theologico-political treatise p1(神学与政治专题研究1)-第13节
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by the guidance of God； by the help of God； external and inward； and；
lastly； what I understand by fortune。
（13） By the help of God； I mean the fixed and unchangeable order of
nature or the chain of natural events： for I have said before and shown
elsewhere that the universal laws of nature； according to which all things
exist and are determined； are only another name for the eternal decrees of
God； which always involve eternal truth and necessity。
（14） So that to say that everything happens according to natural laws；
and to say that everything is ordained by the decree and ordinance of God；
is the same thing。 （15） Now since the power in nature is identical with the
power of God； by which alone all things happen and are determined； it
follows that whatsoever man； as a part of nature； provides himself with to
aid and preserve his existence； or whatsoever nature affords him without
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his help； is given to him solely by the Divine power； acting either through
human nature or through external circumstance。 （16） So whatever human
nature can furnish itself with by its own efforts to preserve its existence；
may be fitly called the inward aid of God； whereas whatever else accrues
to man's profit from outward causes may be called the external aid of God。
（17） We can now easily understand what is meant by the election of
God。 （18） For since no one can do anything save by the predetermined
order of nature； that is by God's eternal ordinance and decree； it follows
that no one can choose a plan of life for himself； or accomplish any work
save by God's vocation choosing him for the work or the plan of life in
question； rather than any other。 （19） Lastly； by fortune； I mean the
ordinance of God in so far as it directs human life through external and
unexpected means。 （20） With these preliminaries I return to my purpose of
discovering the reason why the Hebrews were said to be elected by God
before other nations； and with the demonstration I thus proceed。
（21） All objects of legitimate desire fall； generally speaking； under one
of these three categories：
1。 The knowledge of things through their primary causes。 2。
The government of the passions； or the acquirement of the habit of
virtue。 3。 Secure and healthy life。
（22） The means which most directly conduce towards the first two of
these ends； and which may be considered their proximate and efficient
causes are contained in human nature itself； so that their acquisition hinges
only on our own power； and on the laws of human nature。 （23） It may be
concluded that these gifts are not peculiar to any nation； but have always
been shared by the whole human race； unless； indeed； we would indulge
the dream that nature formerly created men of different kinds。 （24） But the
means which conduce to security and health are chiefly in external
circumstance； and are called the gifts of fortune because they depend
chiefly on objective causes of which we are ignorant； for a fool may be
almost as liable to happiness or unhappiness as a wise man。 （25）
Nevertheless； human management and watchfulness can greatly assist
towards living in security and warding off the injuries of our fellow…men；
and even of beasts。 （26） Reason and experience show no more certain
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means of attaining this object than the formation of a society with fixed
laws； the occupation of a strip of territory and the concentration of all
forces； as it were； into one body； that is the social body。 （27） Now for
forming and preserving a society； no ordinary ability and care is required：
that society will be most secure； most stable； and least liable to reverses；
which is founded and directed by far…seeing and careful men； while； on the
other hand； a society constituted by men without trained skill； depends in a
great measure on fortune； and is less constant。 （28） If； in spite of all； such
a society lasts a long time； it is owing to some other directing influence
than its own； if it overcomes great perils and its affairs prosper； it will
perforce marvel at and adore the guiding Spirit of God （in so far； that is； as
God works through hidden means； and not through the nature and mind of
man）； for everything happens to it unexpectedly and contrary to
anticipation； it may even be said and thought to be by miracle。 （29）
Nations； then； are distinguished from one another in respect to the social
organization and the laws under which they live and are governed； the
Hebrew nation was not chosen by God in respect to its wisdom nor its
tranquillity of mind； but in respect to its social organization and the good
fortune with which it obtained supremacy and kept it so many years。 （30）
This is abundantly clear from Scripture。 Even a cursory perusal will show
us that the only respects in which the Hebrews surpassed other nations； are
in their successful conduct of matters relating to government； and in their
surmounting great perils solely by God's external aid； in other ways they
were on a par with their fellows； and God was equally gracious to all。 （31）
For in respect to intellect （as we have shown in the last chapter） they held
very ordinary ideas about God and nature； so that they cannot have been
God's chosen in this respect； nor were they so chosen in respect of virtue
and the true life； for here again they； with the exception of a very few elect；
were on an equality with other nations： therefore their choice and vocation
consisted only in the temporal happiness and advantages of independent
rule。 （32） In fact； we do not see that God promised anything beyond this to
the patriarchs ＇Endnote 4＇ or their successors； in the law no other reward
is offered for obedience than the continual happiness of an independent
commonwealth and other goods of this life； while； on the other hand；
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against contumacy and the breaking of the covenant is threatened the
downfall of the commonwealth and great hardships。 （33） Nor is this to be
wondered at； for the ends of every social organization and commonwealth
are （as appears from what we have said； and as we will explain more at
length hereafter） security and comfort； a commonwealth can only exist by
the laws being binding on all。 （34） If all the members of a state wish to
disregard the law； by that very fact they dissolve the state and destroy the
commonwealth。 （35） Thus； the only reward which could be promised to
the Hebrews for continued obedience to the law was security ＇Endnote 5＇
and its attendant advantages； while no surer punishment could be
threatened for disobedience； than the ruin of the state and the evils which
generally follow therefrom； in addition to such further consequences as
might accrue to the Jews in particular from the ruin of their especial state。
（36） But there is no need here to go into this point at more length。 （37） I
will only add that the laws of the Old Testament were revealed and
ordained to the Jews only； for as God chose them in respect to the special
constitution of their society and government； they must； of course； have
had special laws。 （38） Whether God ordained special laws for other
nations also； and revealed Himself to their lawgivers prophetically； that is；
under the attributes by which the latter were accustomed to imagine Him； I
cannot sufficiently determine。 （39） It is evident from Scripture itself that
other nations acquired supremacy and particular laws by the external aid
of God； witness only the two following passages：
（40） In Genesis xiv：18； 19； 20； it is related that Melchisedek was king
of Jerusalem and priest of the Most High God； that in exercise of his
priestly functions he blessed Abraham； and that Abraham the beloved of
the Lord gave to this priest of God a tithe of
