theologico-political treatise p2(神学与政治专题研究2)-第8节
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notice； instead of only that which is sure and indisputable。
（48） Now when we are in possession of this history of Scripture； and
have finally decided that we assert nothing as prophetic doctrine which
does not directly follow from such history； or which is not clearly
deducible from it； then； I say； it will be time to gird ourselves for the task
of investigating the mind of the prophets and of the Holy Spirit。 （49） But
in this further arguing； also； we shall require a method very like that
employed in interpreting nature from her history。 （50） As in the
examination of natural phenomena we try first to investigate what is most
universal and common to all nature … such； for instance； as motion and rest；
and their laws and rules； which nature always observes； and through which
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she continually works … and then we proceed to what is less universal； so；
too； in the history of Scripture； we seek first for that which is most
universal； and serves for the basis and foundation of all Scripture； a
doctrine； in fact； that is commended by all the prophets as eternal and most
profitable to all men。 （51） For example； that God is one； and that He is
omnipotent； that He alone should be worshipped； that He has a care for all
men； and that He especially loves those who adore Him and love their
neighbour as themselves； &c。 （52） These and similar doctrines； I repeat；
Scripture everywhere so clearly and expressly teaches； that no one was
ever in doubt of its meaning concerning them。
（53） The nature of God； His manner of regarding and providing for
things； and similar doctrines； Scripture nowhere teaches professedly； and
as eternal doctrine； on the contrary； we have shown that the prophets
themselves did not agree on the subject； therefore； we must not lay down
any doctrine as Scriptural on such subjects； though it may appear perfectly
clear on rational grounds。
（54） From a proper knowledge of this universal doctrine of Scripture；
we must then proceed to other doctrines less universal； but which；
nevertheless； have regard to the general conduct of life； and flow from the
universal doctrine like rivulets from a source； such are all particular
external manifestations of true virtue； which need a given occasion for
their exercise； whatever is obscure or ambiguous on such points in
Scripture must be explained and defined by its universal doctrine； with
regard to contradictory instances； we must observe the occasion and the
time in which they were written。 （55） For instance； when Christ says；
〃Blessed are they that mourn； for they shall be comforted〃 we do not know；
from the actual passage； what sort of mourners are meant； as； however；
Christ afterwards teaches that we should have care for nothing； save only
for the kingdom of God and His righteousness； which is commended as
the highest good （see Matt。 vi；33）； it follows that by mourners He only
meant those who mourn for the kingdom of God and righteousness
neglected by man： for this would be the only cause of mourning to those
who love nothing but the Divine kingdom and justice； and who evidently
despise the gifts of fortune。 （56） So； too； when Christ says： 〃But if a man
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strike you on the right cheek； turn to him the left also；〃 and the words
which follow。
（57） If He had given such a command； as a lawgiver； to judges； He
would thereby have abrogated the law of Moses； but this He expressly
says He did not do （Matt。 v：17）。 （58） Wherefore we must consider who
was the speaker； what was the occasion； and to whom were the words
addressed。 （59） Now Christ said that He did not ordain laws as a legislator；
but inculcated precepts as a teacher： inasmuch as He did not aim at
correcting outward actions so much as the frame of mind。 （60） Further；
these words were spoken to men who were oppressed； who lived in a
corrupt commonwealth on the brink of ruin； where justice was utterly
neglected。 （61） The very doctrine inculcated here by Christ just before the
destruction of the city was also taught by Jeremiah before the first
destruction of Jerusalem； that is； in similar circumstances； as we see from
Lamentations iii：25…30。
（62） Now as such teaching was only set forth by the prophets in times
of oppression； and was even then never laid down as a law； and as； on the
other hand； Moses （who did not write in times of oppression； but … mark
this … strove to found a well…ordered commonwealth）； while condemning
envy and hatred of one's neighbour； yet ordained that an eye should be
given for an eye； it follows most clearly from these purely Scriptural
grounds that this precept of Christ and Jeremiah concerning submission to
injuries was only valid in places where justice is neglected； and in a time
of oppression； but does not hold good in a well…ordered state。
（63） In a well…ordered state where justice is administered every one is
bound； if he would be accounted just； to demand penalties before the judge
（see Lev：1）； not for the sake of vengeance （Lev。 xix：17； 18）； but in order to
defend justice and his country's laws； and to prevent the wicked rejoicing
in their wickedness。 （64） All this is plainly in accordance with reason。 （65）
I might cite many other examples in the same manner； but I think the
foregoing are sufficient to explain my meaning and the utility of this
method； and this is all my present purpose。 （66） Hitherto we have only
shown how to investigate those passages of Scripture which treat of
practical conduct； and which； therefore； are more easily examined； for on
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such subjects there was never really any controversy among the writers of
the Bible。
（67） The purely speculative passages cannot be so easily； traced to
their real meaning： the way becomes narrower； for as the prophets differed
in matters speculative among themselves； and the narratives are in great
measure adapted to the prejudices of each age； we must not； on any；
account infer the intention of one prophet from clearer passages in the
writings of another； nor must we so explain his meaning； unless it is
perfectly plain that the two prophets were at one in the matter。
（68） How we are to arrive at the intention of the prophets in such cases
I will briefly explain。 （69） Here； too； we must begin from the most
universal proposition； inquiring first from the most clear Scriptural
statements what is the nature of prophecy or revelation； and wherein does
it consist； then we must proceed to miracles； and so on to whatever is most
general till we come to the opinions of a particular prophet； and； at last； to
the meaning of a particular revelation； prophecy； history； or miracle。 （70）
We have already pointed out that great caution is necessary not to
confound the mind of a prophet or historian with the mind of the Holy
Spirit and the truth of the matter； therefore I need not dwell further on the
subject。 （71） I would； however； here remark concerning the meaning of
revelation； that the present method only teaches us what the prophets
really saw or heard； not what they desired to signify or represent by
symbols。 （72） The latter may be guessed at but cannot be inferred with
certainty from Scriptural premises。
（73） We have thus shown the plan for interpreting Scripture； and
