theologico-political treatise p3(神学与政治专题研究3)-第6节
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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。
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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；
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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 accomplished
scholar to wrest out of the Bible。
（7） However； I do not wish to affirm absolutely that Scripture contains
no doctrines in the sphere of philosophy； for in the last chapter I pointed
out some of the kind； as fundamental principles； but I go so far as to say
that such doctrines are very few and very simple。 （8） Their precise nature
and definition I will now set forth。 （9） The task will be easy； for we know
that Scripture does not aim at imparting scientific knowledge； and；
therefore； it demands from men nothing but obedience； and censures
obstinacy； but not ignorance。
（10） Furthermore； as obedience to God consists solely in love to our
neighbour … for whosoever loveth his neighbour； as a means of obeying
God； hath； as St。 Paul says （Rom。 xiii：8）； fulfilled the law； … it follows that
no knowledge is commended in the Bible save that which is necessary for
enabling all men to obey God in the manner stated； and without which
they would become rebellious； or without the discipline of obedience。
（11） Other speculative questions； which have no direct bearing on this
object； or are concerned with the knowledge of natural events； do not
affect Scripture； and should be entirely separated from religion。
（12） Now； though everyone； as we have said； is now quite able to see
this truth for himself； I should nevertheless wish； considering that the
whole of Religion depends thereon； to explain the entire question more
accurately and clearly。 （13） To this end I must first prove that the
intellectual or accurate knowledge of God is not a gift； bestowed upon all
good men like obedience； and； further； that the knowledge of God；
required by Him through His prophets from everyone without exception；
as needful to be known； is simply a knowledge of His Divine justice and
charity。 （14） Both these points are easily proved from Scripture。 （15） The
first plainly follows from Exodus vi：2； where God； in order to show the
singular grace bestowed upon Moses； says to him： 〃And I appeared unto
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Abraham； unto Isaac； and unto Jacob by the name of El Sadai （A。 V。 God
Almighty）； but by my name Jehovah was I not known to them〃 … for the
better understanding of which passage I may remark that El Sadai； in
Hebrew； signifies the God who suffices； in that He gives to every man that
which suffices for him； and； although Sadai is often used by itself； to
signify God； we cannot doubt that the word El （God； ｛power； might｝） is
everywhere understood。 （16） Furthermore； we must note that Jehovah is
the only word found in Scripture with the meaning of the absolute essence
of God； without reference to created things。 （17） The Jews maintain； for
this reason； that this is； strictly speaking； the only name of God； that the
rest of the words used are merely titles； and； in truth； the other names of
God； whether they be substantives or adjectives； are merely attributive；
and belong to Him； in so far as He is conceived of in relation to created
things； or manifested through them。 （18） Thus El； or Eloah； signifies
powerful； as is well known； and only applies to God in respect to His
supremacy； as when we call Paul an apostle； the faculties of his power are
set forth in an accompanying adjective； as El； great； awful； just； merciful；
&c。； or else all are understood at once by the use of El in the plural
number； with a singular signification； an expression frequently adopted in
Scripture。
（19） Now； as God tells Moses that He was not known to the patriarchs
by the name of Jehovah； it follows that they were not cognizant of any
attribute of God which expresses His absolute essence； but only of His
deeds and promises that is； of His power； as manifested in visible things。
（20） God does not thus speak to Moses in order to accuse the patriarchs of
infidelity； but； on the contrary； as a means of extolling their belief and faith；
inasmuch as； though they possessed no extraordinary knowledge of God
（such as Moses had）； they yet accepted His promises as fixed and certain；
whereas Moses； though his thoughts about God were more exalted；
nevertheless doubted about the Divine promises； and complained to God
that； instead of the promised deliverance； the prospects of the Israelites
had darkened。
（21） As the patriarchs did not know the distinctive name of God； and
as God mentions the fact to Moses； in praise of their faith and single…
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heartedness； and in contrast t
