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a theologico-political treatise [part iii]-第11章

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valid only for the prophets; therefore; our certainty concerning revelation



must; and ought to be; based on the remaining two … namely; the sign and the



teaching。 (73) Such is the express doctrine of Moses; for (in Deut。 xviii。)



he bids the people obey the prophet who should give a true sign in the name



of the Lord; but if he should predict falsely; even though it were in the



name of the Lord; he should be put to death; as should also he who strives



to lead away the people from the true religion; though he confirm his



authority with signs and portents。 (74) We may compare with the above Deut。



xiii。 (75) Whence it follows that a true prophet could be distinguished from



a false one; both by his doctrine and by the miracles he wrought; for Moses



declares such an one to be a true prophet; and bids the people trust him



without fear of deceit。 (76) He condemns as false; and worthy; of death;



those who predict anything falsely even in the name of the Lord; or who



preach false gods; even though their miracles be real。







(77) The only reason; then; which we have for belief in Scripture or the



writings of the prophets; is the doctrine we find therein; and the



signs by which it is confirmed。 (78) For as we see that the prophets extol



charity and justice above all things; and have no other object; we



conclude that they did not write from unworthy motives; but because they



really thought that men might become blessed through obedience and faith:



further; as we see that they confirmed their teaching with signs and



wonders; we become persuaded that they did not speak at random; nor run riot



in their prophecies。 (79) We are further strengthened in our conclusion by



the fact that the morality they teach is in evident agreement with reason;



for it is no accidental coincidence that the Word of God which we find in



the prophets coincides with the Word of God written in our hearts。 (80) We



may; I say; conclude this from the sacred books as certainly as did the Jews



of old from the living voice of the prophets: for we showed in Chap。 XII。



that Scripture has come down to us intact in respect to its doctrine and



main narratives。







(81) Therefore this whole basis of theology and Scripture; though it does



not admit of mathematical proof; may yet be accepted with the approval of



our judgment。 (82) It would be folly to refuse to accept what is confirmed



by such ample prophetic testimony; and what has proved such a comfort to



those whose reason is comparatively weak; and such a benefit to the state; a



doctrine; moreover; which we may believe in without the slightest peril or



hurt; and should reject simply because it cannot be mathematically proved:



it is as though we should admit nothing as true; or as a wise rule of life;



which could ever; in any possible way; be called in question; or as though



most of our actions were not full of uncertainty and hazards。







(83) I admit that those who believe that theology and philosophy are



mutually contradictory; and that therefore either one or the other must be



thrust from its throne … I admit; I say; that such persons are not



unreasonable in attempting to put theology on a firm basis; and to



demonstrate its truth mathematically。 (84) Who; unless he were desperate or



mad; would wish to bid an incontinent farewell to reason; or to despise the



arts and sciences; or to deny reason's certitude? (85) But; in the



meanwhile; we cannot wholly absolve them from blame; inasmuch as they invoke



the aid of reason for her own defeat; and attempt infallibly to prove her



fallible。 (86) While they are trying to prove mathematically the



authority and truth of theology; and to take away the authority of natural



reason; they are in reality only bringing theology under reason's dominion;



and proving that her authority has no weight unless natural reason be at the



back of it。







(87) If they boast that they themselves assent because of the inward



testimony of the Holy Spirit; and that they only invoke the aid of reason



because of unbelievers; in order to convince them; not even so can this meet



with our approval; for we can easily show that they have spoken either from



emotion or vain…glory。 (88) It most clearly follows from the last chapter



that the Holy Spirit only gives its testimony in favour of works; called by



Paul (in Gal。 v:22) the fruits of the Spirit; and is in itself really



nothing but the mental acquiescence which follows a good action in our



souls。 (89) No spirit gives testimony concerning the certitude of matters



within the sphere of speculation; save only reason; who is mistress; as we



have shown; of the whole realm of truth。 (90) If then they assert that they



possess this Spirit which makes them certain of truth; they speak falsely;



and according to the prejudices of the emotions; or else they are in great



dread lest they should be vanquished by philosophers and exposed to public



ridicule; and therefore they flee; as it were; to the altar; but their



refuge is vain; for what altar will shelter a man who has outraged reason?



(91) However; I pass such persons over; for I think I have fulfilled my



purpose; and shown how philosophy should be separated from theology; and



wherein each consists; that neither should be subservient to the other; but



that each should keep her unopposed dominion。 (92) Lastly; as occasion



offered; I have pointed out the absurdities; the inconveniences; and the



evils following from the extraordinary confusion which has hitherto



prevailed between the two subjects; owing to their not being properly



distinguished and separated。 (93) Before I go further I would expressly



state (though I have said it before) that I consider the utility and the



need for Holy Scripture or Revelation to be very great。 (94) For as we



cannot perceive by the natural light of reason that simple obedience is the



path of salvation 'Endnote 25'; and are taught by revelation only that it is



so by the special grace of God; which our reason cannot attain; it follows



that the Bible has brought a very great consolation to mankind。 (95) All



are able to obey; whereas there are but very few; compared with the



aggregate of humanity; who can acquire the habit of virtue under the unaided



guidance of reason。 (96) Thus if we had not the testimony of Scripture; we



should doubt of the salvation of nearly all men。







End of Part 3 … Chapters XI to XV。



















AUTHOR'S ENDNOTES TO THE THEOLOGICO…POLITICAL TREATISE







CHAPTER XI。







Endnote 24。 (1) 〃Now I think。〃 (2) The translators render the {Greek}



word 〃I infer〃; and assert that Paul uses it as synonymous with {a Greek



word}。 (3) But the former word has; in Greek; the same meaning as the Hebrew



word rendered to think; to esteem; to judge。 (4) And this signification



would be in entire agreement with the Syriac translation。 (5) This Syriac



translation (if it be a translation; which is very doubtful; for we know



neither the time of its appearance; nor the translators and Syriac was the



vernacular of the Apostles) renders the text before us in a way well



explained by Tremellius as 〃we think; therefore。〃







CHAPTER XV。







Endnote 25。 (1) 〃That simple obedience is the path of salvation。〃 (2)



In other words; it is enough for salvation or blessedness; that we should



embrace the Divine decrees as laws or commands; there is no need to conceive



them as eternal truths。 (3) This can be taught us by Revelation; not Reason;



as appears from the demonstrations given in Chapter IV。











End of Part III … Chapters XI to XV。



















End of Part III



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