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regulate it； they having； by consent； found out and agreed in a way
how a man may； rightfully and without injury； possess more than he
himself can make use of by receiving gold and silver； which may
continue long in a man's possession without decaying for the overplus；
and agreeing those metals should have a value。
51。 And thus； I think； it is very easy to conceive； without any
difficulty； how labour could at first begin a title of property in the
common things of Nature； and how the spending it upon our uses bounded
it； so that there could then be no reason of quarrelling about title；
nor any doubt about the largeness of possession it gave。 Right and
conveniency went together。 For as a man had a right to all he could
employ his labour upon； so he had no temptation to labour for more
than he could make use of。 This left no room for controversy about
the title； nor for encroachment on the right of others。 What portion
a man carved to himself was easily seen； and it was useless； as well
as dishonest； to carve himself too much； or take more than he needed。
Chapter VI
Of Paternal Power
52。 IT may perhaps be censured an impertinent criticism in a
discourse of this nature to find fault with words and names that
have obtained in the world。 And yet possibly it may not be amiss to
offer new ones when the old are apt to lead men into mistakes； as this
of paternal power probably has done； which seems so to place the power
of parents over their children wholly in the father； as if the
mother had no share in it； whereas if we consult reason or revelation；
we shall find she has an equal title； which may give one reason to ask
whether this might not be more properly called parental power？ For
whatever obligation Nature and the right of generation lays on
children； it must certainly bind them equal to both the concurrent
causes of it。 And accordingly we see the positive law of God
everywhere joins them together without distinction； when it commands
the obedience of children： 〃Honour thy father and thy mother〃 （Exod。
20。 12）； 〃Whosoever curseth his father or his mother〃 （Lev。 20。 9）；
〃Ye shall fear every man his mother and his father〃 （Lev。 19。 3）；
〃Children； obey your parents〃 （Eph。 6。 1）； etc。； is the style of the
Old and New Testament。
53。 Had but this one thing been well considered without looking
any deeper into the matter； it might perhaps have kept men from
running into those gross mistakes they have made about this power of
parents； which however it might without any great harshness bear the
name of absolute dominion and regal authority； when under the title of
〃paternal〃 power； it seemed appropriated to the father； would yet have
sounded but oddly； and in the very name shown the absurdity； if this
supposed absolute power over children had been called parental； and
thereby discovered that it belonged to the mother too。 For it will but
very ill serve the turn of those men who contend so much for the
absolute power and authority of the fatherhood； as they call it；
that the mother should have any share in it。 And it would have but ill
supported the monarchy they contend for； when by the very name it
appeared that that fundamental authority from whence they would derive
their government of a single person only was not placed in one； but
two persons jointly。 But to let this of names pass。
54。 Though I have said above （2） 〃That all men by nature are equal；〃
I cannot be supposed to understand all sorts of 〃equality。〃 Age or
virtue may give men a just precedency。 Excellency of parts and merit
may place others above the common level。 Birth may subject some； and
alliance or benefits others； to pay an observance to those to whom
Nature； gratitude； or other respects； may have made it due； and yet
all this consists with the equality which all men are in respect of
jurisdiction or dominion one over another； which was the equality I
there spoke of as proper to the business in hand； being that equal
right that every man hath to his natural freedom； without being
subjected to the will or authority of any other man。
55。 Children； I confess； are not born in this full state of
equality； though they are born to it。 Their parents have a sort of
rule and jurisdiction over them when they come into the world； and for
some time after； but it is but a temporary one。 The bonds of this
subjection are like the swaddling clothes they are wrapt up in and
supported by in the weakness of their infancy。 Age and reason as
they grow up loosen them； till at length they drop quite off； and
leave a man at his own free disposal。
56。 Adam was created a perfect man； his body and mind in full
possession of their strength and reason； and so was capable from the
first instance of his being to provide for his own support and
preservation； and govern his actions according to the dictates of
the law of reason God had implanted in him。 From him the world is
peopled with his descendants； who are all born infants； weak and
helpless； without knowledge or understanding。 But to supply the
defects of this imperfect state till the improvement of growth and age
had removed them； Adam and Eve； and after them all parents were； by
the law of Nature； under an obligation to preserve； nourish and
educate the children they had begotten； not as their own
workmanship； but the workmanship of their own Maker； the Almighty；
to whom they were to be accountable for them。
57。 The law that was to govern Adam was the same that was to
govern all his posterity； the law of reason。 But his offspring
having another way of entrance into the world； different from him；
by a natural birth； that produced them ignorant； and without the use
of reason； they were not presently under that law。 For nobody can be
under a law that is not promulgated to him； and this law being
promulgated or made known by reason only； he that is not come to the
use of his reason cannot be said to be under this law； and Adam's
children being not presently as soon as born under this law of reason；
were not presently free。 For law； in its true notion； is not so much
the limitation as the direction of a free and intelligent agent to his
proper interest； and prescribes no farther than is for the general
good of those under that law。 Could they be happier without it； the
law； as a useless thing； would of itself vanish； and that ill deserves
the name of confinement which hedges us in only from bogs and
precipices。 So that however it may be mistaken； the end of law is
not to abolish or restrain； but to preserve and enlarge freedom。 For
in all the states of created beings； capable of laws； where there is
no law there is no freedom。 For liberty is to be free from restraint
and violence from others； which cannot be where there is no law； and
is not； as we are told； 〃a liberty for every man to do what he lists。〃
For who could be free； when every other man's humour might domineer
over him？ But a liberty to dispose and order freely as he lists his
person； actions； possessions； and