theologico-political treatise p1(神学与政治专题研究1)-第16节
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（91） The passages which they think teach most clearly this eternal
election； are chiefly： （1。） Jer。 xxxi：36； where the prophet testifies that the
seed of Israel shall for ever remain the nation of God； comparing them
with the stability of the heavens and nature；
（2。） Ezek。 xx：32； where the prophet seems to intend that though the
Jews wanted after the help afforded them to turn their backs on the
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worship of the Lord； that God would nevertheless gather them together
again from all the lands in which they were dispersed； and lead them to the
wilderness of the peoples … as He had led their fathers to the wilderness of
the land of Egypt … and would at length； after purging out from among
them the rebels and transgressors； bring them thence to his Holy mountain；
where the whole house of Israel should worship Him。 Other passages are
also cited； especially by the Pharisees； but I think I shall satisfy everyone
if I answer these two； and this I shall easily accomplish after showing from
Scripture itself that God chose not the Hebrews for ever； but only on the
condition under which He had formerly chosen the Canaanites； for these
last； as we have shown； had priests who religiously worshipped God； and
whom God at length rejected because of their luxury； pride； and corrupt
worship。
（92） Moses （Lev。 xviii：27） warned the Israelites that they be not
polluted with whoredoms； lest the land spue them out as it had spued out
the nations who had dwelt there before； and in Deut。 viii：19； 20； in the
plainest terms He threatens their total ruin； for He says； 〃I testify against
you that ye shall surely perish。 （93） As the nations which the Lord
destroyeth before your face； so shall ye perish。〃 In like manner many other
passages are found in the law which expressly show that God chose the
Hebrews neither absolutely nor for ever。 （94） If； then； the prophets foretold
for them a new covenant of the knowledge of God； love； and grace； such a
promise is easily proved to be only made to the elect； for Ezekiel in the
chapter which we have just quoted expressly says that God will separate
from them the rebellious and transgressors； and Zephaniah （iii：12； 13）；
says that 〃God will take away the proud from the midst of them； and leave
the poor。〃 （95） Now； inasmuch as their election has regard to true virtue； it
is not to be thought that it was promised to the Jews alone to the exclusion
of others； but we must evidently believe that the true Gentile prophets （and
every nation； as we have shown； possessed such） promised the same to the
faithful of their own people； who were thereby comforted。 （96） Wherefore
this eternal covenant of the knowledge of God and love is universal； as is
clear； moreover； from Zeph。 iii：10； 11 ： no difference in this respect can be
admitted between Jew and Gentile； nor did the former enjoy any special
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election beyond that which we have pointed out。
（97） When the prophets； in speaking of this election which regards
only true virtue； mixed up much concerning sacrifices and ceremonies；
and the rebuilding of the temple and city； they wished by such figurative
expressions； after the manner and nature of prophecy； to expound matters
spiritual； so as at the same time to show to the Jews； whose prophets they
were； the true restoration of the state and of the temple to be expected
about the time of Cyrus。
（98） At the present time； therefore； there is absolutely nothing which
the Jews can arrogate to themselves beyond other people。
（99） As to their continuance so long after dispersion and the loss of
empire； there is nothing marvellous in it； for they so separated themselves
from every other nation as to draw down upon themselves universal hate；
not only by their outward rites； rites conflicting with those of other nations；
but also by the sign of circumcision which they most scrupulously
observe。
（100） That they have been preserved in great measure by Gentile
hatred； experience demonstrates。 （101） When the king of Spain formerly
compelled the Jews to embrace the State religion or to go into exile； a
large number of Jews accepted Catholicism。 （102） Now； as these
renegades were admitted to all the native privileges of Spaniards； and
deemed worthy of filling all honourable offices； it came to pass that they
straightway became so intermingled with the Spaniards as to leave of
themselves no relic or remembrance。 （103） But exactly the opposite
happened to those whom the king of Portugal compelled to become
Christians； for they always； though converted； lived apart； inasmuch as
they were considered unworthy of any civic honours。
（104） The sign of circumcision is； as I think； so important； that I could
persuade myself that it alone would preserve the nation for ever。 （105）
Nay； I would go so far as to believe that if the foundations of their religion
have not emasculated their minds they may even； if occasion offers； so
changeable are human affairs； raise up their empire afresh； and that God
may a second time elect them。
（106） Of such a possibility we have a very famous example in the
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Chinese。 （107） They； too； have some distinctive mark on their heads which
they most scrupulously observe； and by which they keep themselves apart
from everyone else； and have thus kept themselves during so many
thousand years that they far surpass all other nations in antiquity。 （108）
They have not always retained empire； but they have recovered it when
lost； and doubtless will do so again after the spirit of the Tartars becomes
relaxed through the luxury of riches and pride。
（109） Lastly； if any one wishes to maintain that the Jews； from this or
from any other cause； have been chosen by God for ever； I will not
gainsay him if he will admit that this choice； whether temporary or eternal；
has no regard； in so far as it is peculiar to the Jews； to aught but dominion
and physical advantages （for by such alone can one nation be
distinguished from another）； whereas in regard to intellect and true virtue；
every nation is on a par with the rest； and God has not in these respects
chosen one people rather than another。
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CHAPTER IV。 … OF THE DIVINE
LAW。
（1） The word law； taken in the abstract； means that by which an
individual； or all things； or as many things as belong to a particular species；
act in one and the same fixed and definite manner； which manner depends
either on natural necessity or on human decree。 （2） A law which depends
on natural necessity is one which necessarily follows from the nature； or
from the definition of the thing in question； a law which depends on
human decree； and which is more correctly called an ordinance； is one
which men have laid down for themselves and others in order to live more
safely or conveniently； or from some similar reason。
（3） For example； the law that all bodies impinging on lesser bodies；
lose as much of their own motion as they communicate to the latter is a
universal law of all bodies； and depends on natural necessity。 （4） So； too；
the law that a man in remembering one thing； straightway remembers
another either like it； or which he had perceived simultaneously with it； is
a law which necessarily follows from the nature of man。 （5） But the law
that men must yield； or be compelled to yield； somewhat of their natural
right； and that they bind themselves to live in a certain way； depends on
human
