a theologico-political treatise [part i]-第14章
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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 all his spoils。 （41） This sufficiently
shows that before He founded the Israelitish nation God constituted kings
and priests in Jerusalem； and ordained for them rites and laws。 （42） Whether
He did so prophetically is； as I have said； not sufficiently clear； but I am
sure of this； that Abraham； whilst he sojourned in the city； lived
scrupulously according to these laws； for Abraham had received no special
rites from God； and yet it is stated （Gen。 xxvi：5）； that he observed the
worship； the precepts； the statutes； and the laws of God； which must be
interpreted to mean the worship； the statutes； the precepts； and the laws of
king Melchisedek。 （43） Malachi chides the Jews as follows （i：10…11。）： 〃Who
is there among you that will shut the doors？ ＇of the Temple＇； neither do ye
kindle fire on mine altar for nought。 （44） I have no pleasure in you； saith
the Lord of Hosts。 （45） For from the rising of the sun； even until the going
down of the same My Name shall be great among the Gentiles； and in every
place incense shall be offered in My Name； and a pure offering； for My Name
is great among the heathen； saith the Lord of Hosts。〃 （46） These words；
which； unless we do violence to them； could only refer to the current
period； abundantly testify that the Jews of that time were not more beloved
by God than other nations； that God then favoured other nations with more
miracles than He vouchsafed to the Jews； who had then partly recovered their
empire without miraculous aid； and； lastly； that the Gentiles possessed
rites and ceremonies acceptable to God。 （47） But I pass over these points
lightly： it is enough for my purpose to have shown that the election of the
Jews had regard to nothing but temporal physical happiness and freedom； in
other words； autonomous government； and to the manner and means by which
they obtained it； consequently to the laws in so far as they were
necessary to the preservation of that special government； and； lastly； to
the manner in which they were revealed。 In regard to other matters； wherein
man's true happiness consists； they were on a par with the rest of the
nations。
（48） When； therefore； it is said in Scripture （Deut。 iv：7） that the Lord is
not so nigh to any other nation as He is to the Jews； reference is only made
to their government； and to the period when so many miracles happened to
them； for in respect of intellect and virtue … that is； in respect of
blessedness … God was； as we have said already； and are now demonstrating；
equally gracious to all。 （49） Scripture itself bears testimony to this fact；
for the Psalmist says （cxlv：18）； 〃The Lord is near unto all them that call
upon Him； to all that call upon Him in truth。〃 （50） So in the same Psalm；
verse 9； 〃The Lord is good to all； and His tender mercies are over all
His works。〃 In Ps。 xxxiii：16； it is clearly stated that God has granted to
all men the same intellect； in these words； He fashioneth their hearts
alike。〃 The heart was considered by the Hebrews； as I suppose everyone
knows； to be the seat of the soul and the intellect。
（51） Lastly； from Job xxxviii：28； it is plain that God had ordained for the
whole human race the law to reverence God； to keep from evil doing； or to do
well； and that Job； although a Gentile； was of all men most acceptable to
God； because he exceeded all in piety and religion。 （52） Lastly； from Jonah
iv：2； it is very evident that； not only to the Jews but to all men； God was
gracious； merciful； long… suffering； and of great goodness； and repented Him
of the evil； for Jonah says： 〃Therefore I determined to flee before unto
Tarshish； for I know that Thou art a gracious God； and merciful； slow to
anger； and of great kindness；〃 &c。； and that； therefore； God would pardon
the Ninevites。 （53） We conclude； therefore （inasmuch as God is to all men
equally gracious； and the Hebrews were only； chosen by him in respect to
their social organization and government）； that the individual Jew； taken
apart from his social organization and government； possessed no
gift of God above other men； and that there was no difference between Jew
and Gentile。 （54） As it is a fact that God is equally gracious； merciful；
and the rest； to all men； and as the function of the prophet was to teach
men not so much the laws of their country； as true virtue； and to exhort
them thereto； it is not to be doubted that all nations possessed prophets；
and that the prophetic gift was not peculiar to the Jews。 （55） Indeed；
history； both profane and sacred； bears witness to the fact。 （56） Although；
from the sacred histories of the Old Testament； it is not evident that the
other nations had as many prophets as the Hebrews； or that any Gentile
prophet was expressly sent by God to the nations； this does not affect the
question； for the Hebrews were careful to record their own affairs； not
those of other nations。 （57） It suffices； then； that we find in the Old
Testament Gentiles； and uncircumcised； as Noah； Enoch； Abimelech；
Balaam； &c。； exercising prophetic gifts； further； that Hebrew prophets were
sent by God； not only to their own nation but to many others also。 （58）
Ezekiel prophesied to all the nations then known； Obadiah to none； that we
are aware of； save the Idumeans； and Jonah was chiefly the prophet to the
Ninevites。 （59） Isaiah bewails and predicts the calamities； and hails the
restoration not only of the Jews but also of other nations； for he says
（chap。 xvi：9）； 〃Therefore I will bewail Jazer with weeping；〃 and in chap。
xix。 he foretells first the calamities and then the restoration of
the Egyptians （see verses 19； 20； 21； 25）； saying that God shall send them a
Saviour to free them； that the Lord shall be known in Egypt； and； further；
that the Egyptians shall worship God with sacrifice and oblation； and； at
last； he calls that nation the blessed Egyptian people of God； all of which
particulars are specially noteworthy。
（60） Jeremiah is called； not the prophet of the Hebrew nation； but simply
the prophet of the nations （see Jer：i。5）。 （61） He also mournfully foretells
the calamities of the nations； and predicts their restoration； for he says
（xlviii：31） of the Moabites； 〃Therefore will I howl for Moab； and I will
cryout for all Moab〃 （verse 36）； 〃and therefore mine heart shall sound
for Moab like pipes；〃 in the end he prophesies their restoration； as also
the restoration of the Egyptians； Ammonites； and Elamites。 （62） Wherefore it
is beyond doubt that other nations also； like the Jews； had their
prophets； who prophesied to them。
（63） Although Scripture only； makes mention of one man； Balaam； to whom the
future of the Jews and the other nations was revealed； we must not suppose
that Balaam prophesied only once； for from the narrative itself it is
abundantly clear that he had long previously been famous for prophesy and
other Divine gifts。 （64） For when Balak bade him to come to him； he said
（Num。 xxii：6）； 〃For I know that he whom thou blessest is blessed； and he
whom thou cursest is cursed。〃 （65） Thus we see that he possessed the gift
which God had bestowed on Abraham。 Further； as accustomed to prophesy；
Balaam bade the messengers wait for him till the will of the Lord was
