A Theologico-Political Treatise part 2 | Page 6

a glimpse of Scripture's Divine nature. (33) The very vehemence of their admiration for the mysteries plainly attests, that their belief in the Bible is a formal assent rather than a living faith: and the fact is made still more apparent by their laying down beforehand, as a foundation for the study and true interpretation of Scripture, the principle that it is in every passage true and divine. (34) Such a doctrine should be reached only after strict scrutiny and thorough comprehension of the Sacred Books (which would teach it much better, for they stand in need no human factions), and not be set up on the threshold, as it were, of inquiry.
(35) As I pondered over the facts that the light of reason is not only despised, but by many even execrated as a source of impiety, that human commentaries are accepted as divine records, and that credulity is extolled as faith; as I marked the fierce controversies of philosophers raging in Church and State, the source of bitter hatred and dissension, the ready instruments of sedition and other ills innumerable, I determined to examine the Bible afresh in a careful, impartial, and unfettered spirit, making no assumptions concerning it, and attributing to it no doctrines, which I do not find clearly therein set down. (36) With these precautions I constructed a method of Scriptural interpretation, and thus equipped proceeded to inquire - what is prophecy? (37) In what sense did God reveal himself to the prophets, and why were these particular men - chosen by him? (38) Was it on account of the sublimity of their thoughts about the Deity and nature, or was it solely on account of their piety? (39) These questions being answered, I was easily able to conclude, that the authority of the prophets has weight only in matters of morality, and that their speculative doctrines affect us little.
(40) Next I inquired, why the Hebrews were called God's chosen people, and discovering that it was only because God had chosen for them a certain strip of territory, where they might live peaceably and at ease, I learnt that the Law revealed by God to Moses was merely the law of the individual Hebrew state, therefore that it was binding on none but Hebrews, and not even on Hebrews after the downfall of their nation. (41) Further, in order to ascertain, whether it could be concluded from Scripture, that the human understanding standing is naturally corrupt, I inquired whether the Universal Religion, the Divine Law revealed through the Prophets and Apostles to the whole human race, differs from that which is taught by the light of natural reason, whether miracles can take place in violation of the laws of nature, and if so, whether they imply the existence of God more surely and clearly than events, which we understand plainly and distinctly through their immediate natural causes.
(42) Now, as in the whole course of my investigation I found nothing taught expressly by Scripture, which does not agree with our understanding, or which is repugnant thereto, and as I saw that the prophets taught nothing, which is not very simple and easily to be grasped by all, and further, that they clothed their leaching in the style, and confirmed it with the reasons, which would most deeply move the mind of the masses to devotion towards God, I became thoroughly convinced, that the Bible leaves reason absolutely free, that it has nothing in common with philosophy, in fact, that Revelation and Philosophy stand on different footings. In order to set this forth categorically and exhaust the whole question, I point out the way in which the Bible should be interpreted, and show that all of spiritual questions should be sought from it alone, and not from the objects of ordinary knowledge. (43) Thence I pass on to indicate the false notions, which have from the fact that the multitude - ever prone to superstition, and caring more for the shreds of antiquity for eternal truths - pays homage to the Books of the Bible, rather than to the Word of God. (44) I show that the Word of God has not been revealed as a certain number of books, was displayed to the prophets as a simple idea of the mind, namely, obedience to God in singleness of heart, and in the practice of justice and charity; and I further point out, that this doctrine is set forth in Scripture in accordance with the opinions and understandings of those, among whom the Apostles and Prophets preached, to the end that men might receive it willingly, and with their whole heart.
(45) Having thus laid bare the bases of belief, I draw the conclusion that Revelation has obedience for its sole object, therefore, in purpose no less than