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(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.
End of Part 1
CHAPTERS I to V
Chapter I
Endnote 1. (1) The word naw-vee', Strong:5030, is rightly interpreted by Rabbi Salomon Jarchi, but the sense is hardly caught by Aben Ezra, who was not so good a Hebraist. (2) We must also remark that this Hebrew word for prophecy has a universal meaning and embraces all kinds of prophecy. (3) Other terms are more special, and denote this or that sort of prophecy, as I believe is well known to the learned.
Endnote 2. (1) "Although, ordinary knowledge is Divine, its professors cannot be called prophets." That is, interpreters of God. (2) For he alone is an interpreter of God, who interprets the decrees which God has revealed to him, to others who have not received such revelation, and whose belief, therefore, rests merely on the prophet's authority and the confidence reposed in him. (3) If it were otherwise, and all who listen to prophets became prophets themselves, as all who listen to philosophers become philosophers, a prophet would no longer be the interpreter of Divine decrees, inasmuch as his hearers would know the truth, not on the authority of the prophet, but by means of actual Divine revelation and inward testimony. (4) Thus the sovereign powers are the interpreters of their own rights of sway, because these are defended only by their authority and supported by their testimony.
Endnote 3. (1) "Prophets were endowed with a peculiar and extraordinary power." (2) Though some men enjoy gifts which nature has not bestowed on their fellows, they are not said to surpass the bounds of human nature, unless their special qualities are such as cannot be said to be deducible from the definition of human nature. (3) For instance, a giant is a rarity, but still human. (4) The gift of composing poetry extempore is given to very few, yet it is human. (5) The same may, therefore, be said of the faculty possessed by some of imagining things as vividly as though they saw them before them, and this not while asleep, but while awake. (6) But if anyone could be found who possessed other means and other foundations for knowledge, he might be said to transcend the limits of human nature.
CHAPTER III.
Endnote 4. (1) In Gen. xv. it is written that God promised Abraham to protect him, and to grant him ample rewards. (2) Abraham answered that he could expect nothing which could be of any value to him, as he was childless and well stricken in years.
Endnote 5. (1) That a keeping of the commandments of the old Testament is not sufficient for eternal life, appears from Mark x:21.
End of Endnotes to PART I
