theologico-political treatise p1(神学与政治专题研究1)-第9章
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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。
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（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
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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
revealed through entrails； whereas the king himself inferred it from oracles
and the direction of arrows which he shot into the air。 （40） To prophets
who believed that man acts from free choice and by his own power； God
was revealed as standing apart from and ignorant of future human actions。
（41） All of which we will illustrate from Scripture。
（42） The first point is proved from the case of Elisha； who； in order to
prophecy to Jehoram； asked for a harp； and was unable to perceive the
Divine purpose till he had been recreated by its music； then； indeed； he
prophesied to Jehoram and to his allies glad tidings； which previously he
had been unable to attain to because he was angry with the king； and these
who are angry with anyone can imagine evil of him； but not good。 （43）
The theory that God does not reveal Himself to the angry or the sad； is a
mere dream： for God revealed to Moses while angry； the terrible slaughter
of the firstborn； and did so without the intervention of a harp。 （44） To Cain
in his rage； God was revealed； and to Ezekiel； impatient with anger； was
revealed the contumacy and wretchedness of t
