and to stir them up to obedience: and such was the object of the display.
(72) God did not wish to teach the Israelites the absolute attributes of His
essence (none of which He then revealed), but to break down their hardness
of heart, and to draw them to obedience: therefore He did not appeal to them
with reasons, but with the sound of trumpets, thunder, and lightnings.

(73) It remains for me to show that between faith or theology, and
philosophy, there is no connection, nor affinity. (74) I think no one will
dispute the fact who has knowledge of the aim and foundations of the two
subjects, for they are as wide apart as the poles.

(75) Philosophy has no end in view save truth: faith, as we have abundantly
proved, looks for nothing but obedience and piety. (76) Again, philosophy is
based on axioms which must be sought from nature alone: faith is based on
history and language, and must be sought for only in Scripture and
revelation, as we showed in Chap. VII. (77) Faith, therefore, allows the
greatest latitude in philosophic speculation, allowing us without blame to
think what we like about anything, and only condemning, as heretics and
schismatics, those who teach opinions which tend to produce obstinacy,
hatred, strife, and anger; while, on the other hand, only considering
as faithful those who persuade us, as far as their reason and faculties will
permit, to follow justice and charity.

(78) Lastly, as what we are now setting forth are the most important
subjects of my treatise, I would most urgently beg the reader, before I
proceed, to read these two chapters with especial attention, and to take the
trouble to weigh them well in his mind: let him take for granted that I
have not written with a view to introducing novelties, but in order to do
away with abuses, such as I hope I may, at some future time, at last see
reformed.