a theologico-political treatise [part iv]-第14章
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（18：45） This wanton licence being cloaked with the specious garb of
religion could not easily be repressed； especially when the sovereign
authorities introduced a sect of which they； were not the head； they were
then regarded not as interpreters of Divine right； but as sectarians … that
is； as persons recognizing the right of Divine interpretation assumed by the
leaders of the sect。 （46） The authority of the magistrates thus became of
little account in such matters in comparison with the authority of sectarian
leaders before whose interpretations kings were obliged to bow。
（18：47） To avoid such evils in a state； there is no safer way； than to make
piety and religion to consist in acts only … that is； in the practice of
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 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 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。
＇19：0＇ 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
