a theologico-political treatise [part i]-第13章
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that the Hebrews did not surpass other nations in knowledge； or in piety；
but evidently in some attribute different from these； or （to speak like the
Scriptures； according to their understanding）； that the Hebrews were not
chosen by God before others for the sake of the true life and sublime ideas；
though they were often thereto admonished； but with some other object。 （11）
What that object was； I will duly show。
（12） But before I begin； I wish in a few words to explain what I mean 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 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 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； 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
