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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
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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；