a theologico-political treatise [part iv]-第9章
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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
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 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。
＇18：0＇ 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 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 respect to God but
only to persons。 （19） It is certain that the high priests were never so
cautious in their conduct as to escape the remark of the more shrewd among
the people； for the latter were at length emboldened to assert that no
laws ought to be kept save those that were written； and that the decrees
which the Pharisees （consisting； as Josephus says in his 〃 Amtiquities；〃
chiefly； of the common people）； were deceived into calling the traditions of
the fathers； should not be observed at all。 （20） However this may be； we can
in nowise doubt that flattery of the high priest； the corruption of religion
and the laws； and the enormous increase of the extent of the last…named；
gave very great and frequent occasion for disputes and altercations
impossible to allay。 （21） When men begin to quarrel with all the ardour of
superstition； and the magistracy to back up one side or the other； they can
never come to a compromise； but are bound to split into sects。
（18：22） II。 It is worthy of remark that the prophets； who were in a private
station of life； rather irritated than reformed mankind by their freedom of
warning； rebuke； and censure； whereas the kings； by their reproofs and
punishments； could always produce an effect。 （23） The prophets were often
intolerable even to pious kings； on account of the authority they assumed
for judging whether an action was right or wrong； or for reproving the kings
themselves if they dared to transact any business； whether public or
private； without prophetic sanction。 （24） King Asa who； according to
the testimony of Scripture； reigned piously； put the prophet Hanani into a
prison…house because he had ventured freely to chide and reprove him for
entering into a covenant with the king of Armenia。
（18：25） Other examples might be cited； tending to prove that religion
gained more harm than good by such freedom； not to speak of the further
con
