1690
  CONCERNING　CIVIL　GOVERNMENT；　SECOND　ESSAY
  AN　ESSAY　CONCERNING　THE　TRUE　ORIGINAL　EXTENT　AND
  END　OF　CIVIL　GOVERNMENT
  by　John　Locke
  Chapter　I
  Of　Political　Power
  1。　It　having　been　shown　in　the　foregoing　discourse：*
  *　An　Essay　Concerning　Certain　False　Principles。
  Firstly。　That　Adam　had　not；　either　by　natural　right　of　fatherhood　or
  by　positive　donation　from　God；　any　such　authority　over　his　children；
  nor　dominion　over　the　world；　as　is　pretended。
  Secondly。　That　if　he　had；　his　heirs　yet　had　no　right　to　it。
  Thirdly。　That　if　his　heirs　had；　there　being　no　law　of　Nature　nor
  positive　law　of　God　that　determines　which　is　the　right　heir　in　all
  cases　that　may　arise；　the　right　of　succession；　and　consequently　of
  bearing　rule；　could　not　have　been　certainly　determined。
  Fourthly。　That　if　even　that　had　been　determined；　yet　the　knowledge
  of　which　is　the　eldest　line　of　Adam's　posterity　being　so　long　since
  utterly　lost；　that　in　the　races　of　mankind　and　families　of　the
  world；　there　remains　not　to　one　above　another　the　least　pretence　to　be
  the　eldest　house；　and　to　have　the　right　of　inheritance。
  All　these　promises　having；　as　I　think；　been　clearly　made　out；　it
  is　impossible　that　the　rulers　now　on　earth　should　make　any　benefit；　or
  derive　any　the　least　shadow　of　authority　from　that　which　is　held　to　be
  the　fountain　of　all　power；　〃Adam's　private　dominion　and　paternal
  jurisdiction〃；　so　that　he　that　will　not　give　just　occasion　to　think
  that　all　government　in　the　world　is　the　product　only　of　force　and
  violence；　and　that　men　live　together　by　no　other　rules　but　that　of
  beasts；　where　the　strongest　carries　it；　and　so　lay　a　foundation　for
  perpetual　disorder　and　mischief；　tumult；　sedition；　and　rebellion
  （things　that　the　followers　of　that　hypothesis　so　loudly　cry　out
  against）；　must　of　necessity　find　out　another　rise　of　government；
  another　original　of　political　power；　and　another　way　of　designing
  and　knowing　the　persons　that　have　it　than　what　Sir　Robert　Filmer
  hath　taught　us。
  2。　To　this　purpose；　I　think　it　may　not　be　amiss　to　set　down　what　I
  take　to　be　political　power。　That　the　power　of　a　magistrate　over　a
  subject　may　be　distinguished　from　that　of　a　father　over　his
  children；　a　master　over　his　servant；　a　husband　over　his　wife；　and　a
  lord　over　his　slave。　All　which　distinct　powers　happening　sometimes
  together　in　the　same　man；　if　he　be　considered　under　these　different
  relations；　it　may　help　us　to　distinguish　these　powers　one　from
  another；　and　show　the　difference　betwixt　a　ruler　of　a　commonwealth；
  a　father　of　a　family；　and　a　captain　of　a　galley。
  3。　Political　power；　then；　I　take　to　be　a　right　of　making　laws；
  with　penalties　of　death；　and　consequently　all　less　penalties　for　the
  regulating　and　preserving　of　property；　and　of　employing　the　force　of
  the　community　in　the　execution　of　such　laws；　and　in　the　defence　of　the
  commonwealth　from　foreign　injury；　and　all　this　only　for　the　public
  good。
  Chapter　II
  Of　the　State　of　Nature
  4。　To　understand　political　power　aright；　and　derive　it　from　its
  original；　we　must　consider　what　estate　all　men　are　naturally　in；　and
  that　is；　a　state　of　perfect　freedom　to　order　their　actions；　and
  dispose　of　their　possessions　and　persons　as　they　think　fit；　within　the
  bounds　of　the　law　of　Nature；　without　asking　leave　or　depending　upon
  the　will　of　any　other　man。
  A　state　also　of　equality；　wherein　all　the　power　and　jurisdiction
  is　reciprocal；　no　one　having　more　than　another；　there　being　nothing
  more　evident　than　that　creatures　of　the　same　species　and　rank；
  promiscuously　born　to　all　the　same　advantages　of　Nature；　and　the　use
  of　the　same　faculties；　should　also　be　equal　one　amongst　another；
  without　subordination　or　subjection；　unless　the　lord　and　master　of
  them　all　should；　by　any　manifest　declaration　of　his　will；　set　one
  above　another；　and　confer　on　him；　by　an　evident　and　clear　appointment；
  an　undoubted　right　to　dominion　and　sovereignty。
  5。　This　equality　of　men　by　Nature；　the　judicious　Hooker　looks　upon
  as　so　evident　in　itself；　and　beyond　all　question；　that　he　makes　it　the
  foundation　of　that　obligation　to　mutual　love　amongst　men　on　which　he
  builds　the　duties　they　owe　one　another；　and　from　whence　he　derives　the
  great　maxims　of　justice　and　charity。　His　words　are：
  〃The　like　natural　inducement　hath　brought　men　to　know　that　it　is
  no　less　their　duty　to　love　others　than　themselves；　for　seeing　those
  things　which　are　equal；　must　needs　all　have　one　measure；　if　I　cannot
  but　wish　to　receive　good；　even　as　much　at　every　man's　hands；　as　any
  man　can　wish　unto　his　own　soul；　how　should　I　look　to　have　any　part
  of　my　desire　herein　satisfied；　unless　myself　be　careful　to　satisfy　the
  like　desire；　which　is　undoubtedly　in　other　men　weak；　being　of　one
  and　the　same　nature：　to　have　anything　offered　them　repugnant　to　this
  desire　must　needs；　in　all　respects；　grieve　them　as　much　as　me；　so　that
  if　I　do　harm；　I　must　look　to　suffer；　there　being　no　reason　that　others
  should　show　greater　measure　of　love　to　me　than　they　have　by　me
  showed　unto　them；　my　desire；　therefore；　to　be　loved　of　my　equals　in
  Nature；　as　much　as　possible　may　be；　imposeth　upon　me　a　natural　duty　of
  bearing　to　themward　fully　the　like　affection。　From　which　relation　of
  equality　between　ourselves　and　them　that　are　as　ourselves；　what
  several　rules　and　canons　natural　reason　hath　drawn　for　direction　of
  life　no　man　is　ignorant。〃　（Eccl。　Pol。　i。）*
  *　Richard　Hooker；　The　Laws　of　Ecclesiastical　Polity。
  6。　But　though　this　be　a　state　of　liberty；　yet　it　is　not　a　state　of
  licence；　though　man　in　that　state　have　an　uncontrollable　liberty　to
  dispose　of　his　person　or　possessions；　yet　he　has　not　liberty　to
  destroy　himself；　or　so　much　as　any　creature　in　his　possession；　but
  where　some　nobler　use　than　its　bare　preservation　calls　for　it。　The
  state　of　Nature　has　a　law　of　Nature　to　govern　it；　which　obliges
  every　one；　and　reason；　which　is　that　law；　teaches　all　mankind　who　will
  but　consult　it；　that　being　all　equal　and　independent；　no　one　ought
  to　harm　another　in　his　life；　health；　liberty　or　possessions；　for　men
  being　all　the　workmanship　of　one　omnipotent　and　infinitely　wise　Maker；
  all　the　servants　of　one　sovereign　Master；　sent　into　the　world　by　His
  order　and　about　His　business；　they　are　His　property；　whose　workmanship
  they　are　made　to　last　during　His；　not　one　another's　pleasure。　And；
  being　furnished　with　like　faculties；　sharing　all　in　one　community　of
  Nature；　there　cannot　be　supposed　any　such　subordination　among　us
  that　may　authorise　us　to　destroy　one　another；　as　if　we　were　made　for
  one　another's　uses；　as　the　inferior　ranks　of　creatures　are　for　ours。
  Every　one　as　he　is　bound　to　preserve　himself；　and　not　to　quit　his
  station　wilfully；　so　by　the　like　reason；　when　his　own　preservation
  comes　not　in　competition；　ought　he　as　much　as　he　can　to　preserve　the
  rest　of　mankind；　and　not　unless　it　be　to　do　justice　on　an　offender；
  take　away　or　impair　the　life；　or　what　tends　to　the　preservation　of　the
  life；　the　liberty；　health；　limb；　or　goods　of　another。
  7。　And　that　all　men　may　be　restrained　from　invading　others'
  rights；　and　from　doing　hurt　to　one　another；　and　the　law　of　Nature　be
  observed；　which　willeth　the　peace　and　preservation　of　all　mankind；　the
  execution　of　the　law　of　Nature　is　in　that　state　put　into　every　man's
  hands；　whereby　every　one　has　a　right　to　punish　the　transgressors　of
  that　law　to　such　a　degree　as　may　hinder　its　violation。　For　the　law
  of　Nature　would；　as　all　other　laws　that　concern　men　in　this　world；
  be　in　vain　if　there　were　nobody　that　in　the　state　of　Nature　had　a
  power　to　execute　that　law；　and　thereby　preserve　the　innocent　and
  restrain　offenders；　and　if　any　one　in　the　state　of　Nature　may　punish
  another　for　any　evil　he　has　done；　every　one　may　do　so。　For　in　that
  state　of　perfect　equality；　where　naturally　there　is　no　superiority
  or　jurisdiction　of　one　over　another；　what　any　may　do　in　prosecution　of
  that　law；　every　one　must　needs　have　a　right　to　do。
  8。　And　thus；　in　the　state　of　Nature；　one　man　comes　by　a　power　over
  another；　but　yet　no　absolute　or　arbitrary　power　to　use　a　criminal；
  when　he　has　got　him　in　his　hands；　according　to　the　passionate　heats　or
  boundless　extravagancy　of　his　own　will；　but　only　to　retribute　to　him
  so　far　as　calm　reason　and　conscience　dictate；　what　is　proportionate　to
  his　transgression；　which　is　so　much　as　may　serve　for　reparation　and
  restraint。　For　these　two　are　the　only　reasons　why　one　man　may　lawfully
  do　harm　to　another；　which　is　that　we　call　punishment。　In　transgressing
  the　law　of　Nature；　the　offender　declares　himself　to　live　by　another
  rule　than　that　of　reason　and　common　equity；　which　is　that　measure
  God　has　set　to　the　actions　of　men　for　their　mutual　security；　and　so　he
  becomes　dangerous　to　mankind；　the　tie　which　is　to　secure　them　from
  injury　and　violence　being