ncy of the exercise of such prerogative to the good or hurt of the
people, will easily decide that question.

Sect. 162. It is easy to conceive, that in the infancy of governments,
when commonwealths differed little from families in number of people,
they differed from them too but little in number of laws: and the
governors, being as the fathers of them, watching over them for their
good, the government was almost all prerogative. A few established laws
served the turn, and the discretion and care of the ruler supplied the
rest. But when mistake or flattery prevailed with weak princes to make
use of this power for private ends of their own, and not for the public
good, the people were fain by express laws to get prerogative determined
in those points wherein they found disadvantage from it: and thus
declared limitations of prerogative were by the people found necessary
in cases which they and their ancestors had left, in the utmost
latitude, to the wisdom of those princes who made no other but a right
use of it, that is, for the good of their people.

Sect. 163. And therefore they have a very wrong notion of government,
who say, that the people have encroached upon the prerogative, when they
have got any part of it to be defined by positive laws: for in so doing
they have not pulled from the prince any thing that of right belonged to
him, but only declared, that that power which they indefinitely left in
his or his ancestors hands, to be exercised for their good, was not a
thing which they intended him when he used it otherwise: for the end of
government being the good of the community, whatsoever alterations are
made in it, tending to that end, cannot be an encroachment upon any
body, since no body in government can have a right tending to any other
end: and those only are encroachments which prejudice or hinder the
public good. Those who say otherwise, speak as if the prince had a
distinct and separate interest from the good of the community, and was
not made for it; the root and source from which spring almost all those
evils and disorders which happen in kingly governments. And indeed, if
that be so, the people under his government are not a society of
rational creatures, entered into a community for their mutual good; they
are not such as have set rulers over themselves, to guard, and promote
that good; but are to be looked on as an herd of inferior creatures
under the dominion of a master, who keeps them and work