a theologico-political treatise [part i]-第20节
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（59） From all these considerations it is clearer than day that ceremonies
have nothing to do with a state of blessedness； and that those mentioned in
the Old Testament； i。e。 the whole Mosaic Law； had reference merely to the
government of the Jews； and merely temporal advantages。
（60） As for the Christian rites； such as baptism； the Lord's Supper；
festivals； public prayers； and any other observances which are； and always
have been； common to all Christendom； if they were instituted by Christ or
His Apostles （which is open to doubt）； they were instituted as external
signs of the universal church； and not as having anything to do with
blessedness； or possessing any sanctity in themselves。 （61） Therefore；
though such ceremonies were not ordained for the sake of upholding a
government； they were ordained for the preservation of a society； and
accordingly he who lives alone is not bound by them： nay； those who live in
a country where the Christian religion is forbidden； are bound to abstain
from such rites； and can none the less live in a state of blessedness。 （62）
We have an example of this in Japan； where the Christian religion is
forbidden； and the Dutch who live there are enjoined by their East India
Company not to practise any outward rites of religion。 （63） I need not cite
other examples； though it would be easy to prove my point from the
fundamental principles of the New Testament； and to adduce many confirmatory
instances； but I pass on the more willingly； as I am anxious to proceed to
my next proposition。 （64） I will now； therefore； pass on to what I proposed
to treat of in the second part of this chapter； namely； what persons are
bound to believe in the narratives contained in Scripture； and how far they
are so bound。 （65） Examining this question by the aid of natural reason； I
will proceed as follows。
（66） If anyone wishes to persuade his fellows for or against anything which
is not self…evident； he must deduce his contention from their admissions；
and convince them either by experience or by ratiocination； either by
appealing to facts of natural experience； or to self…evident intellectual
axioms。 （67） Now unless the experience be of such a kind as to be clearly
and distinctly understood； though it may convince a man； it will not have
the same effect on his mind and disperse the clouds of his doubt so
completely as when the doctrine taught is deduced entirely from intellectual
axioms … that is； by the mere power of the understanding and logical order；
and this is especially the case in spiritual matters which have nothing to
do with the senses。
（68） But the deduction of conclusions from general truths 。 priori； usually
requires a long chain of arguments； and； moreover； very great caution；
acuteness； and self…restraint … qualities which are not often met with；
therefore people prefer to be taught by experience rather than deduce
their conclusion from a few axioms； and set them out in logical order。 （69）
Whence it follows； that if anyone wishes to teach a doctrine to a whole
nation （not to speak of the whole human race）； and to be understood by all
men in every particular； he will seek to support his teaching with
experience； and will endeavour to suit his reasonings and the definitions of
his doctrines as far as possible to the understanding of the common people；
who form the majority of mankind； and he will not set them forth in logical
sequence nor adduce the definitions which serve to establish them。 （70）
Otherwise he writes only for the learned … that is； he will be understood by
only a small proportion of the human race。
（71） All Scripture was written primarily for an entire people； and
secondarily for the whole human race； therefore its contents must
necessarily be adapted as far as possible to the understanding of the
masses； and proved only by examples drawn from experience。 （72） We will
explain ourselves more clearly。 （73） The chief speculative doctrines taught
in Scripture are the existence of God； or a Being Who made all things； and
Who directs and sustains the world with consummate wisdom； furthermore； that
God takes the greatest thought for men； or such of them as live piously and
honourably； while He punishes； with various penalties； those who do
evil； separating them from the good。 （74） All this is proved in Scripture
entirely through experience…that is； through the narratives there related。
（75） No definitions of doctrine are given； but all the sayings and
reasonings are adapted to the understanding of the masses。 （76） Although
experience can give no clear knowledge of these things； nor explain the
nature of God； nor how He directs and sustains all things； it can
nevertheless teach and enlighten men sufficiently to impress obedience
and devotion on their minds。
（77） It is now； I think； sufficiently clear what persons are bound to
believe in the Scripture narratives； and in what degree they are so bound；
for it evidently follows from what has been said that the knowledge of and
belief in them is particularly necessary to the masses whose intellect is
not capable of perceiving things clearly and distinctly。 （78） Further； he
who denies them because he does not believe that God exists or takes thought
for men and the world； may be accounted impious； but a man who is ignorant
of them； and nevertheless knows by natural reason that God exists； as we
have said； and has a true plan of life； is altogether blessed … yes； more
blessed than the common herd of believers； because besides true opinions he
possesses also a true and distinct conception。 （79） Lastly； he who is
ignorant of the Scriptures and knows nothing by the light of reason； though
he may not be impious or rebellious； is yet less than human and almost
brutal； having none of God's gifts。
（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
