a theologico-political treatise [part i]-第8章
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that Solomon was the wisest of men； but had no special faculty of prophecy。
（3） Heman； Calcol； and Dara； though men of great talent； were not prophets；
whereas uneducated countrymen； nay； even women； such as Hagar； Abraham's
handmaid； were thus gifted。 （4） Nor is this contrary to ordinary experience
and reason。 （5） Men of great imaginative power are less fitted for abstract
reasoning； whereas those who excel in intellect and its use keep their
imagination more restrained and controlled； holding it in subjection； so to
speak； lest it should usurp the place of reason。
（6） Thus to suppose that knowledge of natural and spiritual phenomena can be
gained from the prophetic books； is an utter mistake； which I shall
endeavour to expose； as I think philosophy； the age； and the question itself
demand。 （7） I care not for the girdings of superstition； for superstition is
the bitter enemy； of all true knowledge and true morality。 （8） Yes； it has
come to this！ （9） Men who openly confess that they can form no idea of God；
and only know Him through created things； of which they know not the causes；
can unblushingly； accuse philosophers of Atheism。 （10） Treating the question
methodically； I will show that prophecies varied； not only according to
the imagination and physical temperament of the prophet； but also according
to his particular opinions； and further that prophecy never rendered the
prophet wiser than he was before。 （11） But I will first discuss the
assurance of truth which the prophets received； for this is akin to the
subject…matter of the chapter； and will serve to elucidate somewhat our
present point。
（12） Imagination does not； in its own nature； involve any certainty of
truth； such as is implied in every clear and distinct idea； but requires
some extrinsic reason to assure us of its objective reality： hence prophecy
cannot afford certainty； and the prophets were assured of God's revelation
by some sign； and not by the fact of revelation； as we may see from Abraham；
who； when he had heard the promise of God； demanded a sign； not because he
did not believe in God； but because he wished to be sure that it was God Who
made the promise。 （13） The fact is still more evident in the case of Gideon：
〃Show me；〃 he says to God； 〃show me a sign； that I may know that it is Thou
that talkest with me。〃 （14） God also says to Moses： 〃And let this be a
sign that I have sent thee。〃 （15） Hezekiah； though he had long known Isaiah
to be a prophet； none the less demanded a sign of the cure which he
predicted。 （15） It is thus quite evident that the prophets always received
some sign to certify them of their prophetic imaginings； and for this reason
Moses bids the Jews （Deut。 xviii。） ask of the prophets a sign； namely； the
prediction of some coming event。 （16） In this respect； prophetic knowledge
is inferior to natural knowledge； which needs no sign； and in itself implies
certitude。 （17） Moreover； Scripture warrants the statement that the
certitude of the prophets was not mathematical； but moral。 （18） Moses lays
down the punishment of death for the prophet who preaches new gods； even
though he confirm his doctrine by signs and wonders （Deut。 xiii。）； 〃For；〃 he
says； 〃the Lord also worketh signs and wonders to try His people。〃 （19） And
Jesus Christ warns His disciples of the same thing （Matt。 xxiv：24）。 （20）
Furthermore； Ezekiel （xiv：9） plainly states that God sometimes deceives
men with false revelations； and Micaiah bears like witness in the case of
the prophets of Ahab。
（21） Although these instances go to prove that revelation is open to doubt；
it nevertheless contains； as we have said； a considerable element of
certainty； for God never deceives the good； nor His chosen； but （according
to the ancient proverb； and as appears in the history of Abigail and her
speech）； God uses the good as instruments of goodness； and the wicked as
means to execute His wrath。 （22） This may be seen from the case of Micaiah
above quoted； for although God had determined to deceive Ahab； through
prophets； He made use of lying prophets； to the good prophet He revealed the
truth； and did not forbid his proclaiming it。
（23） Still the certitude of prophecy； remains； as I have said； merely；
moral； for no one can justify himself before God； nor boast that he is an
instrument for God's goodness。 （24） Scripture itself teaches and shows that
God led away David to number the people； though it bears ample
witness to David's piety。
（25） The whole question of the certitude of prophecy； was based on these three considerations：
1。 That the things revealed were imagined very vividly； affecting the
prophets in the same way as things seen when awake；
2。 The presence of a sign；
3。 Lastly； and chiefly； that the mind of the prophet was given wholly；
to what was right and good。
（26） Although Scripture does not always make mention of a sign； we must
nevertheless suppose that a sign was always vouchsafed； for Scripture does
not always relate every； condition and circumstance （as many； have
remarked）； but rather takes them for granted。 （27） We may； however； admit
that no sign was needed when the prophecy declared nothing that was not
already contained in the law of Moses； because it was confirmed by that law。
（28） For instance； Jeremiah's prophecy； of the destruction of Jerusalem was
confirmed by the prophecies of other prophets； and by the threats in the
law； and； therefore； it needed no sign ； whereas Hananiah； who； contrary to
all the prophets； foretold the speedy restoration of the state； stood in
need of a sign； or he would have been in doubt as to the truth of his
prophecy； until it was confirmed by facts。 （29） 〃The prophet which
prophesieth of peace； when the word of the prophet shall come to
pass； then shall the prophet be known that the Lord hath truly sent him。〃
（30） As； then； the certitude afforded to the prophet by signs was not
mathematical （i。e。 did not necessarily follow from the perception of the
thing perceived or seen）； but only moral； and as the signs were only given
to convince the prophet； it follows that such signs were given according to
the opinions and capacity of each prophet； so that a sign which
convince one prophet would fall far short of convincing another who was
imbued with different opinions。 （31） Therefore the signs varied according to
the individual prophet。
（32） So also did the revelation vary； as we have stated； according to
individual disposition and temperament； and according to the opinions
previously held。
（33） It varied according to disposition； in this way： if a prophet was
cheerful； victories； peace； and events which make men glad； were revealed to
him； in that he was naturally more likely to imagine such things。 （34） If；
on the contrary； he was melancholy； wars； massacres； and calamities were
revealed； and so； according as a prophet was merciful； gentle； quick to
anger； or severe； he was more fitted for one kind of revelation than
another。 （35） It varied according to the temper of imagination in this way：
if a prophet was cultivated he perceived the mind of God in a cultivated
way； if he was confused he perceived it confusedly。 （36） And so with
revelations perceived through visions。 （37） If a prophet was a countryman he
saw visions of oxen； cows； and the like； if he was a soldier； he saw
generals and armies； if a courtier； a royal throne； and so on。
（38） Lastly； prophecy varied according to the opinions held by the prophets；
for instance； to the Magi； who believed in the follies of astrology； the
birth of Christ was revealed through the vision of a star in the East。 （39）
To the augurs of Nebuchadnezzar the destruction of Jerusalem was re
