a theologico-political treatise [part i]-第16章
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（1。） Jer。 xxxi：36； where the prophet testifies that the seed of Israel
shall for ever remain the nation of God； comparing them with the
stability of the heavens and nature；
（2。） Ezek。 xx：32； where the prophet seems to intend that though the Jews
wanted after the help afforded them to turn their backs on the worship of
the Lord； that God would nevertheless gather them together again from all
the lands in which they were dispersed； and lead them to the wilderness of
the peoples … as He had led their fathers to the wilderness of the land of
Egypt … and would at length； after purging out from among them the rebels
and transgressors； bring them thence to his Holy mountain； where the whole
house of Israel should worship Him。 Other passages are also cited；
especially by the Pharisees； but I think I shall satisfy everyone if I
answer these two； and this I shall easily accomplish after showing from
Scripture itself that God chose not the Hebrews for ever； but only on the
condition under which He had formerly chosen the Canaanites； for these last；
as we have shown； had priests who religiously worshipped God； and whom God
at length rejected because of their luxury； pride； and corrupt worship。
（92） Moses （Lev。 xviii：27） warned the Israelites that they be not polluted
with whoredoms； lest the land spue them out as it had spued out the nations
who had dwelt there before； and in Deut。 viii：19； 20； in the plainest terms
He threatens their total ruin； for He says； 〃I testify against you that ye
shall surely perish。 （93） As the nations which the Lord destroyeth before
your face； so shall ye perish。〃 In like manner many other passages are found
in the law which expressly show that God chose the Hebrews neither
absolutely nor for ever。 （94） If； then； the prophets foretold for them a new
covenant of the knowledge of God； love； and grace； such a promise is easily
proved to be only made to the elect； for Ezekiel in the chapter which we
have just quoted expressly says that God will separate from them the
rebellious and transgressors； and Zephaniah （iii：12； 13）； says that 〃God
will take away the proud from the midst of them； and leave the poor。〃 （95）
Now； inasmuch as their election has regard to true virtue； it is not to be
thought that it was promised to the Jews alone to the exclusion of others；
but we must evidently believe that the true Gentile prophets （and every
nation； as we have shown； possessed such） promised the same to the faithful
of their own people； who were thereby comforted。 （96） Wherefore this eternal
covenant of the knowledge of God and love is universal； as is clear；
moreover； from Zeph。 iii：10； 11 ： no difference in this respect can be
admitted between Jew and Gentile； nor did the former enjoy any special
election beyond that which we have pointed out。
（97） When the prophets； in speaking of this election which regards only true
virtue； mixed up much concerning sacrifices and ceremonies； and the
rebuilding of the temple and city； they wished by such figurative
expressions； after the manner and nature of prophecy； to expound matters
spiritual； so as at the same time to show to the Jews； whose prophets they
were； the true restoration of the state and of the temple to be expected
about the time of Cyrus。
（98） At the present time； therefore； there is absolutely nothing which the
Jews can arrogate to themselves beyond other people。
（99） As to their continuance so long after dispersion and the loss of
empire； there is nothing marvellous in it； for they so separated themselves
from every other nation as to draw down upon themselves universal hate； not
only by their outward rites； rites conflicting with those of other nations；
but also by the sign of circumcision which they most scrupulously observe。
（100） That they have been preserved in great measure by Gentile hatred；
experience demonstrates。 （101） When the king of Spain formerly
compelled the Jews to embrace the State religion or to go into exile； a
large number of Jews accepted Catholicism。 （102） Now； as these renegades
were admitted to all the native privileges of Spaniards； and deemed worthy
of filling all honourable offices； it came to pass that they straightway
became so intermingled with the Spaniards as to leave of themselves no relic
or remembrance。 （103） But exactly the opposite happened to those whom the
king of Portugal compelled to become Christians； for they always； though
converted； lived apart； inasmuch as they were considered unworthy of any
civic honours。
（104） The sign of circumcision is； as I think； so important； that I could
persuade myself that it alone would preserve the nation for ever。 （105） Nay；
I would go so far as to believe that if the foundations of their religion
have not emasculated their minds they may even； if occasion offers； so
changeable are human affairs； raise up their empire afresh； and that God may
a second time elect them。
（106） Of such a possibility we have a very famous example in the Chinese。
（107） They； too； have some distinctive mark on their heads which they most
scrupulously observe； and by which they keep themselves apart from everyone
else； and have thus kept themselves during so many thousand years that they
far surpass all other nations in antiquity。 （108） They have not always
retained empire； but they have recovered it when lost； and doubtless will do
so again after the spirit of the Tartars becomes relaxed through the luxury
of riches and pride。
（109） Lastly； if any one wishes to maintain that the Jews； from this or from
any other cause； have been chosen by God for ever； I will not gainsay him if
he will admit that this choice； whether temporary or eternal； has no regard；
in so far as it is peculiar to the Jews； to aught but dominion and physical
advantages （for by such alone can one nation be distinguished from
another）； whereas in regard to intellect and true virtue； every nation is on
a par with the rest； and God has not in these respects chosen one people
rather than another。
CHAPTER IV。 … OF THE DIVINE LAW。
（1） The word law； taken in the abstract； means that by which an individual；
or all things； or as many things as belong to a particular species； act in
one and the same fixed and definite manner； which manner depends either on
natural necessity or on human decree。 （2） A law which depends on natural
necessity is one which necessarily follows from the nature； or from the
definition of the thing in question； a law which depends on human decree；
and which is more correctly called an ordinance； is one which men have laid
down for themselves and others in order to live more safely or conveniently；
or from some similar reason。
（3） For example； the law that all bodies impinging on lesser bodies； lose as
much of their own motion as they communicate to the latter is a universal
law of all bodies； and depends on natural necessity。 （4） So； too； the law
that a man in remembering one thing； straightway remembers another either
like it； or which he had perceived simultaneously with it； is a law which
necessarily follows from the nature of man。 （5） But the law that men must
yield； or be compelled to yield； somewhat of their natural right； and that
they bind themselves to live in a certain way； depends on human decree。 （6）
Now； though I freely admit that all things are predetermined by universal
natural laws to exist and operate in a given； fixed； and definite
manner； I still assert that the laws I have just mentioned depend on human
decree。
（1。） （7） Because man； in so far as he is a part of nature； constitutes a
part of the power of nature。 （8） Whatever； therefore； follows necessarily
from the necessity of h
