theologico-political treatise p1(神学与政治专题研究1)-第19章
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his doctrines as far as possible to the understanding of the common people；
who form the majority of mankind； and he will not set them forth in
logical sequence nor adduce the definitions which serve to establish them。
（70） Otherwise he writes only for the learned … that is； he will be
understood by only a small proportion of the human race。
（71） All Scripture was written primarily for an entire people； and
secondarily for the whole human race； therefore its contents must
necessarily be adapted as far as possible to the understanding of the
masses； and proved only by examples drawn from experience。 （72） We
will explain ourselves more clearly。 （73） The chief speculative doctrines
taught in Scripture are the existence of God； or a Being Who made all
things； and Who directs and sustains the world with consummate wisdom；
furthermore； that God takes the greatest thought for men； or such of them
as live piously and honourably； while He punishes； with various penalties；
those who do evil； separating them from the good。 （74） All this is proved
in Scripture entirely through experience…that is； through the narratives
there related。 （75） No definitions of doctrine are given； but all the sayings
and reasonings are adapted to the understanding of the masses。 （76）
Although experience can give no clear knowledge of these things； nor
explain the nature of God； nor how He directs and sustains all things； it
can nevertheless teach and enlighten men sufficiently to impress
obedience and devotion on their minds。
（77） It is now； I think； sufficiently clear what persons are bound to
believe in the Scripture narratives； and in what degree they are so bound；
for it evidently follows from what has been said that the knowledge of and
belief in them is particularly necessary to the masses whose intellect is not
capable of perceiving things clearly and distinctly。 （78） Further； he who
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denies them because he does not believe that God exists or takes thought
for men and the world； may be accounted impious； but a man who is
ignorant of them； and nevertheless knows by natural reason that God
exists； as we have said； and has a true plan of life； is altogether blessed …
yes； more blessed than the common herd of believers； because besides true
opinions he possesses also a true and distinct conception。 （79） Lastly； he
who is ignorant of the Scriptures and knows nothing by the light of reason；
though he may not be impious or rebellious； is yet less than human and
almost brutal； having none of God's gifts。
（80） We must here remark that when we say that the knowledge of the
sacred narrative is particularly necessary to the masses； we do not mean
the knowledge of absolutely all the narratives in the Bible； but only of the
principal ones； those which； taken by themselves； plainly display the
doctrine we have just stated； and have most effect over men's minds。
（81） If all the narratives in Scripture were necessary for the proof of
this doctrine； and if no conclusion could be drawn without the general
consideration of every one of the histories contained in the sacred writings；
truly the conclusion and demonstration of such doctrine would overtask
the understanding and strength not only of the masses； but of humanity；
who is there who could give attention to all the narratives at once； and to
all the circumstances； and all the scraps of doctrine to be elicited from
such a host of diverse histories？ （82） I cannot believe that the men who
have left us the Bible as we have it were so abounding in talent that they
attempted setting about such a method of demonstration； still less can I
suppose that we cannot understand Scriptural doctrine till we have given
heed to the quarrels of Isaac； the advice of Achitophel to Absalom； the
civil war between Jews and Israelites； and other similar chronicles； nor can
I think that it was more difficult to teach such doctrine by means of history
to the Jews of early times； the contemporaries of Moses； than it was to the
contemporaries of Esdras。 （83） But more will be said on this point
hereafter； we may now only note that the masses are only bound to know
those histories which can most powerfully dispose their mind to obedience
and devotion。 （84） However； the masses are not sufficiently skilled to
draw conclusions from what they read； they take more delight in the actual
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stories； and in the strange and unlooked…for issues of events than in the
doctrines implied； therefore； besides reading these narratives； they are
always in need of pastors or church ministers to explain them to their
feeble intelligence。
（85） But not to wander from our point； let us conclude with what has
been our principal object … namely； that the truth of narratives； be they
what they may； has nothing to do with the Divine law； and serves for
nothing except in respect of doctrine； the sole element which makes one
history better than another。 （86） The narratives in the Old and New
Testaments surpass profane history； and differ among themselves in merit
simply by reason of the salutary doctrines which they inculcate。 （87）
Therefore； if a man were to read the Scripture narratives believing the
whole of them； but were to give no heed to the doctrines they contain； and
make no amendment in his life； he might employ himself just as profitably
in reading the Koran or the poetic drama； or ordinary chronicles； with the
attention usually given to such writings； on the other hand； if a man is
absolutely ignorant of the Scriptures； and none the less has right opinions
and a true plan of life； he is absolutely blessed and truly possesses in
himself the spirit of Christ。
（88） The Jews are of a directly contrary way of thinking； for they hold
that true opinions and a true plan of life are of no service in attaining
blessedness； if their possessors have arrived at them by the light of reason
only； and not like the documents prophetically revealed to Moses。 （89）
Maimonides ventures openly to make this assertion： 〃Every man who
takes to heart the seven precepts and diligently follows them； is counted
with the pious among the nation； and an heir of the world to come； that is
to say； if he takes to heart and follows them because God ordained them in
the law； and revealed them to us by Moses； because they were of aforetime
precepts to the sons of Noah： but he who follows them as led thereto by
reason； is not counted as a dweller among the pious or among the wise of
the nations。〃 （90） Such are the words Of Maimonides； to which R。 Joseph；
the son of Shem Job； adds in his book which he calls 〃Kebod Elohim； or
God's Glory；〃 that although Aristotle （whom he considers to have written
the best ethics and to be above everyone else） has not omitted anything
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that concerns true ethics； and which he has adopted in his own book；
carefully following the lines laid down； yet this was not able to suffice for
his salvation； inasmuch as he embraced his doctrines in accordance with
the dictates of reason and not as Divine documents prophetically revealed。
（91） However； that these are mere figments； and are not supported by
Scriptural authority will； I think； be sufficiently evident to the attentive
reader； so that an examination of the theory will be sufficient for its
refutation。 （92） It is not my purpose here to refute the assertions of those
who assert that the natural light of reason can teach nothing； of any value
concerning the true way of salvation。 （93） People who lay no claims to
reason for themselves； are not able to prove by reason this their assertion；
and if they hawk about something superior to reason； it is a mere figment；
and far below reason； as their general method of life sufficiently shows。
（94） But there is no need to dwell upon such persons。 （95） I will merely
add that we can only judge of a man by his works。 （96） If a man abounds
in the fruits of the Spirit ； charity； joy； peace； long…suffering； kindness；
goodness； faith； gentleness； chastity； against which； as Paul says （Gal。
v：22）； there is no law； such an one； whether he be taught by reason only or
by the Scripture only； has been in very truth taught by God； and is
altogether blessed。 （97） Thus have I said all that I undertook to say
concerning Divine law。
End of Part 1
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AUTHOR'S ENDNOTES TO THE
THEOLOGICO…POLITICAL
TREATISE CHAPTERS I to V
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Chapter I
Endnote 1。 （1） The word naw…vee'； Strong：5030； is rightly interpreted
by Rabbi Salomon Jarchi； but the sense is hardly caught by Aben Ezra；
who was not so good a Hebraist。 （2） We must also remark that this Hebrew
word for prophecy has a universal meaning and embraces all kinds of
prophecy。 （3） Other terms are more special； and denote this or that sort of
prophecy； as I believe is well known to the learned。
Endnote 2。 （1） 〃Although； ordinary knowledge is Divine； its professors
cannot be called prophets。〃 That is； interpreters of God。 （2） For he alone is
an interpreter of God； who inte
