theologico-political treatise p1(神学与政治专题研究1)-第21节
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A Theologico…Political Treatise
instructing the Jews as at keeping them under constraint。 （16） But let us
return to our subject； and cite other passages of Scripture which set forth
temporal benefits as rewards for observing the ceremonial law； and
blessedness as reward for the universal law。
（17） None of the prophets puts the point more clearly than Isaiah。 （18。）
After condemning hypocrisy he commends liberty and charity towards
one's self and one's neighbours； and promises as a reward： 〃Then shall thy
light break forth as the morning； and thy health shall spring forth speedily；
thy righteousness shall 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 Jacob thy father： for the mouth
of the Lord has spoken it。〃 （20） Thus the prophet for liberty bestowed； and
charitable works； promises a healthy mind in a healthy body； and the glory
of the Lord even after death； whereas； for ceremonial exactitude； he only
promises security of rule； prosperity； and temporal happiness。
（21） In Psalms xv。 and xxiv。 no mention is made of ceremonies； but
only of moral doctrines； inasmuch as there is no question of anything but
blessedness； and blessedness is symbolically promised： it is quite certain
that the expressions； 〃the hill 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。 （22） Further； all
those sentences of Solomon to which I referred in the last chapter； for the
cultivation of the intellect and wisdom； promise true blessedness； for by
wisdom is the fear of God at length understood； and the knowledge of God
found。
（23） That the Jews themselves were not bound to practise their
ceremonial observances after the destruction of their kingdom is evident
from Jeremiah。 （24） For when the prophet saw and foretold that the
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 only are worthy of
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praise。 （Jer。 ix：23。） （25） As though God had said that； after the desolation
of the city； He would require nothing special from the Jews beyond the
natural law by which all men are bound。
（26） The New Testament also confirms this view； for only moral
doctrines are therein taught； and the kingdom of heaven is promised as a
reward； whereas ceremonial observances are not touched on by the
Apostles； after they began to preach the Gospel to the Gentiles。 （27） The
Pharisees certainly continued to practise these rites after the destruction of
the kingdom； but more with a view of opposing the Christians than 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； therefore； doubt that they were no more
bound by the law of Moses； after the destruction of their kingdom； than
they had been before it had been begun； while they were still living among
other peoples before the exodus from Egypt； and were subject to no
special law beyond the natural law； and also； doubtless； the law of the state
in which they were living； in so far as it was consonant with the Divine
natural law。
（29） As to the fact that the patriarchs offered sacrifices； I think they did
so for the purpose of stimulating their piety； for their minds had been
accustomed from childhood to the idea of sacrifice； which we know had
been universal 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 in accordance with the custom of the time； and； if
in so doing they followed any ordinance； it was simply the ordinance of
the country they were living in； by which （as we have seen before in the
case of Melchisedek） they were bound。
（31） I think that I have now given Scriptural authority for my view： it
remains to show why and how the ceremonial observances tended to
preserve and confirm the Hebrew kingdom； and this I can very briefly do
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on grounds universally accepted。
（32） The formation of society serves not only for defensive purposes；
but is also very useful； and； indeed； absolutely necessary； as rendering
possible the division of labour。 （33） If men did not render mutual
assistance to each other； no one would have either the skill or the time to
provide for his own sustenance and preservation： for all 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； to say nothing of the arts and sciences which
are also entirely necessary to the perfection and blessedness of human
nature。 （35） We see that peoples living； in uncivilized barbarism lead a
wretched and almost animal life； and even they would not be able to
acquire their few rude necessaries without assisting one another to a
certain extent。
（36） Now if men were so constituted by nature that they desired
nothing but what is designated by true reason； society would obviously
have no need of laws： it would be sufficient to inculcate true moral
doctrines； and men would freely； without hesitation； act in accordance
with their true interests。 （37） But human nature is framed in a different
fashion： every one； indeed； seeks his own interest； but does not do so in
accordance with the dictates of sound reason； for most men's ideas of
desirability 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 contrary to their
inclinations； taking no thought for the advantages or necessity of their
actions； but simply endeavouring to escape punishment or loss of life。 （42）
They must needs rejoice in any evil which befalls their ruler； even if it
should involve themselves； and must long for and bring about such evil by
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every means in their power。 （43） Again； men are especially intolerant of
serving and being ruled by their equals。 （44） Lastly； it is exceedingly
difficult to revoke liberties once granted。
（45） From these considerations it follows； firstly； that authority should
either be vested in the hands of the whole state in common； so that
everyone should be bound to se
