liberty-第3部分
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e at peace with their neighbours； yet guarding their Frontiers with armed men； their Townes with Walls and ports； and keeping constant watches。 To what purpose is all this； if there be no feare of the neighbouring power？ Wee see even in well…governed States； where there are lawes and punishments appointed for offendors； yet particular men travell not without their Sword by their sides； for their defences； neither sleep they without shutting not only their doores against their fellow Subjects； but also their Trunks and Coffers for feare of domestiques。 Can men give a clearer testimony of the distrust they have each of other； and all； of all？ How since they doe thus； and even Countreyes as well as men； they publiquely professe their mutuall feare and diffidence； But in disputing they deny it； thats as much as to say； that out of a desire they have to contradict others； they gainsay themselves。 Some object that this principle being admitted； it would needs follow； not onely that all men were wicked （which perhaps though it seeme hard； yet we must yeeld to； since it is so clearly declar'd by holy writ） but also wicked by nature （which cannot be granted without impiety）。 But this； that men are evill by nature； followes not from this principle； for though the wicked were fewer then the righteous； yet because we cannot distinguish them； there is a necessity of suspecting； heeding； anticipating； subjugating； selfe…defending； ever incident to the most honest； and fairest condition'd； much lesse do's it follow that those who are wicked are so by nature； for though from nature； that is from their first birth； as they are meerly sensible Creatures； they have this disposition； that immediately as much as in them lies； they desire and doe whatsoever is best pleasing to them； that either through feare they fly from； or through hardnesse repell those dangers which approach them； yet are they not for this reason to be accounted wicked； for the affections of the minde which arise onely from the lower parts of the soule are not wicked themselves； but the actions thence proceeding may be so sometimes； as when they are either offensive； or against duty。 Unlesse you give Children all they aske for； they are peevish； and cry； I and strike their parents sometimes； and all this they have from nature； yet are they free from guilt； neither may we properly call them wicked； first； because they cannot hurt； next； because wanting the free use of reason they are exempted from all duty； these when they come to riper yeares having acquired power whereby they may doe hurt； if they shall continue to doe the same things； then truly they both begin to be； and are properly accounted wicked； In so much as a wicked man is almost the same thing with a childe growne strong and sturdy； or a man of a childish disposition； and malice the same with a defect of reason in that age； when nature ought to be better governed through good education and experience。 Unlesse therefore we will say that men are naturally evill； because they receive not their education and use of reason from nature； we must needs acknowledge that men may derive desire； feare； anger； and other passions from nature； and yet not impute the evill effects of those unto nature。 The foundation therefore which I have laid standing firme； I demonstrate in the first place； that the state of men without civill society （which state we may properly call the state of nature） is nothing else but a meere warre of all against all； and in that warre all men have equall right unto all things； Next； that all men as soone as they arrive to understanding of this hatefull condition； doe desire （even nature it selfe compelling them） to be freed from this misery。 But that this cannot be done except by compact； they all quitt that right which they have unto all things。 Furthermore I declare； and confirme what the nature of compacts is； how and by what meanes the right of one might be transfer'd unto another to make their compacts valid； also what rights； and to whom they must necessarily be granted for the establishing of peace； I meane what those dictates of reason are； which may properly be term'd the Lawes of nature； and all these are contain'd in that part of this booke which I entitle Liberty。 These grounds thus layd； I shew farther what civill government； and the supreme power in it； and the divers kinds of it are； by what meanes it becomes so； & what rights particular men； who intend to constitute this civill government； must so necessarily transfer from themselves on the supreme power； whether it be one man； or an assembly of men； that except they doe so it will evidently appeare to be no civill government； but the rights which all men have to all things； that is the rights of tarre will still remaine。 Next； I distinguish the divers kindes of it； to wit； Monarchie； Aristocratie； Democratie； and paternall Dominion； and that of Masters over their Servants； I declare how they are constituted； and I compare their severall conveniences and inconveniences each with。 other。 furthermore； I unfold what those things are which destroy it； and what his or their duty is who rule in chiefe。 Last of all； I explicate the natures of the Law； and of sinne； and I distinguish Law from Counsell； from compact； from that which I call Right； all which I comprehend under the title of Dominion。 In the last part of it which is entituled Religion； lest that right which by strong reason I had confirm'd the Soveraigne powers in the preceding discourse have over their Subjects； might seem to be repugnant to the sacred Scriptures； I shew in the first place how it repugns not the Divine right； for as much as God overrules all rulers by nature； （i。e。） by the Dictates of naturall reason。 In the second； for as much as God himselfe had a peculiar dominion over the Jewes by vertue of that antient Covenant of Circumcision。 In the third； because God doth now rule over us Christians by vertue of our Covenant of Baptisme； and therefore the authority of Rulers in chiefe； or of civill government； is not at all； we see； contrary to Religion。 In the last place I declare what duties are necessarily requir'd from us； to enter into the Kingdome of Heaven； and of those I plainly demonstrate； and conclude out of evident testimonies of holy writ； according to the interpretation made by all； that the obedience which I have affirm'd to be due from particular Christian Subjects unto their Christian princes cannot possibly in the least sort be repugnant unto Christian Religion。 You have seene my Method； receive now the reason which mov'd me to write this； I was studying philosophie for my minde sake； and I had gathered together its first Elements in all kinds； and having digested them into three Sections by degrees； I thought to have written them so as in the first I would have treated of a body； and its generall properties； in the second of man and his speciall faculties； and affections； in the third； of civill government and the duties of Subjects： therefore the first Section would have contained the first philosophie； and certaine elements of physick； in it we would have considered the reasons of Time； Place； Cause； Power； Relation； Proportion； Quantity； Figure； and motion。 In the second we would have beene conversant about imagination； Memory； intellect； ratiocination； appetite； till； good and Evill； honest and dishonest； and the like。 what this last Section handles； I have now already shewed you。 Whilest I contrive； order； pensively and slowly compose these matters； for I onely doe reason； I dispute not； it so happen'd in the interim； that my Country some few yeares before the civill tarres did rage； was boyling hot with questions concerning the rights of Dominion； and the obedience due from Subjects； the true forerunners of an approaching tar。 And was the cause which （all those other matters deferr'd） ripen'd； and pluckt from me this third part。 Therefore it happens that what was last in order； is yet come forth first in time； and the rather； because I saw that grounded on its owne principles sufficiently knowne by experience it would not stand in need of the former Sections。 I have not yet made it out of a desire of praise （although if I had； I might have defended my selfe with this faire excuse； that very few doe things laudably； who are not affected with commendation） but for your sakes Readers； who I perswaded my selfe； when you should rightly apprehend and throughly understand this Doctrine I here present you with； would rather chuse to brooke with patience some inconveniences under government （because humane affairs cannot possibly be without some） then selfe opiniatedly disturb the quiet of the publique； That； weighing the justice of those things you are about； not by the perswasion and advise of private men； but by the Lawes of the Realme； you will no longer suffer ambitious men through the streames of your blood to wade to their owne power； That you will esteeme it better to enjoy your selves in the present state though perhaps not the best； then by waging tarre； indeavour to procure a reformation for other men in another age； your selves in the meane while either kill'd； or consumed with age； Farthermore； for those who will not acknowledge themselves subject to the civill Magistrate； and will be exempt from all publique burthens； and yet will live under his Jurisdiction； and look for protection from the violence and injuries of others； that you would not looke on them as fellow Subjects； but esteeme them for enemies； and spies； and that yee rashly admit not for Gods Word all which either openly or privately they shall pretend to bee so。 I say more plainly； if any preacher； Confessor； or Casuist； shal but say that this doctrin is agreeable with Gods word； namely； That the chief ruler； nay any private man may lawfully be put to death without the chiefes command； or that Subjects may resist； conspire； or covenant against the supreme power； that ye by no means beleeve them； but instantly declare their names。 He who approves of these reasons； will also like my intention in writing this book。 Last of al； I have propounded to my self this rule through this whole discourse； First； not to define ought which concerns the justice of single actions； but leave them to be
