a theologico-political treatise [part i]-第4章
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examination and judgment of my country's rulers； and that I am ready to
retract anything； which they shall decide to be repugnant to the laws or
prejudicial to the public good。 （58） I know that I am a man and； as a
man； liable to error； but against error I have taken scrupulous care； and
striven to keep in entire accordance with the laws of my country； with
loyalty； and with morality。
CHAPTER I。 … Of Prophecy
（1） Prophecy； or revelation is sure knowledge revealed by God to man。 （2） A
prophet is one who interprets the revelations of God ｛insights｝ to those who
are unable to attain to sure knowledge of the matters revealed； and
therefore can only apprehend them by simple faith。
（3） The Hebrew word for prophet is 〃naw…vee'〃； Strong：5030； ＇Endnote 1＇
i。e。 speaker or interpreter； but in Scripture its meaning is restricted to
interpreter of God； as we may learn from Exodus vii：1； where God says to
Moses； 〃See； I have made thee a god to Pharaoh； and Aaron thy brother shall
be thy prophet；〃 implying that； since in interpreting Moses' words to
Pharaoh； Aaron acted the part of a prophet； Moses would be to Pharaoh as a
god； or in the attitude of a god。
（4） Prophets I will treat of in the next chapter； and at present consider
prophecy。
（5） Now it is evident； from the definition above given； that prophecy really
includes ordinary knowledge； for the knowledge which we acquire by our
natural faculties depends on knowledge of God and His eternal laws； but
ordinary knowledge is common to all men as men； and rests on foundations
which all share； whereas the multitude always strains after rarities
and exceptions； and thinks little of the gifts of nature； so that； when
prophecy is talked of； ordinary knowledge is not supposed to be included。
（6） Nevertheless it has as much right as any other to be called Divine； for
God's nature； in so far as we share therein； and God's laws； dictate it to
us； nor does it suffer from that to which we give the preeminence； except in
so far as the latter transcends its limits and cannot be accounted for by
natural laws taken in themselves。 （7） In respect to the certainty it
involves； and the source from which it is derived； i。e。 God； ordinary；
knowledge is no whit inferior to prophetic； unless indeed we believe； or
rather dream； that the prophets had human bodies but superhuman minds； and
therefore that their sensations and consciousness were entirely different
from our own。
（8） But； although ordinary knowledge is Divine； its professors cannot be
called prophets ＇Endnote 2＇； for they teach what the rest of mankind could
perceive and apprehend； not merely by simple faith； but as surely and
honourably as themselves。
（9） Seeing then that our mind subjectively contains in itself and partakes
of the nature of God； and solely from this cause is enabled to form notions
explaining natural phenomena and inculcating morality； it follows that we
may rightly assert the nature of the human mind （in so far as it is thus
conceived） to be a primary cause of Divine revelation。 （10） All that we
clearly and distinctly understand is dictated to us； as I have just pointed
out； by the idea and nature of God； not indeed through words； but in a way
far more excellent and agreeing perfectly with the nature of the mind； as
all who have enjoyed intellectual certainty will doubtless attest。 （11）
Here； however； my chief purpose is to speak of matters having reference to
Scripture； so these few words on the light of reason will suffice。
（12） I will now pass on to； and treat more fully； the other ways and means
by which God makes revelations to mankind； both of that which transcends
ordinary knowledge； and of that within its scope； for there is no reason why
God should not employ other means to communicate what we know already by the
power of reason。
（13） Our conclusions on the subject must be drawn solely from Scripture； for
what can we affirm about matters transcending our knowledge except what is
told us by the words or writings of prophets？ （14） And since there are； so
far as I know； no prophets now alive； we have no alternative but to read the
books of prophets departed； taking care the while not to reason from
metaphor or to ascribe anything to our authors which they do not themselves
distinctly state。 （15） I must further premise that the Jews never make any
mention or account of secondary； or particular causes； but in a spirit of
religion； piety； and what is commonly called godliness； refer all things
directly to the Deity。 （16） For instance if they make money by a
transaction； they say God gave it to them； if they desire anything； they say
God has disposed their hearts towards it； if they think anything； they say
God told them。 （17） Hence we must not suppose that everything is prophecy or
revelation which is described in Scripture as told by God to anyone； but
only such things as are expressly announced as prophecy or revelation； or
are plainly pointed to as such by the context。
（18） A perusal of the sacred books will show us that all God's revelations
to the prophets were made through words or appearances； or a combination of
the two。 （19） These words and appearances were of two kinds； 1。… real when
external to the mind of the prophet who heard or saw them； 2。… imaginary
when the imagination of the prophet was in a state which led him distinctly
to suppose that he heard or saw them。
（20） With a real voice God revealed to Moses the laws which He wished to be
transmitted to the Hebrews； as we may see from Exodus xxv：22； where God
says； 〃And there I will meet with thee and I will commune with thee from the
mercy seat which is between the Cherubim。〃 （21） Some sort of real voice must
necessarily have been employed； for Moses found God ready to commune with
him at any time。 This； as I shall shortly show； is the only instance of a
real voice。
（22） We might； perhaps； suppose that the voice with which God called Samuel
was real； for in 1 Sam。 iii：21； we read； 〃And the Lord appeared again in
Shiloh； for the Lord revealed Himself to Samuel in Shiloh by the word of the
Lord；〃 implying that the appearance of the Lord consisted in His making
Himself known to Samuel through a voice； in other words； that Samuel heard
the Lord speaking。 （23） But we are compelled to distinguish between the
prophecies of Moses and those of other prophets； and therefore must decide
that this voice was imaginary； a conclusion further supported by the voice's
resemblance to the voice of Eli； which Samuel was in the habit of hearing；
and therefore might easily imagine； when thrice called by the Lord； Samuel
supposed it to have been Eli。
（24） The voice which Abimelech heard was imaginary； for it is written；
Gen。 xx：6； 〃And God said unto him in a dream。〃 （25） So that the will of God
was manifest to him； not in waking； but only； in sleep； that is； when the
imagination is most active and uncontrolled。 （26） Some of the Jews believe
that the actual words of the Decalogue were not spoken by God； but that the
Israelites heard a noise only； without any distinct words； and during its
continuance apprehended the Ten Commandments by pure intuition； to this
opinion I myself once inclined； seeing that the words of the Decalogue in
Exodus are different from the words of the Decalogue in Deuteronomy； for the
discrepancy seemed to imply （since God only spoke once） that the Ten
Commandments were not intended to convey the actual words of the Lord； but
only His meaning。 （27） However； unless we would do violence to Scripture； we
must certainly admit that the Israelites heard a real voice； for Scripture
expressly says； Deut。 v：4；〃 God spake with you face to face；〃 i。e。 as t
