a theologico-political treatise [part i]-第22章
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the Jews。 （51） The Jews when they first came out of Egypt were not bound by
any national laws； and were therefore free to ratify any laws they liked； or
to make new ones； and were at liberty to set up a government and occupy a
territory wherever they chose。 （52） However； they； were entirely unfit
to frame a wise code of laws and to keep the sovereign power vested in the
community； they were all uncultivated and sunk in a wretched slavery；
therefore the sovereignty was bound to remain vested in the hands of one man
who would rule the rest and keep them under constraint； make laws and
interpret them。 （53） This sovereignty was easily retained by Moses；
because he surpassed the rest in virtue and persuaded the people of the
fact； proving it by many testimonies （see Exod。 chap。 xiv。； last verse； and
chap。 xix：9）。 （54） He then； by the Divine virtue he possessed； made laws and
ordained them for the people； taking the greatest care that they should be
obeyed willingly and not through fear； being specially induced to adopt this
course by the obstinate nature of the Jews； who would not have submitted to
be ruled solely by constraint； and also by the imminence of war； for it is
always better to inspire soldiers with a thirst for glory than to terrify
them with threats； each man will then strive to distinguish himself
by valour and courage； instead of merely trying to escape punishment。 （55）
Moses； therefore； by his virtue and the Divine command； introduced a
religion； so that the people might do their duty from devotion rather than
fear。 （56） Further； he bound them over by benefits； and prophesied
many advantages in the future； nor were his laws very severe； as anyone may
see for himself； especially if he remarks the number of circumstances
necessary in order to procure the conviction of an accused person。
（57） Lastly； in order that the people which could not govern itself should
be entirely dependent on its ruler； he left nothing to the free choice of
individuals （who had hitherto been slaves）； the people could do nothing but
remember the law； and follow the ordinances laid down at the good pleasure
of their ruler； they were not allowed to plough； to sow； to reap； nor even
to eat； to clothe themselves； to shave； to rejoice； or in fact to do
anything whatever as they liked； but were bound to follow the directions
given in the law； and not only this； but they were obliged to have marks on
their door…posts； on their hands； and between their eyes to admonish them to
perpetual obedience。
（58） This； then； was the object of the ceremonial law； that men should do
nothing of their own free will； but should always act under external
authority； and should continually confess by their actions and thoughts that
they were not their own masters； but were entirely under the control of
others。
（59） From all these considerations it is clearer than day that ceremonies
have nothing to do with a state of blessedness； and that those mentioned in
the Old Testament； i。e。 the whole Mosaic Law； had reference merely to the
government of the Jews； and merely temporal advantages。
（60） As for the Christian rites； such as baptism； the Lord's Supper；
festivals； public prayers； and any other observances which are； and always
have been； common to all Christendom； if they were instituted by Christ or
His Apostles （which is open to doubt）； they were instituted as external
signs of the universal church； and not as having anything to do with
blessedness； or possessing any sanctity in themselves。 （61） Therefore；
though such ceremonies were not ordained for the sake of upholding a
government； they were ordained for the preservation of a society； and
accordingly he who lives alone is not bound by them： nay； those who live in
a country where the Christian religion is forbidden； are bound to abstain
from such rites； and can none the less live in a state of blessedness。 （62）
We have an example of this in Japan； where the Christian religion is
forbidden； and the Dutch who live there are enjoined by their East India
Company not to practise any outward rites of religion。 （63） I need not cite
other examples； though it would be easy to prove my point from the
fundamental principles of the New Testament； and to adduce many confirmatory
instances； but I pass on the more willingly； as I am anxious to proceed to
my next proposition。 （64） I will now； therefore； pass on to what I proposed
to treat of in the second part of this chapter； namely； what persons are
bound to believe in the narratives contained in Scripture； and how far they
are so bound。 （65） Examining this question by the aid of natural reason； I
will proceed as follows。
（66） If anyone wishes to persuade his fellows for or against anything which
is not self…evident； he must deduce his contention from their admissions；
and convince them either by experience or by ratiocination； either by
appealing to facts of natural experience； or to self…evident intellectual
axioms。 （67） Now unless the experience be of such a kind as to be clearly
and distinctly understood； though it may convince a man； it will not have
the same effect on his mind and disperse the clouds of his doubt so
completely as when the doctrine taught is deduced entirely from intellectual
axioms … that is； by the mere power of the understanding and logical order；
and this is especially the case in spiritual matters which have nothing to
do with the senses。
（68） But the deduction of conclusions from general truths 。 priori； usually
requires a long chain of arguments； and； moreover； very great caution；
acuteness； and self…restraint … qualities which are not often met with；
therefore people prefer to be taught by experience rather than deduce
their conclusion from a few axioms； and set them out in logical order。 （69）
Whence it follows； that if anyone wishes to teach a doctrine to a whole
nation （not to speak of the whole human race）； and to be understood by all
men in every particular； he will seek to support his teaching with
experience； and will endeavour to suit his reasonings and the definitions of
his doctrines as far as possible to the understanding of the common people；
who form the majority of mankind； and he will not set them forth in logical
sequence nor adduce the definitions which serve to establish them。 （70）
Otherwise he writes only for the learned … that is； he will be understood by
only a small proportion of the human race。
（71） All Scripture was written primarily for an entire people； and
secondarily for the whole human race； therefore its contents must
necessarily be adapted as far as possible to the understanding of the
masses； and proved only by examples drawn from experience。 （72） We will
explain ourselves more clearly。 （73） The chief speculative doctrines taught
in Scripture are the existence of God； or a Being Who made all things； and
Who directs and sustains the world with consummate wisdom； furthermore； that
God takes the greatest thought for men； or such of them as live piously and
honourably； while He punishes； with various penalties； those who do
evil； separating them from the good。 （74） All this is proved in Scripture
entirely through experience…that is； through the narratives there related。
（75） No definitions of doctrine are given； but all the sayings and
reasonings are adapted to the understanding of the masses。 （76） Although
experience can give no clear knowledge of these things； nor explain the
nature of God； nor how He directs and sustains all things； it can
nevertheless teach and enlighten men sufficiently to impress obedience
and devotion on their minds。
（77） It is now； I think； sufficiently clear what persons are bound to
believe in the Scripture narratives； a
