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authorities; the ecclesiastics were obliged to teach it to the emperors



themselves as they had defined it: wherefore they easily gained recognition



as its teachers and interpreters; and the church pastors were looked upon as



vicars of God。 (92) The ecclesiastics took good care that the Christian



kings should not assume their authority; by prohibiting marriage to the



chief ministers of religion and to its highest interpreter。 (93) They



furthermore elected their purpose by multiplying the dogmas of religion to



such an extent and so blending them with philosophy that their chief



interpreter was bound to be a skilled philosopher and theologian; and to



have leisure for a host of idle speculations: conditions which could only be



fulfilled by a private individual with much time on his hands。







(19:94) Among the Hebrews things were very differently arranged: for their



Church began at the same time as their dominion; and Moses; their absolute



ruler; taught religion to the people; arranged their sacred rites; and chose



their spiritual ministers。 (95) Thus the royal authority carried very great



weight with the people; and the kings kept a firm hold on their spiritual



prerogatives。







(19:96) Although; after the death of Moses; no one held absolute sway; yet



the power of deciding both in matters spiritual and matters temporal was in



the hands of the secular chief; as I have already pointed out。 (97) Further;



in order that it might be taught religion and piety; the people was bound to



consult the supreme judge no less than the high priest (Deut。 xvii:9; 11)。



(98) Lastly; though the kings had not as much power as Moses; nearly the



whole arrangement and choice of the sacred ministry depended on their



decision。 (99) Thus David arranged the whole service of the Temple (see 1



Chron。 xxviii:11; 12; &c。); from all the Levites he chose twenty…four



thousand for the sacred psalms; six thousand of these formed the



body from which were chosen the judges and proctors; four thousand were



porters; and four thousand to play on instruments (see 1 Chron。 xxiii:4; 5)。



(100) He further divided them into companies (of whom he chose the chiefs);



so that each in rotation; at the allotted time; might perform the sacred



rites。 (101) The priests he also divided into as many companies; I will not



go through the whole catalogue; but refer the reader to 2 Chron。 viii:13;



where it is stated; 〃Then Solomon offered burnt offerings to the Lord 。 。 。



。 。 after a certain rate every day; offering according to the commandments



of Moses;〃 and in verse 14; 〃And he appointed; according to the order



of David his father; the courses of the priests to their service 。 。 。 。



。 。 for so had David the man of God commanded。〃 (102) Lastly; the historian



bears witness in verse 15: 〃And they departed not from the commandment of



the king unto the priests and Levites concerning any matter; or



concerning the treasuries。〃







'19:6' (103) From these and other histories of the kings it is abundantly



evident; that the whole practice of religion and the sacred ministry



depended entirely on the commands of the king。







(19:104) When I said above that the kings had not the same right as Moses to



elect the high priest; to consult God without intermediaries; and to condemn



the prophets who prophesied during their reign; I said so simply because the



prophets could; in virtue of their mission; choose a new king and give



absolution for regicide; not because they could call a king who offended



against the law to judgment; or could rightly act against him 'Endnote 33'。







(19:105) Wherefore if there had been no prophets who; in virtue of a special



revelation; could give absolution for regicide; the kings would have



possessed absolute rights over all matters both spiritual and temporal。



(106) Consequently the rulers of modern times; who have no prophets and



would not rightly be bound in any case to receive them (for they are not



subject to Jewish law); have absolute possession of the spiritual



prerogative; although they are not celibates; and they will always retain



it; if they will refuse to allow religious dogmas to be unduly multiplied or



confounded with philosophy。



















'20:0' CHAPTER XX … THAT IN A FREE STATE EVERY MAN



   MAY THINK WHAT HE LIKES; AND SAY WHAT HE THINKS。







'20:1' (1) If men's minds were as easily controlled as their tongues; every



king would sit safely on his throne; and government by compulsion would



cease; for every subject would shape his life according to the intentions of



his rulers; and would esteem a thing true or false; good or evil; just or



unjust; in obedience to their dictates。 (2) However; we have shown already



(Chapter XVII。) that no man's mind can possibly lie wholly at the



disposition of another; for no one can willingly transfer his natural right



of free reason and judgment; or be compelled so to do。 (3) For this



reason government which attempts to control minds is accounted tyrannical;



and it is considered an abuse of sovereignty and a usurpation of the rights



of subjects; to seek to prescribe what shall be accepted as true; or



rejected as false; or what opinions should actuate men in their worship of



God。 (4) All these questions fall within a man's natural right; which he



cannot abdicate even with his own consent。







(20:5) I admit that the judgment can be biassed in many ways; and to an



almost incredible degree; so that while exempt from direct external control



it may be so dependent on another man's words; that it may fitly be said to



be ruled by him; but although this influence is carried to great lengths; it



has never gone so far as to invalidate the statement; that every man's



understanding is his own; and that brains are as diverse as palates。







(20:6) Moses; not by fraud; but by Divine virtue; gained such a hold over



the popular judgment that he was accounted superhuman; and believed to speak



and act through the inspiration of the Deity; nevertheless; even he could



not escape murmurs and evil interpretations。 (7) How much less then can



other monarchs avoid them! (8) Yet such unlimited power; if it exists at



all; must belong to a monarch; and least of all to a democracy; where the



whole or a great part of the people wield authority collectively。 (9) This



is a fact which I think everyone can explain for himself。







(20:10) However unlimited; therefore; the power of a sovereign may be;



however implicitly it is trusted as the exponent of law and religion; it can



never prevent men from forming judgments according to their intellect; or



being influenced by any given emotion。 (11) It is true that it has the right



to treat as enemies all men whose opinions do not; on all subjects; entirely



coincide with its own; but we are not discussing its strict rights; but its



proper course of action。 (12) I grant that it has the right to rule in the



most violent manner; and to put citizens to death for very trivial causes;



but no one supposes it can do this with the approval of sound judgment。 (13)



Nay; inasmuch as such things cannot be done without extreme peril to itself;



we may even deny that it has the absolute power to do them; or;



consequently; the absolute right; for the rights of the sovereign are



limited by his power。







'20:2' (14) Since; therefore; no one can abdicate his freedom of judgment



and feeling; since every man is by indefeasible natural right the master of



his own thoughts; it follows that men thinking in diverse and contradictory



fashions; cannot; without disastrous results; be compelled to speak only



according to the dictates of the supreme power。 (15) Not even the most



experienced; to say nothing of the multitude; know how to keep silence。 (16)



Men's common failing is to confide their plans to others; though there be



need for secrecy; so that a government would be most harsh which deprived



the individual of his freedom of saying and teaching what he thought; and



would be moderate if such freedom were granted。 (17) Still we cannot deny



that authority may be as much injured by words as by actions; hence;



although the freedom we are discussing cannot be entirely denied to



subjects; its unlimited concession would be most baneful; we must;



therefore; now inquire; how far such freedom can and ought to be conceded



without danger to the peace of the state; or the power of the rulers; and



this; as I said at the beginning of Chapter XVI。; is my principal object。



(18) It follows; plainly; from the explanation given above; of the



foundations of a state; that the ultimate aim of government is not to



rule; or restrain; by fear; nor to exact obedience; but contrariwise; to



free every man from fear; that he may live in all possible securi

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