by virtue of free will, or by virtue of the necessity of the Divine decree;
lastly, that the reward of the good and the punishment of the wicked is
natural or supernatural: these and such like questions have no bearing on
faith, except in so far as they are used as means to give us license to sin
more, or to obey God less. (65) I will go further, and maintain that every
man is bound to adapt these dogmas to his own way of thinking, and to
interpret them according as he feels that he can give them his fullest and
most unhesitating assent, so that he may the more easily obey God with his
whole heart.

(66) Such was the manner, as we have already pointed out, in which the faith
was in old time revealed and written, in accordance with the understanding
and opinions of the prophets and people of the period; so, in like fashion,
every man is bound to adapt it to his own opinions, so that he may accept it
without any hesitation or mental repugnance. (67) We have shown that faith
does not so much re quire truth as piety, and that it is only quickening and
pious through obedience, consequently no one is faithful save by obedience
alone. (68) The best faith is not necessarily possessed by him who displays
the best reasons, but by him who displays the best fruits of justice and
charity. (69) How salutary and necessary this doctrine is for a state, in
order that men may dwell together in peace and concord; and how many and how
great causes of disturbance and crime are thereby cut off, I leave everyone
to judge for himself!

(70) Before we go further, I may remark that we can, by means of what we
have just proved, easily answer the objections raised in Chap. I., when we
were discussing God's speaking with the Israelites on Mount Sinai. (71) For,
though the voice heard by the Israelites could not give those men any
philosophical or mathematical certitude of God's existence, it was yet
sufficient to thrill them with admiration for God, as they already knew Him,