第 11 节
作者:笑傲网络      更新:2024-04-09 19:52      字数:8117
  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。
  (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
  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 I consider the utility and the
  need for Holy Scripture or Revelation to be very great。 (94) For as we
  cannot perceive by the natural light of reason that simple obedience is the
  path of salvation 'Endnote 25'; and are taught by revelation only that it is
  so by the special grace of God; which our reason cannot attain; it follows
  that the Bible has brought a very great consolation to mankind。 (95) All
  are able to obey; whereas there are but very few; compared with the
  aggregate of humanity; who can acquire the habit of virtue under the unaided
  guidance of reason。 (96) Thus if we had not the testimony of Scripture; we
  should doubt of the salvation of nearly all men。
  End of Part 3 … Chapters XI to XV。
  AUTHOR'S ENDNOTES TO THE THEOLOGICO…POLITICAL TREATISE
  CHAPTER XI。
  Endnote 24。 (1) 〃Now I think。〃 (2) The translators render the {Greek}
  word 〃I infer〃; and assert that Paul uses it as synonymous with {a Greek
  word}。 (3) But the former word has; in Greek; the same meaning as the Hebrew
  word rendered to think; to esteem; to judge。 (4) And this signification
  would be in entire agreement with the Syriac translation。 (5) This Syriac
  translation (if it be a translation; which is very doubtful; for we know
  neither the time of its appearance; nor the translators and Syriac was the
  vernacular of the Apostles) renders the text before us in a way well
  explained by Tremellius as 〃we think; therefore。〃
  CHAPTER XV。
  Endnote 25。 (1) 〃That simple obedience is the path of salvation。〃 (2)
  In other words; it is enough for salvation or blessedness; that we should
  embrace the Divine decrees as laws or commands; there is no need to conceive
  them as eternal truths。 (3) This can be taught us by Revelation; not Reason;
  as appears from the demonstrations given in Chapter IV。
  End of Part III … Chapters XI to XV。
  End of Part III