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(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.
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."
