theologico-political treatise p4(神学与政治专题研究4)-第5章
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Himself as His judge。
＇16：9＇ （104） If a sovereign refuses to obey God as revealed in His law；
he does so at his own risk and loss； but without violating any civil or
natural right。 （105） For the civil right is dependent on his own decree； and
natural right is dependent on the laws of nature； which latter are not
adapted to religion； whose sole aim is the good of humanity； but to the
order of nature … that is； to God's eternal decree unknown to us。
（16：106） This truth seems to be adumbrated in a somewhat obscurer
form by those who maintain that men can sin against God's revelation； but
not against the eternal decree by which He has ordained all things。
（107） We may be asked； what should we do if the sovereign commands
anything contrary to religion； and the obedience which we have expressly
vowed to God？ should we obey the Divine law or the human law？ （108） I
shall treat of this question at length hereafter； and will therefore merely
say now； that God should be obeyed before all else； when we have a
certain and indisputable revelation of His will： but men are very prone to
error on religious subjects； and； according to the diversity of their
dispositions； are wont with considerable stir to put forward their own
inventions； as experience more than sufficiently attests； so that if no one
were bound to obey the state in matters which； in his own opinion concern
religion； the rights of the state would be dependent on every man's
judgment and passions。 （109） No one would consider himself bound to
obey laws framed against his faith or superstition； and on this pretext he
might assume unbounded license。 （110） In this way； the rights of the civil
authorities would be utterly set at nought； so that we must conclude that
the sovereign power； which alone is bound both by Divine and natural
right to preserve and guard the laws of the state； should have supreme
authority for making any laws about religion which it thinks fit； all are
bound to obey its behests on the subject in accordance with their promise
which God bids them to keep。
（16：111） However； if the sovereign power be heathen； we should either
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enter into no engagements therewith； and yield up our lives sooner than
transfer to it any of our rights； or； if the engagement be made； and our
rights transferred； we should （inasmuch as we should have ourselves
transferred the right of defending ourselves and our religion） be bound to
obey them； and to keep our word： we might even rightly be bound so to do；
except in those cases where God； by indisputable revelation； has promised
His special aid against tyranny； or given us special exemption from
obedience。 （112） Thus we see that； of all the Jews in Babylon； there were
only three youths who were certain of the help of God； and； therefore；
refused to obey Nebuchadnezzar。 （113） All the rest； with the sole
exception of Daniel； who was beloved by the king； were doubtless
compelled by right to obey； perhaps thinking that they had been delivered
up by God into the hands of the king； and that the king had obtained and
preserved his dominion by God's design。 （114） On the other hand； Eleazar；
before his country had utterly fallen； wished to give a proof of his
constancy to his compatriots； in order that they might follow in his
footsteps； and go to any lengths； rather than allow their right and power to
be transferred to the Greeks； or brave any torture rather than swear
allegiance to the heathen。 （115） Instances are occurring every day in
confirmation of what I here advance。 （116） The rulers of Christian
kingdoms do not hesitate； with a view to strengthening their dominion； to
make treaties with Turks and heathen； and to give orders to their subjects
who settle among such peoples not to assume more freedom； either in
things secular or religious； than is set down in the treaty； or allowed by the
foreign government。 （117） We may see this exemplified in the Dutch
treaty with the Japanese； which I have already mentioned。
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CHAPTER XVII
IT IS SHOWN THAT NO ONE CAN； OR NEED； TRANSFER ALL
HIS RIGHTS TO THE SOVEREIGN POWER。 OF THE HEBREW
REPUBLIC； AS IT WAS DURING THE LIFETIME OF MOSES； AND
AFTER HIS DEATH； TILL THE FOUNDATION OF THE MONARCHY；
AND OF ITS EXCELLENCE。 LASTLY； OF THE CAUSES WHY THE
THEOCRATIC REPUBLIC FELL； AND WHY IT COULD HARDLY
HAVE CONTINUED WITHOUT DISSENSION。
＇17：1＇ （1） The theory put forward in the last chapter； of the universal
rights of the sovereign power； and of the natural rights of the individual
transferred thereto； though it corresponds in many respects with actual
practice； and though practice may be so arranged as to conform to it more
and more； must nevertheless always remain in many respects purely ideal。
（2） No one can ever so utterly transfer to another his power and；
consequently； his rights； as to cease to be a man； nor can there ever be a
power so sovereign that it can carry out every possible wish。 （3） It will
always be vain to order a subject to hate what he believes brings him
advantage； or to love what brings him loss； or not to be offended at insults；
or not to wish to be free from fear； or a hundred other things of the sort；
which necessarily follow from the laws of human nature。 （4） So much； I
think； is abundantly shown by experience： for men have never so far ceded
their power as to cease to be an object of fear to the rulers who received
such power and right； and dominions have always been in as much danger
from their own subjects as from external enemies。 （5） If it were really the
case； that men could be deprived of their natural rights so utterly as never
to have any further influence on affairs ＇Endnote 29＇； except with the
permission of the holders of sovereign right； it would then be possible to
maintain with impunity the most violent tyranny； which； I suppose； no one
would for an instant admit。
（17：6） We must； therefore； grant that every man retains some part of
his right； in dependence on his own decision； and no one else's。
（7） However； in order correctly to understand the extent of the
sovereign's right and power； we must take notice that it does not cover
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only those actions to which it can compel men by fear； but absolutely
every action which it can induce men to perform： for it is the fact of
obedience； not the motive for obedience； which makes a man a subject。
（17：8） Whatever be the cause which leads a man to obey the
commands of the sovereign； whether it be
