18. Lastly, since it was necessary for the preservation of ourselves to be subject to some man or council, we cannot on better condition be subject to any, than one whose interest depends upon our safety and welfare; and this then comes to pass, when we are the inheritance of the ruler. For every man of his own accord endeavours the preservation of his inheritance. But the lands and monies of the subjects are not only the prince’s treasure, but their bodies and wildy minds. Which will be easily granted by those, who consider at how great rates the dominion of lesser countries is valued; and how much easier it is for men to procure money, than money men. Nor do we readily meet with any example that shows us when any subject, without any default of his own, hath by his prince been despoiled of his life or goods, through the sole licentiousness of his authority.
Aristocracy is so much better, by how much it approaches nearer to monarchy; the worse, by how much it is more distant from it.
19. Hitherto we have compared a monarchical with a popular state; we have said nothing of aristocracy. We may conclude of this, by what hath been said of those, that that which is hereditary, and content with the election of magistrates; which transmits its deliberations to some few, and those most able; which simply imitates the government of monarchs most, and the people least of all; is for the subjects both better and more lasting than the rest.
[15]. Compacted by the artifice of men, &c.] It seems the ancients who made that same fable of Prometheus, pointed at this. They say that Prometheus, having stolen fire from the sun, formed a man out of clay, and that for this deed he was tortured by Jupiter with a perpetual gnawing in his liver. Which is, that by human invention, which is signified by Prometheus, laws and justice were by imitation taken from monarchy; by virtue whereof, as by fire removed from its natural orb, the multitude, as the dirt and dregs of men, was as it were quickened and formed into a civil person; which is termed aristocracy or democracy. But the author and abettors being found, who might securely and quietly have lived under the natural jurisdiction of kings, do thus smart for it; that being exposed still to alteration, they are tormented with perpetual cares, suspicions, and dissensions.
CHAPTER XI.
PLACES AND EXAMPLES OF SCRIPTURE OF THE RIGHTS
OF GOVERNMENT, AGREEABLE TO WHAT HATH
BEEN SAID BEFORE.
[1.] The beginning of institutive government from the consent of the people. [2.] Judicature and wars depend on the will of supreme commanders. [3.] That they who have the chief authority, are by right unpunishable. [4.] That without a supreme power there is no government, but anarchy. [5.] That from servants and sons there is a simple obedience due to their lords and parents. [6.] Absolute authority proved by most evident places, as well of the New as the Old Testament.
The beginning of institutive government from the consent of the people.
1. We have, in the sixth chapter and the [second article], so derived the original of institutive or political government from the consent of the multitude, that it appears they must either all consent, or be esteemed as enemies. Such was the beginning of God’s government over the Jews instituted by Moses, (Exod. xix. 5-8): If ye will obey my voice indeed, &c. Ye shall be unto me a kingdom of priests, &c. And Moses came and called the elders of the people, &c. And all the people answered, and said: All that the Lord hath spoken we will do. Such also was the beginning of Moses’s power under God, or his vicegerency, (Exod. xx. 18-19): And all the people saw the thunderings and lightenings, and the noise of the trumpet, &c. And they said unto Moses, speak thou unto us, and we will hear. The like beginning also had Saul’s kingdom, (1 Sam. xii. 12, 13): When ye saw that Nahash king of the children of Ammon came out against you, ye said unto me, nay, but a king shall reign over us, when the Lord your God was your king. Now therefore behold the king whom ye have chosen, and whom ye have desired. But the major part only consenting, and not all; for there were certain sons of Belial, who said, (1 Sam. x. 27), How shall this man save us? And they despised him; those who did not consent, were put to death as enemies. And the people said unto Samuel (1 Sam. xi. 12): Who is he that said, shall Saul reign over us? Bring the men, that we may put them to death.