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（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
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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
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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 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 Alm