a theologico-political treatise [part i]-第21章
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of the Lord even after death； whereas； for ceremonial exactitude； he only
promises security of rule； prosperity； and temporal happiness。
（21） In Psalms xv。 and xxiv。 no mention is made of ceremonies； but only of
moral doctrines； inasmuch as there is no question of anything but
blessedness； and blessedness is symbolically promised： it is quite certain
that the expressions； 〃the hill of God；〃 and 〃His tents and the dwellers
therein；〃 refer to blessedness and security of soul； not to the actual mount
of Jerusalem and the tabernacle of Moses； for these latter were not dwelt in
by anyone； and only the sons of Levi ministered there。 （22） Further； all
those sentences of Solomon to which I referred in the last chapter； for the
cultivation of the intellect and wisdom； promise true blessedness； for by
wisdom is the fear of God at length understood； and the knowledge of God
found。
（23） That the Jews themselves were not bound to practise their ceremonial
observances after the destruction of their kingdom is evident from Jeremiah。
（24） For when the prophet saw and foretold that the desolation of the city
was at hand； he said that God only delights in those who know and understand
that He exercises loving…kindness； judgment； and righteousness in the
earth； and that such persons only are worthy of praise。 （Jer。 ix：23。） （25）
As though God had said that； after the desolation of the city； He would
require nothing special from the Jews beyond the natural law by which all
men are bound。
（26） The New Testament also confirms this view； for only moral doctrines are
therein taught； and the kingdom of heaven is promised as a reward； whereas
ceremonial observances are not touched on by the Apostles； after they began
to preach the Gospel to the Gentiles。 （27） The Pharisees certainly continued
to practise these rites after the destruction of the kingdom； but more with
a view of opposing the Christians than of pleasing God： for after the first
destruction of the city； when they were led captive to Babylon； not being
then； so far as I am aware； split up into sects； they straightway neglected
their rites； bid farewell to the Mosaic law； buried their national customs
in oblivion as being plainly superfluous； and began to mingle with other
nations； as we may abundantly learn from Ezra and Nehemiah。 （28） We cannot；
therefore； doubt that they were no more bound by the law of Moses； after the
destruction of their kingdom； than they had been before it had been begun；
while they were still living among other peoples before the exodus from
Egypt； and were subject to no special law beyond the natural law； and also；
doubtless； the law of the state in which they were living； in so far as it
was consonant with the Divine natural law。
（29） As to the fact that the patriarchs offered sacrifices； I think they did
so for the purpose of stimulating their piety； for their minds had been
accustomed from childhood to the idea of sacrifice； which we know had been
universal from the time of Enoch； and thus they found in sacrifice their
most powerful incentive。 （30） The patriarchs； then； did not sacrifice to God
at the bidding of a Divine right； or as taught by the basis of the Divine
law； but simply in accordance with the custom of the time； and； if in so
doing they followed any ordinance； it was simply the ordinance of the
country they were living in； by which （as we have seen before in the case of
Melchisedek） they were bound。
（31） I think that I have now given Scriptural authority for my view： it
remains to show why and how the ceremonial observances tended to preserve
and confirm the Hebrew kingdom； and this I can very briefly do on grounds
universally accepted。
（32） The formation of society serves not only for defensive purposes； but is
also very useful； and； indeed； absolutely necessary； as rendering possible
the division of labour。 （33） If men did not render mutual assistance to each
other； no one would have either the skill or the time to provide for his own
sustenance and preservation： for all men are not equally apt for all work；
and no one would be capable of preparing all that he individually stood in
need of。 （34） Strength and time； I repeat； would fail； if every one had in
person to plough； to sow； to reap； to grind corn； to cook； to weave； to
stitch； and perform the other numerous functions required to keep life
going； to say nothing of the arts and sciences which are also entirely
necessary to the perfection and blessedness of human nature。 （35） We see
that peoples living； in uncivilized barbarism lead a wretched and almost
animal life； and even they would not be able to acquire their few rude
necessaries without assisting one another to a certain extent。
（36） Now if men were so constituted by nature that they desired nothing but
what is designated by true reason； society would obviously have no need of
laws： it would be sufficient to inculcate true moral doctrines； and men
would freely； without hesitation； act in accordance with their true
interests。 （37） But human nature is framed in a different fashion： every
one； indeed； seeks his own interest； but does not do so in accordance with
the dictates of sound reason； for most men's ideas of desirability and
usefulness are guided by their fleshly instincts and emotions； which take no
thought beyond the present and the immediate object。 （38） Therefore； no
society can exist without government； and force； and laws to restrain and
repress men's desires and immoderate impulses。 （39） Still human nature will
not submit to absolute repression。 （40） Violent governments； as Seneca says；
never last long； the moderate governments endure。 （41） So long as men act
simply from fear they act contrary to their inclinations； taking no thought
for the advantages or necessity of their actions； but simply endeavouring to
escape punishment or loss of life。 （42） They must needs rejoice in any evil
which befalls their ruler； even if it should involve themselves； and must
long for and bring about such evil by every means in their power。 （43）
Again； men are especially intolerant of serving and being ruled by their
equals。 （44） Lastly； it is exceedingly difficult to revoke liberties once
granted。
（45） From these considerations it follows； firstly； that authority should
either be vested in the hands of the whole state in common； so that everyone
should be bound to serve； and yet not be in subjection to his equals； or
else； if power be in the hands of a few； or one man； that one man should be
something above average humanity； or should strive to get himself accepted
as such。 （46） Secondly； laws should in every government be so arranged that
people should be kept in bounds by the hope of some greatly desired good；
rather than by fear； for then everyone will do his duty willingly。
（47） Lastly； as obedience consists in acting at the bidding of external
authority； it would have no place in a state where the government is vested
in the whole people； and where laws are made by common consent。 （48） In such
a society the people would remain free； whether the laws were added to or
diminished； inasmuch as it would not be done on external authority； but
their own free consent。 （49） The reverse happens when the sovereign power is
vested in one man； for all act at his bidding； and； therefore； unless they
had been trained from the first to depend on the words of their ruler； the
latter would find it difficult； in case of need； to abrogate liberties once
conceded； and impose new laws。
（50） From these universal considerations； let us pass on to the kingdom of
the Jews。 （51） The Jews when they first came out of Egypt were not bound by
any national laws； and were therefore free to
