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