concerning civil government-第26章

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into　it。

　　227。　In　both　the　forementioned　cases；　when　either　the　legislative　is

changed；　or　the　legislators　act　contrary　to　the　end　for　which　they

were　constituted；　those　who　are　guilty　are　guilty　of　rebellion。　For　if

any　one　by　force　takes　away　the　established　legislative　of　any

society；　and　the　laws　by　them　made；　pursuant　to　their　trust；　he

thereby　takes　away　the　umpirage　which　every　one　had　consented　to　for　a

peaceable　decision　of　all　their　controversies；　and　a　bar　to　the

state　of　war　amongst　them。　They　who　remove　or　change　the　legislative

take　away　this　decisive　power；　which　nobody　can　have　but　by　the

appointment　and　consent　of　the　people；　and　so　destroying　the　authority

which　the　people　did；　and　nobody　else　can；　set　up；　and　introducing　a

power　which　the　people　hath　not　authorised；　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　anew　to　the　state　of　war。　And　if

those；　who　by　force　take　away　the　legislative；　are　rebels；　the

legislators　themselves；　as　has　been　shown；　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。

　　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　neighbour's。　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　kind　of　a　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。　Who　would　not　think　it　an　admirable　peace　betwixt　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。　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　showing　＇what＇　inconveniencies　might　happen　if　they　should　offer　to

resist　Polyphemus；　who　had　now　the　power　over　them。

　　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？

　　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　persuasion　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　in　such　a　posture　that　they

would　not　have　them　thought　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

people's　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；　he　is　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。

　　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。

　　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　show　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　et　furori　jugulum　semper

praebebit？　Ergone　multitudo　civitates　suas　fame；　ferro；　et　flamma

vastari；　seque；　conjuges；　et　liberos　fortunae　ludibrio　et　tyranni

libidini　exponi；　inque　omnia　vitae　pericula　omnesque　miserias　et

molestias　a　rege　deduci　patientur？　Num　illis　quod　omni　animantium

generi　est　a　natura　tributum；　denegari　debet；　ut　sc。　vim　vi　repellant；

seseque　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　et

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：　et　restituendae　injuriae

illatae；　non　recedendi　a　debita　reverentia　propter　acceptum

injuriam。　Praesentem　denique　impetum　propulsandi　non　vim　praeteritam

ulciscendi　jus　habet。　Horum　enim　alterum　a　natura　est；　ut　vitani

scilicet　corpusque　tueamur。　Alterum　vero　contra　naturam；　ut　inferior

de　superiori　supplicium　sumat。　Quod　itaque　populus　malum；　antequam

factum　sit；　impedire　potest；　ne　fiat；　id　postquam　factum　est；　in　regem

authorem　sceleris　vindicare　non　potest；　populus　igitur　hoc　amplius

quam　privatus　quispiam　habet：　Quod　huic；　vel　ipsis　adversariis

judicibus；　excepto　Buchanano；　nullum　nisi　in　patientia　remedium

superest。　Cum　ille　si　intolerabilis　tyrannis　est　（modicum　enim　ferre

omnino　debet）　resistere　cum　reverentia　possit。〃…　Barclay；　Contra

Monarchomachos；　iii。　8。

　　In　English　thus：

　　233。　〃But　if　any　one　should　ask：　Must　the　people；　then；　always　lay

themselves　open　to　the　cruelty　and　rage　of　tyranny…　must　they　see

their　cities　pillaged　and　laid　in　ashes；　their　wives　and　children

exposed　to　the　tyrant's　lust　and　fury；　and　themselves　and　families

reduced　by　their　king　to　ruin　and　all　the　miseries　of　want　and

oppression；　and　yet　sit　still…　must　men　alone　be　debarred　the　common

privilege　of　opposing　force　with　force；　which　Nature　allows　so

freely　to　all　other　creatures　for　their　preservation　from　injury？　I

answer：　Self…defence　is　a　part　of　the　law　of　Nature；　nor　can　it　be

denied　the　community；　even　against　the　king　himself；　but　to　revenge

themselves　upon　him　must；　by　no　means；　be　allowed　them；　it　being　not

agreeable　to　that　law。　Wherefore；　if　the　king　shall　show　an　hatred；

not　only　to　some　particular　persons；　but　sets　himself　against　the　body

of　the　commonwealth；　whereof　he　is　the　head；　and　shall；　with

intolerable　ill…usage；　cruelly　tyrannise　over　the　whole；　or　a

considerable　part　of　the　people；　in　this　case　the　people　have　a

right　to　resist　and　defend　themselves　from　injury；　but　it　must　be　with

this　caution；　that　they　only　defend　themselves；　but　do　not　attack

their　prince。　They　may　repair　the　damages　received；　but　must　not；

for　any　provocation；　exceed　the　bounds　of　due　reverence　and　respect。

They　may　repulse　the　present　attempt；　but　must　not　revenge　past

violences。　For　it　is　natural　for　us　to　defend　life　and　limb；　but

that　an　inferior　should　punish　a　superior　is　against　nature。　The

mischief　which　is　designed　them　the　people　may　prevent　before　it　be

done；　but；　when　it　is　done；　they　must　not　revenge　it　on　the　king；

though　author　of　the　villany。　This；　therefore；　is　the　privilege　of　the

people　in　general　above　what　any　private　person　hath：　That

particular　men　are　allowed；　by　our　adversaries　themselves　（Buchanan

only　except