theologico-political treatise p1(神学与政治专题研究1)-第20节
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（2）； that wisdom and knowledge flow from God's mouth； and that God
bestows on us this gift； this we have already shown in proving that our
understanding and our knowledge depend on； spring from； and are
perfected by the idea or knowledge of God； and nothing else。 （92）
Solomon goes on to say in so many words that this knowledge contains
and involves the true principles of ethics and politics： 〃When wisdom
entereth into thy heart； and knowledge is pleasant to thy soul； discretion
shall preserve thee； understanding shall keep thee； then shalt thou
understand righteousness； and judgment； and equity； yea every good path。〃
（93） All of which is in obvious agreement with natural knowledge： for
after we have come to the understanding of things； and have tasted the
excellence of knowledge； she teaches us ethics and true virtue。
（94） Thus the happiness and the peace of him who cultivates his
natural understanding lies； according to Solomon also； not so much under
the dominion of fortune （or God's external aid） as in inward personal
virtue （or God's internal aid）； for the latter can to a great extent be
preserved by vigilance； right action； and thought。
（95） Lastly； we must by no means pass over the passage in Paul's
Epistle to the Romans； i：20； in which he says： 〃For the invisible things of
God from the creation of the world are clearly seen； being understood by
the things that are made； even His eternal power and Godhead； so that they
are without excuse； because； when they knew God； they glorified Him not
as God； neither were they thankful。〃 （96） These words clearly show that
everyone can by the light of nature clearly understand the goodness and
the eternal divinity of God； and can thence know and deduce what they
should seek for and what avoid； wherefore the Apostle says that they are
without excuse and cannot plead ignorance； as they certainly might if it
were a question of supernatural light and the incarnation； passion； and
resurrection of Christ。 （97） 〃Wherefore；〃 he goes on to say （ib。 24）； 〃God
gave them up to uncleanness through the lusts of their own hearts；〃 and so
on； through the rest of the chapter； he describes the vices of ignorance； and
sets them forth as the punishment of ignorance。 （98） This obviously agrees
with the verse of Solomon； already quoted； 〃The instruction of fools is
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folly；〃 so that it is easy to understand why Paul says that the wicked are
without excuse。 （99） As every man sows so shall he reap： out of evil； evils
necessarily spring； unless they be wisely counteracted。
（100） Thus we see that Scripture literally approves of the light of
natural reason and the natural Divine law； and I have fulfilled the promises
made at the beginning of this chapter。
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CHAPTER V。 … OF THE
CEREMONIAL LAW。
（1） In the foregoing chapter we have shown that the Divine law； which
renders men truly blessed； and teaches them the true life； is universal to all
men； nay； we have so intimately deduced it from human nature that it must
be esteemed innate； and； as it were； ingrained in the human mind。
（2） But with regard to the ceremonial observances which were
ordained in the Old Testament for the Hebrews only； and were so adapted
to their state that they could for the most part only be observed by the
society as a whole and not by each individual； it is evident that they
formed no part of the Divine law； and had nothing to do with blessedness
and virtue； but had reference only to the election of the Hebrews； that is
（as I have shown in Chap。 II。）； to their temporal bodily happiness and the
tranquillity of their kingdom； and that therefore they were only valid while
that kingdom lasted。 （3） If in the Old Testament they are spoken of as the
law of God； it is only because they were founded on revelation； or a basis
of revelation。 （4） Still as reason； however sound； has little weight with
ordinary theologians； I will adduce the authority of Scripture for what I
here assert； and will further show； for the sake of greater clearness； why
and how these ceremonials served to establish and preserve the Jewish
kingdom。 （5） Isaiah teaches most plainly that the Divine law in its strict
sense signifies that universal law which consists in a true manner of life；
and does not signify ceremonial observances。 （6） In chapter i：10； the
prophet calls on his countrymen to hearken to the Divine law as he
delivers it； and first excluding all kinds of sacrifices and all feasts； he at
length sums up the law in these few words； 〃Cease to do evil； learn to do
well： seek judgment； relieve the oppressed。〃 （7） Not less striking
testimony is given in Psalm xl：7… 9； where the Psalmist addresses God：
〃Sacrifice and offering Thou didst not desire； mine ears hast Thou opened；
burnt offering and sin…offering hast Thou not required； I delight to do Thy
will； 0 my God； yea； Thy law is within my heart。〃 （8） Here the Psalmist
reckons as the law of God only that which is inscribed in his heart； and
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excludes ceremonies therefrom； for the latter are good and inscribed on the
heart only from the fact of their institution； and not because of their
intrinsic value。
（9） Other passages of Scripture testify to the same truth； but these two
will suffice。 （10） We may also learn from the Bible that ceremonies are no
aid to blessedness； but only have reference to the temporal prosperity of
the kingdom； for the rewards promised for their observance are merely
temporal advantages and delights； blessedness being reserved for the
universal Divine law。 （11） In all the five books commonly attributed to
Moses nothing is promised； as I have said； beyond temporal benefits； such
as honours； fame； victories； riches； enjoyments； and health。 （12） Though
many moral precepts besides ceremonies are contained in these five books；
they appear not as moral doctrines universal to all men； but as commands
especially adapted to the understanding and character of the Hebrew
people； and as having reference only to the welfare of the kingdom。 （13）
For instance； Moses does not teach the Jews as a prophet not to kill or to
steal； but gives these commandments solely as a lawgiver and judge； he
does not reason out the doctrine； but affixes for its non…observance a
penalty which may and very properly does vary in different nations。 （14）
So； too； the command not to commit adultery is given merely with
reference to the welfare of the state； for if the moral doctrine had been
intended； with reference not only to the welfare of the state； but also to the
tranquillity and blessedness of the individual； Moses would have
condemned not merely the outward act； but also the mental acquiescence；
as is done by Christ； Who taught only universal moral precepts； and for
this cause promises a spiritual instead of a temporal reward。 （15） Christ； as
I have said； was sent into the world； not to preserve the state nor to lay
down laws； but solely to teach the universal moral law； so we can easily
understand that He wished in nowise to do away with the law of Moses；
inasmuch as He introduced no new laws of His own … His sole care was to
teach moral doctrines； and distinguish them from the laws of the state； for
the Pharisees； in their ignorance； thought that the observance of the state
law and the Mosaic law was the sum total of morality； whereas such laws
merely had reference to the public welfare； and aimed not so much at
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instructing the Jews as at
