a theologico-political treatise [part iv]-第15章
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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；
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 force of law through the
rights of the sovereign authority； for we showed in Chapter XVI。 that in the
state of nature reason has no more rights than desire； but that men living
either by the laws of the former or the laws of the latter； possess rights
co…extensive with their powers。
（19：15） For this reason we could not conceive sin to exist in the state of
nature； nor imagine God as a judge punishing man's transgressions； but we
supposed all things to happen according to the general laws of universal
nature； there being no difference between pious and impious； between him
that was pure （as Solomon says） and him that was impure； because there was
no possibility either of justice or charity。
＇19：2＇ （16） In order that the true doctrines of reason； that is （as we
showed in Chapter IV。）； the true Divine doctrines might obtain absolutely
the force of law and right； it was necessary that each individual should
cede his natural right； and transfer it either to society as a whole； or to
a certain body of men； or to one man。 （17） Then； and not till then；
does it first dawn upon us what is justice and what is injustice；
what is equity and what is iniquity。
（19：18） Justice； therefore； and absolutely all the precepts of reason；
including love towards one's neighbour； receive the force of laws and
ordinances solely through the rights of dominion； that is （as we showed in
the same chapter） solely on the decree of those who possess the right to
rule。 （19） Inasmuch as the kingdom of God consists entirely in rights
applied to justice and charity or to true religion； it follows that （as we
asserted） the kingdom of God can only exist among men through the means of
the sovereign powers； nor does it make any difference whether religion be
apprehended by our natural faculties or by revelation： the argument is sound
in both cases； inasmuch as religion is one and the same； and is equally
revealed by God； whatever be the manner in which it becomes known to men。
（19：20） Thus； in order that the religion revealed by the prophets might have
the force of law among the Jews； it was necessary that every man of them
should yield up his natural right； and that all should； with one accord；
agree that they would only obey such commands as God should
reveal to them through the prophets。 （21） Just as we have shown to take
place in a democracy； where men with one consent agree to live according to
the dictates of reason。 （22） Although the Hebrews furthermore transferred
their right to God； they were able to do so rather in theory than in
practice； for； as a matter of fact （as we pointed out above） they
absolutely retained the right of dominion till they transferred it to Moses；
who in his turn became absolute king； so that it was only through him that
God reigned over the Hebrews。 （23） For this reason （namely； that religion
only acquires the force of law by means of the sovereign power） Moses was
not able to punish those who； before the covenant； and consequently while
still in possession of their rights； violated the Sabbath （Exod。 xvi：27）；
but was able to do so after the covenant （Numb。 xv：36）； because everyone had
then yielded up his natural rights； and the ordinance of the
Sabbath had received the force of law。
（19：24） Lastly； for the same reason； after the destruction of the Hebrew
dominion； revealed religion ceased to have the force of law； for we cannot
doubt that as soon as the Jews transferred their right to the king of
Babylon； the kingdom of God and the Divine right forthwith ceased。 （25）
For the covenant wherewith they promised to obey all the utterances of God
was abrogated； God's kingdom； which was based thereupon； also ceased。 （26）
The Hebrews could no longer abide thereby； inasmuch as their rights no
longer belonged to them but to the king of Babylon； whom （as we showed in
Chapter XVI。） they were bound to obey in all things。 （27） Jeremiah （chap。
xxix：7） expressly admonishes them of this fact： 〃And seek the peace of the
city； whither I have caused you to be carried away captives； and pray unto
the Lord for it； for in the peace thereof shall ye have peace。〃 （28） Now；
they could not seek the peace of the City as having a share in its
government； but only as slaves； being； as they were； captives； by
obedience in all things； with a view to avoiding seditions； and by observing
all the laws of the country； however different from their own。 （29） It is
thus abundantly evident that religion among the Hebrews only acquired the
form of law through the right of the sovereign rule； when that rule was
destroyed； it could no longer be received as the law of a particular
kingdom； but only as the universal precept of reason。 （30） I say of reason；
for the universal religion had not yet become known by revelation。 （31） We
may therefore draw the general conclusion that religion； whether revealed
through our natural faculties or through prophets； receives the force of a
command solely through the decrees of the holders of sovereign power； and；
further； that God has no special kingdom among men； except in so far as He
reigns through earthly potentates。
（19：32） We may now see in a clearer light what was stated in Chapter IV。；
namely； that all the decrees of God involve eternal truth and necessity； so
that we cannot conceive God as a prince or legislator giving laws to
mankind。 （33） For this reason the Divine precepts； whether revealed through
our natural faculties； or through prophets； do not receive immed
