theologico-political treatise p4(神学与政治专题研究4)-第12节
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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
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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。
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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； and will only touch on those which bear upon my
purpose。
（18：7） God's kingdom is not infringed upon by the choice of an earthly
ruler endowed with sovereign rights； for after the Hebrews had transferred
their rights to God； they conferred the sovereign right of ruling on Moses；
investing him with the sole power of instituting and abrogating laws in the
name of God； of choosing priests； of judging； of teaching； of punishing …
in fact； all the prerogatives of an absolute monarch。
（18：8） Again； though the priests were the interpreters of the laws； they
had no power to judge the citizens； or to excommunicate anyone： this
could only be done by the judges and chiefs chosen from among the
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people。 （9） A consideration of the successes and the histories of the
Hebrews will bring to light other considerations worthy of note。 To wit：
（18：9） I。 That there were no religious sects； till after the high priests； in
the second commonwealth； possessed the authority to make decrees； and
transact the business of government。 （10） In order that such authority
might last for ever； the high priests usurped the rights of secular rulers； and
at last wished to be styled kings。 （11） The reason for this is ready to hand；
in the first commonwealth no decrees could bear the name of the high
priest； for he had no right to ordain laws； but only to give the answers of
God to questions asked by the captains or the councils： he had； therefore；
no motive for making changes in the law； but took care； on the contrary； to
administer and guard what had already been received and accepted。 （12）
His only means of preserving his freedom in safety against the will of the
captains lay in cherishing the law intact。 （13） After the high priests had
assumed the power of carrying on the government； and added the rights of
secular rulers to those they already possessed； each one began both in
things religious and in things secular； to seek for the glorification of his
own name； settling everything by sacerdotal authority； and issuing every
day； concerning ceremonies； faith； and all else； new decrees which he
sought to make as sacred and authoritative as the laws of Moses。 （14）
Religion thus sank into a degrading superstition； while the true meaning
and interpretation of the laws became corrupted。 （15） Furthermore； while
the high priests were paving their way to the secular rule just after the
restoration； they attempted to gain popular favour by assenting to every
demand； approving whatever the people did； however impious； and
accommodating Scripture to the very depraved current morals。 （16）
Malachi bears witness to this in no measured terms： he chides the priests
of his time as despisers of the name of God； and then goes on with his
invective as follows （Mal ii：7； 8）： 〃For the priest's lips should keep
knowledge； and they should seek the law at his mouth： for he is the
messenger of the Lord of hosts。 （17） But ye are departed out of the way；
ye have caused many to stumble at the law； ye have corrupted the
covenant of Levi； saith the Lord of hosts。〃 （18） He further accuses them of
interpreting the laws according to their own pleasure； and paying no
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