|
Main
- books.jibble.org
My Books
- IRC Hacks
Misc. Articles
- Meaning of Jibble
- M4 Su Doku
- Computer Scrapbooking
- Setting up Java
- Bootable Java
- Cookies in Java
- Dynamic Graphs
- Social Shakespeare
External Links
- Paul Mutton
- Jibble Photo Gallery
- Jibble Forums
- Google Landmarks
- Jibble Shop
- Free Books
- Intershot Ltd
|
books.jibble.org
Previous Page
| Next Page
Page 7
(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 in foundation and method, stands entirely aloof from ordinary
knowledge; each has its separate province, neither can be called the
handmaid of the other.
(46) Furthermore, as men's habits of mind differ, so that some more readily
embrace one form of faith, some another, for what moves one to pray may move
another only to scoff, I conclude, in accordance with what has gone before,
that everyone should be free to choose for himself the foundations of his
creed, and that faith should be judged only by its fruits; each would then
obey God freely with his whole heart, while nothing would be publicly
honoured save justice and charity.
(47) Having thus drawn attention to the liberty conceded to everyone by the
revealed law of God, I pass on to another part of my subject, and prove that
this same liberty can and should be accorded with safety to the state and
the magisterial authority - in fact, that it cannot be withheld without
great danger to peace and detriment to the community.
(48) In order to establish my point, I start from the natural rights of the
individual, which are co-extensive with his desires and power, and from the
fact that no one is bound to live as another pleases, but is the guardian of
his own liberty. (49) I show that these rights can only be transferred to
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.
Previous Page
| Next Page
|
|