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disposition of another； for no one can willingly transfer his natural right
of free reason and judgment； or be compelled so to do。 （3） For this
reason government which attempts to control minds is accounted tyrannical；
and it is considered an abuse of sovereignty and a usurpation of the rights
of subjects； to seek to prescribe what shall be accepted as true； or
rejected as false； or what opinions should actuate men in their worship of
God。 （4） All these questions fall within a man's natural right； which he
cannot abdicate even with his own consent。
（20：5） I admit that the judgment can be biassed in many ways； and to an
almost incredible degree； so that while exempt from direct external control
it may be so dependent on another man's words； that it may fitly be said to
be ruled by him； but although this influence is carried to great lengths； it
has never gone so far as to invalidate the statement； that every man's
understanding is his own； and that brains are as diverse as palates。
（20：6） Moses； not by fraud； but by Divine virtue； gained such a hold over
the popular judgment that he was accounted superhuman； and believed to speak
and act through the inspiration of the Deity； nevertheless； even he could
not escape murmurs and evil interpretations。 （7） How much less then can
other monarchs avoid them！ （8） Yet such unlimited power； if it exists at
all； must belong to a monarch； and least of all to a democracy； where the
whole or a great part of the people wield authority collectively。 （9） This
is a fact which I think everyone can explain for himself。
（20：10） However unlimited； therefore； the power of a sovereign may be；
however implicitly it is trusted as the exponent of law and religion； it can
never prevent men from forming judgments according to their intellect； or
being influenced by any given emotion。 （11） It is true that it has the right
to treat as enemies all men whose opinions do not； on all subjects； entirely
coincide with its own； but we are not discussing its strict rights； but its
proper course of action。 （12） I grant that it has the right to rule in the
most violent manner； and to put citizens to death for very trivial causes；
but no one supposes it can do this with the approval of sound judgment。 （13）
Nay； inasmuch as such things cannot be done without extreme peril to itself；
we may even deny that it has the absolute power to do them； or；
consequently； the absolute right； for the rights of the sovereign are
limited by his power。
＇20：2＇ （14） Since； therefore； no one can abdicate his freedom of judgment
and feeling； since every man is by indefeasible natural right the master of
his own thoughts； it follows that men thinking in diverse and contradictory
fashions； cannot； without disastrous results； be compelled to speak only
according to the dictates of the supreme power。 （15） Not even the most
experienced； to say nothing of the multitude； know how to keep silence。 （16）
Men's common failing is to confide their plans to others； though there be
need for secrecy； so that a government would be most harsh which deprived
the individual of his freedom of saying and teaching what he thought； and
would be moderate if such freedom were granted。 （17） Still we cannot deny
that authority may be as much injured by words as by actions； hence；
although the freedom we are discussing cannot be entirely denied to
subjects； its unlimited concession would be most baneful； we must；
therefore； now inquire； how far such freedom can and ought to be conceded
without danger to the peace of the state； or the power of the rulers； and
this； as I said at the beginning of Chapter XVI。； is my principal object。
（18） It follows； plainly； from the explanation given above； of the
foundations of a state； that the ultimate aim of government is not to
rule； or restrain； by fear； nor to exact obedience； but contrariwise； to
free every man from fear； that he may live in all possible security； in
other words； to strengthen his natural right to exist and work … without
injury to himself or others。
（20：19） No； the object of government is not to change men from rational
beings into beasts or puppets； but to enable them to develope their minds
and bodies in security； and to employ their reason unshackled； neither
showing hatred； anger； or deceit； nor watched with the eyes of jealousy and
injustice。 （20） In fact； the true aim of government is liberty。
（20：21） Now we have seen that in forming a state the power of making laws
must either be vested in the body of the citizens； or in a portion of them；
or in one man。 （22） For； although mens free judgments are very diverse； each
one thinking that he alone knows everything； and although complete unanimity
of feeling and speech is out of the question； it is impossible to preserve
peace； unless individuals abdicate their right of acting entirely on their
own judgment。 ＇20：3＇ （23） Therefore； the individual justly cedes the right
of free action； though not of free reason and judgment； no one can act
against the authorities without danger to the state； though his feelings and
judgment may be at variance therewith； he may even speak against them；
provided that he does so from rational conviction； not from fraud； anger； or
hatred； and provided that he does not attempt to introduce any change on his
private authority。
（20：24） For instance； supposing a man shows that a law is repugnant to sound
reason； and should therefore be repealed； if he submits his opinion to the
judgment of the authorities （who； alone； have the right of making and
repealing laws）； and meanwhile acts in nowise contrary to that law； he has
deserved well of the state； and has behaved as a good citizen should； but if
he accuses the authorities of injustice； and stirs up the people against
them； or if he seditiously strives to abrogate the law without their
consent； he is a mere agitator and rebel。
（20：25） Thus we see how an individual may declare and teach what he
believes； without injury to the authority of his rulers； or to the public
peace； namely； by leaving in their hands the entire power of legislation as
it affects action； and by doing nothing against their laws； though he
be compelled often to act in contradiction to what he believes； and
openly feels； to be best。
（20：26） Such a course can be taken without detriment to justice and
dutifulness； nay； it is the one which a just and dutiful man would adopt。
（27） We have shown that justice is dependent on the laws of the authorities；
so that no one who contravenes their accepted decrees can be just； while the
highest regard for duty； as we have pointed out in the preceding chapter； is
exercised in maintaining public peace and tranquillity； these could not be
preserved if every man were to l