theologico-political treatise p3(神学与政治专题研究3)-第12节
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（62） Now； inasmuch as the basis of theology … the doctrine that man
may be saved by obedience alone … cannot be proved by reason whether it
be true or false； we may be asked； Why； then； should we believe it？ （63） If
we do so without the aid of reason； we accept it blindly； and act foolishly
and injudiciously； if； on the other hand； we settle that it can be proved by
reason； theology becomes a part of philosophy； and inseparable therefrom。
（64） But I make answer that I have absolutely established that this basis of
theology cannot be investigated by the natural light of reason； or； at any
rate； that no one ever has proved it by such means； and； therefore；
revelation was necessary。 （65） We should； however； make use of our
reason； in order to grasp with moral certainty what is revealed … I say； with
moral certainty； for we cannot hope to attain greater certainty； than the
prophets： yet their certainty was only； moral； as I showed in Chap。 II。
（66） Those； therefore； who attempt to set forth the authority of
Scripture with mathematical demonstrations are wholly in error： for the
authority； of the Bible is dependent on the authority of the prophets； and
can be supported by no stronger arguments than those employed in old
time by the prophets for convincing the people of their own authority。 （67）
Our certainty on the same subject can be founded on no other basis than
that which served as foundation for the certainty of the prophets。
（68） Now the certainty of the prophets consisted （as we pointed out） in
these elements：… （69） （I。） A distinct and vivid imagination。 （70） （II。） A sign。
（71） （III。） Lastly； and chiefly； a mind turned to what is just and good。 It
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was based on no other reasons than these； and consequently they cannot
prove their authority by any other reasons； either to the multitude whom
they addressed orally； nor to us whom they address in writing。
（72） The first of these reasons； namely； the vivid imagination； could be
valid only for the prophets； therefore； our certainty concerning revelation
must； and ought to be； based on the remaining two … namely； the sign and
the teaching。 （73） Such is the express doctrine of Moses； for （in Deut。
xviii。） he bids the people obey the prophet who should give a true sign in
the name of the Lord； but if he should predict falsely； even though it were
in the name of the Lord； he should be put to death； as should also he who
strives to lead away the people from the true religion； though he confirm
his authority with signs and portents。 （74） We may compare with the
above Deut。 xiii。 （75） Whence it follows that a true prophet could be
distinguished from a false one； both by his doctrine and by the miracles he
wrought； for Moses declares such an one to be a true prophet； and bids the
people trust him without fear of deceit。 （76） He condemns as false； and
worthy； of death； those who predict anything falsely even in the name of
the Lord； or who preach false gods； even though their miracles be real。
（77） The only reason； then； which we have for belief in Scripture or
the writings of the prophets； is the doctrine we find therein； and the signs
by which it is confirmed。 （78） For as we see that the prophets extol charity
and justice above all things； and have no other object； we conclude that
they did not write from unworthy motives； but because they really thought
that men might become blessed through obedience and faith： further； as
we see that they confirmed their teaching with signs and wonders； we
become persuaded that they did not speak at random； nor run riot in their
prophecies。 （79） We are further strengthened in our conclusion by the fact
that the morality they teach is in evident agreement with reason； for it is
no accidental coincidence that the Word of God which we find in the
prophets coincides with the Word of God written in our hearts。 （80） We
may； I say； conclude this from the sacred books as certainly as did the
Jews of old from the living voice of the prophets： for we showed in Chap。
XII。 that Scripture has come down to us intact in respect to its doctrine and
main narratives。
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（81） Therefore this whole basis of theology and Scripture； though it
does not admit of mathematical proof； may yet be accepted with the
approval of our judgment。 （82） It would be folly to refuse to accept what is
confirmed by such ample prophetic testimony； and what has proved such a
comfort to those whose reason is comparatively weak； and such a benefit
to the state； a doctrine； moreover； which we may believe in without the
slightest peril or hurt； and should reject simply because it cannot be
mathematically proved： it is as though we should admit nothing as true； or
as a wise rule of life； which could ever； in any possible way； be called in
question； or as though most of our actions were not full of uncertainty and
hazards。
（83） I admit that those who believe that theology and philosophy are
mutually contradictory； and that therefore either one or the other must be
thrust from its throne … I admit； I say； that such persons are not
unreasonable in attempting to put theology on a firm basis； and to
demonstrate its truth mathematically。 （84） Who； unless he were desperate
or mad； would wish to bid an incontinent farewell to reason； or to despise
the arts and sciences； or to deny reason's certitude？ （85） But； in the
meanwhile； we cannot wholly absolve them from blame； inasmuch as they
invoke the aid of reason for her own defeat； and attempt infallibly to prove
her fallible。 （86） While they are trying to prove mathematically the
authority and truth of theology； and to take away the authority of natural
reason； they are in reality only bringing theology under reason's dominion；
and proving that her authority has no weight unless natural reason be at
the back of it。
（87） If they boast that they themselves assent because of the inward
testimony of the Holy Spirit； and that they only invoke the aid of reason
because of unbelievers； in order to convince them； not even so can this
meet with our approval； for we can easily show that they have spoken
either from emotion or vain…glory。 （88） It most clearly follows from the
last chapter that the Holy Spirit only gives its testimony in favour of works；
called by Paul （in Gal。 v：22） the fruits of the Spirit； and is in itself really
nothing but the mental acquiescence which follows a good action in our
souls。 （89） No spirit gives testimony concerning the certitude of matters
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within the sphere of speculation； save only reason； who is mistress； as we
have shown； of the whole realm of truth。 （90） If then they assert that they
possess this Spirit which makes them certain of truth； they speak falsely；
and according to the prejudices of the emotions； or else they are in great
dread lest they should be vanquished by philosophers and exposed to
public ridicule； and therefore they flee； as it were； to the altar； but their
refuge is vain； for what altar will shelter a man who has outraged reason？
（91） However； I pass such persons over； for I think I have fulfilled my
purpose； and shown how philosophy should be separated from theology；
and wherein each consists； that neither should be subservient to the other；
but that each should keep her unopposed dominion。 （92） Lastly； as
occasion offered； I have pointed out the absurdities； the inconveniences；
and the evils following from the extraordinary confusion which has
hitherto prevailed between the two subjects； owing to their not being
properly distinguished and separated。 （93） Before I go further I would
expressly state （though I have said it before） that
