theologico-political treatise p1(神学与政治专题研究1)-第17章
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kingdom。 （5） Isaiah teaches most plainly that the Divine law in its strict
sense signifies that universal law which consists in a true manner of life；
and does not signify ceremonial observances。 （6） In chapter i：10； the
prophet calls on his countrymen to hearken to the Divine law as he
delivers it； and first excluding all kinds of sacrifices and all feasts； he at
length sums up the law in these few words； 〃Cease to do evil； learn to do
well： seek judgment； relieve the oppressed。〃 （7） Not less striking
testimony is given in Psalm xl：7… 9； where the Psalmist addresses God：
〃Sacrifice and offering Thou didst not desire； mine ears hast Thou opened；
burnt offering and sin…offering hast Thou not required； I delight to do Thy
will； 0 my God； yea； Thy law is within my heart。〃 （8） Here the Psalmist
reckons as the law of God only that which is inscribed in his heart； and
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excludes ceremonies therefrom； for the latter are good and inscribed on the
heart only from the fact of their institution； and not because of their
intrinsic value。
（9） Other passages of Scripture testify to the same truth； but these two
will suffice。 （10） We may also learn from the Bible that ceremonies are no
aid to blessedness； but only have reference to the temporal prosperity of
the kingdom； for the rewards promised for their observance are merely
temporal advantages and delights； blessedness being reserved for the
universal Divine law。 （11） In all the five books commonly attributed to
Moses nothing is promised； as I have said； beyond temporal benefits； such
as honours； fame； victories； riches； enjoyments； and health。 （12） Though
many moral precepts besides ceremonies are contained in these five books；
they appear not as moral doctrines universal to all men； but as commands
especially adapted to the understanding and character of the Hebrew
people； and as having reference only to the welfare of the kingdom。 （13）
For instance； Moses does not teach the Jews as a prophet not to kill or to
steal； but gives these commandments solely as a lawgiver and judge； he
does not reason out the doctrine； but affixes for its non…observance a
penalty which may and very properly does vary in different nations。 （14）
So； too； the command not to commit adultery is given merely with
reference to the welfare of the state； for if the moral doctrine had been
intended； with reference not only to the welfare of the state； but also to the
tranquillity and blessedness of the individual； Moses would have
condemned not merely the outward act； but also the mental acquiescence；
as is done by Christ； Who taught only universal moral precepts； and for
this cause promises a spiritual instead of a temporal reward。 （15） Christ； as
I have said； was sent into the world； not to preserve the state nor to lay
down laws； but solely to teach the universal moral law； so we can easily
understand that He wished in nowise to do away with the law of Moses；
inasmuch as He introduced no new laws of His own … His sole care was to
teach moral doctrines； and distinguish them from the laws of the state； for
the Pharisees； in their ignorance； thought that the observance of the state
law and the Mosaic law was the sum total of morality； whereas such laws
merely had reference to the public welfare； and aimed not so much at
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instructing the Jews as at keeping them under constraint。 （16） But let us
return to our subject； and cite other passages of Scripture which set forth
temporal benefits as rewards for observing the ceremonial law； and
blessedness as reward for the universal law。
（17） None of the prophets puts the point more clearly than Isaiah。 （18。）
After condemning hypocrisy he commends liberty and charity towards
one's self and one's neighbours； and promises as a reward： 〃Then shall thy
light break forth as the morning； and thy health shall spring forth speedily；
thy righteousness shall go before thee； and the glory of the Lord shall be
thy reward〃 （chap。 lviii：8）。 （19） Shortly afterwards he commends the
Sabbath； and for a due observance of it； promises： 〃Then shalt thou delight
thyself in the Lord； and I will cause thee to ride upon the high places of
the earth； and feed thee with the heritage of Jacob thy father： for the mouth
of the Lord has spoken it。〃 （20） Thus the prophet for liberty bestowed； and
charitable works； promises a healthy mind in a healthy body； and the glory
of the Lord even after death； whereas； for ceremonial exactitude； he only
promises security of rule； prosperity； and temporal happiness。
（21） In Psalms xv。 and xxiv。 no mention is made of ceremonies； but
only of moral doctrines； inasmuch as there is no question of anything but
blessedness； and blessedness is symbolically promised： it is quite certain
that the expressions； 〃the hill of God；〃 and 〃His tents and the dwellers
therein；〃 refer to blessedness and security of soul； not to the actual mount
of Jerusalem and the tabernacle of Moses； for these latter were not dwelt
in by anyone； and only the sons of Levi ministered there。 （22） Further； all
those sentences of Solomon to which I referred in the last chapter； for the
cultivation of the intellect and wisdom； promise true blessedness； for by
wisdom is the fear of God at length understood； and the knowledge of God
found。
（23） That the Jews themselves were not bound to practise their
ceremonial observances after the destruction of their kingdom is evident
from Jeremiah。 （24） For when the prophet saw and foretold that the
desolation of the city was at hand； he said that God only delights in those
who know and understand that He exercises loving…kindness； judgment；
and righteousness in the earth； and that such persons only are worthy of
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praise。 （Jer。 ix：23。） （25） As though God had said that； after the desolation
of the city； He would require nothing special from the Jews beyond the
natural law by which all men are bound。
（26） The New Testament also confirms this view； for only moral
doctrines are therein taught； and the kingdom of heaven is promised as a
reward； whereas ceremonial observances are not touched on by the
Apostles； after they began to preach the Gospel to the Gentiles。 （27） The
Pharisees certainly continued to practise these rites after the destruction of
the kingdom； but more with a view of opposing the Christians than of
pleasing God： for after the first destruction of the city； when they were led
captive to Babylon； not being then； so far as I am aware； split up into sects；
they straightway neglected their rites； bid farewell to the Mosaic law；
buried their national customs in oblivion as being plainly superfluous； and
began to mingle with other nations； as we may abundantly learn from Ezra
and Nehemiah。 （28） We cannot； therefore； doubt that they were no more
bound by the law of Moses； after the destruction of their kingdom； than
they had been before it had been begun； while they were still living among
other peoples before the exodus from Egypt； and were subject to no
special law beyond the natural law； and also； doubtless； the law of the state
in which they were living； in so far as it was consonant with the Divine
natural law。
（29） As to the fact that the patriarchs offered sacrifices； I think they did
so for the purpose of stimulating their piety； for their minds had been
accustomed from childhood to the idea of sacrifice； which we know had
been universal from the time of Enoch； and thus they found in sacrifice
their most powerful incentive。 （30） The patriarchs； then； did not sacrifice
to God at the bidding of a Divine right； or as taught by the basis of the
Divine law； but simply in accordance with the custom of the time； and； if
in so doing they followed any ordinance； it was simply the ordinance of
the country they were living in； by which （as we have seen before in the
case of Melchisedek） they were bound。
（31） I think that I have now given Scriptural authority for my view： it
remains to show why and how the ceremonial observances tended to
preserve and confirm the Hebrew kingdom； and this I can very briefly do
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on grounds universally accepted。
（32） The formation of society serves not only for defensive purposes；
but is also very useful； and； indeed； absolutely necessary； as rendering
possible the division of labour。 （33） If men did not render mutual
assistance to each other； no one would have either the skill or the time to
provide for his own sustenance and preservation： for all men are not
equally apt for all work； and no one would be capable of preparing all that
he individually stood in need of。 （34） Strength and time； I repeat； would
fail； if every one had in person to plough； to sow； to reap； to grind corn； to
cook； to weave； to stitch； and perform the other numerous functions
required to keep life going； to say nothing of the arts and sciences which
are also entirely necessary to the perfection and blessedness of human
nature。 （35） We see that peoples living； in uncivilized barbarism lead a
wretched and almost animal life； and even they would not be able to
acquire their few rude necessaries without assisting one another to a
certain extent。
（36） Now if men were so constituted by nature that they desired
nothing but what is designated by true reason； society would obviously
have no need of
