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out some of the kind； as fundamental principles； but I go so far as to say
that such doctrines are very few and very simple。 （8） Their precise nature
and definition I will now set forth。 （9） The task will be easy； for we know
that Scripture does not aim at imparting scientific knowledge； and；
therefore； it demands from men nothing but obedience； and censures
obstinacy； but not ignorance。
（10） Furthermore； as obedience to God consists solely in love to our
neighbour … for whosoever loveth his neighbour； as a means of obeying
God； hath； as St。 Paul says （Rom。 xiii：8）； fulfilled the law； … it follows that
no knowledge is commended in the Bible save that which is necessary for
enabling all men to obey God in the manner stated； and without which
they would become rebellious； or without the discipline of obedience。
（11） Other speculative questions； which have no direct bearing on this
object； or are concerned with the knowledge of natural events； do not
affect Scripture； and should be entirely separated from religion。
（12） Now； though everyone； as we have said； is now quite able to see
this truth for himself； I should nevertheless wish； considering that the
whole of Religion depends thereon； to explain the entire question more
accurately and clearly。 （13） To this end I must first prove that the
intellectual or accurate knowledge of God is not a gift； bestowed upon all
good men like obedience； and； further； that the knowledge of God；
required by Him through His prophets from everyone without exception；
as needful to be known； is simply a knowledge of His Divine justice and
charity。 （14） Both these points are easily proved from Scripture。 （15） The
first plainly follows from Exodus vi：2； where God； in order to show the
singular grace bestowed upon Moses； says to him： 〃And I appeared unto
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Abraham； unto Isaac； and unto Jacob by the name of El Sadai （A。 V。 God
Almighty）； but by my name Jehovah was I not known to them〃 … for the
better understanding of which passage I may remark that El Sadai； in
Hebrew； signifies the God who suffices； in that He gives to every man that
which suffices for him； and； although Sadai is often used by itself； to
signify God； we cannot doubt that the word El （God； ｛power； might｝） is
everywhere understood。 （16） Furthermore； we must note that Jehovah is
the only word found in Scripture with the meaning of the absolute essence
of God； without reference to created things。 （17） The Jews maintain； for
this reason； that this is； strictly speaking； the only name of God； that the
rest of the words used are merely titles； and； in truth； the other names of
God； whether they be substantives or adjectives； are merely attributive；
and belong to Him； in so far as He is conceived of in relation to created
things； or manifested through them。 （18） Thus El； or Eloah； signifies
powerful； as is well known； and only applies to God in respect to His
supremacy； as when we call Paul an apostle； the faculties of his power are
set forth in an accompanying adjective； as El； great； awful； just； merciful；
&c。； or else all are understood at once by the use of El in the plural
number； with a singular signification； an expression frequently adopted in
Scripture。
（19） Now； as God tells Moses that He was not known to the patriarchs
by the name of Jehovah； it follows that they were not cognizant of any
attribute of God which expresses His absolute essence； but only of His
deeds and promises that is； of His power； as manifested in visible things。
（20） God does not thus speak to Moses in order to accuse the patriarchs of
infidelity； but； on the contrary； as a means of extolling their belief and faith；
inasmuch as； though they possessed no extraordinary knowledge of God
（such as Moses had）； they yet accepted His promises as fixed and certain；
whereas Moses； though his thoughts about God were more exalted；
nevertheless doubted about the Divine promises； and complained to God
that； instead of the promised deliverance； the prospects of the Israelites
had darkened。
（21） As the patriarchs did not know the distinctive name of God； and
as God mentions the fact to Moses； in praise of their faith and single…
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heartedness； and in contrast to the extraordinary grace granted to Moses； it
follows； as we stated at first； that men are not bound by； decree to have
knowledge of the attributes of God； such knowledge being only granted to
a few of the faithful： it is hardly worth while to quote further examples
from Scripture； for everyone must recognize that knowledge of God is not
equal among all good men。 （22） Moreover； a man cannot be ordered to be
wise any more than he can be ordered to live and exist。 （23） Men； women；
and children are all alike able to obey by； commandment； but not to be
wise。 If any tell us that it is not necessary to understand the Divine
attributes； but that we must believe them simply； without proof； he is
plainly； trifling。 （24） For what is invisible and can only； be perceived by
the mind； cannot be apprehended by any； other means than proofs； if these
are absent the object remains ungrasped； the repetition of what has been
heard on such subjects no more indicates or attains to their meaning than
the words of a parrot or a puppet speaking without sense or signification。
（25） Before I proceed I ought to explain how it comes that we are
often told in Genesis that the patriarchs preached in the name of Jehovah；
this being in plain contradiction to the text above quoted。 （26） A reference
to what was said in Chap。 VIII。 will readily explain the difficulty。 （27） It
was there shown that the writer of the Pentateuch did not always speak of
things and places by the names they bore in the times of which he was
writing； but by the names best known to his contemporaries。 （28） God is
thus said in the Pentateuch to have been preached by the patriarchs under
the name of Jehovah； not because such was the name by which the
patriarchs knew Him； but becau