a theologico-political treatise [part i]-第15章
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Balaam bade the messengers wait for him till the will of the Lord was
revealed to him。 （66） When he prophesied； that is； when he interpreted
the true mind of God； he was wont to say this of himself： 〃He hath said；
which heard the words of God and knew the knowledge of the Most High； which
saw the vision of the Almighty falling into a trance； but having his eyes
open。〃 （67） Further； after he had blessed the Hebrews by the command of God；
he began （as was his custom） to prophesy to other nations； and to predict
their future； all of which abundantly shows that he had always been a
prophet； or had often prophesied； and （as we may also remark here） possessed
that which afforded the chief certainty to prophets of the truth of their
prophecy； namely； a mind turned wholly to what is right and good； for he did
not bless those whom he wished to bless； nor curse those whom he wished to
curse； as Balak supposed； but only those whom God wished to be blessed or
cursed。 （68） Thus he answered Balak： 〃If Balak should give me his house full
of silver and gold； I cannot go beyond the commandment of the Lord to do
either good or bad of my own mind； but what the Lord saith； that will I
speak。〃 （69） As for God being angry with him in the way； the same happened
to Moses when he set out to Egypt by the command of the Lord； and as to his
receiving money for prophesying； Samuel did the same （1 Sam。 ix：7； 8）； if in
anyway he sinned； 〃there is not a just man upon earth that doeth good and
sinneth not；〃 Eccles。 vii：20。 （Vide 2 Epist。 Peter ii：15； 16； and
Jude 5：11。）
（70） His speeches must certainly have had much weight with God； and His
power for cursing must assuredly have been very great from the number of
times that we find stated in Scripture； in proof of God's great mercy to the
Jews； that God would not hear Balaam； and that He changed the cursing to
blessing （see Deut。 xxiii：6； Josh。 xxiv：10； Neh。 xiii：2）。 （71） Wherefore he
was without doubt most acceptable to God； for the speeches and cursings of
the wicked move God not at all。 （72） As then he was a true prophet； and
nevertheless Joshua calls him a soothsayer or augur； it is certain that this
title had an honourable signification； and that those whom the Gentiles
called augurs and soothsayers were true prophets； while those whom Scripture
often accuses and condemns were false soothsayers； who deceived the
Gentiles as false prophets deceived the Jews； indeed； this is made evident
from other passages in the Bible； whence we conclude that the gift of
prophecy was not peculiar to the Jews； but common to all nations。 （73） The
Pharisees； however； vehemently contend that this Divine gift was peculiar to
their nation； and that the other nations foretold the future （what will
superstition invent next？） by some unexplained diabolical faculty。 （74） The
principal passage of Scripture which they cite； by way of confirming their
theory with its authority； is Exodus xxxiii：16； where Moses says to God；
〃For wherein shall it be known here that I and Thy people have found grace
in Thy sight？ is it not in that Thou goest with us？ so shall we be
separated； I and Thy people； from all the people that are upon the face of
the earth。〃 （75） From this they would infer that Moses asked of God that He
should be present to the Jews； and should reveal Himself to them
prophetically； further； that He should grant this favour to no other nation。
（76） It is surely absurd that Moses should have been jealous of God's
presence among the Gentiles； or that he should have dared to ask any such
thing。 （77） The act is； as Moses knew that the disposition and spirit of his
nation was rebellious； he clearly saw that they could not carry out what
they had begun without very great miracles and special external aid from
God； nay； that without such aid they must necessarily perish： as it was
evident that God wished them to be preserved； he asked for this special
external aid。 （78） Thus he says （Ex。 xxxiv：9）； 〃If now I have found grace in
Thy sight； 0 Lord； let my Lord； I pray Thee； go among us； for it is a
stiffnecked people。〃 （79） The reason； therefore； for his seeking special
external aid from God was the stiffneckedness of the people； and it is made
still more plain； that he asked for nothing beyond this special external aid
by God's answer … for God answered at once （verse 10 of the same chapter） …
〃Behold； I make a covenant： before all Thy people I will do marvels； such as
have not been done in all the earth； nor in any nation。〃 （80） Therefore
Moses had in view nothing beyond the special election of the Jews； as I have
explained it； and made no other request to God。 （81） I confess that in
Paul's Epistle to the Romans； I find another text which carries more weight；
namely； where Paul seems to teach a different doctrine from that here set
down； for he there says （Rom。 iii：1）： 〃What advantage then hath the Jew？ or
what profit is there of circumcision？ （82） Much every way： chiefly； because
that unto them were committed the oracles of God。〃
（83） But if we look to the doctrine which Paul especially desired to teach；
we shall find nothing repugnant to our present contention； on the contrary；
his doctrine is the same as ours； for he says （Rom。 iii：29） 〃that God is the
God of the Jews and of the Gentiles； and〃 （ch。 ii：25； 26） 〃But；
if thou be a breaker of the law； thy circumcision is made uncircumcision。
（84） Therefore if the uncircumcision keep the righteousness of the law；
shall not his uncircumcision be counted for circumcision？〃 （85） Further； in
chap。 iv：verse 9； he says that all alike； Jew and Gentile； were under sin；
and that without commandment and law there is no sin。 （86） Wherefore it is
most evident that to all men absolutely was revealed the law under which all
lived … namely； the law which has regard only to true virtue； not the law
established in respect to； and in the formation of a particular state and
adapted to the disposition of a particular people。 （87） Lastly； Paul
concludes that since God is the God of all nations； that is； is equally
gracious to all； and since all men equally live under the law and under sin；
so also to all nations did God send His Christ； to free all men equally from
the bondage of the law； that they should no more do right by the
command of the law； but by the constant determination of their hearts。 （88）
So that Paul teaches exactly the same as ourselves。 （89） When； therefore； he
says 〃To the Jews only were entrusted the oracles of God；〃 we must either
understand that to them only were the laws entrusted in writing； while they
were given to other nations merely in revelation and conception； or else （as
none but Jews would object to the doctrine he desired to advance） that Paul
was answering only in accordance with the understanding and current ideas of
the Jews； for in respect to teaching things which he had partly seen； partly
heard； he was to the Greeks a Greek； and to the Jews a Jew。
（90） It now only remains to us to answer the arguments of those who would
persuade themselves that the election of the Jews was not temporal； and
merely in respect of their commonwealth； but eternal； for； they say； we see
the Jews after the loss of their commonwealth； and after being scattered so
many years and separated from all other nations； still surviving； which is
without parallel among other peoples； and further the Scriptures seem to
teach that God has chosen for Himself the Jews for ever； so that though they
have lost their commonwealth； they still nevertheless remain God's elect。
（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；
