Theologico-Political Treatise - Part 1

and teaches them the true life, is universal to all men; nay, we have so intimately deduced it

y were founded on revelation, or a basis of revelation. (4) Still as reason, however sound, has little weight with ordinary theologians, I will adduce the authority of Scripture for what I here assert, and will further show, for the sake of greater clearness, why and how these ceremonials served to establish and preserve the Jewish kingdom. (5) Isaiah teaches most plainly that the Divine law in its strict sense signifies that universal law which consists in a true manner of life, and does not signify ceremonial observances. (6) In chapter i:10, the prophet calls on his countrymen to hearken to the Divine law as he delivers it, and first excluding all kinds of sacrifices and all

the welfare of the kingdom. (13) For instance, Moses does not teach the Jews as a prophet not to kill or to steal, but gives these commandments solely as a lawgiver and judge; he does not reason out the doctrine, but affixes for its non-observance a penalty which may and very properly does vary in different nations. (14) So, too, the command not to commit adultery is given merely with reference to the welfare of the state; for if the moral doctrine had been intended, with reference not only to the welfare of the state, but also to the tranquillity and blessedness of the individual, Moses would have condemned not merely the outward act, but also the mental acquiescence, as is done by Christ, Who taught only universal moral precepts, and for this cause promises a spiritual instead of a temporal reward. (15) Christ, as I have

go before thee, and the glory of the Lord shall be thy reward" (chap. lviii:8). (19) Shortly afterwards he commends the Sabbath, and for a due observance of it, promises: "Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of

of God," and "His tents and the dwellers therein," refer to blessedness and security of soul, not to the actual mount of Jerusalem and the tabernacle of Moses, for these latter were not dwelt in by anyone, and only the sons of Levi ministered there

desolation of the city was at hand, he said that God only delights in those who know and understand that He exercises loving-kindness, judgment, and righteousness in the earth, and that such persons on

han of pleasing God: for after the first destruction of the city, when they were led captive to Babylon, not being then, so far as I am aware, split up into sects, they straightway neglected their rites, bid farewell to the Mosaic law, buried their national customs in oblivion as being plainly superfluous, and began to mingle with other nations, as we may abundantly learn from Ezra and Nehemiah. (28) We cannot, t

l from the time of Enoch; and thus they found in sacrifice their most powerful incentive. (30) The patriarchs, then, did not sacrifice to God at the bidding of a Divine right, or as taught by the basis of the Divine law, but simply

to show why and how the ceremonial observances tended to preserve and confirm th

l men are not equally apt for all work, and no one would be capable of preparing all that he individually stood in need of. (34) Strength and time, I repeat, would fail, if every one had in person to plough, to sow, to reap, to grind corn, to cook, to weave, to stitch, and perform the other numerous functions required to keep life going; t

irability and usefulness are guided by their fleshly instincts and emotions, which take no thought beyond the present and the immediate object. (38) Therefore, no society can exist without government, and force, and laws to restrain and repress men's desires and immoderate impulses. (39) Still human nature will not submit to absolute repression. (40) Violent governments, as Seneca says, never last long; the moderate governments endure. (41) So long as men act simply from fear they act contra

bjection to his equals; or else, if power be in the hands of a few, or one man, that one man should be something above average humanity, or should strive to get himself accepted as such. (46) Secon

the people would remain free, whether the laws were added to or diminished, inasmuch as it would not be done on external authority, but their own free consent. (49) The reverse happens when the sovereign power is vested in one man, f

under constraint, make laws and interpret them. (53) This sovereignty was easily retained by Moses, because he surpassed the rest in virtue and persuaded the people of the fact, proving it by many testimonies (see Exod. chap. xiv., last verse, and chap. xix:9). (54) He then, by the Divine virtue he possessed, made laws and ordained them for the people, taking the greatest care that they should be obeyed willingly and not through fear, being specially induced to adopt this course by the obstinate nature of the Jews, who would not have submitted to be ruled solely by constraint; and also by the imminence of war, for it is alway

ber the law, and follow the ordinances laid down at the good pleasure of their ruler; they were not allowed to plough, to sow, to reap, nor even to eat; to clothe themselves, to shave, to rejoice, or in fact to do anything whateve

will, but should always act under external authority, and should continually confess by their acti

with a state of blessedness, and that those mentioned in the Old Testament, i.e. the whole Mo

re ordained for the preservation of a society, and accordingly he who lives alone is not bound by them: nay, those who live in a country where the Christian religion is forbidden, are bound to abstain from such rites, and can none the less live in a state of blessedness. (62) We have an example of this in Japan, where the Christian religion is forbidden, and the Dutch who live there are enjoined by their East India Company not to practise any outward rites of religion. (63) I need not cite other examples, though i

perience, or to self-evident intellectual axioms. (67) Now unless the experience be of such a kind as to be clearly and distinctly understood, though it may convince a man, it will not have the same effect on his mind and disperse the clouds of his dou

them out in logical order. (69) Whence it follows, that if anyone wishes to teach a doctrine to a whole nation (not to speak of the whole human race), and to be understood by all men in every particular, he will seek to support his teaching with experience, and will endeavour to suit his reasonings and the definitions of his doctri

r a Being Who made all things, and Who directs and sustains the world with consummate wisdom; furthermore, that God takes the greatest thought for men, or such of them as live piously and honourably, while He punishes, with various penalties, those who do evil, separating them from the good. (74) All this is proved in Scripture entirely through experience-that is, through the narratives t

rly and distinctly. (78) Further, he who denies them because he does not believe that God exists or takes thought for men and the world, may be accounted impious; but a man who is ignorant of them, and nevertheless knows by natural reason that God exists, as we have said, and has a true plan of life, is altogether blessed - yes,

masses, we do not mean the knowledge of absolutely all the narratives in the Bible, but only of the principal ones, th

that the men who have left us the Bible as we have it were so abounding in talent that they attempted setting about such a method of demonstration, still less can I suppose that we cannot understand Scriptural doctrine till we have given heed to the quarrels of Isaac, the advice of Achitophel to Absalom, the civil war between Jews and Israelites, and other similar chronicles; nor can I think that it was more difficult to teach such doctrine by means of history to the Jews of early times, the contemporaries of Moses, than it was to the contemporaries of Esdras. (

New Testaments surpass profane history, and differ among themselves in merit simply by reason of the salutary doctrines which they inculcate. (87) Therefore, if a man were to read the Scripture narratives believing the whole of them, but were to give no heed to the doctrines they contain, and make no amendment in his life, he might employ himse

tion, and an heir of the world to come; that is to say, if he takes to heart and follows them because God ordained them in the law, and revealed them to us by Moses, because they were of aforetime precepts to the sons of Noah: but he who follows them as led thereto by reason, is not counted as a dweller among the pious or among the wise of the nations." (90) Such are the words Of Maimonides, to which R. Joseph, the son of Shem Job, adds in his book which he

alvation. (93) People who lay no claims to reason for themselves, are not able to prove by reason this their assertion; and if they hawk about something superior to reason, it is a mere figment, and far below reason, as their general method of life sufficiently shows. (94) But there is no need to dwell upon such persons. (95) I will merely add that we can only judge of a man by his works. (96) If

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TO THE THEOLOGICO-