a theologico-political treatise [part iv]-第13节

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government；　and　after　much　bloodshed　only　brought　it　about；　that　a　new



monarch　should　be　hailed　under　a　different　name　（as　though　it　had　been　a



mere　question　of　names）；　this　new　monarch　could　only　consolidate　his　power



by　completely　destroying　the　royal　stock；　putting　to　death　the　king's



friends；　real　or　supposed；　and　disturbing　with　war　the　peace　which　might



encourage　discontent；　in　order　that　the　populace　might　be　engrossed　with



novelties　and　divert　its　mind　from　brooding　over　the　slaughter　of　the　king。



（66）　At　last；　however；　the　people　reflected　that　it　had　accomplished　nothing



for　the　good　of　the　country　beyond　violating　the　rights　of　the　lawful　king



and　changing　everything　for　the　worse。　（67）　It　therefore　decided　to　retrace



its　steps　as　soon　as　possible；　and　never　rested　till　it　had　seen　a



complete　restoration　of　the　original　state　of　affairs。







（18：68）　It　may　perhaps　be　objected　that　the　Roman　people　was　easily　able　to



remove　its　tyrants；　but　I　gather　from　its　history　a　strong　confirmation　of



my　contention。　（69）　Though　the　Roman　people　was　much　more　than



ordinarily　capable　of　removing　their　tyrants　and　changing　their



form　of　government；　inasmuch　as　it　held　in　its　own　hands　the　power　of



electing　its　king　and　his　successor；　said　being　composed　of　rebels　and



criminals　had　not　long　been　used　to　the　royal　yoke　（out　of　its　six　kings　it



had　put　to　death　three）；　nevertheless　it　could　accomplish　nothing



beyond　electing　several　tyrants　in　place　of　one；　who　kept　it　groaning　under



a　continual　state　of　war；　both　foreign　and　civil；　till　at　last　it　changed



its　government　again　to　a　form　differing　from　monarchy；　as　in　England；　only



in　name。







＇18：5＇　（70）　As　for　the　United　States　of　the　Netherlands；　they　have　never；　as



we　know；　had　a　king；　but　only　counts；　who　never　attained　the　full　rights　of



dominion。　（71）　The　States　of　the　Netherlands　evidently　acted　as　principals



in　the　settlement　made　by　them　at　the　time　of　the　Earl　of　Leicester's



mission：　they　always　reserved　for　themselves　the　authority　to　keep　the



counts　up　to　their　duties；　and　the　power　to　preserve　this　authority



and　the　liberty　of　the　citizens。　（72）　They　had　ample　means　of　vindicating



their　rights　if　their　rulers　should　prove　tyrannical；　and　could　impose



such　restraints　that　nothing　could　be　done　without　their　consent　and



approval。







（18：73）　Thus　the　rights　of　sovereign　power　have　always　been　vested　in　the



States；　though　the　last　count　endeavoured　to　usurp　them。　（74）　It　is



therefore　little　likely　that　the　States　should　give　them　up；　especially　as



they　have　just　restored　their　original　dominion；　lately　almost　lost。







（18：75）　These　examples；　then；　confirm　us　in　our　belief；　that　every　dominion



should　retain　its　original　form；　and；　indeed；　cannot　change　it　without



danger　of　the　utter　ruin　of　the　whole　state。　（76）　Such　are　the　points　I　have



here　thought　worthy　of　remark。



















＇19：0＇　CHAPTER　XIX　…　IT　IS　SHOWN　THAT　THE　RIGHT　OVER　MATTERS



　　SPIRITUAL　LIES　WHOLLY　WITH　THE　SOVEREIGN；　AND　THAT



　　THE　OUTWARD　FORMS　OF　RELIGION　SHOULD　BE　IN　ACCORDANCE



　　WITH　PUBLIC　PEACE；　IF　WE　WOULD　OBEY　GOD　ARIGHT。







（1）　When　I　said　that　the　possessors　of　sovereign　power　have　rights　over



everything；　and　that　all　rights　are　dependent　on　their　decree；　I　did　not



merely　mean　temporal　rights；　but　also　spiritual　rights；　of　the　latter；　no



less　than　the　former；　they　ought　to　be　the　interpreters　and　the



champions。　（2）　I　wish　to　draw　special　attention　to　this　point；　and　to



discuss　it　fully　in　this　chapter；　because　many　persons　deny　that　the　right



of　deciding　religious　questions　belongs　to　the　sovereign　power；　and　refuse



to　acknowledge　it　as　the　interpreter　of　Divine　right。　（3）　They



accordingly　assume　full　licence　to　accuse　and　arraign　it；　nay；　even　to



excommunicate　it　from　the　Church；　as　Ambrosius　treated　the　Emperor



Theodosius　in　old　time。　（4）　However；　I　will　show　later　on　in　this　chapter



that　they　take　this　means　of　dividing　the　government；　and　paving　the



way　to　their　own　ascendancy。　（5）　I　wish；　however；　first　to　point　out　that



religion　acquires　its　force　as　law　solely　from　the　decrees　of　the　sovereign。



（6）　God　has　no　special　kingdom　among　men　except　in　so　far　as　He　reigns



through　temporal　rulers。　＇19：1＇　（7）　Moreover；　the　rites　of　religion　and　the



outward　observances　of　piety　should　be　in　accordance　with　the　public　peace



and　well…being；　and　should　therefore　be　determined　by　the　sovereign　power



alone。　（8）　I　speak　here　only　of　the　outward　observances　of　piety　and　the



external　rites　of　religion；　not　of　piety；　itself；　nor　of　the　inward　worship



of　God；　nor　the　means　by　which　the　mind　is　inwardly　led　to　do　homage　to　God



in　singleness　of　heart。







（19：9）　Inward　worship　of　God　and　piety　in　itself　are　within　the　sphere　of



everyone's　private　rights；　and　cannot　be　alienated　（as　I　showed　at　the　end



of　Chapter　VII。）。　（10）　What　I　here　mean　by　the　kingdom　of　God　is；　I



think；　sufficiently　clear　from　what　has　been　said　in　Chapter　XIV。



（11）　I　there　showed　that　a　man　best　fulfils　Gods　law　who　worships　Him；



according　to　His　command；　through　acts　of　justice　and　charity；　it　follows；



therefore；　that　wherever　justice　and　charity　have　the　force　of　law　and



ordinance；　there　is　God's　kingdom。







（19：12）　I　recognize　no　difference　between　the　cases　where　God　teaches　and



commands　the　practice　of　justice　and　charity　through　our　natural　faculties；



and　those　where　He　makes　special　revelations；　nor　is　the　form　of　the



revelation　of　importance　so　long　as　such　practice　is　revealed　and　becomes　a



sovereign　and　supreme　law　to　men。　（13）　If；　therefore；　I　show　that　justice



and　charity　can　only　acquire　the　force　of　right　and　law　through　the　rights



of　rulers；　I　shall　be　able　readily　to　arrive　at　the　conclusion　（seeing　that



the　rights　of　rulers　are　in　the　possession　of　the　sovereign）；　that　religion



can　only　acquire　the　force　of　right　by　means　of　those　who　have　the　right　to



command；　and　that　God　only　rules　among　men　through　the　instrumentality　of



earthly　potentates。　（14）　It　follows　from　what　has　been　said；　that　the



practice　of　justice　and　charity　only　acquires　the　force　of　law　through　the



rights　of　the　sovereign　authority；　for　we　showed　in　Chapter　XVI。　that　in　the



state　of　nature　reason　has　no　more　rights　than　desire；　but　that　men　living



either　by　the　laws　of　the　former　or　the　laws　of　the　latter；　possess　rights



co…extensive　with　their　powers。







（19：15）　For　this　reason　we　could　not　conceive　sin　to　exist　in　the　state　of



nature；　nor　imagine　God　as　a　judge　punishing　man's　transgressions；　but　we



supposed　all　things　to　happen　according　to　the　general　laws　of　universal



nature；　there　being　no　difference　between　pious　and　impious；　between　him



that　was　pure　（as　Solomon　says）　and　him　that　was　impure；　because　there　was



no　possibility　either　of　justice　or　charity。







＇19：2＇　（16）　In　order　that　the　true　doctrines　of　reason；　that　is　（as　we



showed　in　Chapter　IV。）；　the　true　Divine　doctrines　might　obtain　absolutely



the　force　of　law　and　right；　it　was　necessary　that　each　individual　should



cede　his　natural　right；　and　transfer　it　either　to　society　as　a　whole；　or　to



a　certain　body　of　men；　or　to　one　man。　（17）　Then；　and　not　till　then；



does　it　first　dawn　upon　us　what　is　justice　and　what　is　injustice；



what　is　equity　and　what　is　iniquity。







（19：18）　Justice；　therefore；　and　absolutely　all　the　precepts　of　reason；



including　love　towards　one's　neighbour；　receive　the　force　of　laws　and



ordinances　solely　through　the　rights　of　dominion；　that　is　（as　we　showed　in



the　same　chapter）　solely　on　the　decree　of　those　who　possess　the　right　to



rule。　（19）　Inasmuch　as　the　kingdom　of　God　consists　entirely　in　rights



applied　to　justice　and　charity　or　to　true　religion；　it　follows　that　（as　we



asserted）　the　kingdom　of　God　can　only　exist　among　men　through　the　means　of



the　sovereign　powers；　nor　does　it　make　any　difference　whether　religion　be



apprehended　by　our　natural　faculties　or　by　revelation：　the　argument　is　sound



in　both　cases；　inasmuch　as　religion　is　one　and　the　same；　and　is　equally



revealed　by　God；　whatever　be　the　manner　in　which　it　becomes　known　to　men。







（19：20）　Thus；　in　order　that　the　religion　revealed　by　the　prophets　might　have



the　force　of　law　among　the　Jews；　it　was　necessary　that　every　man　of　them



should　yield　up　his　natural　right；　and　that　all　should；　with　one　accord；



agree　that　they　would　only　obey　such　commands　as　God　should



reveal　to　them　through　the　prophets。　（21）　Just　as　we　have　shown　to　take



place　in　a　democracy；　where　men　with　one　consent　agree　to　live　according　to



the　dictates　of　reason。　（22）　Although　the　Hebrews　furthermore　transferred



their　right　to　God；　they　were　able　to　do　so　rather　in　theory　than　in



practice；　for；　as　a　matter　of　fact　（