Moses； 〃See； I have made thee a god to Pharaoh； and Aaron
thy brother shall be thy prophet；〃 implying that； since in interpreting
Moses' words to Pharaoh； Aaron acted the part of a prophet； Moses would
be to Pharaoh as a god； or in the attitude of a god。
（4） Prophets I will treat of in the next chapter； and at present consider
prophecy。
（5） Now it is evident； from the definition above given； that prophecy
really includes ordinary knowledge； for the knowledge which we acquire
by our natural faculties depends on knowledge of God and His eternal
laws； but ordinary knowledge is common to all men as men； and rests on
foundations which all share； whereas the multitude always strains after
rarities and exceptions； and thinks little of the gifts of nature； so that； when
prophecy is talked of； ordinary knowledge is not supposed to be included。
（6） Nevertheless it has as much right as any other to be called Divine； for
God's nature； in so far as we share therein； and God's laws； dictate it to us；
nor does it suffer from that to which we give the preeminence； except in so
far as the latter transcends its limits and cannot be accounted for by natural
laws taken in themselves。 （7） In respect to the certainty it involves； and the
source from which it is derived； i。e。 God； ordinary； knowledge is no whit
inferior to prophetic； unless indeed we believe； or rather dream； that the
prophets had human bodies but superhuman minds； and therefore that their
sensations and consciousness were entirely different from our own。
（8） But； although ordinary knowledge is Divine； its professors cannot
be called prophets ＇Endnote 2＇； for they teach what the rest of mankind
could perceive and apprehend； not merely by simple faith； but as surely
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and honourably as themselves。
（9） Seeing then that our mind subjectively contains in itself and
partakes of the nature of God； and solely from this cause is enabled to
form notions explaining natural phenomena and inculcating morality； it
follows that we may rightly assert the nature of the human mind （in so far
as it is thus conceived） to be a primary cause of Divine revelation。 （10） All
that we c