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