theologico-political treatise p1(神学与政治专题研究1)-第7节
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as it were； in one breath。 （100） Also Ps。 cxxxix：7； 〃Wither shall I go from
Thy Spirit； or whither shall I flee from Thy presence？〃 i。e。 whither shall I
go so as to be beyond Thy power and Thy presence？
（101） Lastly； the Spirit of the Lord is used in Scripture to express the
emotions of God； e。g。 His kindness and mercy； Micah ii：7； 〃Is the Spirit
＇i。e。 the mercy＇ of the Lord straitened？ （102） Are these cruelties His
doings？〃 （103） Zech。 iv：6； 〃Not by might or by power； but My Spirit ＇i。e。
mercy＇； saith the Lord of hosts。〃 （104） The twelfth verse of the seventh
chapter of the same prophet must； I think； be interpreted in like manner：
〃Yea； they made their hearts as an adamant stone； lest they should hear the
law； and the words which the Lord of hosts hath sent in His Spirit ＇i。e。 in
His mercy＇ by the former prophets。〃 （105） So also Haggai ii：5： 〃So My
Spirit remaineth among you： fear not。〃
（106） The passage in Isaiah xlviii：16； 〃And now the Lord and His
Spirit hath sent me；〃 may be taken to refer to God's mercy or His revealed
law； for the prophet says； 〃From the beginning〃 （i。e。 from the time when I
first came to you； to preach God's anger and His sentence forth against
you） 〃I spoke not in secret； from the time that it was； there am I；〃 and now
I am sent by the mercy of God as a joyful messenger to preach your
restoration。 （107） Or we may understand him to mean by the revealed law
that he had before come to warn them by the command of the law （Levit。
xix：17） in the same manner under the same conditions as Moses had
warned them； that now； like Moses； he ends by preaching their restoration。
（108） But the first explanation seems to me the best。
（109） Returning； then； to the main object of our discussion； we find
that the Scriptural phrases； 〃The Spirit of the Lord was upon a prophet；〃
〃The Lord breathed His Spirit into men；〃 〃Men were filled with the Spirit
of God； with the Holy Spirit；〃 &c。； are quite clear to us； and mean that
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prophets were endowed with a peculiar and extraordinary power； and
devoted themselves to piety with especial constancy（3）； that thus they
perceived the mind or the thought of God； for we have shown that God's
Spirit signifies in Hebrew God's mind or thought； and that the law which
shows His mind and thought is called His Spirit； hence that the
imagination of the prophets； inasmuch as through it were revealed the
decrees of God； may equally be called the mind of God； and the prophets
be said to have possessed the mind of God。 （110） On our minds also the
mind of God and His eternal thoughts are impressed； but this being the
same for all men is less taken into account； especially by the Hebrews；
who claimed a pre…eminence； and despised other men and other men's
knowledge。
（111） Lastly； the prophets were said to possess the Spirit of God
because men knew not the cause of prophetic knowledge； and in their
wonder referred it with other marvels directly to the Deity； styling it
Divine knowledge。
（111） We need no longer scruple to affirm that the prophets only
perceived God's revelation by the aid of imagination； that is； by words and
figures either real or imaginary。 （112） We find no other means mentioned
in Scripture； and therefore must not invent any。 （113） As to the particular
law of Nature by which the communications took place； I confess my
ignorance。 （114） I might； indeed； say as others do； that they took place by
the power of God； but this would be mere trifling； and no better than
explaining some unique specimen by a transcendental term。 （115）
Everything takes place by the power of God。 （116） Nature herself is the
power of God under another name； and our ignorance of the power of God
is co…extensive with our ignorance of Nature。 （117） It is absolute folly；
therefore； to ascribe an event to the power of God when we know not its
natural cause； which is the power of God。
（118） However； we are not now inquiring into the causes of prophetic
knowledge。 （119） We are only attempting； as I have said； to examine the
Scriptural documents； and to draw our conclusions from them as from
ultimate natural facts； the causes of the documents do not concern us。
（120） As the prophets perceived the revelations of God by the aid of
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imagination； they could indisputably perceive much that is beyond the
boundary of the intellect； for many more ideas can be constructed from
words and figures than from the principles and notions on which the whole
fabric of reasoned knowledge is reared。
（121） Thus we have a clue to the fact that the prophets perceived
nearly everything in parables and allegories； and clothed spiritual truths in
bodily forms； for such is the usual method of imagination。 （122） We need
no longer wonder that Scripture and the prophets speak so strangely and
obscurely of God's Spirit or Mind （cf。 Numbers xi：17； 1 Kings xxii：21；
&c。）； that the Lord was seen by Micah as sitting； by Daniel as an old man
clothed in white； by Ezekiel as a fire； that the Holy Spirit appeared to
those with Christ as a descending dove； to the apostles as fiery tongues； to
Paul on his conversion as a great light。 （123） All these expressions are
plainly in harmony with the current ideas of God and spirits。
（124） Inasmuch as imagination is fleeting and inconstant； we find that
the power of prophecy did not remain with a prophet for long； nor
manifest itself frequently； but was very rare； manifesting itself only in a
few men； and in them not often。
（125）We must necessarily inquire how the prophets became assured of
the truth of what they perceived by imagination； and not by sure mental
laws； but our investigation must be confined to Scripture； for the subject is
one on which we cannot acquire certain knowledge； and which we cannot
explain by the immediate causes。 （126） Scripture teaching about the
assurance of prophets I will treat of in the next chapter。
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CHAPTER II。 … OF PROPHETS。
（1） It follows from the last chapter that； as I have said； the prophets
were endowed with unusually vivid imaginations； and not with unusually；
perfect minds。 （2） This conclusion is amply sustained by Scripture； for we
are told that Solomon was the wisest of men； but had no special faculty of
prophecy。 （3） Heman； Calcol； and Dara； though men of great talent； were
not prophets； whereas uneducated countrymen； nay； even women； such as
Hagar； Abraham's handmaid； were thus gifted。 （4） Nor is this contrary to
ordinary experience and reason。 （5） Men of great imaginative power are
less fitted for abstract reasoning； whereas those who excel in intellect and
its use keep their imagination more restrained and controlled； holding it in
subjection； so to speak； lest it should usurp the place of reason。
（6） Thus to suppose that knowledge of natural and spiritual phenomena
can be gained from the prophetic books； is an utter mistake； which I shall
endeavour to expose； as I think philosophy； the age； and the question itself
demand。 （7） I care not for the girdings of superstition； for superstition is
the bitter enemy； of all true knowledge and true morality。 （8） Yes； it has
come to this！ （9） Men who openly confess that they can form no idea of
God； and only know Him through created things； of which they know not
the causes； can unblushingly； accuse philosophers of Atheism。 （10）
Treating the question methodically； I will show that prophecies varied； not
only according to the imagination and physical temperament of the
prophet； but also according to his particular opinions； and further that
prophecy never rendered the p
