theologico-political treatise p1(神学与政治专题研究1)-第10章
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prophets could be； and； in fact； were； ignorant； and held conflicting
opinions。 （126） It therefore follows that we must by no means go to the
prophets for knowledge； either of natural or of spiritual phenomena。
（127） We have determined； then； that we are only bound to believe in
the prophetic writings； the object and substance of the revelation； with
regard to the details； every one may believe or not； as he likes。
（128） For instance； the revelation to Cain only teaches us that God
admonished him to lead the true life； for such alone is the object and
substance of the revelation； not doctrines concerning free will and
philosophy。 （129） Hence； though the freedom of the will is clearly implied
in the words of the admonition； we are at liberty to hold a contrary opinion；
since the words and reasons were adapted to the understanding of Cain。
（130） So； too； the revelation to Micaiah would only teach that God
revealed to him the true issue of the battle between Ahab and Aram； and
this is all we are bound to believe。 （131） Whatever else is contained in the
revelation concerning the true and the false Spirit of God； the army of
heaven standing on the right hand and on the left； and all the other details；
does not affect us at all。 （132） Everyone may believe as much of it as his
reason allows。
（132） The reasonings by which the Lord displayed His power to Job （if
they really were a revelation； and the author of the history is narrating； and
not merely； as some suppose； rhetorically adorning his own conceptions）；
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would come under the same category … that is； they were adapted to Job's
understanding； for the purpose of convincing him； and are not universal； or
for the convincing of all men。
（133） We can come to no different conclusion with respect to the
reasonings of Christ； by which He convicted the Pharisees of pride and
ignorance； and exhorted His disciples to lead the true life。 （134） He
adapted them to each man's opinions and principles。 （135） For instance；
when He said to the Pharisees （Matt。 xii：26）； 〃And if Satan cast out devils；
his house is divided against itself； how then shall his kingdom stand？ （136）
〃He only wished to convince the Pharisees according； to their own
principles； not to teach that there are devils； or any kingdom of devils。
（137） So； too； when He said to His disciples （Matt。 viii：10）； 〃See that ye
despise not one of these little ones； for I say unto you that their angels；〃
&c。； He merely desired to warn them against pride and despising any of
their fellows； not to insist on the actual reason given； which was simply
adopted in order to persuade them more easily。
（138） Lastly； we should say； exactly the same of the apostolic signs
and reasonings； but there is no need to go further into the subject。 （139） If
I were to enumerate all the passages of Scripture addressed only to
individuals； or to a particular man's understanding； and which cannot；
without great danger to philosophy； be defended as Divine doctrines； I
should go far beyond the brevity at which I aim。 （140） Let it suffice； then；
to have indicated a few instances of general application； and let the
curious reader consider others by himself。 （141） Although the points we
have just raised concerning prophets and prophecy are the only ones
which have any direct bearing on the end in view； namely； the separation
of Philosophy from Theology； still； as I have touched on the general
question； I may here inquire whether the gift of prophecy was peculiar to
the Hebrews； or whether it was common to all nations。 （142） I must then
come to a conclusion about the vocation of the Hebrews； all of which I
shall do in the ensuing chapter。
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CHAPTER III。
OF THE VOCATION OF THE HEBREWS； AND
WHETHER THE GIFT OF PROPHECY WAS
PECULIAR TO THEM。
（1） Every man's true happiness and blessedness consist solely in the
enjoyment of what is good； not in the pride that he alone is enjoying it； to
the exclusion of others。 （2） He who thinks himself the more blessed
because he is enjoying benefits which others are not； or because he is more
blessed or more fortunate than his fellows； is ignorant of true happiness
and blessedness； and the joy which he feels is either childish or envious
and malicious。 （3） For instance； a man's true happiness consists only in
wisdom； and the knowledge of the truth； not at all in the fact that he is
wiser than others； or that others lack such knowledge： such considerations
do not increase his wisdom or true happiness。
（4） Whoever； therefore； rejoices for such reasons； rejoices in another's
misfortune； and is； so far； malicious and bad； knowing neither true
happiness nor the peace of the true life。
（5） When Scripture； therefore； in exhorting the Hebrews to obey the
law； says that the Lord has chosen them for Himself before other nations
（Deut。 x：15）； that He is near them； but not near others （Deut。 iv：7）； that to
them alone He has given just laws （Deut。 iv：8）； and； lastly； that He has
marked them out before others （Deut。 iv：32）； it speaks only according to
the understanding of its hearers； who； as we have shown in the last chapter；
and as Moses also testifies （Deut。 ix：6； 7）； knew not true blessedness。 （6）
For in good sooth they would have been no less blessed if God had called
all men equally to salvation； nor would God have been less present to
them for being equally present to others； their laws； would have been no
less just if they had been ordained for all； and they themselves would have
been no less wise。 （7） The miracles would have shown God's power no
less by being wrought for other nations also； lastly； the Hebrews would
have been just as much bound to worship God if He had bestowed all
these gifts equally on all men。
（8） When God tells Solomon （1 Kings iii：12） that no one shall be as
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wise as he in time to come； it seems to be only a manner of expressing
surpassing wisdom； it is little to be believed that God would have
promised Solomon； for his greater happiness； that He would never endow
anyone with so much wisdom in time to come； this would in no wise have
increased Solomon's intellect； and the wise king would have given equal
thanks to the Lord if everyone had been gifted with the same faculties。
（9） Still； though we assert that Moses； in the passages of the
Pentateuch just cited； spoke only according to the understanding of the
Hebrews； we have no wish to deny that God ordained the Mosaic law for
them alone； nor that He spoke to them alone； nor that they witnessed
marvels beyond those which happened to any other nation； but we wish to
emphasize that Moses desired to admonish the Hebrews in such a manner；
and with such reasonings as would appeal most forcibly to their childish
understanding； and constrain them to worship the Deity。 （10） Further； we
wished to show that the Hebrews did not surpass other nations in
knowledge； or in piety； but evidently in some attribute different from these；
or （to speak like the Scriptures； according to their understanding）； that the
Hebrews were not chosen by God before others for the sake of the true life
and sublime ideas； though they were often thereto admonished； but with
some other object。 （11） What that object was； I will duly show。
（12） But before I begin； I wish in a few words to explain what I mean
by the guidance of God； by the help of God； external and inward； and；
lastly； what I understand by fortune。
（13） By the help of God； I mean the fixed and unchangeable order of
nature or the chain of natural events： for I have said before and shown
elsewhere that the universal laws of nature； according to which all things
exist and are determined； are only another name for the eternal decrees of
God； which always involve eternal truth and necessity。
（14） So that to say that everything happens according to natural laws；
and to say that everything is ordained by the decree and ordinance of God；
is the same thing。 （15） Now since the power in nature is identical with the
power of God； by which alone all things happen and are determined； it
follows that whatsoever man； as a part of nature； provides himself with to
aid and preserve his existence； or whatsoever nature affords him without
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his help； is given to him solely by the Divine power； acting either through
human nature or through external circumstance。 （16） So whatever human
nature can furnish itself with by its own efforts to preserve its existence；
may be fitly called the inward aid of God； whereas whatever else accrues
to man's profit from outward causes may be called the external aid of God。
（17） We can now easily understand what is meant by the election of
God。 （18） For since no one can do anything save by the predetermined
order of nature； that is by God's eternal ordinance and decree； it follows
that no one can choose a plan of life for himself； or accomplish any work
save by God's vocation choosing him for the work or the plan of life in
question； rather than any other。 （19） Lastly； by fortune； I mean the
ordinance of God in so far as it directs human life through external and
unexpected means。 （20） With these preliminaries I return to my purpose of
dis
