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Page 34
(80) We must here remark that when we say that the knowledge of the sacred
narrative is particularly necessary to the masses, we do not mean the
knowledge of absolutely all the narratives in the Bible, but only of the
principal ones, those which, taken by themselves, plainly display the
doctrine we have just stated, and have most effect over men's minds.
(81) If all the narratives in Scripture were necessary for the proof of this
doctrine, and if no conclusion could be drawn without the general
consideration of every one of the histories contained in the sacred
writings, truly the conclusion and demonstration of such doctrine would
overtask the understanding and strength not only of the masses, but of
humanity; who is there who could give attention to all the narratives at
once, and to all the circumstances, and all the scraps of doctrine to be
elicited from such a host of diverse histories? (82) I cannot believe that
the men who have left us the Bible as we have it were so abounding in talent
that they attempted setting about such a method of demonstration, still less
can I suppose that we cannot understand Scriptural doctrine till we have
given heed to the quarrels of Isaac, the advice of Achitophel to Absalom,
the civil war between Jews and Israelites, and other similar chronicles; nor
can I think that it was more difficult to teach such doctrine by means of
history to the Jews of early times, the contemporaries of Moses, than it was
to the contemporaries of Esdras. (83) But more will be said on this point
hereafter, we may now only note that the masses are only bound to know those
histories which can most powerfully dispose their mind to obedience and
devotion. (84) However, the masses are not sufficiently skilled to draw
conclusions from what they read, they take more delight in the actual
stories, and in the strange and unlooked-for issues of events than in the
doctrines implied; therefore, besides reading these narratives, they are
always in need of pastors or church ministers to explain them to their
feeble intelligence.
(85) But not to wander from our point, let us conclude with what has been
our principal object - namely, that the truth of narratives, be they what
they may, has nothing to do with the Divine law, and serves for nothing
except in respect of doctrine, the sole element which makes one history
better than another. (86) The narratives in the Old and New Testaments
surpass profane history, and differ among themselves in merit simply by
reason of the salutary doctrines which they inculcate. (87) Therefore, if a
man were to read the Scripture narratives believing the whole of them, but
were to give no heed to the doctrines they contain, and make no amendment in
his life, he might employ himself just as profitably in reading the Koran
or the poetic drama, or ordinary chronicles, with the attention usually
given to such writings; on the other hand, if a man is absolutely ignorant
of the Scriptures, and none the less has right opinions and a true
plan of life, he is absolutely blessed and truly possesses in himself the
spirit of Christ.
(88) The Jews are of a directly contrary way of thinking, for they hold that
true opinions and a true plan of life are of no service in attaining
blessedness, if their possessors have arrived at them by the light of reason
only, and not like the documents prophetically revealed to Moses. (89)
Maimonides ventures openly to make this assertion: "Every man who takes to
heart the seven precepts and diligently follows them, is counted with the
pious among the nation, and an heir of the world to come; that is to say, if
he takes to heart and follows them because God ordained them in the law, and
revealed them to us by Moses, because they were of aforetime precepts to the
sons of Noah: but he who follows them as led thereto by reason, is not
counted as a dweller among the pious or among the wise of the nations." (90)
Such are the words Of Maimonides, to which R. Joseph, the son of Shem Job,
adds in his book which he calls "Kebod Elohim, or God's Glory," that
although Aristotle (whom he considers to have written the best ethics and to
be above everyone else) has not omitted anything that concerns
true ethics, and which he has adopted in his own book, carefully following
the lines laid down, yet this was not able to suffice for his salvation,
inasmuch as he embraced his doctrines in accordance with the dictates of
reason and not as Divine documents prophetically revealed.
(91) However, that these are mere figments, and are not supported by
Scriptural authority will, I think, be sufficiently evident to the attentive
reader, so that an examination of the theory will be sufficient for its
refutation. (92) It is not my purpose here to refute the assertions of those
who assert that the natural light of reason can teach nothing, of any value
concerning the true way of salvation. (93) People who lay no claims to
reason for themselves, are not able to prove by reason this their assertion;
and if they hawk about something superior to reason, it is a mere figment,
and far below reason, as their general method of life sufficiently shows.
(94) But there is no need to dwell upon such persons. (95) I will merely add
that we can only judge of a man by his works. (96) If a man abounds in the
fruits of the Spirit , charity, joy, peace, long-suffering, kindness,
goodness, faith, gentleness, chastity, against which, as Paul says
(Gal. v:22), there is no law, such an one, whether he be taught by reason
only or by the Scripture only, has been in very truth taught by God, and is
altogether blessed. (97) Thus have I said all that I undertook to say
concerning Divine law.
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