public approbation hath not made so. Laws therefore human, of what kind soever, are available by consent," and so on.[216] The views of the Ecclesiastical Polity were adopted by Locke, and became the foundation of the famous essay on Civil Government, from which popular leaders in our own country drew all their weapons down to the outbreak of the French Revolution. Grotius (1625) starting from the principle that the law of nature enjoins that we should stand by our agreements, then proceeded to assume either an express, or at any rate a tacit and implied, promise on the part of all who become members of a community, to obey the majority of the body, or a majority of those to whom authority has been delegated.[217] This is a unilateral view of the social contract, and omits the element of reciprocity which in Rousseau's idea was cardinal. Locke was Rousseau's most immediate inspirer, and the latter affirmed himself to have treated the same matters exactly on Locke's principles. Rousseau, however, exaggerated Locke's politics as greatly as Condillac exaggerated his metaphysics. There was the important difference that Locke's essay on Civil Government was the justification in theory of a revolution which had already been accomplished in practice, while the Social Contract, tinged as it was by silent reference in the mind of the writer to Geneva, was yet a speculation in the air. The circumstances under which it was written gave to the propositions of Locke's piece a reserve and moderation which savour of a practical origin and a special case. They have not the wide scope and dogmatic air and literary precision of the corresponding propositions in Rousseau. We find in Locke none of those concise phrases which make fanatics. But the essential doctrine is there. The philosopher of the Revolution of 1688 probably carried its principles further than most of those who helped in the Revolution had any intention to carry them, when he said that "the legislature being only a fiduciary power to act for certain ends, there remains still in the people a supreme power to remove or alter the legislative."[218] It may be questioned how many of the peers of that day would have assented to the proposition that the people--and did Locke mean by the people the electors of the House of Commons, or all males over twenty-one, or all householders paying rates?--could by any expression of their will abolish the legislative power of the upper chamber, or put an end to the legislative and executive powers of the crown. But Locke's statements are direct enough, though he does not use so terse a label for his doctrine as Rousseau affixed to it.