second treatise of government-第17节
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ad no reason but to receive him as their king now。 Also (say they) in time past; when Saul was king over us; thou wast he that reddest out and broughtest in Israel; and the Lord said unto thee; Thou shalt feed my people Israel; and thou shalt be a captain over Israel。 Sec。 110。 Thus; whether a family by degrees grew up into a common…wealth; and the fatherly authority being continued on to the elder son; every one in his turn growing up under it; tacitly submitted to it; and the easiness and equality of it not offending any one; every one acquiesced; till time seemed to have confirmed it; and settled a right of succession by prescription: or whether several families; or the descendants of several families; whom chance; neighbourhood; or business brought together; uniting into society; the need of a general; whose conduct might defend them against their enemies in war; and the great confidence the innocence and sincerity of that poor but virtuous age; (such as are almost all those which begin governments; that ever come to last in the world) gave men one of another; made the first beginners of commonwealths generally put the rule into one man's hand; without any other express limitation or restraint; but what the nature of the thing; and the end of government required: which ever of those it was that at first put the rule into the hands of a single person; certain it is no body was intrusted with it but for the public good and safety; and to those ends; in the infancies of commonwealths; those who had it commonly used it。 And unless they had done so; young societies could not have subsisted; without such nursing fathers tender and careful of the public weal; all governments would have sunk under the weakness and infirmities of their infancy; and the prince and the people had soon perished together。 Sec。 111。 But though the golden age (before vain ambition; and amor sceleratus habendi; evil concupiscence; had corrupted men's minds into a mistake of true power and honour) had more virtue; and consequently better governors; as well as less vicious subjects; and there was then no stretching prerogative on the one side; to oppress the people; nor consequently on the other; any dispute about privilege; to lessen or restrain the power of the magistrate; and so no contest betwixt rulers and people about governors or goveernment: yet; when ambition and luxury in future ages* would retain and increase the power; without doing the business for which it was given; and aided by flattery; taught princes to have distinct and separate interests from their people; men found it necessary to examine more carefully the original and rights of government; and to find out ways to restrain the exorbitances; and prevent the abuses of that power; which they having intrusted in another's hands only for their own good; they found was made use of to hurt them。 (*At first; when some certain kind of regiment was once approved; it may be nothing was then farther thought upon for the manner of governing; but all permitted unto their wisdom and discretion which were to rule; till by experience they found this for all parts very inconvenient; so as the thing which they had devised for a remedy; did indeed but increase the sore which it should have cured。 They saw; that to live by one man's will; became the cause of all men's misery。 This constrained them to
come unto laws wherein all men might see their duty before hand; and know the penalties of transgressing them。 Hooker's Eccl。 Pol。 l。 i。 sect。 10。) Sec。 112。 Thus we may see how probable it is; that people that were naturally free; and by their own consent either submitted to the government of their father; or united together out of different families to make a government; should generally put the rule into one man's hands; and chuse to be under the conduct of a single person; without so much as by express conditions limiting or regulating his power; which they thought safe enough in his honesty and prudence; though they never dreamed of monarchy being lure Divino; which we never heard of among mankind; till it was revealed to us by the divinity of this last age; nor ever allowed paternal power to have a right to dominion; or to be the foundation of all government。 And thus much may suffice to shew; that as far as we have any light from history; we have reason to conclude; that all peaceful beginnings of government have been laid in the consent of the people。 I say peaceful; because I shall have occasion in another place to speak of conquest; which some esteem a way of beginning of governments。 The other objection I find urged against the beginning of polities; in the way I have mentioned; is this; viz。 Sec。 113。 That all men being born under government; some or other; it is impossible any of them should ever be free; and at liberty to unite together; and begin a new one; or ever be able to erect a lawful government。 If this argument be good; I ask; how came so many lawful monarchies into the world? for if any body; upon this supposition; can shew me any one man in any age of the world free to begin a lawful monarchy; I will be bound to shew him ten other free men at liberty; at the same time to unite and begin a new government under a regal; or any other form; it being demonstration; that if any one; born under the dominion of another; may be so free as to have a right to command others in a new and distinct empire; every one that is born under the dominion of another may be so free too; and may become a ruler; or subject; of a distinct separate government。 And so by this their own principle; either all men; however born; are free; or else there is but one lawful prince; one lawful government in the world。 And then they have nothing to do; but barely to shew us which that is; which when they have done; I doubt not but all mankind will easily agree to pay obedience to him。 Sec。 114。 Though it be a sufficient answer to their objection; to shew that it involves them in the same difficulties that it doth those they use it against; yet I shall endeavour to discover the weakness of this argument a little farther。 All men; say they; are born under government; and therefore they cannot be at liberty to begin a new one。 Every one is born a subject to his father; or his prince; and is therefore under the perpetual tie of subjection and allegiance。 It is plain mankind never owned nor considered any such natural subjection that they were born in; to one or to the other that tied them; without their own consents; to a subjection to them and their heirs。 Sec。 115。 For there are no examples so frequent in history; both sacred and profane; as those of men withdrawing themselves; and their obedience; from the jurisdiction they were born under; and the family or community they were bred up in; and setting up new governments in other places; from whence sprang all that number of petty commonwealths in the beginning of ages; and which always multiplied; as long as there was room enough; till the stronger; or more fortunate; swallowed the weaker; and those great ones again breaking to pieces; dissolved into lesser dominions。 All which are so many testimonies against paternal sovereignty; and plainly prove; that it was not the natural right of the father descending to his heirs; that made governments in the beginning; since it was impossible; upon that ground; there
should have been so many little kingdoms; all must have been but only one universal monarchy; if men had not been at liberty to separate themselves from their families; and the government; be it what it will; that was set up in it; and go and make distinct commonwealths and other governments; as they thought fit。 Sec。 116。 This has been the practice of the world from its first beginning to this day; nor is it now any more hindrance to the freedom of mankind; that they are born under constituted and ancient polities; that have established laws; and set forms of government; than if they were born in the woods; amongst the unconfined inhabitants; that run loose in them: for those; who would persuade us; that by being born under any government; we are naturally subjects to it; and have no more any title or pretence to the freedom of the state of nature; have no other reason (bating that of paternal power; which we have already answered) to produce for it; but only; because our fathers or progenitors passed away their natural liberty; and thereby bound up themselves and their posterity to a perpetual subjection to the government; which they themselves submitted to。 It is true; that whatever engagements or promises any one has made for himself; he is under the obligation of them; but cannot; by any compact whatsoever; bind his children or posterity: for his son; when a man; being altogether as free as the father; any act of the father can no more give away the liberty of the son; than it can of any body else: he may indeed annex such conditions to the land; he enjoyed as a subject of any common…wealth; as may oblige his son to be of that community; if he will enjoy thos