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。
  （39）　Lastly；　it　follows　that　faith　does　not　demand　that　dogmas　should　be
  true　as　that　they　should　be　pious　…　that　is；　such　as　will　stir　up　the　heart
  to　obey；　though　there　be　many　such　which　contain　not　a　shadow　of　truth；　so
  long　as　they　be　held　in　good　faith；　otherwise　their　adherents　are
  disobedient；　for　how　can　anyone；　desirous　of　loving　justice　and　obeying　God；
  adore　as　Divine　what　he　knows　to　be　alien　from　the　Divine　nature？　（40）
  However；　men　may　err　from　simplicity　of　mind；　and　Scripture；　as　we
  have　seen；　does　not　condemn　ignorance；　but　obstinacy。　（41）　This　is　the
  necessary　result　of　our　definition　of　faith；　and　all　its　branches
  should　spring　from　the　universal　rule　above　given；　and　from　the　evident　aim
  and　object　of　the　Bible；　unless　we　choose　to　mix　our　own　inventions
  therewith。　（42）　Thus　it　is　not　true　doctrines　which　are　expressly　required
  by　the　Bible；　so　much　as　doctrines　necessary　for　obedience；　and　to　confirm
  in　our　hearts　the　love　of　our　neighbour；　wherein　（to　adopt　the　words　of
  John）　we　are　in　God；　and　God　in　us。
  （43）　As；　then；　each　man's　faith　must　be　judged　pious　or　impious　only　in
  respect　of　its　producing　obedience　or　obstinacy；　and　not　in　respect　of　its
  truth；　and　as　no　one　will　dispute　that　men's　dispositions　are　exceedingly
  varied；　that　all　do　not　acquiesce　in　the　same　things；　but　are　ruled
  some　by　one　opinion　some　by　another；　so　that　what　moves　one　to　devotion
  moves　another　to　laughter　and　contempt；　it　follows　that　there　can　be　no
  doctrines　in　the　Catholic；　or　universal；　religion；　which　can　give　rise　to
  controversy　among　good　men。　（44）　Such　doctrines　might　be　pious　to　some　and
  impious　to　others；　whereas　they　should　be　judged　solely　by　their　fruits。
  （45）　To　the　universal　religion；　then；　belong　only　such　dogmas　as　are
  absolutely　required　in　order　to　attain　obedience　to　God；　and　without　which
  such　obedience　would　be　impossible；　as　for　the　rest；　each　man　…　seeing　that
  he　is　the　best　judge　of　his　own　character　should　adopt　whatever　he　thinks
  best　adapted　to　strengthen　his　love　of　justice。　（46）　If　this　were　so；　I
  think　there　would　be　no　further　occasion　for　controversies　in　the　Church。
  （47）　I　have　now　no　further　fear　in　enumerating　the　dogmas　of　universal　faith
  or　the　fundamental　dogmas　of　the　whole　of　Scripture；　inasmuch　as　they　all
  tend　（as　may　be　seen　from　what　has　been　said）　to　this　one　doctrine；　namely；
  that　there　exists　a　God；　that　is；　a　Supreme　Being；　Who　loves　justice　and
  charity；　and　Who　must　be　obeyed　by　whosoever　would　be　saved；　that　the
  worship　of　this　Being　consists　in　the　practice　of　justice　and　love　towards
  one's　neighbour；　and　that　they　contain　nothing　beyond　the　following
  doctrines　：…
  （48）　I。　That　God　or　a　Supreme　Being　exists；　sovereignly　just　and　merciful；
  the　Exemplar　of　the　true　life；　that　whosoever　is　ignorant　of　or
  disbelieves　in　His　existence　cannot　obey　Him　or　know　Him　as　a　Judge。
  （49）　II。　That　He　is　One。　（50）　Nobody　will　dispute　that　this　doctrine　is
  absolutely　necessary　for　entire　devotion；　admiration；　and　love　towards　God。
  （51）　For　devotion；　admiration；　and　love　spring　from　the　superiority　of　one
  over　all　else。
  （52）　III。　That　He　is　omnipresent；　or　that　all　things　are　open　to　Him；　for　if
  anything　could　be　supposed　to　be　concealed　from　Him；　or　to　be　unnoticed　by；
  Him；　we　might　doubt　or　be　ignorant　of　the　equity　of　His　judgment　as
  directing　all　things。
  （53）　IV。　That　He　has　supreme　right　and　dominion　over　all　things；　and　that　He
  does　nothing　under　compulsion；　but　by　His　absolute　fiat　and　grace。　（54）　All
  things　are　bound　to　obey　Him；　He　is　not　bound　to　obey　any。
  （55）　V。　That　the　worship　of　God　consists　only　in　justice　and　charity；　or
  love　towards　one's　neighbour。
  （56）　VI。　That　all　those；　and　those　only；　who　obey　God　by　their　manner　of
  life　are　saved；　the　rest　of　mankind；　who　live　under　the　sway　of　their
  pleasures；　are　lost。　（57）　If　we　did　not　believe　this；　there　would　be　no
  reason　for　obeying　God　rather　than　pleasure。
  （58）　VII。　Lastly；　that　God　forgives　the　sins　of　those　who　repent。　（59）　No
  one　is　free　from　sin；　so　that　without　this　belief　all　would　despair　of
  salvation；　and　there　would　be　no　reason　for　believing　in　the　mercy　of　God。
  （60）　He　who　firmly　believes　that　God；　out　of　the　mercy　and　grace　with　which
  He　directs　all　things；　forgives　the　sins　of　men；　and　who　feels　his　love　of
  God　kindled　thereby；　he；　I　say；　does　really；　know　Christ　according　to　the
  Spirit；　and　Christ　is　in　him。
  （61）　No　one　can　deny　that　all　these　doctrines　are　before　all　things
  necessary；　to　be　believed；　in　order　that　every　man；　without　exception；　may
  be　able　to　obey　God　according　to　the　bidding　of　the　Law　above　explained；　for
  if　one　of　these　precepts　be　disregarded　obedience　is　destroyed。
  （62）　But　as　to　what　God；　or　the　Exemplar　of　the　true　life；　may　be；　whether
  fire；　or　spirit；　or　light；　or　thought；　or　what　not；　this；　I　say；　has　nothing
  to　do　with　faith　any　more　than　has　the　question　how　He　comes　to　be　the
  Exemplar　of　the　true　life；　whether　it　be　because　He　has　a　just　and
  merciful　mind；　or　because　all　things　exist　and　act　through　Him；　and
  consequently　that　we　understand　through　Him；　and　through　Him　see　what
  is　truly　just　and　good。　（63）　Everyone　may　think　on　such　questions　as　he
  likes；
  （64）　Furthermore；　faith　is　not　affected；　whether　we　hold　that　God　is
  omnipresent　essentially　or　potentially；　that　He　directs　all　things　by
  absolute　fiat；　or　by　the　necessity　of　His　nature；　that　He　dictates　laws　like
  a　prince；　or　that　He　sets　them　forth　as　eternal　truths；　that　man　obeys　Him
  by　virtue　of　free　will；　or　by　virtue　of　the　necessity　of　the　Divine　decree；
  lastly；　that　the　reward　of　the　good　and　the　punishment　of　the　wicked　is
  natural　or　supernatural：　these　and　such　like　questions　have　no　bearing　on
  faith；　except　in　so　far　as　they　are　used　as　means　to　give　us　license　to　sin
  more；　or　to　obey　God　less。　（65）　I　will　go　further；　and　maintain　that　every
  man　is　bound　to　adapt　these　dogmas　to　his　own　way　of　thinking；　and　to
  interpret　them　according　as　he　feels　that　he　can　give　them　his　fullest　and
  most　unhesitating　assent；　so　that　he　may　the　more　easily　obey　God　with　his
  whole　heart。
  （66）　Such　was　the　manner；　as　we　have　already　pointed　out；　in　which　the　faith
  was　in　old　time　revealed　and　written；　in　accordance　with　the　understanding
  and　opinions　of　the　prophets　and　people　of　the　period；　so；　in　like　fashion；
  every　man　is　bound　to　adapt　it　to　his　own　opinions；　so　that　he　may　accept　it
  without　any　hesitation　or　mental　repugnance。　（67）　We　have　shown　that　faith
  does　not　so　much　re　quire　truth　as　piety；　and　that　it　is　only　quickening　and
  pious　through　obedience；　consequently　no　one　is　faithful　save　by　obedience
  alone。　（68）　The　best　faith　is　not　necessarily　possessed　by　him　who　displays
  the　best　reasons；　but　by　him　who　displays　the　best　fruits　of　justice　and
  charity。　（69）　How　salutary　and　necessary　this　doctrine　is　for　a　state；　in
  order　that　men　may　dwell　together　in　peace　and　concord；　and　how　many　and