theologico-political treatise p1(神学与政治专题研究1)-第16章
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heaven； He doubtless taught His doctrines as eternal truths； and did not lay
them down as laws； thus freeing the minds of His hearers from the
bondage of that law which He further confirmed and established。 （73） Paul
apparently points to this more than once （e。g。 Rom。 vii：6； and iii：28）；
though he never himself seems to wish to speak openly； but； to quote his
own words （Rom。 iii：6； and vi：19）； 〃merely humanly。〃 （74） This he
expressly states when he calls God just； and it was doubtless in concession
to human weakness that he attributes mercy； grace； anger； and similar
qualities to God； adapting his language to the popular mind； or； as he puts
it （1 Cor。 iii：1； 2）； to carnal men。 （75） In Rom。 ix：18； he teaches
undisguisedly that God's auger and mercy depend not on the actions of
men； but on God's own nature or will； further； that no one is justified by
the works of the law； but only by faith； which he seems to identify with the
full assent of the soul； lastly； that no one is blessed unless he have in him
the mind of Christ （Rom。 viii：9）； whereby he perceives the laws of God as
eternal truths。 （76） We conclude； therefore； that God is described as a
lawgiver or prince； and styled just； merciful； &c。； merely in concession to
popular understanding； and the imperfection of popular knowledge； that in
reality God acts and directs all things simply by the necessity of His nature
and perfection； and that His decrees and volitions are eternal truths； and
always involve necessity。 （77） So much for the first point which I wished
to explain and demonstrate。
（78） Passing on to the second point； let us search the sacred pages for
their teaching concerning the light of nature and this Divine law。 （79） The
first doctrine we find in the history of the first man； where it is narrated
that God commanded Adam not to eat of the fruit of the tree of the
knowledge of good and evil； this seems to mean that God commanded
Adam to do and to seek after righteousness because it was good； not
because the contrary was evil： that is； to seek the good for its own sake；
not from fear of evil。 （80） We have seen that he who acts rightly from the
true knowledge and love of right； acts with freedom and constancy；
whereas he who acts from fear of evil； is under the constraint of evil； and
acts in bondage under external control。 （81） So that this commandment of
God to Adam comprehends the whole Divine natural law； and absolutely
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agrees with the dictates of the light of nature； nay； it would be easy to
explain on this basis the whole history or allegory of the first man。 （82）
But I prefer to pass over the subject in silence； because； in the first place； I
cannot be absolutely certain that my explanation would be in accordance
with the intention of the sacred writer； and； secondly； because many do not
admit that this history is an allegory； maintaining it to be a simple
narrative of facts。 （83） It will be better； therefore； to adduce other passages
of Scripture； especially such as were written by him； who speaks with all
the strength of his natural understanding； in which he surpassed all his
contemporaries； and whose sayings are accepted by the people as of equal
weight with those of the prophets。 （84） I mean Solomon； whose prudence
and wisdom are commended in Scripture rather than his piety and gift of
prophecy。 （85） Life being taken to mean the true life （as is evident from
Deut。 xxx：19）； the fruit of the understanding consists only in the true life；
and its absence constitutes punishment。 （86） All this absolutely agrees
with what was set out in our fourth point concerning natural law。 （87）
Moreover our position that it is the well…spring of life； and that the
intellect alone lays down laws for the wise； is plainly taught by； the sage；
for he says （Prov。 xiii14）： 〃The law of the wise is a fountain of life 〃 … that
is； as we gather from the preceding text； the understanding。 （88） In chap。
iii：13； he expressly teaches that the understanding renders man blessed and
happy； and gives him true peace of mind。 〃Happy is the man that findeth
wisdom； and the man that getteth understanding；〃 for 〃Wisdom gives
length of days； and riches and honour； her ways are ways of pleasantness；
and all her paths peace〃 （xiiii6； 17）。 （89） According to Solomon； therefore；
it is only； the wise who live in peace and equanimity； not like the wicked
whose minds drift hither and thither； and （as Isaiah says； chap。 Ivii：20）
〃are like the troubled sea； for them there is no peace。〃
（90） Lastly； we should especially note the passage in chap。 ii。 of
Solomon's proverbs which most clearly confirms our contention： 〃If thou
criest after knowledge； and liftest up thy voice for understanding 。 。 。 then
shalt thou understand the fear of the Lord； and find the knowledge of God；
for the Lord giveth wisdom； out of His mouth cometh knowledge and
understanding。〃 （91） These words clearly enunciate （1）； that wisdom or
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intellect alone teaches us to fear God wisely … that is； to worship Him truly；
（2）； that wisdom and knowledge flow from God's mouth； and that God
bestows on us this gift； this we have already shown in proving that our
understanding and our knowledge depend on； spring from； and are
perfected by the idea or knowledge of God； and nothing else。 （92）
Solomon goes on to say in so many words that this knowledge contains
and involves the true principles of ethics and politics： 〃When wisdom
entereth into thy heart； and knowledge is pleasant to thy soul； discretion
shall preserve thee； understanding shall keep thee； then shalt thou
understand righteousness； and judgment； and equity； yea every good path。〃
（93） All of which is in obvious agreement with natural knowledge： for
after we have come to the understanding of things； and have tasted the
excellence of knowledge； she teaches us ethics and true virtue。
（94） Thus the happiness and the peace of him who cultivates his
natural understanding lies； according to Solomon also； not so much under
the dominion of fortune （or God's external aid） as in inward personal
virtue （or God's internal aid）； for the latter can to a great extent be
preserved by vigilance； right action； and thought。
（95） Lastly； we must by no means pass over the passage in Paul's
Epistle to the Romans； i：20； in which he says： 〃For the invisible things of
God from the creation of the world are clearly seen； being understood by
the things that are made； even His eternal power and Godhead； so that they
are without excuse； because； when they knew God； they glorified Him not
as God； neither were they thankful。〃 （96） These words clearly show that
everyone can by the light of nature clearly understand the goodness and
the eternal divinity of God； and can thence know and deduce what they
should seek for and what avoid； wherefore the Apostle says that they are
without excuse and cannot plead ignorance； as they certainly might if it
were a question of supernatural light and the incarnation； passion； and
resurrection of Christ。 （97） 〃Wherefore；〃 he goes on to say （ib。 24）； 〃God
gave them up to uncleanness through the lusts of their own hearts；〃 and so
on； through the rest of the chapter； he describes the vices of ignorance； and
sets them forth as the punishment of ignorance。 （98） This obviously agrees
with the verse of Solomon； already quoted； 〃The instruction of fools is
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folly；〃 so that it is easy to understand why Paul says that the wicked are
without excuse。 （99） As every man sows so shall he reap： out of evil； evils
necessarily spring； unless they be wisely counteracted。
（100） Thus we see that Scripture literally approves of the light of
natural reason and the natural Divine law； and I have fulfilled the promises
made at the beginning of this chapter。
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CHAPTER V。 … OF THE
CEREMONIAL LAW。
（1） In the foregoing chapter we have shown that the Divine law； which
renders men truly blessed； and teaches them the true life； is universal to all
men； nay； we have so intimately deduced it from human nature that it must
be esteemed innate； and； as it were； ingrained in the human mind。
（2） But with regard to the ceremonial observances which were
ordained in the Old Testament for the Hebrews only； and were so adapted
to their state that they could for the most part only be observed by the
society as a whole and not by each individual； it is evident that they
formed no part of the Divine law； and had nothing to do with blessedness
and virtue； but had reference only to the election of the Hebrews； that is
（as I have shown in Chap。 II。）； to their temporal bodily happiness and the
tranquillity of their kingdom； and that therefore they were only valid while
that kingdom lasted。 （3） If in the Old Testament they are spoken of as the
law of God； it is only because they were founded on revelation； or a basis
of revelation。 （4） Still as reason； however sound； has little weight with
ordinary theologians； I will adduce the authority of Scripture for what I
here assert； and will further show； for the sake of greater clearness； why
and how these ceremonials served to establish and preserve the Jewish
kingdom。 （5） Isaiah teaches most plainly that the Divine law in its strict
