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government； and after much bloodshed only brought it about； that a new
monarch should be hailed under a different name （as though it had been a
mere question of names）； this new monarch could only consolidate his power
by completely destroying the royal stock； putting to death the king's
friends； real or supposed； and disturbing with war the peace which might
encourage discontent； in order that the populace might be engrossed with
novelties and divert its mind from brooding over the slaughter of the king。
（66） At last； however； the people reflected that it had accomplished nothing
for the good of the country beyond violating the rights of the lawful king
and changing everything for the worse。 （67） It therefore decided to retrace
its steps as soon as possible； and never rested till it had seen a
complete restoration of the original state of affairs。
（18：68） It may perhaps be objected that the Roman people was easily able to
remove its tyrants； but I gather from its history a strong confirmation of
my contention。 （69） Though the Roman people was much more than
ordinarily capable of removing their tyrants and changing their
form of government； inasmuch as it held in its own hands the power of
electing its king and his successor； said being composed of rebels and
criminals had not long been used to the royal yoke （out of its six kings it
had put to death three）； nevertheless it could accomplish nothing
beyond electing several tyrants in place of one； who kept it groaning under
a continual state of war； both foreign and civil； till at last it changed
its government again to a form differing from monarchy； as in England； only
in name。
＇18：5＇ （70） As for the United States of the Netherlands； they have never； as
we know； had a king； but only counts； who never attained the full rights of
dominion。 （71） The States of the Netherlands evidently acted as principals
in the settlement made by them at the time of the Earl of Leicester's
mission： they always reserved for themselves the authority to keep the
counts up to their duties； and the power to preserve this authority
and the liberty of the citizens。 （72） They had ample means of vindicating
their rights if their rulers should prove tyrannical； and could impose
such restraints that nothing could be done without their consent and
approval。
（18：73） Thus the rights of sovereign power have always been vested in the
States； though the last count endeavoured to usurp them。 （74） It is
therefore little likely that the States should give them up； especially as
they have just restored their original dominion； lately almost lost。
（18：75） These examples； then； confirm us in our belief； that every dominion
should retain its original form； and； indeed； cannot change it without
danger of the utter ruin of the whole state。 （76） Such are the points I have
here thought worthy of remark。
＇19：0＇ CHAPTER XIX … IT IS SHOWN THAT THE RIGHT OVER MATTERS
SPIRITUAL LIES WHOLLY WITH THE SOVEREIGN； AND THAT
THE OUTWARD FORMS OF RELIGION SHOULD BE IN ACCORDANCE
WITH PUBLIC PEACE； IF WE WOULD OBEY GOD ARIGHT。
（1） When I said that the possessors of sovereign power have rights over
everything； and that all rights are dependent on their decree； I did not
merely mean temporal rights； but also spiritual rights； of the latter； no
less than the former； they ought to be the interpreters and the
champions。 （2） I wish to draw special attention to this point； and to
discuss it fully in this chapter； because many persons deny that the right
of deciding religious questions belongs to the sovereign power； and refuse
to acknowledge it as the interpreter of Divine right。 （3） They
accordingly assume full licence to accuse and arraign it； nay； even to
excommunicate it from the Church； as Ambrosius treated the Emperor
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 （