a theologico-political treatise [part iii]-第7章
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thus speak to Moses in order to accuse the patriarchs of infidelity； but；
on the contrary； as a means of extolling their belief and faith； inasmuch
as； though they possessed no extraordinary knowledge of God （such as
Moses had）； they yet accepted His promises as fixed and certain； whereas
Moses； though his thoughts about God were more exalted； nevertheless doubted
about the Divine promises； and complained to God that； instead of the
promised deliverance； the prospects of the Israelites had darkened。
（21） As the patriarchs did not know the distinctive name of God； and as God
mentions the fact to Moses； in praise of their faith and single…heartedness；
and in contrast to the extraordinary grace granted to Moses； it follows； as
we stated at first； that men are not bound by； decree to have knowledge of
the attributes of God； such knowledge being only granted to a few of the
faithful： it is hardly worth while to quote further examples from Scripture；
for everyone must recognize that knowledge of God is not equal among all
good men。 （22） Moreover； a man cannot be ordered to be wise any more than he
can be ordered to live and exist。 （23） Men； women； and children are all
alike able to obey by； commandment； but not to be wise。 If any tell us that
it is not necessary to understand the Divine attributes； but that we must
believe them simply； without proof； he is plainly； trifling。 （24） For what
is invisible and can only； be perceived by the mind； cannot be apprehended
by any； other means than proofs； if these are absent the object remains
ungrasped； the repetition of what has been heard on such subjects no more
indicates or attains to their meaning than the words of a parrot or a puppet
speaking without sense or signification。
（25） Before I proceed I ought to explain how it comes that we are often told
in Genesis that the patriarchs preached in the name of Jehovah； this being
in plain contradiction to the text above quoted。 （26） A reference to what
was said in Chap。 VIII。 will readily explain the difficulty。 （27） It was
there shown that the writer of the Pentateuch did not always speak of things
and places by the names they bore in the times of which he was writing； but
by the names best known to his contemporaries。 （28） God is thus said in the
Pentateuch to have been preached by the patriarchs under the name of
Jehovah； not because such was the name by which the patriarchs knew
Him； but because this name was the one most reverenced by the Jews。
（29） This point； I say； must necessarily be noticed； for in Exodus it is
expressly stated that God was not known to the patriarchs by this name； and
in chap。 iii：13； it is said that Moses desired to know the name of God。 （30）
Now； if this name had been already known it would have been known to Moses。
（31） We must therefore draw the conclusion indicated； namely； that the
faithful patriarchs did not know this name of God； and that the knowledge of
God is bestowed and not commanded by the Deity。
（32） It is now time to pass on to our second point； and show that God
through His prophets required from men no other knowledge of Himself than is
contained in a knowledge of His justice and charity … that is； of attributes
which a certain manner of life will enable men to imitate。 （33） Jeremiah
states this in so many words （xxii：15； 16）： 〃Did not thy father eat； and
drink； and do judgment and justice？ and then it was well with him。 （34） He
judged the cause of the poor and needy； then it was well with him： was not
this to know Me ？ saith the Lord。〃 （35） The words in chap。 ix：24 of the same
book are equally； clear。 （36） 〃But let him that glorieth glory in this； that
he understandeth and knoweth Me； that I am the Lord which exercise loving…
kindness； judgment； and righteousness in the earth； for in these things I
delight； saith the Lord。〃 （37） The same doctrine maybe gathered from Exod。
xxxiv：6； where God revealed to Moses only； those of His attributes which
display the Divine justice and charity。 （38） Lastly； we may call attention
to a passage in John which we shall discuss at more length hereafter； the
Apostle explains the nature of God （inasmuch as no one has beheld Him）
through charity only； and concludes that he who possesses charity possesses；
and in very； truth knows God。
（39） We have thus seen that Moses； Jeremiah； and John sum up in a very short
compass the knowledge of God needful for all； and that they state it to
consist in exactly what we said； namely； that God is supremely just； and
supremely merciful … in other words； the one perfect pattern of the true
life。 （40） We may add that Scripture nowhere gives an express definition of
God； and does not point out any other of His attributes which should be
apprehended save these； nor does it in set terms praise any others。
（41） Wherefore we may draw the general conclusion that an intellectual
knowledge of God； which takes cognizance of His nature in so far as it
actually is； and which cannot by any manner of living be imitated by mankind
or followed as an example； has no bearing whatever on true rules of conduct；
on faith； or on revealed religion； consequently that men may be in complete
error on the subject without incurring the charge of sinfulness。 （42） We
need now no longer wonder that God adapted Himself to the existing opinions
and imaginations of the prophets； or that the faithful held different ideas
of God； as we showed in Chap。 II。； or； again； that the sacred books speak
very inaccurately of God； attributing to Him hands； feet； eyes； ears； a
mind； and motion from one place to another； or that they ascribe to Him
emotions； such as jealousy； mercy； &c。； or； lastly； that they describe
Him as a Judge in heaven sitting on a royal throne with Christ on His
right hand。 （43） Such expressions are adapted to the understanding of the
multitude； it being the object of the Bible to make men not learned but
obedient。
（44） In spite of this the general run of theologians； when they come upon
any of these phrases which they cannot rationally harmonize with the Divine
nature； maintain that they should be interpreted metaphorically； passages
they cannot understand they say should be interpreted literally。 （45） But if
every expression of this kind in the Bible is necessarily to be interpreted
and understood metaphorically； Scripture must have been written； not for the
people and the unlearned masses； but chiefly for accomplished experts and
philosophers。
（46） If it were indeed a sin to hold piously and simply the ideas about God
we have just quoted； the prophets ought to have been strictly on their guard
against the use of such expressions； seeing the weak…mindedness of the
people； and ought； on the other hand； to have set forth first of all； duly
and clearly； those attributes of God which are needful to be understood。
（47） This they have nowhere done； we cannot； therefore； think that opinions
taken in themselves without respect to actions are either pious or impious；
but must maintain that a man is pious or impious in his beliefs only in so
far as he is thereby incited to obedience； or derives from them license
to sin and rebel。 （48） If a man； by believing what is true； becomes
rebellious； his creed is impious； if by believing what is false he becomes
obedient； his creed is pious； for the true knowledge of God comes not by
commandment； but by Divine gift。 （49） God has required nothing from man but
a knowledge of His Divine justice and charity； and that not as necessary to
scientific accuracy； but to obedience。
CHAPTER XIV … DEFINITIONS OF FAITH； THE FAITH； AND THE FOUNDATIONS
OF FAITH； WHICH IS ONCE FOR ALL SEPARATED FROM PHILOSOPHY。
（1） For a true knowledge of faith it i
