a theologico-political treatise [part iv]-第15章
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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？ （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
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 the
public peace； and that no inconveniences arise therefrom which cannot easily
be checked。
（74） IV。 That every man may enjoy it without injury to his allegiance。
（75） V。 That laws dealing with speculative problems are entirely useless。
（76） VI。 Lastly； that not only may such liberty be granted without prejudice
to the public peace； to loyalty； and to the rights of rulers； but that it is
even necessary； for their preservation。 （77） For when people try to take it
away； and bring to trial； not only the acts which alone are capable of
offending； but also the opinions of mankind； they only succeed in
surrounding their victims with an appearance of martyrdom； and raise
feelings of pity and revenge rather than of terror。 （78） Uprightness and
good faith are thus corrupted； flatterers and traitors are encouraged； and
sectarians triumph； inasmuch as concessions have been made to their
animosity； and they have gained the state sanction for the doctrines of
which they are the interpreters。 （79） Hence they arrogate to themselves the
state authority and rights； and do not scruple to assert that they have been
directly chosen by God； and that their laws are Divine； whereas the laws of
the state are human； and should therefore yield obedience to the laws of God
… in other words； to their own laws。 （80） Everyone must see that this is not
a state of affairs conducive to public welfare。 （81） Wherefore； as we have
shown in Chapter XVIII。； the safest way for a state is to lay down the rule
that religion is comprised solely in the exercise of charity and justice；
and that the rights of rulers in sacred； no less than in secular matters；
should merely have to do with actions； but that every man should think what
he likes and say what he thinks。
（20：82） I have thus fulfilled the task I set myself in this treatise。
＇20：5＇ （83） It remains only to call attention to the fact that I have
written nothing which I do not most willingly submit to the examination and
approval of my country's rulers； and that I am willing to retract anything
which they shall decide to be repugnant to the laws； or prejudicial to the
public good。 （84） I know that I am a man； and as a man liable to error； but
against error I have taken scrupulous care； and have striven to keep in
entire accordance with the laws of my country； with loyalty； and with
morality。
End of Part 4 of 4。
AUTHOR'S ENDNOTES TO THE THEOLOGICO…POLITICAL TREATISE
CHAPTER XVI。
＇Endnote 26＇。 （1） 〃No one can honestly promise to forego the right which
he has over all things。〃 （2） In the state of social life； where general
right determines what is good or evil； stratagem is rightly distinguished as
of two kinds； good and evil。 （3） But in the state of Nature； where every man
is his own judge； possessing the absolute right to lay down laws for
himself； to interpret them as he pleases； or to abrogate them if he thinks
it convenient； it is not conceivable that stratagem should be evil。
＇Endnote 27＇。 （1） 〃Every member of it may； if he will； be free。〃 （2）
Whatever be the social state a man finds； himself in； he may be free。 （3）
For certainly a man is free； in so far as he is led by reason。 （4） Now
reason （though Hobbes thinks otherwise） is always on the side of peace；
which cannot be attained unless the general laws of the state be respected。
（5） Therefore the more he is free； the more constantly will he respect the
laws of his country； and obey the commands of the sovereign power to which
he is subject。
＇Endnote 28＇。 （1） 〃No one knows by nature that he owes any obedience to
God。〃 （2） When Paul says that men have in themselves no refuge； he speaks as
a man： for in the ninth chapter of the same epistle he expressly teaches
that God has mercy on whom He will； and that men are without excuse； only
because they are in God's power like clay in the hands of a potter； who out
of the same lump makes vessels； some for honour and some for dishonour； not
because they have been forewarned。 （3） As regards the Divine natural law
whereof the chief commandment is； as we have said； to love God； I have
called it a law in the same sense； as philosophers style laws those general
rules of nature； according to which everything happens。 （4） For the love of
God is not a state of obedience： it is a virtue which necessarily exists in
a man who knows God rightly。 （5） Obedience has regard to the will of a
ruler； not to necessity and truth。 （6） Now as we are ignorant of the nature
of God's will； and on the other hand know that everything happens solely by
God's power； we cannot； except through revelation； know whether God wishes
in any way to be honoured as a sovereign。
（7） Again； we have shown that the Divine rights appear to us in the light of
rights or commands； only so long as we are ignorant of their cause： as soon
as their cause is known； they cease to be rights； and we embrace them no
longer as rights but as eternal truths； in other words； obedience passes
into love of God； which emanates from true knowledge as necessarily as
light emanates from the sun。 （8） Reason then leads us to love God； but
cannot lead us to obey Him； for we cannot embrace the commands of God as
Divine； while we are in ignorance of their cause； neither can we rationally
conceive God as a sovereign laying down laws as a sovereign。
CHAPTER XVII。
＇Endnote 29＇。 （1） 〃If men could lose their natural rights so as to be
absolutely unable for the future to oppose the will of the sovereign〃 （2）
Two common soldiers undertook to change the Roman dominion； and did change
it。 （Tacitus； Hist。 i：7。）
＇Endnote 30＇。
