theologico-political treatise p4(神学与政治专题研究4)-第18节
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（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 judgments according to their intellect；
or being influenced by any given emotion。 （11） It is true that it has the
right to treat as enemies all men whose opinions do not； on all subjects；
entirely coincide with its own； but we are not discussing its strict rights；
but its proper course of action。 （12） I grant that it has the right to rule in
the most violent manner； and to put citizens to death for very trivial causes；
but no one supposes it can do this with the approval of sound judgment。
（13） Nay； inasmuch as such things cannot be done without extreme peril to
itself； we may even deny that it has the absolute power to do them； or；
consequently； the absolute right； for the rights of the sovereign are limited
by his power。
＇20：2＇ （14） Since； therefore； no one can abdicate his freedom of
judgment and feeling； since every man is by indefeasible natural right the
master of his own thoughts； it follows that men thinking in diverse and
contradictory fashions； cannot； without disastrous results； be compelled to
speak only according to the dictates of the supreme power。 （15） Not even
the most experienced； to say nothing of the multitude； know how to keep
silence。 （16） Men's common failing is to confide their plans to others；
though there be need for secrecy； so that a government would be most
harsh which deprived the individual of his freedom of saying and teaching
what he thought； and would be moderate if such freedom were granted。
（17） Still we cannot deny that authority may be as much injured by words
as by actions； hence； although the freedom we are discussing cannot be
entirely denied to subjects； its unlimited concession would be most
baneful； we must； t
