theologico-political treatise p3(神学与政治专题研究3)-第4节
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neglected； whether from unworthy motives； or because it is no longer
needed； then the words and the book will lose both their use and their
sanctity： lastly； if these same words be otherwise arranged； or if their
customary meaning becomes perverted into its opposite； then both the
words and the book containing them become； instead of sacred； impure
and profane。
（20） From this it follows that nothing is in itself absolutely sacred； or
profane； and unclean； apart from the mind； but only relatively thereto。 （21）
Thus much is clear from many passages in the Bible。 （22） Jeremiah （to
select one case out of many） says （chap。 vii：4）； that the Jews of his time
were wrong in calling Solomon's Temple； the Temple of God； for； as he
goes on to say in the same chapter； God's name would only be given to the
Temple so long as it was frequented by men who worshipped Him； and
defended justice； but that； if it became the resort of murderers； thieves；
idolaters； and other wicked persons； it would be turned into a den of
malefactors。
（23） Scripture； curiously enough； nowhere tells us what became of the
Ark of the Covenant； though there is no doubt that it was destroyed； or
burnt together with the Temple； yet there was nothing which the Hebrews
considered more sacred； or held in greater reverence。 （24） Thus Scripture
is sacred； and its words Divine so long as it stirs mankind to devotion
towards God： but if it be utterly neglected； as it formerly was by the Jews；
it becomes nothing but paper and ink； and is left to be desecrated or
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corrupted： still； though Scripture be thus corrupted or destroyed； we must
not say that the Word of God has suffered in like manner； else we shall be
like the Jews； who said that the Temple which would then be the Temple
of God had perished in the flames。 （25） Jeremiah tells us this in respect to
the law； for he thus chides the ungodly of his time； 〃Wherefore； say you
we are masters； and the law of the Lord is with us？ （26） Surely it has been
given in vain； it is in vain that the pen of the scribes 〃 （has been made） …
that is； you say falsely that the Scripture is in your power； and that you
possess the law of God； for ye have made it of none effect。
（27） So also； when Moses broke the first tables of the law； he did not
by any means cast the Word of God from his hands in anger and shatter it …
such an action would be inconceivable； either of Moses or of God's Word …
he only broke the tables of stone； which； though they had before been holy
from containing the covenant wherewith the Jews had bound themselves
in obedience to God； had entirely lost their sanctity when the covenant had
been violated by the worship of the calf； and were； therefore； as liable to
perish as the ark of the covenant。 （28） It is thus scarcely to be wondered at；
that the original documents of Moses are no longer extant； nor that the
books we possess met with the fate we have described； when we consider
that the true original of the Divine covenant； the most sacred object of all；
has totally perished。
（29） Let them cease； therefore； who accuse us of impiety； inasmuch as
we have said nothing against the Word of God； neither have we corrupted
it； but let them keep their anger； if they would wreak it justly； for the
ancients whose malice desecrated the Ark； the Temple； and the Law of
God； and all that was held sacred； subjecting them to corruption。 （30）
Furthermore； if； according to the saying of the Apostle in 2 Cor。 iii：3； they
possessed 〃the Epistle of Christ； written not with ink； but with the Spirit of
the living God； not in tables of stone； but in the fleshy tables of the heart；〃
let them cease to worship the letter； and be so anxious concerning it。
（31） I think I have now sufficiently shown in what respect Scripture
should be accounted sacred and Divine； we may now see what should
rightly be understood by the expression； the Word of the Lord； debar （the
Hebrew original） signifies word； speech； command； and thing。 （32） The
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causes for which a thing is in Hebrew said to be of God； or is referred to
Him； have been already detailed in Chap。 I。； and we can therefrom easily
gather what meaning Scripture attaches to the phrases； the word； the
speech； the command； or the thing of God。 （33） I need not； therefore；
repeat what I there said； nor what was shown under the third head in the
chapter on miracles。 （34） It is enough to mention the repetition for the
better understanding of what I am about to say … viz。； that the Word of the
Lord when it has reference to anyone but God Himself； signifies that
Divine law treated of in Chap。 IV。； in other words； religion； universal and
catholic to the whole human race； as Isaiah describes it （chap。 i：10）；
teaching that the true way of life consists； not in ceremonies； but in charity；
and a true heart； and calling it indifferently God's Law and God's Word。
（35） The expression is also used metaphorically for the order of nature
and destiny （which； indeed； actually depend and follow from the eternal
mandate of the Divine nature）； and especially for such parts of such order
as were foreseen by the prophets； for the prophets did not perceive future
events as the result of natural causes； but as the fiats and decrees of God。
（36） Lastly； it is employed for the command of any prophet； in so far as he
had perceived it by his peculiar faculty or prophetic gift； and not by the
natural light of reason； this use springs chiefly from the usual prophetic
conception of God as a legislator； which we remarked in Chap。 IV。 （37）
There are； then； three causes for the Bible's being called the Word of God：
because it teaches true religion； of which God is the eternal Founder；
because it narrates predictions of future events as though they were
decrees of God； because its actual authors generally perceived things not
by their ordinary natural faculties； but by a power peculiar to themselves；
and introduced these things perceived； as told them by God。
（37） Although Scripture contains much that is merely historical and
can be perceived by natural reason； yet its name is acquired from its chief
subject matter。
（38） We can thus easily see how God can be said to be the Author of
the Bible： it is because of the true religion therein contained； and not
because He wished to communicate to men a certain number of books。 （39）
We can also learn from hence the reason for the division into Old and New
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Testament。 （40） It was made because the prophets who preached religion
before Christ； preached it as a national law in virtue of the covenant
entered into under Moses； while the Apostles who came after Christ；
preached it to all men as a universal religion solely in virtue of Christ's
Passion： the cause for the division is not that the two parts are different in
doctrine； nor that they were written as originals of the covenant； nor； lastly；
that the catholic religion （which is in entire harmony with our nature） was
new except in relation to those who had not known it： 〃 it was in the
world；〃 as John the Evangelist says； 〃 and the world knew it not。〃
（41） Thus； even if we had fewer books of the Old and New Testament
than we have； we should still not be deprived of the Word of God （which；
as we have said； is identical with true religion）； even as we do not now
hold ourselves to be deprived of it； though we lack many cardinal writings
such as the Book of the Law； which was religiously guarded in the Temple
as the original of 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
