theologico-political treatise p4(神学与政治专题研究4)-第20节
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spring stratagems； and the corruption of every good art。
（20：45） It is far from possible to impose uniformity of speech； for the
more rulers strive to curtail freedom of speech； the more obstinately are
they resisted； not indeed by the avaricious； the flatterers； and other
numskulls； who think supreme salvation consists in filling their stomachs
and gloating over their money…bags； but by those whom good education；
sound morality； and virtue have rendered more free。 （46） Men； as
generally constituted； are most prone to resent the branding as criminal of
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opinions which they believe to be true； and the proscription as wicked of
that which inspires them with piety towards God and man； hence they are
ready to forswear the laws and conspire against the authorities； thinking it
not shameful but honourable to stir up seditions and perpetuate any sort of
crime with this end in view。 （47） Such being the constitution of human
nature； we see that laws directed against opinions affect the generous
minded rather than the wicked； and are adapted less for coercing criminals
than for irritating the upright； so that they cannot be maintained without
great peril to the state。
（20：48） Moreover； such laws are almost always useless； for those who
hold that the opinions proscribed are sound； cannot possibly obey the law；
whereas those who already reject them as false； accept the law as a kind of
privilege； and make such boast of it； that authority is powerless to repeal it；
even if such a course be subsequently desired。
（20：49） To these considerations may be added what we said in Chapter
XVIII。 in treating of the history of the Hebrews。 （50） And； lastly； how
many schisms have arisen in the Church from the attempt of the
authorities to decide by law the intricacies of theological controversy！ （51）
If men were not allured by the hope of getting the law and the authorities
on their side； of triumphing over their adversaries in the sight of an
applauding multitude； and of acquiring honourable distinctions； they
would not strive so maliciously； nor would such fury sway their minds。 （52）
This is taught not only by reason but by daily examples； for laws of this
kind prescribing what every man shall believe and forbidding anyone to
speak or write to the contrary； have often been passed； as sops or
concessions to the anger of those who cannot tolerate men of
enlightenment； and who； by such harsh and crooked enactments； can
easily turn the devotion of the masses into fury and direct it against whom
they will。 （53） How much better would it be to restrain popular anger and
fury； instead of passing useless laws； which can only be broken by those
who love virtue and the liberal arts； thus paring down the state till it is too
small to harbour men of talent。 （54） What greater misfortune for a state
can be conceived then that honourable men should be sent like criminals
into exile； because they hold diverse opinions which they cannot disguise？
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（55） What； I say； can be more hurtful than that men who have committed
no crime or wickedness should； simply because they are enlightened； be
treated as enemies and put to death； and that the scaffold； the terror of evil…
doers； should become the arena where the highest examples of tolerance
and virtue are displayed to the people with all the marks of ignominy that
authority can devise？
（20：56） He that knows himself to be upright does not fear the death of
a criminal； and shrinks from no punishment； his mind is not wrung with
remorse for any disgraceful deed： he holds that death in a good cause is no
punishment； but an honour； and that death for freedom is glory。
（20：57） What purpose then is served by the death of such men； what
example in proclaimed？ the cause for which they die is unknown to the
idle and the foolish； hateful to the turbulent； loved by the upright。 （58） The
only lesson we can draw from such scenes is to flatter the persecutor； or
else to imitate the victim。
（20：58） If formal assent is not to be esteemed above conviction； and if
governments are to retain a firm hold of authority and not be compelled to
yield to agitators； it is imperative that freedom of judgment should be
granted； so that men may live together in harmony； however diverse； or
even openly contradictory their opinions may be。 （59） We cannot doubt
that such is the best system of government and open to the fewest
objections； since it is the one most in harmony with human nature。 （60） In
a democracy （the most natural form of government； as we have shown in
Chapter XVI。） everyone submits to the control of authority over his
actions； but not over his judgment and reason； that is； seeing that all
cannot think alike； the voice of the majority has the force of law； subject to
repeal if circumstances bring about a change of opinion。 （61） In proportion
as the power of free judgment is withheld we depart from the natural
condition of mankind； and consequently the government becomes more
tyrannical。
＇20：4＇ （62） In order to prove that from such freedom no inconvenience
arises； which cannot easily be checked by the exercise of the sovereign
power； and that men's actions can easily be kept in bounds； though their
opinions be at open variance； it will be well to cite an example。 （63） Such
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an one is not very； far to seek。 （64） The city of Amsterdam reaps the fruit
of this freedom in its own great prosperity and in the admiration of all
other people。 （65） For in this most flourishing state； and most splendid city；
men of every； nation and religion live together in the greatest harmony；
and ask no questions before trusting their goods to a fellow… citizen； save
whether he be rich or poor； and whether he generally acts honestly； or the
reverse。 （66） His religion and sect is considered of no importance： for it
has no effect before the judges in gaining or losing a cause； and there is no
sect so despised that its followers； provided that they harm no one； pay
every man his due； and live uprightly； are deprived of the protection of the
magisterial authority。
（20：67） On the other hand； when the religious controversy between
Remonstrants and Counter…Remonstrants began to be taken up by
politicians and the States； it grew into a schism； and abundantly showed
that laws dealing with religion and seeking to settle its controversies are
much more calculated to irritate than to reform； and that they give rise to
extreme licence： further； it was seen that schisms do not originate in a love
of truth； which is a source of courtesy and gentleness； but rather in an
inordinate desire for supremacy； （68） From all these considerations it is
clearer than the sun at noonday； that the true schismatics are those who
condemn other men's writings； and seditiously stir up the quarrelsome
masses against their authors； rather than those authors themselves； who
generally write only for the learned； and appeal solely to reason。 （69） In
fact； the real disturbers of the peace are those who； in a free state； seek to
curtail the liberty of judgment which they are unable to tyrannize over。
（20：70） I have thus shown：…
（71） I。 That it is impossible to deprive men of the liberty of saying
what they think。
（72） II。 That such liberty can be conceded to every man without injury
to the rights and authority of the sovereign power； and that every man may
retain it without injury to such rights； provided that he does not presume
upon it to the extent of introducing any new rights into the state； or acting
in any way contrary； to the existing laws。
（20：73） III。 That every man may enjoy this liberty without detriment to
