theologico-political treatise p4(神学与政治专题研究4)-第16章
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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 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；
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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 fo
