theologico-political treatise p3(神学与政治专题研究3)-第4章
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mandate of the Divine nature）； and especially for such parts of such order
as were foreseen by the prophets； for the prophets did not perceive future
events as the result of natural causes； but as the fiats and decrees of God。
（36） Lastly； it is employed for the command of any prophet； in so far as he
had perceived it by his peculiar faculty or prophetic gift； and not by the
natural light of reason； this use springs chiefly from the usual prophetic
conception of God as a legislator； which we remarked in Chap。 IV。 （37）
There are； then； three causes for the Bible's being called the Word of God：
because it teaches true religion； of which God is the eternal Founder；
because it narrates predictions of future events as though they were
decrees of God； because its actual authors generally perceived things not
by their ordinary natural faculties； but by a power peculiar to themselves；
and introduced these things perceived； as told them by God。
（37） Although Scripture contains much that is merely historical and
can be perceived by natural reason； yet its name is acquired from its chief
subject matter。
（38） We can thus easily see how God can be said to be the Author of
the Bible： it is because of the true religion therein contained； and not
because He wished to communicate to men a certain number of books。 （39）
We can also learn from hence the reason for the division into Old and New
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Testament。 （40） It was made because the prophets who preached religion
before Christ； preached it as a national law in virtue of the covenant
entered into under Moses； while the Apostles who came after Christ；
preached it to all men as a universal religion solely in virtue of Christ's
Passion： the cause for the division is not that the two parts are different in
doctrine； nor that they were written as originals of the covenant； nor； lastly；
that the catholic religion （which is in entire harmony with our nature） was
new except in relation to those who had not known it： 〃 it was in the
world；〃 as John the Evangelist says； 〃 and the world knew it not。〃
（41） Thus； even if we had fewer books of the Old and New Testament
than we have； we should still not be deprived of the Word of God （which；
as we have said； is identical with true religion）； even as we do not now
hold ourselves to be deprived of it； though we lack many cardinal writings
such as the Book of the Law； which was religiously guarded in the Temple
as the original of the Covenant； also the Book of Wars； the Book of
Chronicles； and many others； from whence the extant Old Testament was
taken and compiled。 （42） The above conclusion may be supported by
many reasons。
（43） I。 Because the books of both Testaments were not written by
express command at one place for all ages； but are a fortuitous collection
of the works of men； writing each as his period and disposition dictated。
（44） So much is clearly shown by the call of the prophets who were bade
to admonish the ungodly of their time； and also by the Apostolic Epistles。
（45） II。 Because it is one thing to understand the meaning of Scripture
and the prophets； and quite another thing to understand the meaning of
God； or the actual truth。 （46） This follows from what we said in Chap。 II。
（47） We showed； in Chap。 VI。； that it applied to historic narratives； and to
miracles： but it by no means applies to questions concerning true religion
and virtue。
（48） III。 Because the books of the Old Testament were selected from
many； and were collected and sanctioned by a council of the Pharisees； as
we showed in Chap。 X。 （49） The books of the New Testament were also
chosen from many by councils which rejected as spurious other books
held sacred by many。 （50） But these councils； both Pharisee and Christian；
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were not composed of prophets； but only of learned men and teachers。 （51）
Still； we must grant that they were guided in their choice by a regard for
the Word of God ； and they must； therefore； have known what the law of
God was。
（52） IV。 Because the Apostles wrote not as prophets； but as teachers
（see last Chapter）； and chose whatever method they thought best adapted
for those whom they addressed： and consequently； there are many things
in the Epistles （as we showed at the end of the last Chapter） which are not
necessary to salvation。
（53） V。 Lastly； because there are four Evangelists in the New
Testament； and it is scarcely credible that God can have designed to
narrate the life of Christ four times over； and to communicate it thus to
mankind。 （54） For though there are some details related in one Gospel
which are not in another； and one often helps us to understand another； we
cannot thence conclude that all that is set down is of vital importance to us；
and that God chose the four Evangelists in order that the life of Christ
might be better understood； for each one preached his Gospel in a separate
locality； each wrote it down as he preached it； in simple language； in order
that the history of Christ might be clearly told； not with any view of
explaining his fellow…Evangelists。
（55） If there are some passages which can be better； and more easily
understood by comparing the various versions； they are the result of
chance； and are not numerous： their continuance in obscurity would have
impaired neither the clearness of the narrative nor the blessedness of
mankind。
（56） We have now shown that Scripture can only be called the Word of
God in so far as it affects religion； or the Divine law； we must now point
out that； in respect to these questions； it is neither faulty； tampered with；
nor corrupt。 （57） By faulty； tampered with； and corrupt； I here mean
written so incorrectly； that the meaning cannot be arrived at by a study of
the language； nor from the authority of Scripture。 （58） I will not go to such
lengths as to say that the Bible； in so far as it contains the Divine law； has
always preserved the same vowel…points； the same letters； or the same
words （I leave this to be proved by； the Massoretes and other worshippers
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of the letter）； I only； maintain that the meaning by； which alone an
utterance is entitled to be called Divine； has come down to us uncorrupted；
even though the original wording may have been more often changed than
we suppose。 （59） Such alterations； as I have said above； detract nothing
from the Divinity of the Bible； for the Bible would have been no less
Divine had it been written in different words or a different language。 （60）
That the Divine law has in this sense come down to us uncorrupted； is an
assertion which admits of no dispute。 （61） For from the Bible itself we
learn； without the smallest difficulty or ambiguity；； that its cardinal precept
is： To love God above all things； and one's neighbour as one's self。 （62）
This cannot be a spurious passage； nor due to a hasty and mistaken scribe；
for if the Bible had ever put forth a different doctrine it would have had to
change the whole of its teaching； for this is the corner…stone of religion；
without which the whole fabric would fall headlong to the ground。 （63）
The Bible would not be the work we have been examining； but something
quite different。
（64） We remain； then； unshaken in our belief that this has always been
the doctrine of Scripture； and； consequently； that no error sufficient to
vitiate it can have crept in without being instantly； observed by all； nor can
anyone have succeeded in tampering with it and escaped the discovery of
his malice。
（65） As this corner…stone is intact； we must perforce admit the same of
whatever other passages are indisputably dependent on it； and are also
fundamental； as； for instance； that a God exists； that He foresees all things；
that He is Almighty； that by His decree the good prosper and the wicked
come to naught； and； finally； that our salvation depends solely on His
grace。
（66） These are doctrines which Scripture plainly teaches throughout；
and which it is bound to teach； else all the rest would be empty and
baseless； nor can we be less positive about other moral doctrines； which
plainly are built upon this universal foundation … for instance； to uphold
justice； to aid the weak； to do no murder； to covet no man's goods； &c。 （67）
Precepts； I repeat； such as these； human malice and the lapse of ages are
alike powerless to destroy； for if any part of them perished； its loss would
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immediately be supplied from the fundamental principle； especially the
doctrine of charity； which is everywhere in both Testaments extolled above
all others。 （68） Moreover； though it be true that there is no conceivable
crime so heinous that it has never been committed； still there is no one
who would attempt in excuse for his crimes to destroy； the law； or
introduce an impious doctrine in the place of what is eternal and salutary；
men's nature is so constituted that everyone （be he king or subject） who
has committed a base action； tries to deck out his conduct with spurious
excuses； till he seems to have done nothing but what is just and right。
（69） We may conclude； therefore； that the whole Divine law； as taught
by Scripture； has come down to us uncorrupted。 （70） Besides this there are
certain facts which we may be sure have been transmitted in good faith。
（71） For instance； the main facts of Hebrew history； which were perfectly
well known
