This any number of men may do

And therefore, though perhaps at first , (as  shall be shewed more at large hereafter in the following part of  this discourse) some one good and excellent man having got a  pre -eminency amongst the rest, had this deference paid to his  goodness and virtue, as to a kind of natural authority, that the  chief rule, with arbitration of their differences, by a tacit  consent devolved into his hands, without any other caution fake oakleys, but  the assurance they had of his uprightness and wisdom; yet when  time, giving authority, and (as some men would persuade us)  sacredness of customs, which the negligent, and unforeseeing  innocence of the first ages began, had brought in successors of  another stamp, the people finding their properties not secure  under the government, as then it was, (whereas government has no  other end but the preservation of * property) could never be safe  nor at rest, nor think themselves in civil society, till the  legislature was placed in collective bodies of men, call them  senate, parliament, or what you please.  By which means every  single person became subject, equally with other the meanest men,  to those laws, which he himself, as part of the legislative, had  established; nor could any one, by his own authority; avoid the  force of the law, when once made; nor by any pretence of  superiority plead exemption, thereby to license his own, or the  miscarriages of any of his dependents.**  No man in civil society  can be exempted from the laws of it: for if any man may do what  he thinks fit, and there be no appeal on earth, for redress or  security against any harm he shall do; I ask, whether he be not  perfectly still in the state of nature, and so can be no part or  member of that civil society; unless any one will say, the state  of nature and civil society are one and the same thing, which I  have never yet found any one so great a patron of anarchy as to  affirm. 

     (*At the first, when some certain kind of regiment was once  appointed replica oakleys, it may be that nothing was then farther thought upon  for the manner of goveming, 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's Eccl.  Pol. l. i. sect. 10.)        (**Civil law being the act of the whole body politic, cloth  therefore over-rule each several part of the same body.  Hooker,  ibid.) 

                     CHAP.  VIII.

        Of the Beginning of Political Societies.

     Sec. 95.  MEN being, as has been said, by nature, all free,  equal, and independent, no one can be put out of this estate, and  subjected to the political power of another, without his own  consent.  The only way whereby any one divests himself of his  natural liberty, and puts on the bonds of civil society, is by  agreeing with other men to join and unite into a community for  their comfortable, safe, and peaceable living one amongst  another, in a secure enjoyment of their properties, and a greater  security against any, that are not of it.  This any number of men  may do fake oakley sunglasses, because it injures not the freedom of the rest; they are  left as they were in the liberty of the state of nature.  When  any number of men have so consented to make one community or  government, they are thereby presently incorporated, and make one  body politic, wherein the majority have a right to act and  conclude the rest.  

In English thus:

     Sec. 233.  But if any one should ask, Must the people then  always lay themselves open to the cruelty and rage of tyranny?   Must they see their cities pillaged, and laid in ashes, their  wives and children exposed to the tyrant's lust and fury, and  themselves and families reduced by their king to ruin, and all  the miseries of want and oppression, and yet sit still?  Must men  alone be debarred the common privilege of opposing force with  force, which nature allows so freely to all other creatures for  their preservation from injury?  I answer: Self-defence is a part  of the law of nature; nor can it be denied the community, even  against the king himself: but to revenge themselves upon him,  must by no means be allowed them; it being not agreeable to that  law.  Wherefore if the king shall shew an hatred, not only to  some particular persons, but sets himself against the body of the  common-wealth, whereof he is the head, and shall, with  intolerable ill usage, cruelly tyrannize over the u7hole, or a  considerable part of the people, in this case the people have a  right to resist and defend themselves from injury: but it must be  with this caution, that they only defend themselves, but do not  attack their prince: they may repair the damages received, but  must not for any provocation exceed the bounds of due reverence  and respect.  They may repulse the present attempt, but must not  revenge past violences: for it is natural for us to defend life  and limb, but that an inferior should punish a superior, is  against nature.  The mischief which is designed them, the people  may prevent before it be done; but when it is done, they must not  revenge it on the king, though author of the villany.  This  therefore is the privilege of the people in general, above what  any private person hath; that particular men are allowed by our  adversaries themselves (Buchanan only excepted) to have no other  remedy but patience; but the body of the people may with respect  resist intolerable tyranny; for when it is but moderate, they  ought to endure it.