liberty-第2章
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steps； not of his progresse in Science； but of his wandrings from it。 And upon this it was； that when I applyed my Thoughts to the Investigation of Naturall Justice； I was presently advertised from the very word Justice； （wich signifies a steady Will of giving every one his Owne） that my first enquiry was to be； from whence it proceeded； that any man should call any thing rather his Owne； then another mans。 And when I found that this proceeded not from Nature； but Consent； （for what Nature at first laid forth in common； men did afterwards distribute into severall Impropriations； I was conducted from thence to another Inquiry； namely to what end； and upon what Impulsives； when all was equally every mans in common； men did rather think it fitting； that every man should have his Inclosure； And I found the reason was； that from a Community of Goods； there must needs arise Contention whose enjoyment should be greatest； and from that Contention all kind of Calamities must unavoydably ensue； which by the instinct of Nature； every man is taught to shun。 Having therefore thus arrived at two maximes of humane Nature； the one arising from the concupiscible part； which desires to appropriate to it selfe the use of those things in which all others have a joynt interest； the other proceeding from the rationall； which teaches every man to fly a contre…naturall Dissolution； as the greatest mischiefe that can arrive to Nature； Which principles being laid down； I seem from them to have demonstrated by a most evident connexion； in this little work of mine； first the absolute necessity of Leagues and Contracts； and thence the rudiments both of morall and of civill prudence。 That Appendage which is added concerning the Regiment of God； hath been done with this intent； that the Dictates of God Almighty in the Law of nature； might not seem repugnant to the written Law； revealed to us in his word。 I have also been very wary in the whole tenour of my discourse； not to meddle with the civill Lawes of any particular nation whatsoever； That is to say； I have avoyded coming a shore； which those Times have so infested both with shelves； and Tempests。 At what expence of time and industry I have beene in this scrutiny after Truth； I am not ignorant； but to what purpose； I know not。 For being partiall Judges of our selves； we lay a partiall estimate upon our own productions。 I therefore offer up this Book to your Lordships； not favour； but censure first； as having found by many experiments； that it is not the credit of the Author； nor the newnesse of the work； nor yet the ornament of the style； but only the weight of Reason； which recommends any Opinion to your Lordships Favour and Approbation。 If it fortune to please； that is to say； if it be sound； if it be usefull； if it be not vulgar； I humbly offer it to your Lordship as both my Glory； and my protection； But if in any thing I have erred； your Lordship will yet accept it as a Testimony of my Gratitude； for that the means of study which I enjoyed by your Lordships Goodnesse； I have employed to the procurement of your Lordships Favour。 The God of Heaven crown your Lordship with length of Dayes in this earthly Station； and in the heavenly Jerusalem； with a crown of Glory。
Your Honours most humble； and most devoted Servant； Tho。 Hobbs。
The Authors Preface to the Reader
Reader； I promise thee here such things； which ordinarily promised； doe seeme to challenge the greatest attention； and I lay them here before thine eyes； whether thou regard the dignity or profit of the matter treated of； or the right method of handling it； or the honest motive； and good advice to undertake it； or lastly the moderation of the Authour。 In this Book thou shalt finde briefly described the duties of men； First as Men； then as Subjects； Lastly； as Christians； under which duties are contained not only the elements of the Lawes of Nature； and of Nations； together with the true originall； and power of Justice； but also the very essence of Christian Religion it selfe； so farre forth as the measure of this my purpose could well bear it。 Which kinde of doctrine （excepting what relates to Christian Religion） the most antient Sages did judge fittest to be delivered to posterity； either curiously adorned with Verse； or clouded with Allegories； as a most beautifull and hallowed mystery of Royall authority； lest by the disputations of private men； it might be defiled； Other philosophers in the mean time； to the advantage of mankinde； did contemplate the faces； and motions of things； others； without disadvantage； their natures； and causes。 But in after times； Socrates is said to have been the first； who truly loved this civill Science； although hitherto not throughly understood； yet glimmering forth as through a cloud in the government of the Common weale； and that he set so great a value on this； that utterly abandoning； and despising all other parts of philosophy； he wholly embraced this； as judging it onely worthy the labour of his minde。 After him comes Plato； Aristotle； Cicero； and other philosophers； as well Greeke； as Latine。 And now at length all men of all Nations； not only philosophers； but even the vulgar； have； and doe still deale with this as a matter of ease； exposed and prostitute to every Mother…wit； and to be attained without any great care or study。 And which makes mainly for its dignity； those who suppose themselves to have it； or are in such employment； as they ought to have it； doe so wonderfully please themselves in its Idaea； as they easily brooke the followers of other arts to be esteemed and styled ingenuous； learned； skilfull； what you will； except prudent： for this Name； in regard of civill knowledge； they presume to be due to themselves onely。 Whether therefore the worth of arts is to be weighed by the worthinesse of the persons who entertain them； or by the number of those who have written of them； or by the judgement of the wisest。 certainly this must carry it； which so neerly relates to princes； and others engaged in the government of mankinde； in whose adulterate Species also the most part of men doe delight themselves； and in which the most excellent wits of philosophers have been conversant。 The benefit of it when rightly delivered （that is） when derived from true principles by evident connexion； we shall then best discerne； when we shall but well have considered the mischiefes that have befallen mankinde in its counterfeit and babling form； for in such matters as are speculated for the exercise of our wits； if any errour escape us； it is without hurt； neither is there any losse； but of time onely： but in those things which every man ought to meditate for the steerage of his life； it necessarily happens； that not onely from errours； but even from ignorance it selfe； there arise offences； contentions； nay even slaughter it selfe。 Look now； how great a prejudice these are； such； and so great is the benefit arising from this doctrine of morality； truly declared。 How many Kings （and those good men too） hath this one errour； That a Tyrant King might lawfully be put to death； been the slaughter of？ How many throats hath this false position cut； That a prince for some causes may by some certain men be deposed？ And what blood…shed hath not this erroneous doctrine caused； That Kings are not superiours to； but administrators for the multitude？ Lastly； how many rebellions hath this opinion been the cause of which teacheth that the knowledge whether the commands of Kings be just or unjust； belongs to private men； and that before they yeeld obedience； they not only may； but ought to dispute them？ Besides； in the morall philosophy now commonly received； there are many things no lesse dangerous then those； which it matters not now to recite。 I suppose those antients foresaw this； who rather chose to have the Science of justice wrapt up in fables； then openly exposed to disputations： for before such questions began to be moved； princes did not sue for； but already exercised the supreme power。 They kept their Empire entire； not by arguments； but by punishing the wicked； and protecting the good； likewise Subjects did not measure what was just by the sayings and judgements of private men； but by the Lawes of the Realme
