theologico-political treatise p4(神学与政治专题研究4)-第20章
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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；
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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
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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。
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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
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can never prevent men from forming judgmen
