a theologico-political treatise [part iii]-第4章
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the Covenant； also the Book of Wars； the Book of Chronicles； and many
others； from whence the extant Old Testament was taken and compiled。 （42）
The above conclusion may be supported by many reasons。
（43） I。 Because the books of both Testaments were not written by express
command at one place for all ages； but are a fortuitous collection of the
works of men； writing each as his period and disposition dictated。 （44） So
much is clearly shown by the call of the prophets who were bade to
admonish the ungodly of their time； and also by the Apostolic Epistles。
（45） II。 Because it is one thing to understand the meaning of Scripture
and the prophets； and quite another thing to understand the meaning
of God； or the actual truth。 （46） This follows from what we said in
Chap。 II。 （47） We showed； in Chap。 VI。； that it applied to historic
narratives； and to miracles： but it by no means applies to questions
concerning true religion and virtue。
（48） III。 Because the books of the Old Testament were selected from many；
and were collected and sanctioned by a council of the Pharisees； as we
showed in Chap。 X。 （49） The books of the New Testament were also chosen from
many by councils which rejected as spurious other books held sacred by many。
（50） But these councils； both Pharisee and Christian； were not composed of
prophets； but only of learned men and teachers。 （51） Still； we must grant
that they were guided in their choice by a regard for the Word of God ； and
they must； therefore； have known what the law of God was。
（52） IV。 Because the Apostles wrote not as prophets； but as teachers （see
last Chapter）； and chose whatever method they thought best adapted for those
whom they addressed： and consequently； there are many things in the Epistles
（as we showed at the end of the last Chapter） which are not necessary to
salvation。
（53） V。 Lastly； because there are four Evangelists in the New Testament； and
it is scarcely credible that God can have designed to narrate the life of
Christ four times over； and to communicate it thus to mankind。 （54） For
though there are some details related in one Gospel which are not in
another； and one often helps us to understand another； we cannot thence
conclude that all that is set down is of vital importance to us； and that
God chose the four Evangelists in order that the life of Christ might be
better understood； for each one preached his Gospel in a separate
locality； each wrote it down as he preached it； in simple language； in
order that the history of Christ might be clearly told； not with any view of
explaining his fellow…Evangelists。
（55） If there are some passages which can be better； and more easily
understood by comparing the various versions； they are the result of chance；
and are not numerous： their continuance in obscurity would have impaired
neither the clearness of the narrative nor the blessedness of mankind。
（56） We have now shown that Scripture can only be called the Word
of God in so far as it affects religion； or the Divine law； we must now
point out that； in respect to these questions； it is neither faulty；
tampered with； nor corrupt。 （57） By faulty； tampered with； and corrupt； I
here mean written so incorrectly； that the meaning cannot be arrived at by a
study of the language； nor from the authority of Scripture。 （58） I will not
go to such lengths as to say that the Bible； in so far as it contains the
Divine law； has always preserved the same vowel…points； the same letters； or
the same words （I leave this to be proved by； the Massoretes and other
worshippers of the letter）； I only； maintain that the meaning by； which
alone an utterance is entitled to be called Divine； has come down to us
uncorrupted； even though the original wording may have been more often
changed than we suppose。 （59） Such alterations； as I have said above；
detract nothing from the Divinity of the Bible； for the Bible would have
been no less Divine had it been written in different words or a different
language。 （60） That the Divine law has in this sense come down to us
uncorrupted； is an assertion which admits of no dispute。 （61） For from the
Bible itself we learn； without the smallest difficulty or ambiguity；； that
its cardinal precept is： To love God above all things； and one's neighbour
as one's self。 （62） This cannot be a spurious passage； nor due to a hasty
and mistaken scribe； for if the Bible had ever put forth a different
doctrine it would have had to change the whole of its teaching； for this is
the corner…stone of religion； without which the whole fabric would fall
headlong to the ground。 （63） The Bible would not be the work we have been
examining； but something quite different。
（64） We remain； then； unshaken in our belief that this has always been the
doctrine of Scripture； and； consequently； that no error sufficient to
vitiate it can have crept in without being instantly； observed by all； nor
can anyone have succeeded in tampering with it and escaped the discovery of
his malice。
（65） As this corner…stone is intact； we must perforce admit the same of
whatever other passages are indisputably dependent on it； and are also
fundamental； as； for instance； that a God exists； that He foresees all
things； that He is Almighty； that by His decree the good prosper and the
wicked come to naught； and； finally； that our salvation depends solely on
His grace。
（66） These are doctrines which Scripture plainly teaches throughout； and
which it is bound to teach； else all the rest would be empty and baseless；
nor can we be less positive about other moral doctrines； which plainly are
built upon this universal foundation … for instance； to uphold justice； to
aid the weak； to do no murder； to covet no man's goods； &c。 （67） Precepts； I
repeat； such as these； human malice and the lapse of ages are alike
powerless to destroy； for if any part of them perished； its loss would
immediately be supplied from the fundamental principle； especially the
doctrine of charity； which is everywhere in both Testaments extolled above
all others。 （68） Moreover； though it be true that there is no conceivable
crime so heinous that it has never been committed； still there is no one who
would attempt in excuse for his crimes to destroy； the law； or introduce an
impious doctrine in the place of what is eternal and salutary； men's nature
is so constituted that everyone （be he king or subject） who has committed a
base action； tries to deck out his conduct with spurious excuses； till he
seems to have done nothing but what is just and right。
（69） We may conclude； therefore； that the whole Divine law； as taught by
Scripture； has come down to us uncorrupted。 （70） Besides this there are
certain facts which we may be sure have been transmitted in good faith。 （71）
For instance； the main facts of Hebrew history； which were perfectly well
known to everyone。 （72） The Jewish people were accustomed in former times to
chant the ancient history of their nation in psalms。 （73） The main facts；
also； of Christ's life and passion were immediately spread abroad through
the whole Roman empire。 （74） It is therefore scarcely credible； unless
nearly everybody； consented thereto； which we cannot suppose； that
successive generations have handed down the broad outline of the Gospel
narrative otherwise than as they received it。
（74） Whatsoever； therefore； is spurious or faulty can only have reference to
details … some circumstances in one or the other history or prophecy
designed to stir the people to greater devotion； or in some miracle； with a
view of confounding philosophers； or； lastly； in speculative matters
after they had become mixed up with religion； so that some individual
might prop up his own inventions with a pretext of Divine authority。
（75） But such matters have little to do with salvation； whether
they be corrupted little or much； as I will show in detail in the next
chapter； though I think the question sufficiently plain from what I have
said already； especially in Chapter II。
CHAPTER XIII … IT IS SHOWN THAT SCRIPTURE TEACHES ONLY VERY SIMPLE
DOCTRINES； SUCH AS SUFFICE FOR RIGHT CONDUCT。
（1） In the second chapter of this treatise we pointed out that the prophets
were gifted with extraordinary powers of imagination； but not of
understanding； also that God only revealed to them such things as are very
simple … not philosophic mysteries； … and that He adapted His
communications to their previous opinions。 （2） We further showed in Chap。 V。
that Scripture only transmits and teaches truths which can readily be
comprehended by all； not deducing and concatenating its conclusions from
definitions and axioms； but narrating quite simply； and confirming its
statements； with a view to inspiring belief； by an appeal to experience as
exemplified in miracles and history； and setting forth its truths in the
style and phraseology which would most appeal to the popular mind （cf。 Chap。
VI。； third division）。
（3） Lastly； we demonstrated in Chap。 VIII。 that the difficulty of
understanding Scripture lies in the language only； and not in the
abstruseness of the argument。
（4） To these considerations we may add that the Prophets did not preach only
to the learned； but to all Jews； without exception； while the Apostles were
wont to teach the gospel doctrine in churches where there were public
meetings； whence it follows that Scriptural doctrine contains no lofty
speculations nor philosophic reasoning； but only very simple matters； such
as could be understood by the slowest intelligence。
（5） I am consequently lost in wonder at the ingenuity of those whom I have
already mentioned； who detect in the Bible mysteries so profound that they
cannot be explained in human language； and who have introduced so many
philosophic speculations into religion that the Church seems like
an academy； and religion like a science； or rather a dispute。
（6） It is not to be wondered at that men； who boast of possessing
supernatural intelligence； should be unwilling to yield the palm of
knowledge to philosophers who have only their ordinary； faculties； still I
should be surprised if I found them teaching any new speculative
doctrine； which was not a commonplace to those Gentile philosophers whom； in
spite of all； they stigmatize as blind； for； if one inquires what these
mysteries lurking in Scripture may be； one is confronted with nothing but
the reflections of Plato or Aristotle； or the like； which it would
often be easier for an ignorant man to dream than for the most accomplis
