theologico-political treatise p3(神学与政治专题研究3)-第6章
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the mind； cannot be apprehended by any； other means than proofs； if these
are absent the object remains ungrasped； the repetition of what has been
heard on such subjects no more indicates or attains to their meaning than
the words of a parrot or a puppet speaking without sense or signification。
（25） Before I proceed I ought to explain how it comes that we are
often told in Genesis that the patriarchs preached in the name of Jehovah；
this being in plain contradiction to the text above quoted。 （26） A reference
to what was said in Chap。 VIII。 will readily explain the difficulty。 （27） It
was there shown that the writer of the Pentateuch did not always speak of
things and places by the names they bore in the times of which he was
writing； but by the names best known to his contemporaries。 （28） God is
thus said in the Pentateuch to have been preached by the patriarchs under
the name of Jehovah； not because such was the name by which the
patriarchs knew Him； but because this name was the one most reverenced
by the Jews。 （29） This point； I say； must necessarily be noticed； for in
Exodus it is expressly stated that God was not known to the patriarchs by
this name； and in chap。 iii：13； it is said that Moses desired to know the
name of God。 （30） Now； if this name had been already known it would
have been known to Moses。 （31） We must therefore draw the conclusion
indicated； namely； that the faithful patriarchs did not know this name of
God； and that the knowledge of God is bestowed and not commanded by
the Deity。
（32） It is now time to pass on to our second point； and show that God
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through His prophets required from men no other knowledge of Himself
than is contained in a knowledge of His justice and charity … that is； of
attributes which a certain manner of life will enable men to imitate。 （33）
Jeremiah states this in so many words （xxii：15； 16）： 〃Did not thy father eat；
and drink； and do judgment and justice？ and then it was well with him。 （34）
He judged the cause of the poor and needy； then it was well with him： was
not this to know Me ？ saith the Lord。〃 （35） The words in chap。 ix：24 of the
same book are equally； clear。 （36） 〃But let him that glorieth glory in this；
that he understandeth and knoweth Me； that I am the Lord which exercise
loving… kindness； judgment； and righteousness in the earth； for in these
things I delight； saith the Lord。〃 （37） The same doctrine maybe gathered
from Exod。 xxxiv：6； where God revealed to Moses only； those of His
attributes which display the Divine justice and charity。 （38） Lastly； we
may call attention to a passage in John which we shall discuss at more
length hereafter； the Apostle explains the nature of God （inasmuch as no
one has beheld Him） through charity only； and concludes that he who
possesses charity possesses； and in very； truth knows God。
（39） We have thus seen that Moses； Jeremiah； and John sum up in a
very short compass the knowledge of God needful for all； and that they
state it to consist in exactly what we said； namely； that God is supremely
just； and supremely merciful … in other words； the one perfect pattern of
the true life。 （40） We may add that Scripture nowhere gives an express
definition of God； and does not point out any other of His attributes which
should be apprehended save these； nor does it in set terms praise any
others。 （41） Wherefore we may draw the general conclusion that an
intellectual knowledge of God； which takes cognizance of His nature in so
far as it actually is； and which cannot by any manner of living be imitated
by mankind or followed as an example； has no bearing whatever on true
rules of conduct； on faith； or on revealed religion； consequently that men
may be in complete error on the subject without incurring the charge of
sinfulness。 （42） We need now no longer wonder that God adapted Himself
to the existing opinions and imaginations of the prophets； or that the
faithful held different ideas of God； as we showed in Chap。 II。； or； again；
that the sacred books speak very inaccurately of God； attributing to Him
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hands； feet； eyes； ears； a mind； and motion from one place to another； or
that they ascribe to Him emotions； such as jealousy； mercy； &c。； or； lastly；
that they describe Him as a Judge in heaven sitting on a royal throne with
Christ on His right hand。 （43） Such expressions are adapted to the
understanding of the multitude； it being the object of the Bible to make
men not learned but obedient。
（44） In spite of this the general run of theologians； when they come
upon any of these phrases which they cannot rationally harmonize with the
Divine nature； maintain that they should be interpreted metaphorically；
passages they cannot understand they say should be interpreted literally。
（45） But if every expression of this kind in the Bible is necessarily to be
interpreted and understood metaphorically； Scripture must have been
written； not for the people and the unlearned masses； but chiefly for
accomplished experts and philosophers。
（46） If it were indeed a sin to hold piously and simply the ideas about
God we have just quoted； the prophets ought to have been strictly on their
guard against the use of such expressions； seeing the weak…mindedness of
the people； and ought； on the other hand； to have set forth first of all； duly
and clearly； those attributes of God which are needful to be understood。
（47） This they have nowhere done； we cannot； therefore； think that
opinions taken in themselves without respect to actions are either pious or
impious； but must maintain that a man is pious or impious in his beliefs
only in so far as he is thereby incited to obedience； or derives from them
license to sin and rebel。 （48） If a man； by believing what is true； becomes
rebellious； his creed is impious； if by believing what is false he becomes
obedient； his creed is pious； for the true knowledge of God comes not by
commandment； but by Divine gift。 （49） God has required nothing from
man but a knowledge of His Divine justice and charity； and that not as
necessary to scientific accuracy； but to obedience。
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CHAPTER XIV
DEFINITIONS OF FAITH； THE FAITH； AND THE FOUNDATIONS
OF FAITH； WHICH IS ONCE FOR ALL SEPARATED FROM
PHILOSOPHY。
（1） For a true knowledge of faith it is above all things necessary to
understand that the Bible was adapted to the intelligence； not only of the
prophets； but also of the diverse and fickle Jewish multitude。 （2） This will
be recognized by all who give any thought to the subject； for they will see
that a person who accepted promiscuously everything in Scripture as being
the universal and absolute teaching of God； without accurately defining
what was adapted to the popular intelligence； would find it impossible to
escape confounding the opinions of the masses with the Divine doctrines；
praising the judgments and comments of man as the teaching of God； and
making a wrong use of Scriptural authority。 （3） Who； I say； does not
perceive that this is the chief reason why so many sectaries teach
contradictory opinions as Divine documents； and support their contentions
with numerous Scriptural texts； till it has passed in Belgium into a proverb；
geen ketter sonder letter … no heretic without a text？ （4） The sacred books
were not written by one man； nor for the people of a single period； but by
many authors of different temperaments； at times extending from first to
last over nearly two thousand years； and perhaps much longer。 （5） We will
not； however； accuse the sectaries of impiety because they have adapted
the words of Scripture to their own opinions； it is thus that these words
were adapted to the understanding of the masses originally； and everyone
is at liberty so to treat them if he sees that he can thus obey God in matters
relating to justice and charity with a more full consent： but we do accuse
those who will not grant this freedom to their fellows； but who persecute
all who differ from them； as God's enemies； however honourable and
virtuous be their lives； while； on the other hand； they cherish those who
agree with them； however foolish they may be； as God's elect。 （6） Such
conduct is as wicked and dangerous to the state as any that can be
conceived。
（7） In order； therefore； to establish the limits to which individual
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freedom should extend； and to decide what persons； in spite of the
diversity of their opinions； are to be looked upon as the faithful； we must
define faith and its essentials。 （8） This task I hope to accomplish in the
present chapter； and also to separate faith from philosophy； which is the
chief aim of the whole treatise。
（9） In order to proceed duly to the demonstration let us recapitulate the
chief aim and object of Scripture； this will indicate a standard by which
we may define faith。
（10） We have said in a former chapter that the aim and object of
Scripture is only to teach obedience。 （11） Thus much； I think； no one can
question。 （12） Who does not see that both Testaments are nothing else but
schools for this object； and have neither of them any aim beyond inspiring
mankind with a voluntary obedience？ （13） For （not to repeat what I said in
the last chapter） I will remark that Moses did not seek to convince the
Jews by reason； but b
