theologico-political treatise p4(神学与政治专题研究4)-第14节
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justice and charity； leaving everyone's judgment in other respects free。 （48）
But I will speak of this more at length presently。
＇18：3＇ （49） III。 We see how necessary it is； both in the interests of the
state and in the interests of religion； to confer on the sovereign power the
right of deciding what is lawful or the reverse。 （50） If this right of judging
actions could not be given to the very prophets of God without great injury；
to the state and religion； how much less should it be entrusted to those
who can neither foretell the future nor work miracles！ （51） But this again I
will treat of more fully hereafter。
（18：52） IV。 Lastly；； we see how disastrous it is for a people
unaccustomed to kings； and possessing a complete code of laws； to set up
a monarchy。 （53） Neither can the subjects brook such a sway； nor the royal
authority submit to laws and popular rights set up by anyone inferior to
itself。 （54） Still less can a king be expected to defend such laws； for they
were not framed to support his dominion； but the dominion of the people；
or some council which formerly ruled； so that in guarding the popular
rights the king would seem to be a slave rather than a master。 （55） The
representative of a new monarchy will employ all his zeal in attempting to
frame new laws； so as to wrest the rights of dominion to his own use； and
to reduce the people till they find it easier to increase than to curtail the
royal prerogative。 （56） I must not； however； omit to state that it is no less
dangerous to remove a monarch； though he is on all hands admitted to be a
tyrant。 （57） For his people are accustomed to royal authority and will obey
no other； despising and mocking at any less august control。
（18：58） It is therefore necessary； as the prophets discovered of old； if
one king be removed； that he should be replaced by another； who will be a
tyrant from necessity rather than choice。 （59） For how will he be able to
endure the sight of the hands of the citizens reeking with royal blood； and
to rejoice in their regicide as a glorious exploit？ （60） Was not the deed
perpetrated as an example and warning for himself？
（18：61） If he really wishes to be king； and not to acknowledge the
people as the judge of kings and the master of himself； or to wield a
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precarious sway； he must avenge the death of his predecessor； making an
example for his own sake； lest the people should venture to repeat a
similar crime。 （62） He will not； however； be able easily to avenge the
death of the tyrant by the slaughter of citizens unless he defends the cause
of tyranny and approves the deeds of his predecessor； thus following in his
footsteps。
（18：63） Hence it comes to pass that peoples have often changed their
tyrants； but never removed them or changed the monarchical form of
government into any other。
＇18：4＇ （64） The English people furnish us with a terrible example of
this fact。 （65） They sought how to depose their monarch under the forms
of law； but when he had been removed； they were utterly unable to change
the form of 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
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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。
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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 relig
