3. Secure and healthy life.
(22) The means which most directly conduce towards the first two of these ends, and which may be considered their proximate and efficient causes are contained in human nature itself, so that their acquisition hinges only on our own power, and on the laws of human nature. (23) It may be concluded that these gifts are not peculiar to any nation, but have always been shared by the whole human race, unless, indeed, we would indulge the dream that nature formerly created men of different kinds. (24) But the means which conduce to security and health are chiefly in external circ.u.mstance, and are called the gifts of fortune because they depend chiefly on objective causes of which we are ignorant; for a fool may be almost as liable to happiness or unhappiness as a wise man. (25) Nevertheless, human management and watchfulness can greatly a.s.sist towards living in security and warding off the injuries of our fellow-men, and even of beasts. (26) Reason and experience show no more certain means of attaining this object than the formation of a society with fixed laws, the occupation of a strip of territory and the concentration of all forces, as it were, into one body, that is the social body. (27) Now for forming and preserving a society, no ordinary ability and care is required: that society will be most secure, most stable, and least liable to reverses, which is founded and directed by far-seeing and careful men; while, on the other hand, a society const.i.tuted by men without trained skill, depends in a great measure on fortune, and is less constant. (28) If, in spite of all, such a society lasts a long time, it is owing to some other directing influence than its own; if it overcomes great perils and its affairs prosper, it will perforce marvel at and adore the guiding Spirit of G.o.d (in so far, that is, as G.o.d works through hidden means, and not through the nature and mind of man), for everything happens to it unexpectedly and contrary to antic.i.p.ation, it may even be said and thought to be by miracle. (29) Nations, then, are distinguished from one another in respect to the social organization and the laws under which they live and are governed; the Hebrew nation was not chosen by G.o.d in respect to its wisdom nor its tranquillity of mind, but in respect to its social organization and the good fortune with which it obtained supremacy and kept it so many years. (30) This is abundantly clear from Scripture. Even a cursory perusal will show us that the only respects in which the Hebrews surpa.s.sed other nations, are in their successful conduct of matters relating to government, and in their surmounting great perils solely by G.o.d"s external aid; in other ways they were on a par with their fellows, and G.o.d was equally gracious to all. (31) For in respect to intellect (as we have shown in the last chapter) they held very ordinary ideas about G.o.d and nature, so that they cannot have been G.o.d"s chosen in this respect; nor were they so chosen in respect of virtue and the true life, for here again they, with the exception of a very few elect, were on an equality with other nations: therefore their choice and vocation consisted only in the temporal happiness and advantages of independent rule.
(32) In fact, we do not see that G.o.d promised anything beyond this to the patriarchs [Endnote 4] or their successors; in the law no other reward is offered for obedience than the continual happiness of an independent commonwealth and other goods of this life; while, on the other hand, against contumacy and the breaking of the covenant is threatened the downfall of the commonwealth and great hardships. (33) Nor is this to be wondered at; for the ends of every social organization and commonwealth are (as appears from what we have said, and as we will explain more at length hereafter) security and comfort; a commonwealth can only exist by the laws being binding on all.
(34) If all the members of a state wish to disregard the law, by that very fact they dissolve the state and destroy the commonwealth. (35) Thus, the only reward which could be promised to the Hebrews for continued obedience to the law was security [Endnote 5] and its attendant advantages, while no surer punishment could be threatened for disobedience, than the ruin of the state and the evils which generally follow therefrom, in addition to such further consequences as might accrue to the Jews in particular from the ruin of their especial state. (36) But there is no need here to go into this point at more length. (37) I will only add that the laws of the Old Testament were revealed and ordained to the Jews only, for as G.o.d chose them in respect to the special const.i.tution of their society and government, they must, of course, have had special laws. (38) Whether G.o.d ordained special laws for other nations also, and revealed Himself to their lawgivers prophetically, that is, under the attributes by which the latter were accustomed to imagine Him, I cannot sufficiently determine. (39) It is evident from Scripture itself that other nations acquired supremacy and particular laws by the external aid of G.o.d; witness only the two following pa.s.sages:
(40) In Genesis xiv:18, 19, 20, it is related that Melchisedek was king of Jerusalem and priest of the Most High G.o.d, that in exercise of his priestly functions he blessed Abraham, and that Abraham the beloved of the Lord gave to this priest of G.o.d a t.i.the of all his spoils. (41) This sufficiently shows that before He founded the Israelitish nation G.o.d const.i.tuted kings and priests in Jerusalem, and ordained for them rites and laws. (42) Whether He did so prophetically is, as I have said, not sufficiently clear; but I am sure of this, that Abraham, whilst he sojourned in the city, lived scrupulously according to these laws, for Abraham had received no special rites from G.o.d; and yet it is stated (Gen. xxvi:5), that he observed the worship, the precepts, the statutes, and the laws of G.o.d, which must be interpreted to mean the worship, the statutes, the precepts, and the laws of king Melchisedek. (43) Malachi chides the Jews as follows (i:10-11.): "Who is there among you that will shut the doors? [of the Temple]; neither do ye kindle fire on mine altar for nought. (44) I have no pleasure in you, saith the Lord of Hosts. (45) For from the rising of the sun, even until the going down of the same My Name shall be great among the Gentiles; and in every place incense shall be offered in My Name, and a pure offering; for My Name is great among the heathen, saith the Lord of Hosts." (46) These words, which, unless we do violence to them, could only refer to the current period, abundantly testify that the Jews of that time were not more beloved by G.o.d than other nations, that G.o.d then favoured other nations with more miracles than He vouchsafed to the Jews, who had then partly recovered their empire without miraculous aid; and, lastly, that the Gentiles possessed rites and ceremonies acceptable to G.o.d. (47) But I pa.s.s 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 - G.o.d 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. x.x.xiii:16, it is clearly stated that G.o.d 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 knows, to be the seat of the soul and the intellect.
(51) Lastly, from Job x.x.xviii:28, it is plain that G.o.d had ordained for the whole human race the law to reverence G.o.d, to keep from evil doing, or to do well, and that Job, although a Gentile, was of all men most acceptable to G.o.d, 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, G.o.d 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 G.o.d, and merciful, slow to anger, and of great kindness," &c., and that, therefore, G.o.d would pardon the Ninevites. (53) We conclude, therefore (inasmuch as G.o.d 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 G.o.d above other men, and that there was no difference between Jew and Gentile. (54) As it is a fact that G.o.d 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 G.o.d 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 uncirc.u.mcised, as Noah, Enoch, Abimelech, Balaam, &c., exercising prophetic gifts; further, that Hebrew prophets were sent by G.o.d, 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 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 G.o.d shall send them a Saviour to free them, that the Lord shall be known in Egypt, and, further, that the Egyptians shall worship G.o.d with sacrifice and oblation; and, at last, he calls that nation the blessed Egyptian people of G.o.d; 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 G.o.d 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 G.o.d, he was wont to say this of himself: "He hath said, which heard the words of G.o.d and knew the knowledge of the Most High, which saw the vision of the Almighty falling into a trance, but having his eyes open." (67) Further, after he had blessed the Hebrews by the command of G.o.d, he began (as was his custom) to prophesy to other nations, and to predict their future; all of which abundantly shows that he had always been a prophet, or had often prophesied, and (as we may also remark here) possessed that which afforded the chief certainty to prophets of the truth of their prophecy, namely, a mind turned wholly to what is right and good, for he did not bless those whom he wished to bless, nor curse those whom he wished to curse, as Balak supposed, but only those whom G.o.d wished to be blessed or cursed. (68) Thus he answered Balak: "If Balak should give me his house full of silver and gold, I cannot go beyond the commandment of the Lord to do either good or bad of my own mind; but what the Lord saith, that will I speak." (69) As for G.o.d being angry with him in the way, the same happened to Moses when he set out to Egypt by the command of the Lord; and as to his receiving money for prophesying, Samuel did the same (1 Sam. ix:7, 8); if in anyway he sinned, "there is not a just man upon earth that doeth good and sinneth not," Eccles. vii:20. (Vide 2 Epist. Peter ii:15, 16, and Jude 5:11.)
(70) His speeches must certainly have had much weight with G.o.d, and His power for cursing must a.s.suredly have been very great from the number of times that we find stated in Scripture, in proof of G.o.d"s great mercy to the Jews, that G.o.d would not hear Balaam, and that He changed the cursing to blessing (see Deut. xxiii:6, Josh. xxiv:10, Neh. xiii:2). (71) Wherefore he was without doubt most acceptable to G.o.d, for the speeches and cursings of the wicked move G.o.d not at all. (72) As then he was a true prophet, and nevertheless Joshua calls him a soothsayer or augur, it is certain that this t.i.tle had an honourable signification, and that those whom the Gentiles called augurs and soothsayers were true prophets, while those whom Scripture often accuses and condemns were false soothsayers, who deceived the Gentiles as false prophets deceived the Jews; indeed, this is made evident from other pa.s.sages in the Bible, whence we conclude that the gift of prophecy was not peculiar to the Jews, but common to all nations. (73) The Pharisees, however, vehemently contend that this Divine gift was peculiar to their nation, and that the other nations foretold the future (what will superst.i.tion invent next?) by some unexplained diabolical faculty. (74) The princ.i.p.al pa.s.sage of Scripture which they cite, by way of confirming their theory with its authority, is Exodus x.x.xiii:16, where Moses says to G.o.d, "For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth." (75) From this they would infer that Moses asked of G.o.d that He should be present to the Jews, and should reveal Himself to them prophetically; further, that He should grant this favour to no other nation.
(76) It is surely absurd that Moses should have been jealous of G.o.d"s presence among the Gentiles, or that he should have dared to ask any such thing. (77) The act is, as Moses knew that the disposition and spirit of his nation was rebellious, he clearly saw that they could not carry out what they had begun without very great miracles and special external aid from G.o.d; nay, that without such aid they must necessarily perish: as it was evident that G.o.d wished them to be preserved, he asked for this special external aid. (78) Thus he says (Ex. x.x.xiv:9), "If now I have found grace in Thy sight, 0 Lord, let my Lord, I pray Thee, go among us; for it is a stiffnecked people." (79) The reason, therefore, for his seeking special external aid from G.o.d was the stiffneckedness of the people, and it is made still more plain, that he asked for nothing beyond this special external aid by G.o.d"s answer - for G.o.d answered at once (verse 10 of the same chapter) - "Behold, I make a covenant: before all Thy people I will do marvels, such as have not been done in all the earth, nor in any nation." (80) Therefore Moses had in view nothing beyond the special election of the Jews, as I have explained it, and made no other request to G.o.d. (81) I confess that in Paul"s Epistle to the Romans, I find another text which carries more weight, namely, where Paul seems to teach a different doctrine from that here set down, for he there says (Rom. iii:1): "What advantage then hath the Jew? or what profit is there of circ.u.mcision? (82) Much every way: chiefly, because that unto them were committed the oracles of G.o.d."
(83) But if we look to the doctrine which Paul especially desired to teach, we shall find nothing repugnant to our present contention; on the contrary, his doctrine is the same as ours, for he says (Rom. iii:29) "that G.o.d is the G.o.d of the Jews and of the Gentiles, and" (ch. ii:25, 26) "But,
if thou be a breaker of the law, thy circ.u.mcision is made uncirc.u.mcision.
(84) Therefore if the uncirc.u.mcision keep the righteousness of the law, shall not his uncirc.u.mcision be counted for circ.u.mcision?" (85) Further, in chap. iv:verse 9, he says that all alike, Jew and Gentile, were under sin, and that without commandment and law there is no sin. (86) Wherefore it is most evident that to all men absolutely was revealed the law under which all lived - namely, the law which has regard only to true virtue, not the law established in respect to, and in the formation of a particular state and adapted to the disposition of a particular people. (87) Lastly, Paul concludes that since G.o.d is the G.o.d of all nations, that is, is equally gracious to all, and since all men equally live under the law and under sin, so also to all nations did G.o.d send His Christ, to free all men equally from the bondage of the law, that they should no more do right by the command of the law, but by the constant determination of their hearts. (88) So that Paul teaches exactly the same as ourselves. (89) When, therefore, he says "To the Jews only were entrusted the oracles of G.o.d," we must either understand that to them only were the laws entrusted in writing, while they were given to other nations merely in revelation and conception, or else (as none but Jews would object to the doctrine he desired to advance) that Paul was answering only in accordance with the understanding and current ideas of the Jews, for in respect to teaching things which he had partly seen, partly heard, he was to the Greeks a Greek, and to the Jews a Jew.
(90) It now only remains to us to answer the arguments of those who would persuade themselves that the election of the Jews was not temporal, and merely in respect of their commonwealth, but eternal; for, they say, we see the Jews after the loss of their commonwealth, and after being scattered so many years and separated from all other nations, still surviving, which is without parallel among other peoples, and further the Scriptures seem to teach that G.o.d has chosen for Himself the Jews for ever, so that though they have lost their commonwealth, they still nevertheless remain G.o.d"s elect.
(91) The pa.s.sages which they think teach most clearly this eternal election, are chiefly: (1.) Jer. x.x.xi:36, where the prophet testifies that the seed of Israel shall for ever remain the nation of G.o.d, comparing them with the stability of the heavens and nature;
(2.) Ezek. xx:32, where the prophet seems to intend that though the Jews wanted after the help afforded them to turn their backs on the worship of the Lord, that G.o.d would nevertheless gather them together again from all the lands in which they were dispersed, and lead them to the wilderness of the peoples - as He had led their fathers to the wilderness of the land of Egypt - and would at length, after purging out from among them the rebels and transgressors, bring them thence to his Holy mountain, where the whole house of Israel should worship Him. Other pa.s.sages are also cited, especially by the Pharisees, but I think I shall satisfy everyone if I answer these two, and this I shall easily accomplish after showing from Scripture itself that G.o.d chose not the Hebrews for ever, but only on the condition under which He had formerly chosen the Canaanites, for these last, as we have shown, had priests who religiously worshipped G.o.d, and whom G.o.d at length rejected because of their luxury, pride, and corrupt worship.
(92) Moses (Lev. xviii:27) warned the Israelites that they be not polluted with wh.o.r.edoms, lest the land spue them out as it had spued out the nations who had dwelt there before, and in Deut. viii:19, 20, in the plainest terms He threatens their total ruin, for He says, "I testify against you that ye shall surely perish. (93) As the nations which the Lord destroyeth before your face, so shall ye perish." In like manner many other pa.s.sages are found in the law which expressly show that G.o.d chose the Hebrews neither absolutely nor for ever. (94) If, then, the prophets foretold for them a new covenant of the knowledge of G.o.d, love, and grace, such a promise is easily proved to be only made to the elect, for Ezekiel in the chapter which we have just quoted expressly says that G.o.d will separate from them the rebellious and transgressors, and Zephaniah (iii:12, 13), says that "G.o.d will take away the proud from the midst of them, and leave the poor." (95) Now, inasmuch as their election has regard to true virtue, it is not to be thought that it was promised to the Jews alone to the exclusion of others, but we must evidently believe that the true Gentile prophets (and every nation, as we have shown, possessed such) promised the same to the faithful of their own people, who were thereby comforted. (96) Wherefore this eternal covenant of the knowledge of G.o.d and love is universal, as is clear, moreover, from Zeph. iii:10, 11 : no difference in this respect can be admitted between Jew and Gentile, nor did the former enjoy any special election beyond that which we have pointed out.
(97) When the prophets, in speaking of this election which regards only true virtue, mixed up much concerning sacrifices and ceremonies, and the rebuilding of the temple and city, they wished by such figurative expressions, after the manner and nature of prophecy, to expound matters spiritual, so as at the same time to show to the Jews, whose prophets they were, the true restoration of the state and of the temple to be expected about the time of Cyrus.
(98) At the present time, therefore, there is absolutely nothing which the Jews can arrogate to themselves beyond other people.
(99) As to their continuance so long after dispersion and the loss of empire, there is nothing marvellous in it, for they so separated themselves from every other nation as to draw down upon themselves universal hate, not only by their outward rites, rites conflicting with those of other nations, but also by the sign of circ.u.mcision which they most scrupulously observe.
(100) That they have been preserved in great measure by Gentile hatred, experience demonstrates. (101) When the king of Spain formerly compelled the Jews to embrace the State religion or to go into exile, a large number of Jews accepted Catholicism. (102) Now, as these renegades were admitted to all the native privileges of Spaniards, and deemed worthy of filling all honourable offices, it came to pa.s.s 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 circ.u.mcision 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 G.o.d may a second time elect them.
(106) Of such a possibility we have a very famous example in the 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 surpa.s.s 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 G.o.d 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 G.o.d has not in these respects chosen one people rather than another.
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 a.s.sert 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, const.i.tutes 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 princ.i.p.ally 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.
(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 a.n.a.logy, 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 ma.s.ses chiefly desire, and threaten its violators with that which they chiefly fear: thus endeavouring to restrain the ma.s.ses, as far as may be, like a horse with a curb; whence it follows that the word law is chiefly applied to the modes of life enjoined on men by the sway of others; hence those who obey the law are said to live under it and to be under compulsion. (17) In truth, a man who renders everyone their due because he fears the gallows, acts under the sway and compulsion of others, and cannot be called just. (18) But a man who does the same from a knowledge of the true reason for laws and their necessity, acts from a firm purpose and of his own accord, and is therefore properly called just. (19) This, I take it, is Paul"s meaning when he says, that those who live under the law cannot be justified through the law, for justice, as commonly defined, is the constant and perpetual will to render every man his due. (20) Thus Solomon says (Prov. xxi:15), "It is a joy to the just to do judgment," but the wicked fear.
(21) Law, then, being a plan of living which men have for a certain object laid down for themselves or others, may, as it seems, be divided into human law and Divine law. {But both are opposite sides of the same coin}
(22) By human law I mean a plan of living which serves only to render life and the state secure. (23) By Divine law I mean that which only regards the highest good, in other words, the true knowledge of G.o.d and love.
(24) I call this law Divine because of the nature of the highest good, which I will here shortly explain as clearly as I can.
(25) Inasmuch as the intellect is the best part of our being, it is evident that we should make every effort to perfect it as far as possible if we desire to search for what is really profitable to us. (26) For in intellectual perfection the highest good should consist. (27) Now, since all our knowledge, and the certainty which removes every doubt, depend solely on the knowledge of G.o.d;- firstly, because without G.o.d nothing can exist or be conceived; secondly, because so long as we have no clear and distinct idea of G.o.d we may remain in universal doubt - it follows that our highest good and perfection also depend solely on the knowledge of G.o.d. (28) Further, since without G.o.d nothing can exist or be conceived, it is evident that all natural phenomena involve and express the conception of G.o.d as far as their essence and perfection extend, so that we have greater and more perfect knowledge of G.o.d in proportion to our knowledge of natural phenomena: conversely (since the knowledge of an effect through its cause is the same thing as the knowledge of a particular property of a cause) the greater our knowledge of natural phenomena, the more perfect is our knowledge of the essence of G.o.d (which is the cause of all things). (29) So, then, our highest good not only depends on the knowledge of G.o.d, but wholly consists therein; and it further follows that man is perfect or the reverse in proportion to the nature and perfection of the object of his special desire; hence the most perfect and the chief sharer in the highest blessedness is he who prizes above all else, and takes especial delight in, the intellectual knowledge of G.o.d, the most perfect Being.
(30) Hither, then, our highest good and our highest blessedness aim - namely, to the knowledge and love of G.o.d; therefore the means demanded by this aim of all human actions, that is, by G.o.d in so far as the idea of him is in us, may be called the commands of G.o.d, because they proceed, as it were, from G.o.d Himself, inasmuch as He exists in our minds, and the plan of life which has regard to this aim may be fitly called the law of G.o.d.
(31) The nature of the means, and the plan of life which this aim demands, how the foundations of the best states follow its lines, and how men"s life is conducted, are questions pertaining to general ethics. (32) Here I only proceed to treat of the Divine law in a particular application.
(33) As the love of G.o.d is man"s highest happiness and blessedness, and the ultimate end and aim of all human actions, it follows that he alone lives by the Divine law who loves G.o.d not from fear of punishment, or from love of any other object, such as sensual pleasure, fame, or the like; but solely because he has knowledge of G.o.d, or is convinced that the knowledge and love of G.o.d is the highest good. (34) The sum and chief precept, then, of the Divine law is to love G.o.d as the highest good, namely, as we have said, not from fear of any pains and penalties, or from the love of any other object in which we desire to take pleasure. (35) The idea of G.o.d lays down the rule that G.o.d is our highest good - in other words, that the knowledge and love of G.o.d is the ultimate aim to which all our actions should be directed. (36) The worldling cannot understand these things, they appear foolishness to him. because he has too meager a knowledge of G.o.d, and also because in this highest good he can discover nothing which he can handle or eat, or which affects the fleshly appet.i.tes wherein he chiefly delights, for it consists solely in thought and the pure reason. (37) They, on the other hand, who know that they possess no greater gift than intellect and sound reason, will doubtless accept what I have said without question.
(38) We have now explained that wherein the Divine law chiefly consists, and what are human laws, namely, all those which have a different aim unless they have been ratified by revelation, for in this respect also things are referred to G.o.d (as we have shown above) and in this sense the law of Moses, although it was not universal, but entirely adapted to the disposition and particular preservation of a single people, may yet be called a law of G.o.d or Divine law, inasmuch as we believe that it was ratified by prophetic insight. (39) If we consider the nature of natural Divine law as we have just explained it, we shall see:
(40) I.- That it is universal or common to all men, for we have deduced it from universal human nature.
(41) II. That it does not depend on the truth of any historical narrative whatsoever, for inasmuch as this natural Divine law is comprehended solely by the consideration of human nature, it is plain that we can conceive it as existing as well in Adam as in any other man, as well in a man living among his fellows, as in a man who lives by himself.
(42) The truth of a historical narrative, however a.s.sured, cannot give us the knowledge nor consequently the love of G.o.d, for love of G.o.d springs from knowledge of Him, and knowledge of Him should be derived from general ideas, in themselves certain and known, so that the truth of a historical narrative is very far from being a necessary requisite for our attaining our highest good.
(43) Still, though the truth of histories cannot give us the knowledge and love of G.o.d, I do not deny that reading them is very useful with a view to life in the world, for the more we have observed and known of men"s customs and circ.u.mstances, which are best revealed by their actions, the more warily we shall be able to order our lives among them, and so far as reason dictates to adapt our actions to their dispositions.
(44) III. We see that this natural Divine law does not demand the performance of ceremonies - that is, actions in themselves indifferent, which are called good from the fact of their inst.i.tution, or actions symbolizing something profitable for salvation, or (if one prefers this definition) actions of which the meaning surpa.s.ses human understanding. (45) The natural light of reason does not demand anything which it is itself unable to supply, but only such as it can very clearly show to be good, or a means to our blessedness. (46) Such things as are good simply because they have been commanded or inst.i.tuted, or as being symbols of something good, are mere shadows which cannot be reckoned among actions that are the offsprings as it were, or fruit of a sound mind and of intellect. (47) There is no need for me to go into this now in more detail.
(48) IV. Lastly, we see that the highest reward of the Divine law is the law itself, namely, to know G.o.d and to love Him of our free choice, and with an undivided and fruitful spirit; while its penalty is the absence of these things, and being in bondage to the flesh - that is, having an inconstant and wavering spirit.
(49) These points being noted, I must now inquire: (50) I. Whether by the natural light of reason we can conceive of G.o.d as a law-giver or potentate ordaining laws for men?
(51) II. What is the teaching of Holy Writ concerning this natural light of reason and natural law?
(52) III. With what objects were ceremonies formerly inst.i.tuted?
(53) IV. Lastly, what is the good gained by knowing the sacred histories and believing them?