moderate sovereignty； the resolutions of peace and war being
ordinarily either in the people or in a council； though the war
itself； which admits not of pluralities of governors； naturally
evolves the command into the king's sole authority。
109。 And thus； in Israel itself； the chief business of their
judges and first kings seems to have been to be captains in war and
leaders of their armies； which （besides what is signified by 〃going
out and in before the people；〃 which was； to march forth to war and
home again at the heads of their forces） appears plainly in the
story of Jephtha。 The Ammonites making war upon Israel； the
Gileadites； in fear； send to Jephtha； a bastard of their family；
whom they had cast off； and article with him； if he will assist them
against the Ammonites； to make him their ruler； which they do in these
words： 〃And the people made him head and captain over them〃 （Judges
11。 11）； which was； as it seems； all one as to be judge。 〃And he
judged Israel〃 （Judges 12。 7）… that is； was their captain…general…
〃six years。〃 So when Jotham upbraids the Shechemites with the
obligation they had to Gideon； who had been their judge and ruler；
he tells them： 〃He fought for you； and adventured his life for； and
delivered you out of the hands of Midian〃 （Judges 9。 17）。 Nothing
mentioned of him but what he did as a general； and； indeed； that is
all is found in his history； or in any of the rest of the judges。
And Abimelech particularly is called king； though at most he was but
their general。 And when； being weary of the ill…conduct of Samuel's
sons； the children of Israel desired a king； 〃like all the nations； to
judge them； and to go out before them； and to fight their battles〃
（1 Sam。 8。 20）； God； granting their desire； says to Samuel； 〃I will
send thee a man； and thou shalt anoint him to be captain over my
people Israel； that he may save my people out of the hands of the
Philistines〃 （ch。 9。 16）。 As if the only business of a king had been
to lead out their armies and fight in their defence； and； accordingly；
at his inauguration； pouring a vial of oil upon him； declares to
Saul that 〃the Lord had anointed him to be captain over his
inheritance〃 （ch。 10。 1）。 And therefore those who； after Saul being
solemnly chosen and saluted king by the tribes at Mispah； were
unwilling to have him their king； make no other objection but this；
〃How shall this man save us？〃 （ch。 10。 27）； as if they should have
said： 〃This man is unfit to be our king； not having skill and
conduct enough in war to be able to defend us。〃 And when God
resolved to transfer the government to David； it is in these words：
〃But now thy kingdom shall not continue： the Lord hath sought Him a
man after His own heart； and the Lord hath commanded him to be captain
over His people〃 （ch。 13。 14。）。 As if the whole kingly authority
were nothing else but to be their general； and therefore the tribes
who had stuck to Saul's family； and opposed David's reign； when they
came to Hebron with terms of submission to him； they tell him； amongst
other arguments； they had to submit to him as to their king； that he
was； in effect； their king in Saul's time； and therefore they had 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 leddest 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。〃
110。 Thus； whether a family； by degrees； grew up into a
commonwealth； 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； united 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。 It was given
them for the public good and safety； and to those ends； in the
infancies of commonwealths； they commonly used it； and unless they had
done so； young societies could not have subsisted。 Without such
nursing fathers； without this care of the governors； all governments
would have sunk under the weakness and infirmities of their infancy；
the prince and the people had soon perished together。
111。 But the golden age （though 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 government。*
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 entrusted in another's hands； only for
their own good； they found was made use of to hurt them。
* 〃At the first； when some certain kind of regimen was once
approved； it may be that nothing was then further 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 beforehand； and know the
penalties of transgressing them。〃 Hooker； Eccl。 Pol。 1。 10。
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 choose 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 jure 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 show 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。：
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 anybody； upon this
supposition； can show me any one man； in any age of the world； free to
begin a lawful monarchy； I will be bound to show 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 show us which that is； which； when they have done； I doubt
not but all mankind will easily agree to pay obedience to him。
114。 Though it be a sufficient answer to their objection to show
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。
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 w