theologico-political treatise p4(神学与政治专题研究4)-第13章
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！
imagination which they go about； even now before I have brought them
into the land which I sware；〃 and； a little while after （xxxi：27）； Moses says：
For I know thy rebellion and thy stiff neck： behold while I am yet alive
with you this day； ye have been rebellious against the Lord； and how much
more after my death！〃
（17：189） Indeed； it happened according to his words； as we all know。
（190） Great changes； extreme license； luxury； and hardness of heart grew
up； things went from bad to worse； till at last the people； after being
frequently conquered； came to an open rupture with the Divine right； and
wished for a mortal king； so that the seat of government might be the
Court； instead of the Temple； and that the tribes might remain fellow…
citizens in respect to their king； instead of in respect to Divine right and
the high priesthood。
（17：191） A vast material for new seditions was thus produced；
eventually resulting in the ruin of the entire state。 Kings are above all
things jealous of a precarious rule； and can in nowise brook a dominion
within their own。 （192） The first monarchs； being chosen from the ranks of
private citizens； were content with the amount of dignity to which they
had risen； but their sons； who obtained the throne by right of inheritance；
began gradually to introduce changes； so as to get all the sovereign rights
into their own hands。 （193） This they were generally unable to accomplish；
so long as the right of legislation did not rest with them； but with the high
35
… Page 36…
A Theologico…Political Treatise
priest； who kept the laws in the sanctuary； and interpreted them to the
people。 （194） The kings were thus bound to obey the laws as much as
were the subjects； and were unable to abrogate them； or to ordain new
laws of equal authority； moreover； they were prevented by the Levites
from administering the affairs of religion； king and subject being alike
unclean。 （195） Lastly； the whole safety of their dominion depended on the
will of one man； if that man appeared to be a prophet； and of this they had
seen an example； namely； how completely Samuel had been able to
command Saul； and how easily； because of a single disobedience； he had
been able to transfer the right of sovereignty to David。 （196） Thus the
kings found a dominion within their own； and wielded a precarious
sovereignty。
（17：197） In order to surmount these difficulties； they allowed other
temples to be dedicated to the gods； so that there might be no further need
of consulting the Levites； they also sought out many who prophesied in
the name of God； so that they might have creatures of their own to oppose
to the true prophets。 （198） However； in spite of all their attempts； they
never attained their end。 （199） For the prophets； prepared against every
emergency； waited for a favourable opportunity； such as the beginning of a
new reign； which is always precarious； while the memory of the previous
reign remains green。 （200） At these times they could easily pronounce by
Divine authority that the king was tyrannical； and could produce a
champion of distinguished virtue to vindicate the Divine right； and
lawfully to claim dominion； or a share in it。 （201） Still； not even so could
the prophets effect much。 （202） They could； indeed； remove a tyrant； but
there were reasons which prevented them from doing more than setting up；
at great cost of civil bloodshed； another tyrant in his stead。 （203） Of
discords and civil wars there was no end； for the causes for the violation of
Divine right remained always the same； and could only be removed by a
complete remodelling of the state。
（17：204） We have now seen how religion was introduced into the
Hebrew commonwealth； and how the dominion might have lasted for ever；
if the just wrath of the Lawgiver had allowed it。 （205） As this was
impossible； it was bound in time to perish。 （206） I am now speaking only
36
… Page 37…
A Theologico…Political Treatise
of the first commonwealth； for the second was a mere shadow of the first；
inasmuch as the people were bound by the rights of the Persians to whom
they were subject。 （207） After the restoration of freedom； the high priests
usurped the rights of the secular chiefs； and thus obtained absolute
dominion。 （208） The priests were inflamed with an intense desire to wield
the powers of the sovereignty and the high priesthood at the same time。
（209） I have； therefore； no need to speak further of the second
commonwealth。 （210） Whether the first； in so far as we deem it to have
been durable； is capable of imitation； and whether it would be pious to
copy it as far as possible； will appear from what fellows。 （211） I wish only
to draw attention； as a crowning conclusion； to the principle indicated
already … namely； that it is evident； from what we have stated in this
chapter； that the Divine right； or the right of religion； originates in a
compact： without such compact； none but natural rights exist。 （212） The
Hebrews were not bound by their religion to evince any pious care for
other nations not included in the compact； but only for their own fellow…
citizens。
37
… Page 38…
A Theologico…Political Treatise
CHAPTER XVIII
FROM THE COMMONWEALTH OF THE HEBREWS； AND
THEIR HISTORY； CERTAIN POLITICAL DOCTRINES ARE
DEDUCED。
＇18：1＇ （1） Although the commonwealth of the Hebrews； as we have
conceived it； might have lasted for ever； it would be impossible to imitate
it at the present day； nor would it be advisable so to do。 （2） If a people
wished to transfer their rights to God it would be necessary to make an
express covenant with Him； and for this would be needed not only the
consent of those transferring their rights； but also the consent of God。 （3）
God； however； has revealed through his Apostles that the covenant of God
is no longer written in ink； or on tables of stone； but with the Spirit of God
in the fleshy tables of the heart。
（18：4） Furthermore； such a form of government would only be
available for those who desire to have no foreign relations； but to shut
themselves up within their own frontiers； and to live apart from the rest of
the world； it would be useless to men who must have dealings with other
nations； so that the cases where it could be adopted are very few indeed。
（18：5） Nevertheless； though it could not be copied in its entirety； it
possessed many excellent features which might be brought to our notice；
and perhaps imitated with advantage。 （6） My intention； however； is not to
write a treatise on forms of government； so I will pass over most of such
points in silence；
