theologico-political treatise p1(神学与政治专题研究1)-第3章
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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 consciousness were entirely different from our own。
（8） But； although ordinary knowledge is Divine； its professors cannot
be called prophets ＇Endnote 2＇； for they teach what the rest of mankind
could perceive and apprehend； not merely by simple faith； but as surely
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and honourably as themselves。
（9） Seeing then that our mind subjectively contains in itself and
partakes of the nature of God； and solely from this cause is enabled to
form notions explaining natural phenomena and inculcating morality； it
follows that we may rightly assert the nature of the human mind （in so far
as it is thus conceived） to be a primary cause of Divine revelation。 （10） All
that we clearly and distinctly understand is dictated to us； as I have just
pointed out； by the idea and nature of God； not indeed through words； but
in a way far more excellent and agreeing perfectly with the nature of the
mind； as all who have enjoyed intellectual certainty will doubtless attest。
（11） Here； however； my chief purpose is to speak of matters having
reference to Scripture； so these few words on the light of reason will
suffice。
（12） I will now pass on to； and treat more fully； the other ways and
means by which God makes revelations to mankind； both of that which
transcends ordinary knowledge； and of that within its scope； for there is no
reason why God should not employ other means to communicate what we
know already by the power of reason。
（13） Our conclusions on the subject must be drawn solely from
Scripture； for what can we affirm about matters transcending our
knowledge except what is told us by the words or writings of prophets？
（14） And since there are； so far as I know； no prophets now alive； we have
no alternative but to read the books of prophets departed； taking care the
while not to reason from metaphor or to ascribe anything to our authors
which they do not themselves distinctly state。 （15） I must further premise
that the Jews never make any mention or account of secondary； or
particular causes； but in a spirit of religion； piety； and what is commonly
called godliness； refer all things directly to the Deity。 （16） For instance if
they make money by a transaction； they say God gave it to them； if they
desire anything； they say God has disposed their hearts towards it； if they
think anything； they say God told them。 （17） Hence we must not suppose
that everything is prophecy or revelation which is described in Scripture as
told by God to anyone； but only such things as are expressly announced as
prophecy or revelation； or are plainly pointed to as such by the context。
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（18） A perusal of the sacred books will show us that all God's
revelations to the prophets were made through words or appearances； or a
combination of the two。 （19） These words and appearances were of two
kinds； 1。… real when external to the mind of the prophet who heard or saw
them； 2。… imaginary when the imagination of the prophet was in a state
which led him distinctly to suppose that he heard or saw them。
（20） With a real voice God revealed to Moses the laws which He
wished to be transmitted to the Hebrews； as we may see from Exodus
xxv：22； where God says； 〃And there I will meet with thee and I will
commune with thee from the mercy seat which is between the Cherubim。〃
（21） Some sort of real voice must necessarily have been employed； for
Moses found God ready to commune with him at any time。 This； as I shall
shortly show； is the only instance of a real voice。
（22） We might； perhaps； suppose that the voice with which God called
Samuel was real； for in 1 Sam。 iii：21； we read； 〃And the Lord appeared
again in Shiloh； for the Lord revealed Himself to Samuel in Shiloh by the
word of the Lord；〃 implying that the appearance of the Lord consisted in
His making Himself known to Samuel through a voice； in other words；
that Samuel heard the Lord speaking。 （23） But we are compelled to
distinguish between the prophecies of Moses and those of other prophets；
and therefore must decide that this voice was imaginary； a conclusion
further supported by the voice's resemblance to the voice of Eli； which
Samuel was in the habit of hearing； and therefore might easily imagine；
when thrice called by the Lord； Samuel supposed it to have been Eli。
（24） The voice which Abimelech heard was imaginary； for it is written；
Gen。 xx：6； 〃And God said unto him in a dream。〃 （25） So that the will of
God was manifest to him； not in waking； but only； in sleep； that is； when
the imagination is most active and uncontrolled。 （26） Some of the Jews
believe that the actual words of the Decalogue were not spoken by God；
but that the Israelites heard a noise only； without any distinct words； and
during its continuance apprehended the Ten Commandments by pure
intuition； to this opinion I myself once inclined； seeing that the words of
the Decalogue in Exodus are different from the words of the Decalogue in
Deuter
