a theologico-political treatise [part i]-第19章
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in the name of God； must be taken to have had a clear and adequate
perception； for Christ was not so much a prophet as the mouthpiece of God。
（67） For God made revelations to mankind through Christ as He had before
done through angels … that is； a created voice； visions； &c。 （68） It would
be as unreasonable to say that God had accommodated his revelations to the
opinions of Christ as that He had before accommodated them to the opinions
of angels （that is； of a created voice or visions） as matters to be revealed
to the prophets； a wholly absurd hypothesis。 （69） Moreover； Christ was sent
to teach not only the Jews but the whole human race； and therefore it was
not enough that His mind should be accommodated to the opinions the Jews
alone； but also to the opinion and fundamental teaching common to the whole
human race … in other words； to ideas universal and true。 （70） Inasmuch as
God revealed Himself to Christ； or to Christ's mind immediately； and not as
to the prophets through words and symbols； we must needs suppose that Christ
perceived truly what was revealed； in other words； He understood it； for a；
matter is understood when it is perceived simply by the mind without words
or symbols。
（71） Christ； then； perceived （truly and adequately） what was revealed； and
if He ever proclaimed such revelations as laws； He did so because of the
ignorance and obstinacy of the people； acting in this respect the part of
God； inasmuch as He accommodated Himself to the comprehension of the
people； and though He spoke somewhat more clearly than the other prophets；
yet He taught what was revealed obscurely； and generally through parables；
especially when He was speaking to those to whom it was not yet given to
understand the kingdom of heaven。 （See Matt。 xiii：10； &c。） （72） To those to
whom it was given to understand the mysteries of heaven； He doubtless taught
His doctrines as eternal truths； and did not lay them down as laws； thus
freeing the minds of His hearers from the bondage of that law which He
further confirmed and established。 （73） Paul apparently points to this more
than once （e。g。 Rom。 vii：6； and iii：28）； though he never himself seems to
wish to speak openly； but； to quote his own words （Rom。 iii：6； and vi：19）；
〃merely humanly。〃 （74） This he expressly states when he calls God just； and
it was doubtless in concession to human weakness that he attributes mercy；
grace； anger； and similar qualities to God； adapting his language to the
popular mind； or； as he puts it （1 Cor。 iii：1； 2）； to carnal men。 （75） In
Rom。 ix：18； he teaches undisguisedly that God's auger and mercy depend not
on the actions of men； but on God's own nature or will； further； that no
one is justified by the works of the law； but only by faith； which he seems
to identify with the full assent of the soul； lastly； that no one is blessed
unless he have in him the mind of Christ （Rom。 viii：9）； whereby he perceives
the laws of God as eternal truths。 （76） We conclude； therefore； that God is
described as a lawgiver or prince； and styled just； merciful； &c。； merely in
concession to popular understanding； and the imperfection of popular
knowledge； that in reality God acts and directs all things simply by the
necessity of His nature and perfection； and that His decrees and volitions
are eternal truths； and always involve necessity。 （77） So much for the first
point which I wished to explain and demonstrate。
（78） Passing on to the second point； let us search the sacred pages for
their teaching concerning the light of nature and this Divine law。 （79） The
first doctrine we find in the history of the first man； where it is narrated
that God commanded Adam not to eat of the fruit of the tree of the
knowledge of good and evil； this seems to mean that God commanded Adam to do
and to seek after righteousness because it was good； not because the
contrary was evil： that is； to seek the good for its own sake； not from fear
of evil。 （80） We have seen that he who acts rightly from the true knowledge
and love of right； acts with freedom and constancy； whereas he who acts from
fear of evil； is under the constraint of evil； and acts in bondage under
external control。 （81） So that this commandment of God to Adam comprehends
the whole Divine natural law； and absolutely agrees with the dictates of the
light of nature； nay； it would be easy to explain on this basis the whole
history or allegory of the first man。 （82） But I prefer to pass over the
subject in silence； because； in the first place； I cannot be absolutely
certain that my explanation would be in accordance with the intention of the
sacred writer； and； secondly； because many do not admit that this history is
an allegory； maintaining it to be a simple narrative of facts。 （83） It will
be better； therefore； to adduce other passages of Scripture； especially such
as were written by him； who speaks with all the strength of his natural
understanding； in which he surpassed all his contemporaries； and whose
sayings are accepted by the people as of equal weight with
those of the prophets。 （84） I mean Solomon； whose prudence and wisdom are
commended in Scripture rather than his piety and gift of prophecy。 （85） Life
being taken to mean the true life （as is evident from Deut。 xxx：19）； the
fruit of the understanding consists only in the true life； and its
absence constitutes punishment。 （86） All this absolutely agrees with what
was set out in our fourth point concerning natural law。 （87） Moreover our
position that it is the well…spring of life； and that the intellect alone
lays down laws for the wise； is plainly taught by； the sage； for he says
（Prov。 xiii14）： 〃The law of the wise is a fountain of life 〃 … that is； as
we gather from the preceding text； the understanding。 （88） In chap。 iii：13；
he expressly teaches that the understanding renders man blessed and happy；
and gives him true peace of mind。 〃Happy is the man that findeth wisdom； and
the man that getteth understanding；〃 for 〃Wisdom gives length of days； and
riches and honour； her ways are ways of pleasantness； and all her paths
peace〃 （xiiii6； 17）。 （89） According to Solomon； therefore； it is only；
the wise who live in peace and equanimity； not like the wicked whose minds
drift hither and thither； and （as Isaiah says； chap。 Ivii：20） 〃are like the
troubled sea； for them there is no peace。〃
（90） Lastly； we should especially note the passage in chap。 ii。 of Solomon's
proverbs which most clearly confirms our contention： 〃If thou criest after
knowledge； and liftest up thy voice for understanding 。 。 。 then shalt thou
understand the fear of the Lord； and find the knowledge of God； for the Lord
giveth wisdom； out of His mouth cometh knowledge and understanding。〃
（91） These words clearly enunciate （1）； that wisdom or intellect alone
teaches us to fear God wisely … that is； to worship Him truly； （2）； that
wisdom and knowledge flow from God's mouth； and that God bestows on us this
gift； this we have already shown in proving that our understanding and our
knowledge depend on； spring from； and are perfected by the idea or
knowledge of God； and nothing else。 （92） Solomon goes on to say in so many
words that this knowledge contains and involves the true principles of
ethics and politics： 〃When wisdom entereth into thy heart； and knowledge is
pleasant to thy soul； discretion shall preserve thee； understanding shall
keep thee； then shalt thou understand righteousness； and judgment； and
equity； yea every good path。〃 （93） All of which is in obvious agreement with
natural knowledge： for after we have come to the understanding of things；
and have tasted the excellence of knowledge； she teaches us ethics and true
virtue。
（94） Thus the happiness and the peace of him who cultivates
