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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 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 conclusion is supported by experience； for we find traces of
Divine justice only in places where just men bear sway； elsewhere the same
lot （to repeat； again Solomon's words） befalls the just and the unjust； the
pure and the impure： a state of things which causes Divine Providence to be
doubted by many who think that God immediately reigns among men； and
directs all nature for their benefit。
＇19：3＇ （36） As； then； both reason and experience tell us that the Divine
right is entirely dependent on the decrees of secular rulers； it follows
that secular rulers are its proper interpreters。 （37） How this is so we
shall now see； for it is time to show that the outward observances of
religion； and all the external practices of piety should be brought into
accordance with the public peace and well…being if we would obey God
rightly。 （38） When this has been shown we shall easily understand how the
sovereign rulers are the proper interpreters of religion and piety。
（19：39） It is certain that duties towards one's country are the highest that
man can fulfil； for； if government be taken away； no good thing can last；
all falls into dispute； anger and anarchy reign unchecked amid universal
fear。 （40） Consequently there can be no duty towards our neighbour which
would not become an offence if it involved injury to the whole state； nor
can there be any offence against our duty towards our neighbour； or anything
but loyalty in what we do for the sake of preserving the state。 （41） For
instance： it is in the abstract my duty when my neighbour quarrels with me
and wishes to take my cloak； to give him my coat also； but if it be thought
that such conduct is hurtful to the maintenance of the state； I ought to
bring him to trial； even at the risk of his being condemned to death。
（19：42） For this reason Manlius Torquatus is held up to honour； inasmuch as
the public welfare outweighed with him his duty towards his children。 （43）
This being so； it follows that the public welfare is the sovereign law to
which all others； Divine and human； should be made to conform。 （44） Now； it
is the function of the sovereign only to decide what is necessary for the
public welfare and the safety of the state； and to give orders accordingly；
therefore it is also the function of the sovereign only to decide the limits
of our duty towards our neighbour … in other words； to determine how we
should obey God。 （45） We can now clearly understand how the sovereign
is the interpreter of religion； and further； that no one can obey God
rightly； if the practices of his piety do not conform to the public welfare；
or； consequently； if he does not implicitly obey all the commands of the
sovereign。 （46） For as by God's command we are bound to do our duty to all
men without exception； and to do no man an injury； we are also bound not
to help one man at another's loss； still less at a loss to the whole state。
（47） Now； no private citizen can know what is good for the state； except he
learn it through the sovereign power； who alone has the right to transact
public business： therefore no one can rightly practise piety or obedience to
God； unless he obey the sovereign power's commands in all things。 （48） This
proposition is confirmed by the facts of experience。 （49） For if the
sovereign adjudge a man to be worthy of death or an enemy； whether he be a
citizen or a foreigner； a private individual or a separate ruler； no subject
is allowed to give him assistance。 （50） So also though the Jews were
bidden to love their fellow…citizens as themselves （Levit。 xix：17； 18）； they
were nevertheless bound； if a man offended against the law； to point him out
to the judge （Levit。 v：1； and Deut。 xiii：8； 9）； and； if he should be
condemned to death； to slay him （Deut。 xvii：7）。
（19：51） Further； in order that the Hebrews might preserve the liberty they
had gained； and might retain absolute sway over the territory they had
conquered； it was necessary； as we showed in Chapter XVII。； that their
religion should be adapted to their particular government； and that they
should separate themselves from the rest of the nations： wherefore it was
commanded to them； 〃Love thy neighbour and hate thine enemy〃 （Matt。 v：43）；
but after they had lost their dominion and had gone into captivity in
Babylon； Jeremiah bid them take thought for the safety of the state into
which they had been led captive； and Christ when He saw that they would be
spread over the whole world； told them to do their duty by all men without
exception； all of which instances show that religion has always been made to
conform to the public welfare。 ＇19：4＇ （52） Perhaps someone will ask： By what
right； then； did the disciples of Christ； being private citizens； preach
a new religion？ （53） I answer that they did so by the right of the
power which they had received from Christ against unclean spirits （see Matt。
x：1）。 （54） I have already stated in Chapter XVI。 that all are bound to obey
a tyrant； unless they have received from God through undoubted revelation a
promise of aid against him； so let no one take example from the Apostles
unless he too has the power of working miracles。 （55） The point is brought
out more clearly by Christ's command to His disciples； 〃Fear not those who
kill the body〃 （Matt。 x：28）。 （56） If this command were imposed on everyone；
governments would be founded in vain； and Solomon's words （Prov。 xxiv：21）；
〃My son； fear God