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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
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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。
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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。
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