theologico-political treatise p1(神学与政治专题研究1)-第3节
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footings。 In order to set this forth categorically and exhaust the whole
question； I point out the way in which the Bible should be interpreted； and
show that all of spiritual questions should be sought from it alone； and not
from the objects of ordinary knowledge。 （43） Thence I pass on to indicate
the false notions； which have from the fact that the multitude … ever prone
to superstition； and caring more for the shreds of antiquity for eternal
truths … pays homage to the Books of the Bible； rather than to the Word of
God。 （44） I show that the Word of God has not been revealed as a certain
number of books； was displayed to the prophets as a simple idea of the
mind； namely； obedience to God in singleness of heart； and in the practice
of justice and charity； and I further point out； that this doctrine is set forth
in Scripture in accordance with the opinions and understandings of those；
among whom the Apostles and Prophets preached； to the end that men
might receive it willingly； and with their whole heart。
（45） Having thus laid bare the bases of belief； I draw the conclusion
that Revelation has obedience for its sole object； therefore； in purpose no
less than in foundation and method； stands entirely aloof from ordinary
knowledge； each has its separate province； neither can be called the
handmaid of the other。
（46） Furthermore； as men's habits of mind differ； so that some more
readily embrace one form of faith； some another； for what moves one to
pray may move another only to scoff； I conclude； in accordance with what
has gone before； that everyone should be free to choose for himself the
foundations of his creed； and that faith should be judged only by its fruits；
each would then obey God freely with his whole heart； while nothing
would be publicly honoured save justice and charity。
（47） Having thus drawn attention to the liberty conceded to everyone
by the revealed law of God； I pass on to another part of my subject； and
prove that this same liberty can and should be accorded with safety to the
state and the magisterial authority … in fact； that it cannot be withheld
without great danger to peace and detriment to the community。
（48） In order to establish my point； I start from the natural rights of the
individual； which are co…extensive with his desires and power； and from
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the fact that no one is bound to live as another pleases； but is the guardian
of his own liberty。 （49） I show that these rights can only be transferred to
those whom we depute to defend us； who acquire with the duties of
defence the power of ordering our lives； and I thence infer that rulers
possess rights only limited by their power； that they are the sole guardians
of justice and liberty； and that their subjects should act in all things as they
dictate： nevertheless； since no one can so utterly abdicate his own power
of self…defence as to cease to be a man； I conclude that no one can be
deprived of his natural rights absolutely； but that subjects； either by tacit
agreement； or by social contract； retain a certain number； which cannot be
taken from them without great danger to the state。
（50） From these considerations I pass on to the Hebrew State； which I
describe at some length； in order to trace the manner in which Religion
acquired the force of law； and to touch on other noteworthy points。 （51） I
then prove； that the holders of sovereign power are the depositories and
interpreters of religious no less than of civil ordinances； and that they
alone have the right to decide what is just or unjust； pious or impious；
lastly； I conclude by showing； that they best retain this right and secure
safety to their state by allowing every man to think what he likes； and say
what he thinks。
（52） Such； Philosophical Reader； are the questions I submit to your
notice； counting on your approval； for the subject matter of the whole
book and of the several chapters is important and profitable。 （53） I would
say more； but I do not want my preface to extend to a volume； especially
as I know that its leading propositions are to Philosophers but common
places。 （54） To the rest of mankind I care not to commend my treatise； for
I cannot expect that it contains anything to please them： I know how
deeply rooted are the prejudices embraced under the name of religion； I
am aware that in the mind of the masses superstition is no less deeply
rooted than fear； I recognize that their constancy is mere obstinacy； and
that they are led to praise or blame by impulse rather than reason。 （55）
Therefore the multitude； and those of like passions with the multitude； I
ask not to read my book； nay； I would rather that they should utterly
neglect it； than that they should misinterpret it after their wont。 （56） They
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would gain no good themselves； and might prove a stumbling…block to
others； whose philosophy is hampered by the belief that Reason is a mere
handmaid to Theology； and whom I seek in this work especially to benefit。
（57） But as there will be many who have neither the leisure； nor； perhaps；
the inclination to read through all I have written； I feel bound here； as at
the end of my treatise； to declare that I have written nothing； which I do
not most willingly submit to the examination and judgment of my
country's rulers； and that I am ready to retract anything； which they shall
decide to be repugnant to the laws or prejudicial to the public good。 （58） I
know that I am a man and； as a man； liable to error； but against error I
have taken scrupulous care； and striven to keep in entire accordance with
the laws of my country； with loyalty； and with morality。
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CHAPTER I。 … Of Prophecy
（1） Prophecy； or revelation is sure knowledge revealed by God to man。
（2） A prophet is one who interprets the revelations of God ｛insights｝ to
those who are unable to attain to sure knowledge of the matters revealed；
and therefore can only apprehend them by simple faith。
（3） The Hebrew word for prophet is 〃naw…vee'〃； Strong：5030；
＇Endnote 1＇ i。e。 speaker or interpreter； but in Scripture its meaning is
restricted to interpreter of God； as we may learn from Exodus vii：1； where
God says to Moses； 〃See； I have made thee a god to Pharaoh； and Aaron
thy brother shall be thy prophet；〃 implying that； since in interpreting
Moses' words to Pharaoh； Aaron acted the part of a prophet； Moses would
be to Pharaoh as a god； or in the attitude of a god。
（4） Prophets I will treat of in the next chapter； and at present consider
prophecy。
（5） Now it is evident； from the definition above given； that prophecy
really includes ordinary knowledge； for the knowledge which we acquire
by our natural faculties depends on knowledge of God and His eternal
laws； but ordinary knowledge is common to all men as men； and rests on
foundations which all share； whereas the multitude always strains after
rarities and exceptions； and thinks little of the gifts of nature； so that； when
prophecy is talked of； ordinary knowledge is not supposed to be included。
（6） Nevertheless it has as much right as any other to be called Divine； for
God's nature； in so far as we share therein； and God's laws； dictate it to us；
nor does it suffer from that to which we give the preeminence； except in so
far as the latter transcends its limits and cannot be accounted for by natural
laws taken in themselves。 （7） In respect to the certainty it involves； and the
source from which it is derived； i。e。 God； ordinary； knowledge is no whit
inferior to prophetic； unless indeed we believe； or rather dream； that the
prophets had human bodies but superhuman minds； and therefore that their
sensations and consciou
