a theologico-political treatise [part iii]-第6章
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Scripture； has come down to us uncorrupted。 （70） Besides this there are
certain facts which we may be sure have been transmitted in good faith。 （71）
For instance； the main facts of Hebrew history； which were perfectly well
known to everyone。 （72） The Jewish people were accustomed in former times to
chant the ancient history of their nation in psalms。 （73） The main facts；
also； of Christ's life and passion were immediately spread abroad through
the whole Roman empire。 （74） It is therefore scarcely credible； unless
nearly everybody； consented thereto； which we cannot suppose； that
successive generations have handed down the broad outline of the Gospel
narrative otherwise than as they received it。
（74） Whatsoever； therefore； is spurious or faulty can only have reference to
details … some circumstances in one or the other history or prophecy
designed to stir the people to greater devotion； or in some miracle； with a
view of confounding philosophers； or； lastly； in speculative matters
after they had become mixed up with religion； so that some individual
might prop up his own inventions with a pretext of Divine authority。
（75） But such matters have little to do with salvation； whether
they be corrupted little or much； as I will show in detail in the next
chapter； though I think the question sufficiently plain from what I have
said already； especially in Chapter II。
CHAPTER XIII … IT IS SHOWN THAT SCRIPTURE TEACHES ONLY VERY SIMPLE
DOCTRINES； SUCH AS SUFFICE FOR RIGHT CONDUCT。
（1） In the second chapter of this treatise we pointed out that the prophets
were gifted with extraordinary powers of imagination； but not of
understanding； also that God only revealed to them such things as are very
simple … not philosophic mysteries； … and that He adapted His
communications to their previous opinions。 （2） We further showed in Chap。 V。
that Scripture only transmits and teaches truths which can readily be
comprehended by all； not deducing and concatenating its conclusions from
definitions and axioms； but narrating quite simply； and confirming its
statements； with a view to inspiring belief； by an appeal to experience as
exemplified in miracles and history； and setting forth its truths in the
style and phraseology which would most appeal to the popular mind （cf。 Chap。
VI。； third division）。
（3） Lastly； we demonstrated in Chap。 VIII。 that the difficulty of
understanding Scripture lies in the language only； and not in the
abstruseness of the argument。
（4） To these considerations we may add that the Prophets did not preach only
to the learned； but to all Jews； without exception； while the Apostles were
wont to teach the gospel doctrine in churches where there were public
meetings； whence it follows that Scriptural doctrine contains no lofty
speculations nor philosophic reasoning； but only very simple matters； such
as could be understood by the slowest intelligence。
（5） I am consequently lost in wonder at the ingenuity of those whom I have
already mentioned； who detect in the Bible mysteries so profound that they
cannot be explained in human language； and who have introduced so many
philosophic speculations into religion that the Church seems like
an academy； and religion like a science； or rather a dispute。
（6） It is not to be wondered at that men； who boast of possessing
supernatural intelligence； should be unwilling to yield the palm of
knowledge to philosophers who have only their ordinary； faculties； still I
should be surprised if I found them teaching any new speculative
doctrine； which was not a commonplace to those Gentile philosophers whom； in
spite of all； they stigmatize as blind； for； if one inquires what these
mysteries lurking in Scripture may be； one is confronted with nothing but
the reflections of Plato or Aristotle； or the like； which it would
often be easier for an ignorant man to dream than for the most accomplished
scholar to wrest out of the Bible。
（7） However； I do not wish to affirm absolutely that Scripture contains no
doctrines in the sphere of philosophy； for in the last chapter I pointed out
some of the kind； as fundamental principles； but I go so far as to say that
such doctrines are very few and very simple。 （8） Their precise nature and
definition I will now set forth。 （9） The task will be easy； for we know that
Scripture does not aim at imparting scientific knowledge； and； therefore； it
demands from men nothing but obedience； and censures obstinacy； but not
ignorance。
（10） Furthermore； as obedience to God consists solely in love to our
neighbour … for whosoever loveth his neighbour； as a means of obeying God；
hath； as St。 Paul says （Rom。 xiii：8）； fulfilled the law； … it follows that
no knowledge is commended in the Bible save that which is necessary
for enabling all men to obey God in the manner stated； and without which
they would become rebellious； or without the discipline of obedience。
（11） Other speculative questions； which have no direct bearing on this
object； or are concerned with the knowledge of natural events； do not affect
Scripture； and should be entirely separated from religion。
（12） Now； though everyone； as we have said； is now quite able to see this
truth for himself； I should nevertheless wish； considering that the whole of
Religion depends thereon； to explain the entire question more accurately and
clearly。 （13） To this end I must first prove that the intellectual
or accurate knowledge of God is not a gift； bestowed upon all good men
like obedience； and； further； that the knowledge of God； required by Him
through His prophets from everyone without exception； as needful to be
known； is simply a knowledge of His Divine justice and charity。 （14） Both
these points are easily proved from Scripture。 （15） The first plainly
follows from Exodus vi：2； where God； in order to show the singular grace
bestowed upon Moses； says to him： 〃And I appeared unto Abraham； unto Isaac；
and unto Jacob by the name of El Sadai （A。 V。 God Almighty）； but by my name
Jehovah was I not known to them〃 … for the better understanding of which
passage I may remark that El Sadai； in Hebrew； signifies the God who
suffices； in that He gives to every man that which suffices for him； and；
although Sadai is often used by itself； to signify God； we cannot doubt that
the word El （God； ｛power； might｝） is everywhere understood。 （16）
Furthermore； we must note that Jehovah is the only word found in Scripture
with the meaning of the absolute essence of God； without reference to
created things。 （17） The Jews maintain； for this reason； that this is；
strictly speaking； the only name of God； that the rest of the words used are
merely titles； and； in truth； the other names of God； whether they be
substantives or adjectives； are merely attributive； and belong to Him； in
so far as He is conceived of in relation to created things； or manifested
through them。 （18） Thus El； or Eloah； signifies powerful； as is well known；
and only applies to God in respect to His supremacy； as when we call Paul an
apostle； the faculties of his power are set forth in an accompanying
adjective； as El； great； awful； just； merciful； &c。； or else all are
understood at once by the use of El in the plural number； with a singular
signification； an expression frequently adopted in Scripture。
（19） Now； as God tells Moses that He was not known to the patriarchs by the
name of Jehovah； it follows that they were not cognizant of any attribute of
God which expresses His absolute essence； but only of His deeds and promises
that is； of His power； as manifested in visible things。 （20） God does not
thus speak to Moses in order to accuse the patriarchs of infidelity； but；
