(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 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.