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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
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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。
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（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。
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（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 res