theologico-political treatise p1(神学与政治专题研究1)-第19节
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had in view。 （65） Wherefore he perceived these things not as eternal truths；
but as precepts and ordinances； and he ordained them as laws of God； and
thus it came to be that he conceived God as a ruler； a legislator； a king； as
merciful； just； &c。； whereas such qualities are simply attributes of human
nature； and utterly alien from the nature of the Deity。 （66）Thus much we
may affirm of the prophets who wrote laws in the name of God； but we
must not affirm it of Christ； for Christ； although He too seems to have
written laws in the name of God； must be taken to have had a clear and
adequate perception； for Christ was not so much a prophet as the
mouthpiece of God。 （67） For God made revelations to mankind through
Christ as He had before done through angels … that is； a created voice；
visions； &c。 （68） It would be as unreasonable to say that God had
accommodated his revelations to the opinions of Christ as that He had
before accommodated them to the opinions of angels （that is； of a created
voice or visions） as matters to be revealed to the prophets； a wholly absurd
hypothesis。 （69） Moreover； Christ was sent to teach not only the Jews but
the whole human race； and therefore it was not enough that His mind
should be accommodated to the opinions the Jews alone； but also to the
opinion and fundamental teaching common to the whole human race … in
other words； to ideas universal and true。 （70） Inasmuch as God revealed
Himself to Christ； or to Christ's mind immediately； and not as to the
prophets through words and symbols； we must needs suppose that Christ
perceived truly what was revealed； in other words； He understood it； for a；
matter is understood when it is perceived simply by the mind without
words or symbols。
（71） Christ； then； perceived （truly and adequately） what was revealed；
and if He ever proclaimed such revelations as laws； He did so because of
the ignorance and obstinacy of the people； acting in this respect the part of
God； inasmuch as He accommodated Himself to the comprehension of the
people； and though He spoke somewhat more clearly than the other
prophets； yet He taught what was revealed obscurely； and generally
through parables； especially when He was speaking to those to whom it
was not yet given to understand the kingdom of heaven。 （See Matt。 xiii：10；
&c。） （72） To those to whom it was given to understand the mysteries of
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heaven； He doubtless taught His doctrines as eternal truths； and did not lay
them down as laws； thus freeing the minds of His hearers from the
bondage of that law which He further confirmed and established。 （73） Paul
apparently points to this more than once （e。g。 Rom。 vii：6； and iii：28）；
though he never himself seems to wish to speak openly； but； to quote his
own words （Rom。 iii：6； and vi：19）； 〃merely humanly。〃 （74） This he
expressly states when he calls God just； and it was doubtless in concession
to human weakness that he attributes mercy； grace； anger； and similar
qualities to God； adapting his language to the popular mind； or； as he puts
it （1 Cor。 iii：1； 2）； to carnal men。 （75） In Rom。 ix：18； he teaches
undisguisedly that God's auger and mercy depend not on the actions of
men； but on God's own nature or will； further； that no one is justified by
the works of the law； but only by faith； which he seems to identify with the
full assent of the soul； lastly； that no one is blessed unless he have in him
the mind of Christ （Rom。 viii：9）； whereby he perceives the laws of God as
eternal truths。 （76） We conclude； therefore； that God is described as a
lawgiver or prince； and styled just； merciful； &c。； merely in concession to
popular understanding； and the imperfection of popular knowledge； that in
reality God acts and directs all things simply by the necessity of His nature
and perfection； and that His decrees and volitions are eternal truths； and
always involve necessity。 （77） So much for the first point which I wished
to explain and demonstrate。
（78） Passing on to the second point； let us search the sacred pages for
their teaching concerning the light of nature and this Divine law。 （79） The
first doctrine we find in the history of the first man； where it is narrated
that God commanded Adam not to eat of the fruit of the tree of the
knowledge of good and evil； this seems to mean that God commanded
Adam to do and to seek after righteousness because it was good； not
because the contrary was evil： that is； to seek the good for its own sake；
not from fear of evil。 （80） We have seen that he who acts rightly from the
true knowledge and love of right； acts with freedom and constancy；
whereas he who acts from fear of evil； is under the constraint of evil； and
acts in bondage under external control。 （81） So that this commandment of
God to Adam comprehends the whole Divine natural law； and absolutely
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agrees with the dictates of the light of nature； nay； it would be easy to
explain on this basis the whole history or allegory of the first man。 （82）
But I prefer to pass over the subject in silence； because； in the first place； I
cannot be absolutely certain that my explanation would be in accordance
with the intention of the sacred writer； and； secondly； because many do not
admit that this history is an allegory； maintaining it to be a simple
narrative of facts。 （83） It will be better； therefore； to adduce other passages
of Scripture； especially such as were written by him； who speaks with all
the strength of his natural understanding； in which he surpassed all his
contemporaries； and whose sayings are accepted by the people as of equal
weight with those of the prophets。 （84） I mean Solomon； whose prudence
and wisdom are commended in Scripture rather than his piety and gift of
prophecy。 （85） Life being taken to mean the true life （as is evident from
Deut。 xxx：19）； the fruit of the understanding consists only in the true life；
and its absence constitutes punishment。 （86） All this absolutely agrees
with what was set out in our fourth point concerning natural law。 （87）
Moreover our position that it is the well…spring of life； and that the
intellect alone lays down laws for the wise； is plainly taught by； the sage；
for he says （Prov。 xiii14）： 〃The law of the wise is a fountain of life 〃 … that
is； as we gather from the preceding text； the understanding。 （88） In chap。
iii：13； he expressly teaches that the understanding renders man blessed and
happy； and gives him true peace of mind。 〃Happy is the man that findeth
wisdom； and the man that getteth understanding；〃 for 〃Wisdom gives
length of days； and riches and honour； her ways are ways of pleasantness；
and all her paths peace〃 （xiiii6； 17）。 （89） According to Solomon； therefore；
it is only； the wise who live in peace and equanimity； not like the wicked
whose minds drift hither and thither； and （as Isaiah says； chap。 Ivii：20）
〃are like the troubled sea； for them there is no peace。〃
（90） Lastly； we should especially note the passage in chap。 ii。 of
Solomon's proverbs which most clearly confirms our contention： 〃If thou
criest after knowledge； and liftest up thy voice for understanding 。 。 。 then
shalt thou understand the fear of the Lord； and find the knowledge of God；
for the Lord giveth wisdom； out of His mouth cometh knowledge and
understanding。〃 （91） These words clearly enunciate （1）； that wisdom or
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intellect alone teaches us to fear God wisely … that is； to worship Him truly；
（2）； that wisdom and knowledge flow from God's mouth； and that God
bestows on us this gift； t
