(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. CHAPTER XV - THEOLOGY IS SHOWN NOT TO BE SUBSERVIENT TO REASON, NOR REASON TO THEOLOGY: A DEFINITION OF THE REASON WHICH ENABLES US TO ACCEPT THE AUTHORITY OF THE BIBLE. (1) Those who know not that philosophy and reason are distinct, dispute whether Scripture should be made subservient to reason, or reason to Scripture: that is, whether the meaning of Scripture should be made to agreed with reason; or whether reason should be made to agree with Scripture: the latter position is assumed by the sceptics who deny the certitude of reason, the former by the dogmatists. (2) Both parties are, as I have shown, utterly in the wrong, for either doctrine would require us to tamper with reason or with Scripture. (3) We have shown that Scripture does not teach philosophy, but merely obedience, and that all it contains has been adapted to the understanding and established opinions of the multitude. (4) Those, therefore, who wish to adapt it to philosophy, must needs ascribe to the prophets many ideas which they never even dreamed of, and give an extremely forced interpretation to their words: those on the other hand, who would make reason and philosophy subservient to theology, will be forced to accept as Divine utterances the prejudices of the ancient Jews, and to fill and confuse their mind therewith. (5) In short, one party will run wild with the aid of reason, and the other will run wild without the aid of reason.