theologico-political treatise p1(神学与政治专题研究1)-第22节
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everyone should be bound to serve； and yet not be in subjection to his
equals； or else； if power be in the hands of a few； or one man； that one man
should be something above average humanity； or should strive to get
himself accepted as such。 （46） Secondly； laws should in every government
be so arranged that people should be kept in bounds by the hope of some
greatly desired good； rather than by fear； for then everyone will do his
duty willingly。
（47） Lastly； as obedience consists in acting at the bidding of external
authority； it would have no place in a state where the government is vested
in the whole people； and where laws are made by common consent。 （48）
In such a society the people would remain free； whether the laws were
added to or diminished； inasmuch as it would not be done on external
authority； but their own free consent。 （49） The reverse happens when the
sovereign power is vested in one man； for all act at his bidding； and；
therefore； unless they had been trained from the first to depend on the
words of their ruler； the latter would find it difficult； in case of need； to
abrogate liberties once conceded； and impose new laws。
（50） From these universal considerations； let us pass on to the
kingdom of the Jews。 （51） The Jews when they first came out of Egypt
were not bound by any national laws； and were therefore free to ratify any
laws they liked； or to make new ones； and were at liberty to set up a
government and occupy a territory wherever they chose。 （52） However；
they； were entirely unfit to frame a wise code of laws and to keep the
sovereign power vested in the community； they were all uncultivated and
sunk in a wretched slavery； therefore the sovereignty was bound to remain
vested in the hands of one man who would rule the rest and keep them
under constraint； make laws and interpret them。 （53） This sovereignty was
easily retained by Moses； because he surpassed the rest in virtue and
persuaded the people of the fact； proving it by many testimonies （see Exod。
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chap。 xiv。； last verse； and chap。 xix：9）。 （54） He then； by the Divine virtue
he possessed； made laws and ordained them for the people； taking the
greatest care that they should be obeyed willingly and not through fear；
being specially induced to adopt this course by the obstinate nature of the
Jews； who would not have submitted to be ruled solely by constraint； and
also by the imminence of war； for it is always better to inspire soldiers
with a thirst for glory than to terrify them with threats； each man will then
strive to distinguish himself by valour and courage； instead of merely
trying to escape punishment。 （55） Moses； therefore； by his virtue and the
Divine command； introduced a religion； so that the people might do their
duty from devotion rather than fear。 （56） Further； he bound them over by
benefits； and prophesied many advantages in the future； nor were his laws
very severe； as anyone may see for himself； especially if he remarks the
number of circumstances necessary in order to procure the conviction of
an accused person。
（57） Lastly； in order that the people which could not govern itself
should be entirely dependent on its ruler； he left nothing to the free choice
of individuals （who had hitherto been slaves）； the people could do nothing
but remember the law； and follow the ordinances laid down at the good
pleasure of their ruler； they were not allowed to plough； to sow； to reap；
nor even to eat； to clothe themselves； to shave； to rejoice； or in fact to do
anything whatever as they liked； but were bound to follow the directions
given in the law； and not only this； but they were obliged to have marks on
their door…posts； on their hands； and between their eyes to admonish them
to perpetual obedience。 （58） This； then； was the object of the ceremonial
law； that men should do nothing of their own free will； but should always
act under external authority； and should continually confess by their
actions and thoughts that they were not their own masters； but were
entirely under the control of others。
（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；
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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
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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；
