a theologico-political treatise [part i]-第3部分

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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　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　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　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。



















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　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。







（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