theologico-political treatise p1(神学与政治专题研究1)-第11节
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worship of the National Divinity （2 Kings xvii：25）。
（96） Jacob； according to Aben Ezra's opinion； therefore admonished
his sons when he wished them to seek out a new country； that they should
prepare themselves for a new worship； and lay aside the worship of
strange； gods … that is； of the gods of the land where they were （Gen。
xxxv：2； 3）。
（97） David； in telling Saul that he was compelled by the king's
persecution to live away from his country； said that he was driven out from
the heritage of the Lord； and sent to worship other gods （1 Sam。 xxvi：19）。
（98） Lastly； he believed that this Being or Deity had His habitation in the
heavens （Deut。 xxxiii：27）； an opinion very common among the Gentiles。
（99） If we now examine the revelations to Moses； we shall find that
they were accommodated to these opinions； as he believed that the Divine
Nature was subject to the conditions of mercy； graciousness； &c。； so God
was revealed to him in accordance with his idea and under these attributes
（see Exodus xxxiv：6； 7； and the second commandment）。 （100） Further it is
related （Ex。 xxxiii：18） that Moses asked of God that he might behold Him；
but as Moses （as we have said） had formed no mental image of God； and
God （as I have shown） only revealed Himself to the prophets in
accordance with the disposition of their imagination； He did not reveal
Himself in any form。 （101） This； I repeat； was because the imagination of
Moses was unsuitable； for other prophets bear witness that they saw the
Lord； for instance； Isaiah； Ezekiel； Daniel； &c。 （102） For this reason God
answered Moses； 〃Thou canst not see My face；〃 and inasmuch as Moses
believed that God can be looked upon … that is； that no contradiction of the
Divine nature is therein involved （for otherwise he would never have
preferred his request） … it is added； 〃For no one shall look on Me and live；〃
thus giving a reason in accordance with Moses' idea； for it is not stated
that a contradiction of the Divine nature would be involved； as was really
the case； but that the thing would not come to pass because of human
infirmity。
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（103） When God would reveal to Moses that the Israelites； because
they worshipped the calf； were to be placed in the same category as other
nations； He said （ch。 xxxiii：2； 3）； that He would send an angel （that is； a
being who should have charge of the Israelites； instead of the Supreme
Being）； and that He Himself would no longer remain among them； thus
leaving Moses no ground for supposing that the Israelites were more
beloved by God than the other nations whose guardianship He had
entrusted to other beings or angels （vide verse 16）。
（104） Lastly； as Moses believed that God dwelt in the heavens； God
was revealed to him as coming down from heaven on to a mountain； and
in order to talk with the Lord Moses went up the mountain； which he
certainly need not have done if he could have conceived of God as
omnipresent。
（105） The Israelites knew scarcely anything of God； although He was
revealed to them； and this is abundantly evident from their transferring； a
few days afterwards； the honour and worship due to Him to a calf； which
they believed to be the god who had brought them out of Egypt。 （106） In
truth； it is hardly likely that men accustomed to the superstitions of Egypt；
uncultivated and sunk in most abject slavery； should have held any sound
notions about the Deity； or that Moses should have taught them anything
beyond a rule of right living； inculcating it not like a philosopher； as the
result of freedom； but like a lawgiver compelling them to be moral by
legal authority。 （107） Thus the rule of right living； the worship and love of
God； was to them rather a bondage than the true liberty； the gift and grace
of the Deity。 （108） Moses bid them love God and keep His law； because
they had in the past received benefits from Him （such as the deliverance
from slavery in Egypt）； and further terrified them with threats if they
transgressed His commands； holding out many promises of good if they
should observe them； thus treating them as parents treat irrational children。
It is； therefore； certain that they knew not the excellence of virtue and the
true happiness。
（109） Jonah thought that he was fleeing from the sight of God； which
seems to show that he too held that God had entrusted the care of the
nations outside Judaea to other substituted powers。 （110） No one in the
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whole of the Old Testament speaks more rationally of God than Solomon；
who in fact surpassed all the men of his time in natural ability。 （111） Yet he
considered himself above the law （esteeming it only to have been given
for men without reasonable and intellectual grounds for their actions）； and
made small account of the laws concerning kings； which are mainly three：
nay； he openly violated them （in this he did wrong； and acted in a manner
unworthy of a philosopher； by indulging in sensual pleasure）； and taught
that all Fortune's favours to mankind are vanity； that humanity has no
nobler gift than wisdom； and no greater punishment than folly。 （112） See
Proverbs xvi：22； 23。
（113） But let us return to the prophets whose conflicting opinions we
have undertaken to note。 （114） The expressed ideas of Ezekiel seemed so
diverse from those of Moses to the Rabbis who have left us the extant
prophetic books （as is told in the treatise of Sabbathus； i：13； 2）； that they
had serious thoughts of omitting his prophecy from the canon； and would
doubtless have thus excluded it if a certain Hananiah had not undertaken
to explain it； a task which （as is there narrated） he with great zeal and
labour accomplished。 （115） How he did so does not sufficiently appear；
whether it was by writing a commentary which has now perished； or by
altering Ezekiel's words and audaciously … striking out phrases according
to his fancy。 （116） However this may be； chapter xviii。 certainly does not
seem to agree with Exodus xxxiv：7； Jeremiah xxxii：18； &c。
（117 ） Samuel believed that the Lord never repented of anything He
had decreed （1 Sam。 xv：29）； for when Saul was sorry for his sin； and
wished to worship God and ask for forgiveness； Samuel said that the Lord
would not go back from his decree。
（118） To Jeremiah； on the other hand； it was revealed that； 〃If that
nation against whom I （the Lord） have pronounced； turn from their evil； I
will repent of the evil that I thought to do unto them。 （119） If it do evil in
my sight； that it obey not my voice； then I will repent of the good
wherewith I said I would benefit them〃 （Jer。 xviii：8…10）。 （120） Joel （ii：13）
taught that the Lord repented Him only of evil。 （121） Lastly； it is clear
from Gen iv： 7 that a man can overcome the temptations of sin； and act
righteously； for this doctrine is told to Cain； though； as we learn from
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Josephus and the Scriptures； he never did so overcome them。 （122） And
this agrees with the chapter of Jeremiah just cited； for it is there said that
the Lord repents of the good or the evil pronounced； if the men in question
change their ways and manner of life。 （123） But； on the other hand； Paul
（Rom。ix：10） teaches as plainly as possible that men have no control over
the temptations of the flesh save by the special vocation and grace of God。
（124） And when （Rom。 iii：5 and vi：19） he attributes righteousness to man；
he corrects himself as speaking merely humanly and through the infirmity
of the flesh。
（125） We have now more than sufficiently proved our point； that God
adapted revelations to the understanding and opinions of the prophets； and
that in matters of theory without bearing on charity or morality the
prophets could be； and； in fact；
