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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
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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。
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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 human nature （that is； from nature herself； in so far
as we conceive of her as acting through man） follows； even though it be
necessarily； from human power。 （9） Hence the sanction of such laws may
very well be said to depend on man's decree； for it principally depends on
the power of the human mind； so that the human mind in respect to its
perception of things as true and false； can readily be conceived as without
such laws； but not without necessary law as we have just defined it。
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（2。） （10） I have stated that these laws depend on human decree because
it is well to define and explain things by their proximate causes。 （11） The
general consideration of fate and the concatenation of causes would aid us
very little in forming and arranging our ideas concerning particular
questions。 （12） Let us add that as to the actual coordination and
concatenation of things； that is how things are ordained and linked
together； we are obviously ignorant； therefore； it is more profitable for
right living； nay； it is necessary for us to consider things as contingent。 （13）
So much about law in the abstract。
（14） Now the word law seems to be only applied to natural phenomena
by analogy； and is commonly taken to signify a command which men can
either obey or neglect； inasmuch as it restrains human nature within
certain originally exceeded limits； and therefore lays down no rule beyond
human strength。 （15） Thus it is expedient to define law more particularly
as a plan of life laid down by man for himself or others with a certain
object。
（16） However； as the true object of legislation is only perceived by a
few； and most men are almost incapable of grasping it； though they live
under its conditions； legislators； with a view to exacting general obedience；
have wisely put forward another object； very different from that which
necessarily follows from the nature of law： they promise to the observers
of the law that which the masses chiefly desire； and threaten its violators
with that which they chiefly fear： thus endeavouring to restrain the masses；
as far as may be； like a horse with a curb； whence it follows t