theologico-political treatise p1(神学与政治专题研究1)-第2章
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degenerated into sordid avarice and ambition。 （27） Every church became a
theatre； where orators； instead of church teachers； harangued； caring not to
instruct the people； but striving to attract admiration； to bring opponents to
public scorn； and to preach only novelties and paradoxes； such as would
tickle the ears of their congregation。 （28） This state of things necessarily
stirred up an amount of controversy； envy； and hatred； which no lapse of
time could appease； so that we can scarcely wonder that of the old religion
nothing survives but its outward forms （even these； in the mouth of the
multitude； seem rather adulation than adoration of the Deity）； and that
faith has become a mere compound of credulity and prejudices … aye；
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prejudices too； which degrade man from rational being to beast； which
completely stifle the power of judgment between true and false； which
seem； in fact； carefully fostered for the purpose of extinguishing the last
spark of reason！ （29） Piety； great God！ and religion are become a tissue of
ridiculous mysteries； men； who flatly despise reason； who reject and turn
away from understanding as naturally corrupt； these； I say； these of all
men； are thought； 0 lie most horrible！ to possess light from on High。 （30）
Verily； if they had but one spark of light from on High； they would not
insolently rave； but would learn to worship God more wisely； and would
be as marked among their fellows for mercy as they now are for malice； if
they were concerned for their opponents' souls； instead of for their own
reputations； they would no longer fiercely persecute； but rather be filled
with pity and compassion。
（31） Furthermore； if any Divine light were in them； it would appear
from their doctrine。 （32） I grant that they are never tired of professing their
wonder at the profound mysteries of Holy Writ； still I cannot discover that
they teach anything but speculations of Platonists and Aristotelians； to
which （in order to save their credit for Christianity） they have made Holy
Writ conform； not content to rave with the Greeks themselves； they want
to make the prophets rave also； showing conclusively； that never even in
sleep have they caught a glimpse of Scripture's Divine nature。 （33） The
very vehemence of their admiration for the mysteries plainly attests； that
their belief in the Bible is a formal assent rather than a living faith： and the
fact is made still more apparent by their laying down beforehand； as a
foundation for the study and true interpretation of Scripture； the principle
that it is in every passage true and divine。 （34） Such a doctrine should be
reached only after strict scrutiny and thorough comprehension of the
Sacred Books （which would teach it much better； for they stand in need no
human factions）； and not be set up on the threshold； as it were； of inquiry。
（35） As I pondered over the facts that the light of reason is not only
despised； but by many even execrated as a source of impiety； that human
commentaries are accepted as divine records； and that credulity is extolled
as faith； as I marked the fierce controversies of philosophers raging in
Church and State； the source of bitter hatred and dissension； the ready
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instruments of sedition and other ills innumerable； I determined to
examine the Bible afresh in a careful； impartial； and unfettered spirit；
making no assumptions concerning it； and attributing to it no doctrines；
which I do not find clearly therein set down。 （36） With these precautions I
constructed a method of Scriptural interpretation； and thus equipped
proceeded to inquire … what is prophecy？ （37） In what sense did God
reveal himself to the prophets； and why were these particular men … chosen
by him？ （38） Was it on account of the sublimity of their thoughts about the
Deity and nature； or was it solely on account of their piety？ （39） These
questions being answered； I was easily able to conclude； that the authority
of the prophets has weight only in matters of morality； and that their
speculative doctrines affect us little。
（40） Next I inquired； why the Hebrews were called God's chosen
people； and discovering that it was only because God had chosen for them
a certain strip of territory； where they might live peaceably and at ease； I
learnt that the Law revealed by God to Moses was merely the law of the
individual Hebrew state； therefore that it was binding on none but
Hebrews； and not even on Hebrews after the downfall of their nation。 （41）
Further； in order to ascertain； whether it could be concluded from
Scripture； that the human understanding standing is naturally corrupt； I
inquired whether the Universal Religion； the Divine Law revealed through
the Prophets and Apostles to the whole human race； differs from that
which is taught by the light of natural reason； whether miracles can take
place in violation of the laws of nature； and if so； whether they imply the
existence of God more surely and clearly than events； which we
understand plainly and distinctly through their immediate natural causes。
（42） Now； as in the whole course of my investigation I found nothing
taught expressly by Scripture； which does not agree with our
understanding； or which is repugnant thereto； and as I saw that the
prophets taught nothing； which is not very simple and easily to be grasped
by all； and further； that they clothed their leaching in the style； and
confirmed it with the reasons； which would most deeply move the mind of
the masses to devotion towards God； I became thoroughly convinced； that
the Bible leaves reason absolutely free； that it has nothing in common with
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philosophy； in fact； that Revelation and Philosophy stand on different
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
