a theologico-political treatise [part i]-第20章
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virtue。
（94） Thus the happiness and the peace of him who cultivates his natural
understanding lies； according to Solomon also； not so much under the
dominion of fortune （or God's external aid） as in inward personal virtue （or
God's internal aid）； for the latter can to a great extent be preserved by
vigilance； right action； and thought。
（95） Lastly； we must by no means pass over the passage in Paul's Epistle to
the Romans； i：20； in which he says： 〃For the invisible things of God from
the creation of the world are clearly seen； being understood by the things
that are made； even His eternal power and Godhead； so that they are without
excuse； because； when they knew God； they glorified Him not as God； neither
were they thankful。〃 （96） These words clearly show that everyone can by the
light of nature clearly understand the goodness and the eternal divinity of
God； and can thence know and deduce what they should seek for and what
avoid； wherefore the Apostle says that they are without excuse and cannot
plead ignorance； as they certainly might if it were a question of
supernatural light and the incarnation； passion； and resurrection of Christ。
（97） 〃Wherefore；〃 he goes on to say （ib。 24）； 〃God gave them up to
uncleanness through the lusts of their own hearts；〃 and so on； through the
rest of the chapter； he describes the vices of ignorance； and sets them
forth as the punishment of ignorance。 （98） This obviously agrees with the
verse of Solomon； already quoted； 〃The instruction of fools is folly；〃 so
that it is easy to understand why Paul says that the wicked are without
excuse。 （99） As every man sows so shall he reap： out of evil； evils
necessarily spring； unless they be wisely counteracted。
（100） Thus we see that Scripture literally approves of the light of natural
reason and the natural Divine law； and I have fulfilled the promises made at
the beginning of this chapter。
CHAPTER V。 … OF THE CEREMONIAL LAW。
（1） In the foregoing chapter we have shown that the Divine law； which
renders men truly blessed； and teaches them the true life； is universal to
all men； nay； we have so intimately deduced it from human nature that it
must be esteemed innate； and； as it were； ingrained in the human mind。
（2） But with regard to the ceremonial observances which were ordained in the
Old Testament for the Hebrews only； and were so adapted to their state that
they could for the most part only be observed by the society as a whole and
not by each individual； it is evident that they formed no part of the Divine
law； and had nothing to do with blessedness and virtue； but had reference
only to the election of the Hebrews； that is （as I have shown in Chap。 II。）；
to their temporal bodily happiness and the tranquillity of their kingdom；
and that therefore they were only valid while that kingdom lasted。 （3） If in
the Old Testament they are spoken of as the law of God； it is only because
they were founded on revelation； or a basis of revelation。 （4） Still as
reason； however sound； has little weight with ordinary theologians； I will
adduce the authority of Scripture for what I here assert； and will further
show； for the sake of greater clearness； why and how these ceremonials
served to establish and preserve the Jewish kingdom。 （5） Isaiah teaches most
plainly that the Divine law in its strict sense signifies that universal law
which consists in a true manner of life； and does not signify ceremonial
observances。 （6） In chapter i：10； the prophet calls on his countrymen to
hearken to the Divine law as he delivers it； and first excluding all kinds
of sacrifices and all feasts； he at length sums up the law in these few
words； 〃Cease to do evil； learn to do well： seek judgment； relieve the
oppressed。〃 （7） Not less striking testimony is given in Psalm xl：7… 9； where
the Psalmist addresses God： 〃Sacrifice and offering Thou didst not desire；
mine ears hast Thou opened； burnt offering and sin…offering hast Thou not
required； I delight to do Thy will； 0 my God； yea； Thy law is within my
heart。〃 （8） Here the Psalmist reckons as the law of God only that which is
inscribed in his heart； and excludes ceremonies therefrom； for the latter
are good and inscribed on the heart only from the fact of their institution；
and not because of their intrinsic value。
（9） Other passages of Scripture testify to the same truth； but these two
will suffice。 （10） We may also learn from the Bible that ceremonies are no
aid to blessedness； but only have reference to the temporal prosperity of
the kingdom； for the rewards promised for their observance are
merely temporal advantages and delights； blessedness being reserved for the
universal Divine law。 （11） In all the five books commonly attributed to
Moses nothing is promised； as I have said； beyond temporal benefits； such as
honours； fame； victories； riches； enjoyments； and health。 （12） Though many
moral precepts besides ceremonies are contained in these five books； they
appear not as moral doctrines universal to all men； but as commands
especially adapted to the understanding and character of the Hebrew people；
and as having reference only to the welfare of the kingdom。 （13） For
instance； Moses does not teach the Jews as a prophet not to kill or to
steal； but gives these commandments solely as a lawgiver and judge； he does
not reason out the doctrine； but affixes for its non…observance a penalty
which may and very properly does vary in different nations。 （14） So； too；
the command not to commit adultery is given merely with reference to the
welfare of the state； for if the moral doctrine had been intended； with
reference not only to the welfare of the state； but also to the tranquillity
and blessedness of the individual； Moses would have condemned not merely the
outward act； but also the mental acquiescence； as is done by Christ； Who
taught only universal moral precepts； and for this cause promises a
spiritual instead of a temporal reward。 （15） Christ； as I have said； was
sent into the world； not to preserve the state nor to lay down laws； but
solely to teach the universal moral law； so we can easily understand that He
wished in nowise to do away with the law of Moses； inasmuch as He introduced
no new laws of His own … His sole care was to teach moral doctrines； and
distinguish them from the laws of the state； for the Pharisees； in their
ignorance； thought that the observance of the state law and the Mosaic law
was the sum total of morality； whereas such laws merely had reference to the
public welfare； and aimed not so much at instructing the Jews as at keeping
them under constraint。 （16） But let us return to our subject； and cite other
passages of Scripture which set forth temporal benefits as rewards for
observing the ceremonial law； and blessedness as reward for the universal
law。
（17） None of the prophets puts the point more clearly than Isaiah。 （18。）
After condemning hypocrisy he commends liberty and charity towards one's
self and one's neighbours； and promises as a reward： 〃Then shall thy light
break forth as the morning； and thy health shall spring forth speedily； thy
righteousness shall go before thee； and the glory of the Lord shall be thy
reward〃 （chap。 lviii：8）。 （19） Shortly afterwards he commends the Sabbath；
and for a due observance of it； promises： 〃Then shalt thou delight thyself
in the Lord； and I will cause thee to ride upon the high places of the
earth； and feed thee with the heritage of Jacob thy father： for the mouth of
the Lord has spoken it。〃 （20） Thus the prophet for liberty bestowed； and
charitable works； promises a healthy mind in a healthy body； and the glory
of the Lord even after death； whereas； for ceremonial exactitude； he only
pr
