COROLLARY 3. If I was out at sea in a boat with a _jure divino_ monarch, and he wanted to throw me overboard, I would not let him. No gentleman would ask such a thing, no freeman would submit to it. Has he, then, a right to dispose of the lives and liberties of thirty millions of men? Or have they more right than I have to resist his demands? They have thirty millions of times that right, if they had a particle of the same spirit that I have. It is not the individual, then, whom in this case I fear (to me 'there's _no_ divinity doth hedge a king'), but thirty millions of his subjects that call me to account in his name, and who are of a most approved and indisputable loyalty, and who have both the right and power. The power rests with the multitude, but let them beware how the exercise of it turns against their own rights! It is not the idol but the worshippers that are to be dreaded, and who, by degrading one of their fellows, render themselves liable to be branded with the same indignities. COROLLARY 4. No one can be born a slave; for my limbs are my own, and the power and the will to use them are anterior to all laws, and independent of the control of every other person. No one acquires a right over another but that other acquires some reciprocal right over him; therefore the relation of master and slave is a contradiction in political logic. Hence, also, it follows that combinations among labourers for the rise of wages are always just and lawful, as much as those among master manufacturers to keep them down. A man's labour is his own, at least as much as another's goods; and he may starve if he pleases, but he may refuse to work except on his own terms. The right of property is reducible to this simple principle, that one man has not a right to the produce of another's labour, but each man has a right to the benefit of his own exertions and the use of his natural and inalienable powers, unless for a supposed equivalent and by mutual consent. Personal liberty and property therefore rest upon the same foundation. I am glad to see that Mr. Macculloch, in his _Essay on Wages_, admits the right of combination among journeymen and others. I laboured this point hard, and, I think, satisfactorily, a good while ago, in my _Reply to Mr. Malthus_. 'Throw your bread upon the waters, and after many days you shall find it again.' There are four things that a man may especially call his own. 1. His person. 2. His actions. 3. His property. 4. His opinions. Let us see how each of these claims unavoidably circumscribes and modifies those of others, on the principle of abstract equity and necessity and independence above laid down.