the commonwealth of oceana-第63章
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it any such sin as shall render it imperfect； or bring it to a natural dissolution； so the citizen； where the commonwealth is perfect； can never commit any such crime as will render it imperfect； or bring it to a natural dissolution。 〃To come to experience： Venice； notwithstanding we have found some flaws in it； is the only commonwealth in the make whereof no man can find a cause of dissolution； for which reason we behold her （though she consists of men that are not without sin） at this day with 1；000 years upon her back； yet for any internal cause； as young； as fresh； and free from decay； or any appearance of it； as she was born； but whatever in nature is not sensible of decay by the course of 1；000 years； is capable of the whole age of nature； by which calculation； for any check that I am able to give myself； a commonwealth； rightly ordered； may for any internal causes be as immortal or long…lived as the world。 But if this be true； those commonwealths that are naturally fallen； must have derived their ruin from the rise of them。 Israel and Athens died； not natural； but violent deaths； in which manner the world itself is to die。 We are speaking of those causes of dissolution which are natural to government； and they are but two； either contradiction or inequality。 If a commonwealth be a contradiction； she must needs destroy herself； and if she be unequal； it tends to strife； and strife to ruin。 By the former of these fell Lacedaemon； by the latter Rome。 Lacedaemon being made altogether for war； and yet not for increase； her natural progress became her natural dissolution； and the building of her own victorious hand too heavy for her foundation； so that she fell； indeed； by her own weight。 But Rome perished through her native inequality； which how it inveterated the bosoms of the Senate and the people each against other； and even to death； has been shown at large。 〃Look well to it； my lords； for if there be a contradiction or inequality in your commonwealth； it must fall； but if it has neither of these； it has no principle of mortality。 Do not think me impudent； if this be truth； I shall commit a gross indiscretion in concealing it。 Sure I am that Machiavel is for the immortality of a commonwealth upon far weaker principles。 'If a commonwealth；' says he； 'were so happy as to be provided often with men； that； when she is swerving from her principles； should reduce her to her institution； she would be immortal。' But a commonwealth； as we have demonstrated； swerves not from her principles； but by and through her institution； if she brought no bias into the world with her； her course for any internal cause must be straightforward； as we see is that of Venice。 She cannot turn to the right hand nor to the left； but by some rub； which is not an internal； but external； cause： against such she can be no way fortified but through her situation； as is Venice； or through her militia； as was Rome； by which examples a commonwealth may be secure of those also。 Think me not vain； for I cannot conceal my opinion here； a commonwealth that is rightly instituted can never swerve； nor one that is not rightly instituted be secured from swerving by reduction to her first principles； wherefore it is no less apparent in this place that Machiavel understood not a commonwealth as to the whole piece； than where having told you that a tribune； or any other citizen of Rome； might propose a law to the people； and debate it with them； he adds； 'this order was good while the people were good； but when the people became evil； it became most pernicious。' As if this order （through which； with the like； the people most apparently became evil） could ever have been good； or that the people or the commonwealth could ever have become good； by being reduced to such principles as were the original of their evil。 〃The disease of Rome was； as has been shown； from the native inequality of her balance； and no otherwise from the empire of the world； than as； this falling into one scale； that of the nobility （an evil in such a fabric inevitable） kicked out the people。 Wherefore a man that could have made her to throw away the empire of the world； might in that have reduced her to her principles； and yet have been so far from rendering her immortal that； going no further； he should never have cured her。 But your commonwealth is founded upon an equal agrarian； and if the earth be given to the sons of men； this balance is the balance of justice； such a one as in having due regard to the different industry of different men； yet faithfully judges the poor' And the king that faithfully judges the poor； his throne shall be established forever；； much more the commonwealth； seeing that equality； which is the necessary dissolution of monarchy； is the generation； the very life and soul； of a commonwealth。 And now； if ever； I may be excusable； seeing my assertion； that the throne of a commonwealth may be established forever； is consonant to the holy Scriptures。 〃The balance of a commonwealth that is equal is of such a nature that whatever falls into her empire must fall equally； and if the whole earth falls into your scales； it must fall equally； and so you may be a greater people and yet not swerve from your principles one hair。 Nay； you will be so far from that that you must bring the world in such a case to your balance； even to the balance of justice。 But hearken； my lords； are we on earth； do we see the sun； or are we visiting those shady places which are feigned by the poets？
〃'Continuo auditoe voces； vagitus et ingens。'
These Gothic empires that are yet in the world； were at the first； though they had legs of their own； but a heavy and unwieldy burden； but their foundations being now broken； the iron of them enters even into the souls of the oppressed； and hear the voice of their comforters： 'My father hath chastised you with whips； but I will chastise you with scorpions。' Hearken； I say； if thy brother cries to thee in affliction； wilt thou not hear him？ This is a commonwealth of the fabric that has an open ear and a public concern； she is not made for herself only； but given as a magistrate of God to mankind； for the vindication of common right and the law of nature。 Wherefore says Cicero of the like； that of the Romans； 'We have rather undertaken the patronage than the empire of the world。' If you； not regarding this example； like some other nations that are upon the point to smart for it； shall； having attained to your own liberty； bear the sword of your common magistracy in vain； sit still and fold your arms； or； which is worse； let out the blood of your people to tyrants； to be shed in the defence of their yokes like water； and so not only turn the grace of God into wantonness； but his justice into wormwood： I say if you do thus； you are not now making a commonwealth； but heaping coals of fire upon your own heads。 A commonwealth of this make is a minister of God upon earth； to the end that the world may be governed with righteousness。 For which cause （that I may come at length to our present business） the orders last rehearsed are buds of empire； such as with the blessing of God may spread the arms of your commonwealth； like a holy asylum； to the distressed world； and give the earth her sabbath of years； or rest from her labors； under the shadow of your wings。 It is upon this point where the writings of Machiavel； having for the rest excelled all other authors； come as far to excel themselves。 〃Commonwealths； says he； have had three ways of propagating themselves： One after the manner of monarchies； by imposing the yoke； which was the way of Athens； and； toward the latter times； of Lacedaemon； another by equal leagues； which is the way of Switzerland （I shall add of Holland； though since his time）； a third by unequal leagues； which； to the shame of the world； was never practised； nay； nor so much as seen or minded； by any other commonwealth but that only of Rome。 They will each of them； either for caution or imitation； be worthy to be well weighed； which is the proper work of this place。 Athens and Lacedaemon have been the occasion of great scandal to the world； in two； or at least one of two regards： the first； their emulation； which involved Greece i
