按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
（Deut。 x：15）； that He is near them； but not near others （Deut。 iv：7）； that to
them alone He has given just laws （Deut。 iv：8）； and； lastly； that He has
marked them out before others （Deut。 iv：32）； it speaks only according to
the understanding of its hearers； who； as we have shown in the last chapter；
and as Moses also testifies （Deut。 ix：6； 7）； knew not true blessedness。 （6）
For in good sooth they would have been no less blessed if God had called
all men equally to salvation； nor would God have been less present to
them for being equally present to others； their laws； would have been no
less just if they had been ordained for all； and they themselves would have
been no less wise。 （7） The miracles would have shown God's power no
less by being wrought for other nations also； lastly； the Hebrews would
have been just as much bound to worship God if He had bestowed all
these gifts equally on all men。
（8） When God tells Solomon （1 Kings iii：12） that no one shall be as
40
… Page 41…
A Theologico…Political Treatise
wise as he in time to come； it seems to be only a manner of expressing
surpassing wisdom； it is little to be believed that God would have
promised Solomon； for his greater happiness； that He would never endow
anyone with so much wisdom in time to come； this would in no wise have
increased Solomon's intellect； and the wise king would have given equal
thanks to the Lord if everyone had been gifted with the same faculties。
（9） Still； though we assert that Moses； in the passages of the
Pentateuch just cited； spoke only according to the understanding of the
Hebrews； we have no wish to deny that God ordained the Mosaic law for
them alone； nor that He spoke to them alone； nor that they witnessed
marvels beyond those which happened to any other nation； but we wish to
emphasize that Moses desired to admonish the Hebrews in such a manner；
and with such reasonings as would appeal most forcibly to their childish
understanding； and constrain them to worship the Deity。 （10） Further； we
wished to show 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
41
… Page 42…
A Theologico…Political Treatise
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
42
… Page 43…
A Theologico…Political Treatise
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； a