theologico-political treatise p4(神学与政治专题研究4)-第15节
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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 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
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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
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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
immediately from God the force of a command； but only from those； or
through the mediation of those； who possess the right of ruling and
legislating。 （34） It is only through these latter means that God rules among
men； and directs human affairs with justice and equity。
（19：35） This
