theologico-political treatise p4(神学与政治专题研究4)-第21节
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in any way contrary； to the existing laws。
（20：73） III。 That every man may enjoy this liberty without detriment to
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the public peace； and that no inconveniences arise therefrom which cannot
easily be checked。
（74） IV。 That every man may enjoy it without injury to his allegiance。
（75） V。 That laws dealing with speculative problems are entirely
useless。
（76） VI。 Lastly； that not only may such liberty be granted without
prejudice to the public peace； to loyalty； and to the rights of rulers； but that
it is even necessary； for their preservation。 （77） For when people try to
take it away； and bring to trial； not only the acts which alone are capable
of offending； but also the opinions of mankind； they only succeed in
surrounding their victims with an appearance of martyrdom； and raise
feelings of pity and revenge rather than of terror。 （78） Uprightness and
good faith are thus corrupted； flatterers and traitors are encouraged； and
sectarians triumph； inasmuch as concessions have been made to their
animosity； and they have gained the state sanction for the doctrines of
which they are the interpreters。 （79） Hence they arrogate to themselves the
state authority and rights； and do not scruple to assert that they have been
directly chosen by God； and that their laws are Divine； whereas the laws
of the state are human； and should therefore yield obedience to the laws of
God … in other words； to their own laws。 （80） Everyone must see that this
is not a state of affairs conducive to public welfare。 （81） Wherefore； as we
have shown in Chapter XVIII。； the safest way for a state is to lay down the
rule that religion is comprised solely in the exercise of charity and justice；
and that the rights of rulers in sacred； no less than in secular matters；
should merely have to do with actions； but that every man should think
what he likes and say what he thinks。
（20：82） I have thus fulfilled the task I set myself in this treatise。 ＇20：5＇
（83） It remains only to call attention to the fact that I have written nothing
which I do not most willingly submit to the examination and approval of
my country's rulers； and that I am willing to retract anything which they
shall decide to be repugnant to the laws； or prejudicial to the public good。
（84） I know that I am a man； and as a man liable to error； but against error
I have taken scrupulous care； and have striven to keep in entire accordance
with the laws of my country； with loyalty； and with morality。
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End of Part 4 of 4。
AUTHOR'S ENDNOTES TO THE
THEOLOGICO…POLITICAL
TREATISE
Chapter XVI。
＇Endnote 26＇。 （1） 〃No one can honestly promise to forego the right
which he has over all things。〃 （2） In the state of social life； where general
right determines what is good or evil； stratagem is rightly distinguished as
of two kinds； good and evil。 （3） But in the state of Nature； where every
man is his own judge； possessing the absolute right to lay down laws for
himself； to interpret them as he pleases； or to abrogate them if he thinks it
convenient； it is not conceivable that stratagem should be evil。
＇Endnote 27＇。 （1） 〃Every member of it may； if he will； be free。〃 （2）
Whatever be the social state a man finds； himself in； he may be free。 （3）
For certainly a man is free； in so far as he is led by reason。 （4） Now reason
（though Hobbes thinks otherwise） is always on the side of peace； which
cannot be attained unless the general laws of the state be respected。 （5）
Therefore the more he is free； the more constantly will he respect the laws
of his country； and obey the commands of the sovereign power to which
he is subject。
＇Endnote 28＇。 （1） 〃No one knows by nature that he owes any
obedience to God。〃 （2） When Paul says that men have in themselves no
refuge； he speaks as a man： for in the ninth chapter of the same epistle he
expressly teaches that God has mercy on whom He will； and that men are
without excuse； only because they are in God's power like clay in the
hands of a potter； who out of the same lump makes vessels； some for
honour and some for dishonour； not because they have been forewarned。
（3） As regards the Divine natural law whereof the chief commandment is；
as we have said； to love God； I have called it a law in the same sense； as
philosophers style laws those general rules of nature； according to which
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everything happens。 （4） For the love of God is not a state of obedience： it
is a virtue which necessarily exists in a man who knows God rightly。 （5）
Obedience has regard to the will of a ruler； not to necessity and truth。 （6）
Now as we are ignorant of the nature of God's will； and on the other hand
know that everything happens solely by God's power； we cannot； except
through revelation； know whether God wishes in any way to be honoured
as a sovereign。
（7） Again； we have shown that the Divine rights appear to us in the
light of rights or commands； only so long as we are ignorant of their cause：
as soon as their cause is known； they cease to be rights； and we embrace
them no longer as rights but as eternal truths； in other words； obedience
passes into love of God； which emanates from true knowledge as
necessarily as light emanates from the sun。 （8） Reason then leads us to
love God； but cannot lead us to obey Him； for we cannot embrace the
commands of God as Divine； while we are in ignorance of their cause；
neither can we rationally conceive God as a sovereign laying down laws as
a sovereign。
Chapter XVII。
＇Endnote 29＇。 （1） 〃If men could lose their natural rights so as to be
absolutely unable for the future to oppose the will of the sovereign〃 （2）
Two common soldiers undertook to change the Roman dominion； and did
change it。 （Tacitus； Hist。 i：7。）
＇Endnote 30＇。 （1） See Numbers xi。 28。 In this passage it is written that
two men prophesied in the camp； and that Joshua wished to punish them。
（2） This he would not have done； if it had been lawful for anyone to
deliver the Divine oracles to the people without the consent of Moses。 （3）
But Moses thought good to pardon the two men； and rebuked Joshua for
exhorting him to use his royal prerogative； at a time when he was so weary
of reigning； that he preferred death to holding undivided sway （Numb。
xi：14）。 （4） For he made answer to Joshua； 〃Enviest thou for my sake？ （5）
Would God that all the Lord's people were prophets； and that the Lord
would put His spirit upon them。〃 （6） That is to say； would God that the
right of taking counsel of God were general； and the power were in the
hands of the people。 （7） Thus Joshua was not mistaken as to the right； but
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only as to the time for using it； for which he was rebuked by Moses； in the
same way as Abishai was rebuked by David for counselling that Shimei；
who had undoubtedly been guilty of treason； should be put to death。 （8）
See 2 Sam。 xix：22； 23。
＇Endnote 31＇。 （1） See Numbers xxvii：21。 （2） The translators of the
Bible have rendered incorrectly verses 19 and 23 of this chapter。 （3） The
passage does not mean that Moses gave precepts or advice to Joshua； but
that he made or established him chief of the Hebrews。 （4） The phrase is
very freguent in Scripture （see Exodus； xviii：23； 1 Sam。 xiii：15； Joshua i：9；
1 Sam。 xxv：80）。
＇Endnote 32＇ （1） 〃There was no judge over each of the captains save
God。〃 （2） The Rabbis and some Christians equally foolish pretend that the
Sanhedrin； called 〃the great〃 was instituted by Moses。 （3） As a matter of
fact； Moses chose seventy colleagues to assist him in governing； because
he was not able to bear alon
