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Him as a Judge in heaven sitting on a royal throne with Christ on His
right hand。 （43） Such expressions are adapted to the understanding of the
multitude； it being the object of the Bible to make men not learned but
obedient。
（44） In spite of this the general run of theologians； when they come upon
any of these phrases which they cannot rationally harmonize with the Divine
nature； maintain that they should be interpreted metaphorically； passages
they cannot understand they say should be interpreted literally。 （45） But if
every expression of this kind in the Bible is necessarily to be interpreted
and understood metaphorically； Scripture must have been written； not for the
people and the unlearned masses； but chiefly for accomplished experts and
philosophers。
（46） If it were indeed a sin to hold piously and simply the ideas about God
we have just quoted； the prophets ought to have been strictly on their guard
against the use of such expressions； seeing the weak…mindedness of the
people； and ought； on the other hand； to have set forth first of all； duly
and clearly； those attributes of God which are needful to be understood。
（47） This they have nowhere done； we cannot； therefore； think that opinions
taken in themselves without respect to actions are either pious or impious；
but must maintain that a man is pious or impious in his beliefs only in so
far as he is thereby incited to obedience； or derives from them license
to sin and rebel。 （48） If a man； by believing what is true； becomes
rebellious； his creed is impious； if by believing what is false he becomes
obedient； his creed is pious； for the true knowledge of God comes not by
commandment； but by Divine gift。 （49） God has required nothing from man but
a knowledge of His Divine justice and charity； and that not as necessary to
scientific accuracy； but to obedience。
CHAPTER XIV … DEFINITIONS OF FAITH； THE FAITH； AND THE FOUNDATIONS
OF FAITH； WHICH IS ONCE FOR ALL SEPARATED FROM PHILOSOPHY。
（1） For a true knowledge of faith it is above all things necessary to
understand that the Bible was adapted to the intelligence； not only of the
prophets； but also of the diverse and fickle Jewish multitude。 （2） This will
be recognized by all who give any thought to the subject； for they will see
that a person who accepted promiscuously everything in Scripture as being
the universal and absolute teaching of God； without accurately defining what
was adapted to the popular intelligence； would find it impossible to escape
confounding the opinions of the masses with the Divine doctrines； praising
the judgments and comments of man as the teaching of God； and
making a wrong use of Scriptural authority。 （3） Who； I say； does not
perceive that this is the chief reason why so many sectaries teach
contradictory opinions as Divine documents； and support their contentions
with numerous Scriptural texts； till it has passed in Belgium into a
proverb； geen ketter sonder letter … no heretic without a text？ （4） The
sacred books were not written by one man； nor for the people of a single
period； but by many authors of different temperaments； at times extending
from first to last over nearly two thousand years； and perhaps much longer。
（5） We will not； however； accuse the sectaries of impiety because they have
adapted the words of Scripture to their own opinions； it is thus that these
words were adapted to the understanding of the masses originally； and
everyone is at liberty so to treat them if he sees that he can thus obey God
in matters relating to justice and charity with a more full consent： but
we do accuse those who will not grant this freedom to their fellows；
but who persecute all who differ from them； as God's enemies； however
honourable and virtuous be their lives； while； on the other hand； they
cherish those who agree with them； however foolish they may be； as God's
elect。 （6） Such conduct is as wicked and dangerous to the state as any that
can be conceived。
（7） In order； therefore； to establish the limits to which individual freedom
should extend； and to decide what persons； in spite of the diversity of
their opinions； are to be looked upon as the faithful； we must define faith
and its essentials。 （8） This task I hope to accomplish in the present
chapter； and also to separate faith from philosophy； which is the chief aim
of the whole treatise。
（9） In order to proceed duly to the demonstration let us recapitulate the
chief aim and object of Scripture； this will indicate a standard by which we
may define faith。
（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