a theologico-political treatise [part i]-第12章
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chapter of Jeremiah just cited； for it is there said that the Lord repents
of the good or the evil pronounced； if the men in question change their ways
and manner of life。 （123） But； on the other hand； Paul （Rom。ix：10） teaches
as plainly as possible that men have no control over the temptations of the
flesh save by the special vocation and grace of God。 （124） And when
（Rom。 iii：5 and vi：19） he attributes righteousness to man； he corrects
himself as speaking merely humanly and through the infirmity of the flesh。
（125） We have now more than sufficiently proved our point； that God adapted
revelations to the understanding and opinions of the prophets； and that in
matters of theory without bearing on charity or morality the prophets could
be； and； in fact； were； ignorant； and held conflicting opinions。 （126） It
therefore follows that we must by no means go to the prophets for knowledge；
either of natural or of spiritual phenomena。
（127） We have determined； then； that we are only bound to believe in the
prophetic writings； the object and substance of the revelation； with regard
to the details； every one may believe or not； as he likes。
（128） For instance； the revelation to Cain only teaches us that God
admonished him to lead the true life； for such alone is the object and
substance of the revelation； not doctrines concerning free will and
philosophy。 （129） Hence； though the freedom of the will is clearly implied
in the words of the admonition； we are at liberty to hold a contrary
opinion； since the words and reasons were adapted to the understanding of
Cain。
（130） So； too； the revelation to Micaiah would only teach that God revealed
to him the true issue of the battle between Ahab and Aram； and this is all
we are bound to believe。 （131） Whatever else is contained in the revelation
concerning the true and the false Spirit of God； the army of heaven standing
on the right hand and on the left； and all the other details； does not
affect us at all。 （132） Everyone may believe as much of it as his reason
allows。
（132） The reasonings by which the Lord displayed His power to Job （if they
really were a revelation； and the author of the history is narrating； and
not merely； as some suppose； rhetorically adorning his own conceptions）；
would come under the same category … that is； they were adapted to Job's
understanding； for the purpose of convincing him； and are not universal；
or for the convincing of all men。
（133） We can come to no different conclusion with respect to the reasonings
of Christ； by which He convicted the Pharisees of pride and ignorance； and
exhorted His disciples to lead the true life。 （134） He adapted them to each
man's opinions and principles。 （135） For instance； when He said to the
Pharisees （Matt。 xii：26）； 〃And if Satan cast out devils； his house is
divided against itself； how then shall his kingdom stand？ （136） 〃He only
wished to convince the Pharisees according； to their own principles； not to
teach that there are devils； or any kingdom of devils。 （137） So； too；
when He said to His disciples （Matt。 viii：10）； 〃See that ye despise not one
of these little ones； for I say unto you that their angels；〃 &c。； He merely
desired to warn them against pride and despising any of their fellows； not
to insist on the actual reason given； which was simply adopted in order to
persuade them more easily。
（138） Lastly； we should say； exactly the same of the apostolic signs and
reasonings； but there is no need to go further into the subject。 （139） If I
were to enumerate all the passages of Scripture addressed only to
individuals； or to a particular man's understanding； and which cannot；
without great danger to philosophy； be defended as Divine doctrines； I
should go far beyond the brevity at which I aim。 （140） Let it suffice； then；
to have indicated a few instances of general application； and let the
curious reader consider others by himself。 （141） Although the points we
have just raised concerning prophets and prophecy are the only ones which
have any direct bearing on the end in view； namely； the separation of
Philosophy from Theology； still； as I have touched on the general question；
I may here inquire whether the gift of prophecy was peculiar to the Hebrews；
or whether it was common to all nations。 （142） I must then come to a
conclusion about the vocation of the Hebrews； all of which I shall do in the
ensuing chapter。
CHAPTER III。 OF THE VOCATION OF THE HEBREWS； AND
WHETHER THE GIFT OF PROPHECY WAS PECULIAR TO THEM。
（1） Every man's true happiness and blessedness consist solely in the
enjoyment of what is good； not in the pride that he alone is enjoying it； to
the exclusion of others。 （2） He who thinks himself the more blessed because
he is enjoying benefits which others are not； or because he is more blessed
or more fortunate than his fellows； is ignorant of true happiness and
blessedness； and the joy which he feels is either childish or envious and
malicious。 （3） For instance； a man's true happiness consists only in wisdom；
and the knowledge of the truth； not at all in the fact that he is wiser than
others； or that others lack such knowledge： such considerations do not
increase his wisdom or true happiness。
（4） Whoever； therefore； rejoices for such reasons； rejoices in another's
misfortune； and is； so far； malicious and bad； knowing neither true
happiness nor the peace of the true life。
（5） When Scripture； therefore； in exhorting the Hebrews to obey the law；
says that the Lord has chosen them for Himself before other nations
（Deut。 x：15）； that He is near them； but not near others （Deut。 iv：7）； that
to them alone He has given just laws （Deut。 iv：8）； and； lastly； that He has
marked them out before others （Deut。 iv：32）； it speaks only according to the
understanding of its hearers； who； as we have shown in the last chapter； and
as Moses also testifies （Deut。 ix：6； 7）； knew not true blessedness。 （6） For
in good sooth they would have been no less blessed if God had called all men
equally to salvation； nor would God have been less present to them for being
equally present to others； their laws； would have been no less just if they
had been ordained for all； and they themselves would have been no less wise。
（7） The miracles would have shown God's power no less by being wrought for
other nations also； lastly； the Hebrews would have been just as much bound
to worship God if He had bestowed all these gifts equally on all men。
（8） When God tells Solomon （1 Kings iii：12） that no one shall be as wise as
he in time to come； it seems to be only a manner of expressing surpassing
wisdom； it is little to be believed that God would have promised Solomon；
for his greater happiness； that He would never endow anyone with so much
wisdom in time to come； this would in no wise have increased Solomon's
intellect； and the wise king would have given equal thanks to the Lord if
everyone had been gifted with the same faculties。
（9） Still； though we assert that Moses； in the passages of the Pentateuch
just cited； spoke only according to the understanding of the Hebrews； we
have no wish to deny that God ordained the Mosaic law for them alone； nor
that He spoke to them alone； nor that they witnessed marvels beyond those
which happened to any other nation； but we wish to emphasize that
Moses desired to admonish the Hebrews in such a manner； and with such
reasonings as would appeal most forcibly to their childish understanding；
and constrain them to worship the Deity。 （10） Further； we wished to show
that the Hebrews did not surpass other nations in knowledge； or in piety；
but evidently in some attribute different from these； or （to speak lik
