a theologico-political treatise [part iv]-第11章
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felt bound to obey； without consulting their reason； all the commands given
by the answers of God received in the Temple； and all the laws which God
had ordained。
（17：157） I think I have now explained clearly； though briefly；； the main
features of the Hebrew commonwealth。 （158） I must now inquire into the
causes which led the people so often to fall away from the law； which
brought about their frequent subjection； and； finally； the complete
destruction of their dominion。 （159） Perhaps I shall be told that it sprang
from their hardness of heart； but this is childish； for why should this
people be more hard of heart than others； was it by nature？
＇17：A＇ （160） But nature forms individuals； not peoples； the latter are
only distinguishable by the difference of their language； their customs； and
their laws； while from the two last … i。e。； customs and laws； … it may arise
that they have a peculiar disposition； a peculiar manner of life； and
peculiar prejudices。 （161） If； then； the Hebrews were harder of heart than
other nations； the fault lay with their laws or customs。
（17：162） This is certainly true； in the sense that； if God had wished their
dominion to be more lasting； He would have given them other rites and laws；
and would have instituted a different form of government。 （163） We can；
therefore； only say that their God was angry with them； not only； as
Jeremiah says； from the building of the city； but even from the founding of
their laws。
（17：164） This is borne witness to by Ezekiel xx：25： 〃Wherefore I gave them
also statutes that were not good； and judgments whereby they should not
live； and I polluted them in their own gifts； in that they caused to pass
through the fire all that openeth the womb； that I might make them desolate；
to the end that they might know that I am the Lord。〃
（17：165） In order that we may understand these words； and the destruction of
the Hebrew commonwealth； we must bear in mind that it had at first been
intended to entrust the whole duties of the priesthood to the firstborn； and
not to the Levites （see Numb。 viii：17）。 （166） It was only when all the
tribes； except the Levites； worshipped the golden calf； that the
firstborn were rejected and defiled； and the Levites chosen in their stead
（Deut。 x：8）。 （167） When I reflect on this change； I feel disposed to break
forth with the words of Tacitus。 （168） God's object at that time was not the
safety of the Jews； but vengeance。 （169） I am greatly astonished that the
celestial mind was so inflamed with anger that it ordained laws； which
always are supposed to promote the honour； well…being； and security of a
people； with the purpose of vengeance； for the sake of punishment； so that
the laws do not seem so much laws … that is； the safeguard of
the people … as pains and penalties。
（17：170） The gifts which the people were obliged to bestow on the Levites
and priests … the redemption of the firstborn； the poll…tax due to the
Levites； the privilege possessed by the latter of the sole performance of
sacred rites … all these； I say； were a continual reproach to the people； a
continual reminder of their defilement and rejection。 （171） Moreover； we may
be sure that the Levites were for ever heaping reproaches upon them： for
among so many thousands there must have been many importunate dabblers in
theology。 （172） Hence the people got into the way of watching the acts of
the Levites； who were but human； of accusing the whole body of the faults of
one member； and continually murmuring。
（17：173） Besides this； there was the obligation to keep in idleness men
hateful to them； and connected by no ties of blood。 （174） Especially would
this seem grievous when provisions were dear。 What wonder； then； if in times
of peace； when striking miracles had ceased； and no men of paramount
authority were forthcoming； the irritable and greedy temper of the people
began to wax cold； and at length to fall away from a worship； which； though
Divine； was also humiliating； and even hostile； and to seek after something
fresh； or can we be surprised that the captains； who always adopt the
popular course； in order to gain the sovereign power for themselves by
enlisting the sympathies of the people； and alienating the high priest；
should have yielded to their demands； and introduced a new worship？ （175） If
the state had been formed according to the original intention； the rights
and honour of all the tribes would have been equal； and everything would
have rested on a firm basis。 （176） Who is there who would willingly violate
the religious rights of his kindred？ （177） What could a man desire more than
to support his own brothers and parents； thus fulfilling the duties of
religion？ （178） Who would not rejoice in being taught by them the
interpretation of the laws； and receiving through them the answers of God？
（17：179） The tribes would thus have been united by a far closer bond； if all
alike had possessed the right to the priesthood。 （180） All danger would have
been obviated； if the choice of the Levites had not been dictated by anger
and revenge。 （181） But； as we have said； the Hebrews had offended their God；
Who； as Ezekiel says； polluted them in their own gifts by rejecting all that
openeth the womb； so that He might destroy them。
（17：182） This passage is also confirmed by their history。 As soon as the
people in the wilderness began to live in ease and plenty； certain men of no
mean birth began to rebel against the choice of the Levites； and to make it
a cause for believing that Moses had not acted by the commands of God； but
for his own good pleasure； inasmuch as he had chosen his own tribe before
all the rest； and had bestowed the high priesthood in perpetuity on his own
brother。 （183） They； therefore； stirred up a tumult； and came to him； crying
out that all men were equally sacred； and that he had exalted himself above
his fellows wrongfully。 （184） Moses was not able to pacify them with
reasons； but by the intervention of a miracle in proof of the faith； they
all perished。 （185） A fresh sedition then arose among the whole people； who
believed that their champions had not been put to death by the judgment of
God； but by the device of Moses。 （186） After a great slaughter； or
pestilence； the rising subsided from inanition； but in such a manner that
all preferred death to life under such conditions。
（17：187） We should rather say that sedition ceased than that harmony was re…
established。 （188） This is witnessed by Scripture （Deut。 xxxi：21）； where
God； after predicting to Moses that the people after his death will fall
away from the Divine worship； speaks thus： 〃For I know their imagination
which they go about； even now before I have brought them into the land which
I sware；〃 and； a little while after （xxxi：27）； Moses says： For I know thy
rebellion and thy stiff neck： behold while I am yet alive with you this
day； ye have been rebellious against the Lord； and how much more after my
death！〃
（17：189） Indeed； it happened according to his words； as we all know。
（190） Great changes； extreme license； luxury； and hardness of heart grew up；
things went from bad to worse； till at last the people； after being
frequently conquered； came to an open rupture with the Divine right； and
wished for a mortal king； so that the seat of government might be the Court；
instead of the Temple； and that the tribes might remain fellow…citizens in
respect to their king； instead of in respect to Divine right and the high
priesthood。
（17：191） A vast material for new seditions was thus produced； eventually
resulting in the ruin of the entire state。 Kings are above all things
jealous of a precarious rule； and can in nowise brook a do
