(10) We have said in a former chapter that the aim and object of Scripture is only to teach obedience. (11) Thus much, I think, no one can question. (12) Who does not see that both Testaments are nothing else but schools for this object, and have neither of them any aim beyond inspiring mankind with a voluntary obedience? (13) For (not to repeat what I said in the last chapter) I will remark that Moses did not seek to convince the Jews by reason, but bound them by a covenant, by oaths, and by conferring benefits; further, he threatened the people with punishment if they should infringe the law, and promised rewards if they should obey it. (14) All these are not means for teaching knowledge, but for inspiring obedience. (15) The doctrine of the Gospels enjoins nothing but simple faith, namely, to believe in God and to honour Him, which is the same thing as to obey him. (16) There is no occasion for me to throw further light on a question so plain by citing Scriptural texts commending obedience, such as may be found in great numbers in both Testaments. (17) Moreover, the Bible teaches very clearly in a great many passages what everyone ought to do in order to obey God; the whole duty is summed up in love to one's neighbour. (18) It cannot, therefore, be denied that he who by God's command loves his neighbour as himself is truly obedient and blessed according to the law, whereas he who hates his neighbour or neglects him is rebellious and obstinate.
(19) Lastly, it is plain to everyone that the Bible was not written and disseminated only for the learned, but for men of every age and race; wherefore we may rest assured that we are not bound by Scriptural command to believe anything beyond what is absolutely necessary for fulfilling its main precept.
(20) This precept, then, is the only standard of the whole Catholic faith, and by it alone all the dogmas needful to be believed should be determined. (21) So much being abundantly manifest, as is also the fact that all other doctrines of the faith can be legitimately deduced therefrom by reason alone, I leave it to every man to decide for himself how it comes to pass that so many divisions have arisen in the Church: can it be from any other cause than those suggested at the beginning of Chap. VIII.? (22) It is these same causes which compel me to explain the method of determining the dogmas of the faith from the foundation we have discovered, for if I neglected to do so, and put the question on a regular basis, I might justly be said to have promised too lavishly, for that anyone might, by my showing, introduce any doctrine he liked into religion, under the pretext that it was a necessary means to obedience: especially would this be the case in questions respecting the Divine attributes.
(23) In order, therefore, to set forth the whole matter methodically, I will begin with a definition of faith, which on the principle above given, should be as follows:-
(24) Faith consists in a knowledge of God, without which obedience to Him would be impossible, and which the mere fact of obedience to Him implies. (25) This definition is so clear, and follows so plainly from what we have already proved, that it needs no explanation. (26) The consequences involved therein I will now briefly show.
(27) (I.) Faith is not salutary in itself, but only in respect to the obedience it implies, or as James puts it in his Epistle, ii:17, "Faith without works is dead" (see the whole of the chapter quoted).
(28) (II.) He who is truly obedient necessarily possesses true and saving faith; for if obedience be granted, faith must be granted also, as the same Apostle expressly says in these words (ii:18), "Show me thy faith without thy works, and I will show thee my faith by my works." (29) So also John, I Ep. iv:7: "Everyone that loveth is born of God, and knoweth God: he that loveth not, knoweth not God; for God is love." (30) From these texts, I repeat, it follows that we can only judge a man faithful or unfaithful by his works. (31) If his works be good, he is faithful, however much his doctrines may differ from those of the rest of the faithful: if his works be evil, though he may verbally conform, he is unfaithful. (32) For obedience implies faith, and faith without works is dead.
(33) John, in the 13th verse of the chapter above quoted, expressly teaches the same doctrine: "Hereby," he says, "know we that we dwell in Him and He in us, because He hath given us of His Spirit," i.e. love. (34) He had said before that God is love, and therefore he concludes (on his own received principles), that whoso possesses love possesses truly the Spirit of God. (35) As no one has beheld God he infers that no one has knowledge or consciousness of God, except from love towards his neighbour, and also that no one can have knowledge of any of God's attributes, except this of love, in so far as we participate therein.
(36) If these arguments are not conclusive, they, at any rate, show the Apostle's meaning, but the words in chap. ii:3, 4, of the same Epistle are much clearer, for they state in so many words our precise contention: "And hereby we do know that we know Him, if we keep His commandments. (37) He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him."
(38) From all this, I repeat, it follows that they are the true enemies of Christ who persecute honourable and justice-loving men because they differ from them, and do not uphold the same religious dogmas as themselves: for whosoever loves justice and charity we know, by that very fact, to be faithful: whosoever persecutes the faithful, is an enemy to Christ.