a theologico-political treatise [part i]-第8章

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（85）　Further；　the　Divine　testimony　concerning　Abraham　asserts　nothing　but



that　he　was　obedient；　and　that　he　〃commanded　his　household　after　him　that



they　should　keep　the　way　of　the　Lord〃　（Gen。　xviii：19）；　it　does　not　state



that　he　held　sublime　conceptions　of　the　Deity。







（86）　Moses；　also；　was　not　sufficiently　aware　that　God　is　omniscient；　and



directs　human　actions　by　His　sole　decree；　for　although　God　Himself　says　that



the　Israelites　should　hearken　to　Him；　Moses　still　considered　the　matter



doubtful　and　repeated；　〃But　if　they　will　not　believe　me；　nor　hearken　unto　my



voice。〃　（87）　To　him　in　like　manner　God　was　revealed　as　taking　no　part　in；



and　as　being　ignorant　of；　future　human　actions：　the　Lord　gave　him　two　signs



and　said；　〃And　it　shall　come　to　pass　that　if　they　will　not　believe　thee；



neither　hearken　to　the　voice　of　the　first　sign；　that　they　will　believe　the



voice　of　the　latter　sign；　but　if　not；　thou　shalt　take　of　the　water　of　the



river；〃　&c。　（88）　Indeed；　if　any　one　considers　without　prejudice　the　recorded



opinions　of　Moses；　he　will　plainly　see　that　Moses　conceived　the　Deity　as　a



Being　Who　has　always　existed；　does　exist；　and　always　will　exist；　and　for



this　cause　he　calls　Him　by　the　name　Jehovah；　which　in　Hebrew　signifies　these



three　phases　of　existence：　as　to　His　nature；　Moses　only　taught　that　He　is



merciful；　gracious；　and　exceeding　jealous；　as　appears　from　many　passages　in



the　Pentateuch。　（89）　Lastly；　he　believed　and　taught　that　this　Being　was　so



different　from　all　other　beings；　that　He　could　not　be　expressed　by　the　image



of　any　visible　thing；　also；　that　He　could　not　be　looked　upon；　and　that　not



so　much　from　inherent　impossibility　as　from　human　infirmity；　further；　that



by　reason　of　His　power　He　was　without　equal　and　unique。　（90）　Moses　admitted；



indeed；　that　there　were　beings　（doubtless　by　the　plan　and　command　of　the



Lord）　who　acted　as　God's　vicegerents　…　that　is；　beings　to　whom　God　had　given



the　right；　authority；　and　power　to　direct　nations；　and　to　provide　and　care



for　them；　but　he　taught　that　this　Being　Whom　they　were　bound　to　obey　was



the　highest　and　Supreme　God；　or　（to　use　the　Hebrew　phrase）　God　of　gods；　and



thus　in　the　song　（Exod。　xv：11）　he　exclaims；　〃Who　is　like　unto　Thee；　0　Lord；



among　the　gods？〃　and　Jethro　says　（Exod。　xviii：11）；　〃Now　I　know　that　the　Lord



is　greater　than　all　gods。〃　（91）　That　is　to　say；　〃I　am　at　length　compelled　to



admit　to　Moses　that　Jehovah　is　greater　than　all　gods；　and　that　His　power



is　unrivalled。〃　（92）　We　must　remain　in　doubt　whether　Moses　thought　that



these　beings　who　acted　as　God's　vicegerents　were　created　by　Him；　for　he



has　stated　nothing；　so　far　as　we　know；　about　their　creation　and　origin。　（93）



He　further　taught　that　this　Being　had　brought　the　visible　world　into　order



from　Chaos；　and　had　given　Nature　her　germs；　and　therefore　that　He



possesses　supreme　right　and　power　over　all　things；　further；　that　by　reason



of　this　supreme　right　and　power　He　had　chosen　for　Himself　alone　the　Hebrew



nation　and　a　certain　strip　of　territory；　and　had　handed　over　to　the　care　of



other　gods　substituted　by　Himself　the　rest　of　the　nations　and　territories；



and　that　therefore　He　was　called　the　God　of　Israel　and　the　God　of　Jerusalem；



whereas　the　other　gods　were　called　the　gods　of　the　Gentiles。　（94）　For　this



reason　the　Jews　believed　that　the　strip　of　territory　which　God　had　chosen



for　Himself；　demanded　a　Divine　worship　quite　apart　and　different　from　the



worship　which　obtained　elsewhere；　and　that　the　Lord　would　not　suffer　the



worship　of　other　gods　adapted　to　other　countries。　（95）　Thus　they　thought



that　the　people　whom　the　king　of　Assyria　had　brought　into　Judaea　were　torn



in　pieces　by　lions　because　they　knew　not　the　worship　of　the　National



Divinity　（2　Kings　xvii：25）。







（96）　Jacob；　according　to　Aben　Ezra's　opinion；　therefore　admonished　his　sons



when　he　wished　them　to　seek　out　a　new　country；　that　they　should　prepare



themselves　for　a　new　worship；　and　lay　aside　the　worship　of　strange；　gods　…



that　is；　of　the　gods　of　the　land　where　they　were　（Gen。　xxxv：2；　3）。







（97）　David；　in　telling　Saul　that　he　was　compelled　by　the　king's　persecution



to　live　away　from　his　country；　said　that　he　was　driven　out　from　the　heritage



of　the　Lord；　and　sent　to　worship　other　gods　（1　Sam。　xxvi：19）。　（98）　Lastly；



he　believed　that　this　Being　or　Deity　had　His　habitation　in　the　heavens



（Deut。　xxxiii：27）；　an　opinion　very　common　among　the　Gentiles。







（99）　If　we　now　examine　the　revelations　to　Moses；　we　shall　find　that　they



were　accommodated　to　these　opinions；　as　he　believed　that　the　Divine　Nature



was　subject　to　the　conditions　of　mercy；　graciousness；　&c。；　so　God　was



revealed　to　him　in　accordance　with　his　idea　and　under　these　attributes　（see



Exodus　xxxiv：6；　7；　and　the　second　commandment）。　（100）　Further　it　is　related



（Ex。　xxxiii：18）　that　Moses　asked　of　God　that　he　might　behold　Him；　but　as



Moses　（as　we　have　said）　had　formed　no　mental　image　of　God；　and　God　（as　I



have　shown）　only　revealed　Himself　to　the　prophets　in　accordance　with　the



disposition　of　their　imagination；　He　did　not　reveal　Himself　in　any　form。



（101）　This；　I　repeat；　was　because　the　imagination　of　Moses　was　unsuitable；



for　other　prophets　bear　witness　that　they　saw　the　Lord；　for　instance；



Isaiah；　Ezekiel；　Daniel；　&c。　（102）　For　this　reason　God　answered　Moses；　〃Thou



canst　not　see　My　face；〃　and　inasmuch　as　Moses　believed　that　God　can　be



looked　upon　…　that　is；　that　no　contradiction　of　the　Divine　nature　is　therein



involved　（for　otherwise　he　would　never　have　preferred　his　request）　…　it　is



added；　〃For　no　one　shall　look　on　Me　and　live；〃　thus　giving　a　reason　in



accordance　with　Moses'　idea；　for　it　is　not　stated　that　a　contradiction　of



the　Divine　nature　would　be　involved；　as　was　really　the　case；　but　that　the



thing　would　not　come　to　pass　because　of　human　infirmity。







（103）　When　God　would　reveal　to　Moses　that　the　Israelites；　because　they



worshipped　the　calf；　were　to　be　placed　in　the　same　category　as　other



nations；　He　said　（ch。　xxxiii：2；　3）；　that　He　would　send　an　angel　（that　is；　a



being　who　should　have　charge　of　the　Israelites；　instead　of　the　Supreme



Being）；　and　that　He　Himself　would　no　longer　remain　among　them；　thus　leaving



Moses　no　ground　for　supposing　that　the　Israelites　were　more　beloved　by　God



than　the　other　nations　whose　guardianship　He　had　entrusted　to　other　beings



or　angels　（vide　verse　16）。







（104）　Lastly；　as　Moses　believed　that　God　dwelt　in　the　heavens；　God　was



revealed　to　him　as　coming　down　from　heaven　on　to　a　mountain；　and　in　order　to



talk　with　the　Lord　Moses　went　up　the　mountain；　which　he　certainly　need　not



have　done　if　he　could　have　conceived　of　God　as　omnipresent。







（105）　The　Israelites　knew　scarcely　anything　of　God；　although　He　was　revealed



to　them；　and　this　is　abundantly　evident　from　their　transferring；　a　few　days



afterwards；　the　honour　and　worship　due　to　Him　to　a　calf；　which　they　believed



to　be　the　god　who　had　brought　them　out　of　Egypt。　（106）　In　truth；　it　is



hardly　likely　that　men　accustomed　to　the　superstitions　of　Egypt；



uncultivated　and　sunk　in　most　abject　slavery；　should　have　held　any　sound



notions　about　the　Deity；　or　that　Moses　should　have　taught　them　anything



beyond　a　rule　of　right　living；　inculcating　it　not　like　a　philosopher；　as　the



result　of　freedom；　but　like　a　lawgiver　compelling　them　to　be　moral　by



legal　authority。　（107）　Thus　the　rule　of　right　living；　the　worship　and　love



of　God；　was　to　them　rather　a　bondage　than　the　true　liberty；　the　gift　and



grace　of　the　Deity。　（108）　Moses　bid　them　love　God　and　keep　His　law；　because



they　had　in　the　past　received　benefits　from　Him　（such　as　the



deliverance　from　slavery　in　Egypt）；　and　further　terrified　them　with　threats



if　they　transgressed　His　commands；　holding　out　many　promises　of　good　if　they



should　observe　them；　thus　treating　them　as　parents　treat　irrational



children。　It　is；　therefore；　certain　that　they　knew　not　the　excellence　of



virtue　and　the　true　happiness。







（109）　Jonah　thought　that　he　was　fleeing　from　the　sight　of　God；　which　seems



to　show　that　he　too　held　that　God　had　entrusted　the　care　of　the　nations



outside　Judaea　to　other　substituted　powers。　（110）　No　one　in　the　whole　of　the



Old　Testament　speaks　more　rationally　of　God　than　Solomon；　who　in　fact



surpassed　all　the　men　of　his　time　in　natural　ability。　（111）　Yet　he



considered　himself　above　the　law　（esteeming　it　only　to　have　been　given　for



men　without　reasonable　and　intellectual　grounds　for　their　actions）；　and　made



small　account　of　the　laws　concerning　kings；　which　are　mainly　three：　nay；　he



openly　violated　them　（in　this　he　did　wrong；　and　acted　in　a　manner　unworthy



of　a　philosopher；　by　indulging　in　sensual　pleasure）；　and　taught　that　all



Fortune's　favours　to　mankind　are　vanity；　that　humanity　has　no　nobler　gift



than　wisdom；　and　no　greater　punishment　than　folly。



（112）　See　Proverbs　xvi：22；　23。







（113）　But　let　us　return　to　the　prophets　whose　conflicting　opinions　we　have



undertaken　to　note。　（114）　The　expressed　ideas　of　Ezekiel　seemed　so　diverse



from　those　of　Moses　to　the　Rabbis　who　have　left　us　the　extant　prophetic



books　（as　is　told　in　the　treatise　of　Sabbathus；　i：13；　2）；　that　they　had



serious　thoughts　of　omitting　his　prophecy　from　the　canon；　and　would



doubtless　have　thus　excluded　it　if　a　certain　Hananiah　had　not　undertaken　to



explain　it；　a　task　which　（as　is　there　narrated）　he　with　great　zeal　and



labour　accomplished。　（115）　How　he　did　so　does　not　sufficiently　appear；



whether　it　was　by　writing　a　commentary　which　has　now　perished；　or　by



altering　Ezekiel's　words　and　audaciously　…　striking　out　phrases　according　to



his　fancy。　（116）　However　this　may　be；　chapter　xviii。　certainly　does　not　seem



to　agree　with　Exodus　xxxiv：7；　Jeremiah　xxxii：18；　&c。







（117　）　Samuel　believed　that　the　Lord　never　repented　of　anything　He　had



decreed　（1　Sam。　xv：29）；　for　when　Saul　was　sorry　for　his　sin；　and　wished　to



worship　God　and　ask　for　forgiveness；　Samuel　said　that　the　Lord　would　not　go



back　from　his　decree。







（118）　To　Jeremiah；　on　the　other　hand；　it　was　revealed　that；　〃If　that　nation



against　whom　I　（the　Lord）　have　pronounced；　turn　from　their　evil；　I　will



repent　of　the　evil　that　I　thought　to　do　unto　them。　（119）　If　it　do　evil　in　my



sight；　that　it　obey　not　my　voice；　then　I　will　repent　of　the　good　wherewith　I



said　I　would　benefit　them〃　（Jer。　xviii：8…10）。　（120）　Joel　（ii：13）　taught　that



the　Lord　repented　Him　only　of　evil。　（121）　Lastly；　it　is　clear　from　Gen　iv：　7



that　a　man　can　overcome　the　temptations　of　sin；　and　act　righteously；　for



this　doctrine　is　told　to　Cain；　though；　as　we　learn　from　Josephus　and　the



Scriptures；　he　never　did　so　overcome　them。　（122）　And　this　agrees　with　the



chapter　of　Jeremiah　just　cited；　for　it