second treatise of government-第37章
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body else can set up； and introducing a power which the people hath not authorized； they actually introduce a state of war； which is that of force without
authority： and thus； by removing the legislative established by the society； （in whose decisions the people acquiesced and united； as to that of their own will） they untie the knot； and expose the people a…new to the state of war； And if those； who by force take away the legislative； are rebels； the legislators themselves； as has been shewn； can be no less esteemed so； when they； who were set up for the protection； and preservation of the people； their liberties and properties； shall by force invade and endeavour to take them away； and so they putting themselves into a state of war with those who made them the protectors and guardians of their peace； are properly； and with the greatest aggravation； rebellantes； rebels。 Sec。 228。 But if they； who say it lays a foundation for rebellion； mean that it may occasion civil wars； or intestine broils； to tell the people they are absolved from obedience when illegal attempts are made upon their liberties or properties； and may oppose the unlawful violence of those who were their magistrates； when they invade their properties contrary to the trust put in them； and that therefore this doctrine is not to be allowed； being so destructive to the peace of the world： they may as well say； upon the same ground； that honest men may not oppose robbers or pirates； because this may occasion disorder or bloodshed。 If any mischief come in such cases； it is not to be charged upon him who defends his own right； but on him that invades his neighbours。 If the innocent honest man must quietly quit all he has； for peace sake； to him who will lay violent hands upon it； I desire it may be considered； what a kind of peace there will be in the world； which consists only in violence and rapine； and which is to be maintained only for the benefit of robbers and oppressors。 VVho would not think it an admirable peace betwix the mighty and the mean； when the lamb； without resistance； yielded his throat to be torn by the imperious wolf？ Polyphemus's den gives us a perfect pattern of such a peace； and such a government； wherein Ulysses and his companions had nothing to do； but quietly to suffer themselves to be devoured。 And no doubt Ulysses； who was a prudent man； preached up passive obedience； and exhorted them to a quiet submission； by representing to them of what concernment peace was to mankind； and by shewing the inconveniences might happen； if they should offer to resist Polyphemus； who had now the power over them。 Sec。 229。 The end of government is the good of mankind； and which is best for mankind； that the people should be always exposed to the boundless will of tyranny； or that the rulers should be sometimes liable to be opposed； when they grow exorbitant in the use of their power； and employ it for the destruction； and not the preservation of the properties of their people？ Sec。 230。 Nor let any one say； that mischief can arise from hence； as often as it shall please a busy head； or turbulent spirit； to desire the alteration of the government。 It is true； such men may stir； whenever they please； but it will be only to their own just ruin and perdition： for till the mischief be grown general； and the ill designs of the rulers become visible； or their attempts sensible to the greater part； the people； who are more disposed to suffer than right themselves by resistance； are not apt to stir。 The examples of particular injustice； or oppression of here and there an unfortunate man； moves them not。 But if they universally have a persuation； grounded upon manifest evidence； that designs are carrying on against their liberties； and the general course and tendency of things cannot but give them strong suspicions of the evil intention of their governors； who is to be blamed for it？ Who can help it； if they； who might avoid it； bring themselves into this suspicion？ Are the people to be blamed； if they have the sense of rational creatures； and can think of things no otherwise than as they find and feel them？ And is it not rather their fault； who put things into such a
posture； that they would not have them thought to be as they are？ I grant； that the pride； ambition； and turbulency of private men have sometimes caused great disorders in commonwealths； and factions have been fatal to states and kingdoms。 But whether the mischief hath oftener begun in the peoples wantonness； and a desire to cast off the lawful authority of their rulers； or in the rulers insolence； and endeavours to get and exercise an arbitrary power over their people； whether oppression； or disobedience； gave the first rise to the disorder； I leave it to impartial history to determine。 This I am sure； whoever； either ruler or subject； by force goes about to invade the rights of either prince or people； and lays the foundation for overturning the constitution and frame of any just government； is highly guilty of the greatest crime； I think； a man is capable of； being to answer for all those mischiefs of blood； rapine； and desolation； which the breaking to pieces of governments bring on a country。 And he who does it； is justly to be esteemed the common enemy and pest of mankind； and is to be treated accordingly。 Sec。 231。 That subjects or foreigners； attempting by force on the properties of any people； may be resisted with force； is agreed on all hands。 But that magistrates； doing the same thing； may be resisted； hath of late been denied： as if those who had the greatest privileges and advantages by the law； had thereby a power to break those laws； by which alone they were set in a better place than their brethren： whereas their offence is thereby the greater； both as being ungrateful for the greater share they have by the law； and breaking also that trust； which is put into their hands by their brethren。 Sec。 232。 Whosoever uses force without right； as every one does in society； who does it without law； puts himself into a state of war with those against whom he so uses it； and in that state all former ties are cancelled； all other rights cease； and every one has a right to defend himself； and to resist the aggressor。 This is so evident； that Barclay himself； that great assertor of the power and sacredness of kings； is forced to confess； That it is lawful for the people； in some cases； to resist their king； and that too in a chapter； wherein he pretends to shew； that the divine law shuts up the people from all manner of rebellion。 Whereby it is evident； even by his own doctrine； that； since they may in some cases resist； all resisting of princes is not rebellion。 His words are these。 Quod siquis dicat； Ergone populus tyrannicae crudelitati & furori jugulum semper praebebit？ Ergone multitude civitates suas fame； ferro； & flamma vastari； seque； conjuges； & liberos fortunae ludibrio & tyranni libidini exponi； inque omnia vitae pericula omnesque miserias & molestias a rege deduci patientur？ Num illis quod omni animantium generi est a natura tributum； denegari debet； ut sc。 vim vi repellant； seseq； ab injuria； tueantur？ Huic breviter responsum sit； Populo universo negari defensionem； quae juris naturalis est； neque ultionem quae praeter naturam est adversus regem concedi debere。 Quapropter si rex non in singulares tantum personas aliquot privatum odium exerceat； sed corpus etiam reipublicae； cujus ipse caput est； i。e。 totum populum； vel insignem aliquam ejus partem immani & intoleranda saevitia seu tyrannide divexet； populo； quidem hoc casu resistendi ac tuendi se ab injuria potestas competit； sed tuendi se tantum； non enim in principem invadendi： & restituendae injuriae illatae； non recedendi a debita reverentia propter acceptam injuriam。 Praesentem denique impetum propulsandi non vim praeteritam ulciscenti jus habet。 Horum enim alterum a natura est； ut vitam scilicet corpusque tueamur。 Alterum vero contra naturam； ut inferior de superiori supplicium sumat。 Quod itaque populus malum； antequam factum sit； impedire po
