COMMON-WEALTH
The End Of Common-wealth, Particular Security
The finall Cause, End, or Designe of men, (who naturally love Liberty,
and Dominion over others,) in the introduction of that restraint upon
themselves, (in which wee see them live in Common-wealths,) is the
foresight of their own preservation, and of a more contented life
thereby; that is to say, of getting themselves out from that miserable
condition of Warre, which is necessarily consequent (as hath been shewn)
to the naturall Passions of men, when there is no visible Power to keep
them in awe, and tye them by feare of punishment to the performance of
their Covenants, and observation of these Lawes of Nature set down in
the fourteenth and fifteenth Chapters.
Which Is Not To Be Had From The Law Of Nature:
For the Lawes of Nature (as Justice, Equity, Modesty, Mercy, and (in
summe) Doing To Others, As Wee Would Be Done To,) if themselves, without
the terrour of some Power, to cause them to be observed, are contrary to
our naturall Passions, that carry us to Partiality, Pride, Revenge, and
the like. And Covenants, without the Sword, are but Words, and of no
strength to secure a man at all. Therefore notwithstanding the Lawes of
Nature, (which every one hath then kept, when he has the will to keep
them, when he can do it safely,) if there be no Power erected, or not
great enough for our security; every man will and may lawfully rely on
his own strength and art, for caution against all other men. And in all
places, where men have lived by small Families, to robbe and spoyle one
another, has been a Trade, and so farre from being reputed against the
Law of Nature, that the greater spoyles they gained, the greater was
their honour; and men observed no other Lawes therein, but the Lawes of
Honour; that is, to abstain from cruelty, leaving to men their lives,
and instruments of husbandry. And as small Familyes did then; so now
do Cities and Kingdomes which are but greater Families (for their own
security) enlarge their Dominions, upon all pretences of danger, and
fear of Invasion, or assistance that may be given to Invaders, endeavour
as much as they can, to subdue, or weaken their neighbours, by open
force, and secret arts, for want of other Caution, justly; and are
remembred for it in after ages with honour.
Nor From The Conjunction Of A Few Men Or Familyes
Nor is it the joyning together of a small number of men, that gives them
this security; because in small numbers, small additions on the one side
or the other, make the advantage of strength so great, as is sufficient
to carry the Victory; and therefore gives encouragement to an Invasion.
The Multitude sufficient to confide in for our Security, is not
determined by any certain number, but by comparison with the Enemy we
feare; and is then sufficient, when the odds of the Enemy is not of so
visible and conspicuous moment, to determine the event of warre, as to
move him to attempt.
Nor From A Great Multitude, Unlesse Directed By One Judgement
And be there never so great a Multitude; yet if their actions be
directed according to their particular judgements, and particular
appetites, they can expect thereby no defence, nor protection, neither
against a Common enemy, nor against the injuries of one another. For
being distracted in opinions concerning the best use and application
of their strength, they do not help, but hinder one another; and reduce
their strength by mutuall opposition to nothing: whereby they are
easily, not onely subdued by a very few that agree together; but also
when there is no common enemy, they make warre upon each other, for
their particular interests. For if we could suppose a great Multitude of
men to consent in the observation of Justice, and other Lawes of Nature,
without a common Power to keep them all in awe; we might as well suppose
all Man-kind to do the same; and then there neither would be nor need to
be any Civill Government, or Common-wealth at all; because there would
be Peace without subjection.
And That Continually
Nor is it enough for the security, which men desire should last all
the time of their life, that they be governed, and directed by one
judgement, for a limited time; as in one Battell, or one Warre. For
though they obtain a Victory by their unanimous endeavour against a
forraign enemy; yet afterwards, when either they have no common enemy,
or he that by one part is held for an enemy, is by another part held for
a friend, they must needs by the difference of their interests dissolve,
and fall again into a Warre amongst themselves.
Why Certain Creatures Without Reason, Or Speech,
Do Neverthelesse Live In Society, Without Any Coercive Power
It is true, that certain living creatures, as Bees, and Ants, live
sociably one with another, (which are therefore by Aristotle numbred
amongst Politicall creatures;) and yet have no other direction, than
their particular judgements and appetites; nor speech, whereby one of
them can signifie to another, what he thinks expedient for the common
benefit: and therefore some man may perhaps desire to know, why Man-kind
cannot do the same. To which I answer,
First, that men are continually in competition for Honour and Dignity,
which these creatures are not; and consequently amongst men there
ariseth on that ground, Envy and Hatred, and finally Warre; but amongst
these not so.
Secondly, that amongst these creatures, the Common good differeth not
from the Private; and being by nature enclined to their private, they
procure thereby the common benefit. But man, whose Joy consisteth
in comparing himselfe with other men, can relish nothing but what is
eminent.
Thirdly, that these creatures, having not (as man) the use of reason,
do not see, nor think they see any fault, in the administration of their
common businesse: whereas amongst men, there are very many, that thinke
themselves wiser, and abler to govern the Publique, better than the
rest; and these strive to reforme and innovate, one this way, another
that way; and thereby bring it into Distraction and Civill warre.
Fourthly, that these creatures, though they have some use of voice, in
making knowne to one another their desires, and other affections; yet
they want that art of words, by which some men can represent to others,
that which is Good, in the likenesse of Evill; and Evill, in the
likenesse of Good; and augment, or diminish the apparent greatnesse of
Good and Evill; discontenting men, and troubling their Peace at their
pleasure.
Fiftly, irrationall creatures cannot distinguish betweene Injury, and
Dammage; and therefore as long as they be at ease, they are not offended
with their fellowes: whereas Man is then most troublesome, when he is
most at ease: for then it is that he loves to shew his Wisdome, and
controule the Actions of them that governe the Common-wealth.
Lastly, the agreement of these creatures is Naturall; that of men, is
by Covenant only, which is Artificiall: and therefore it is no wonder
if there be somewhat else required (besides Covenant) to make their
Agreement constant and lasting; which is a Common Power, to keep them in
awe, and to direct their actions to the Common Benefit.
The Generation Of A Common-wealth
The only way to erect such a Common Power, as may be able to defend them
from the invasion of Forraigners, and the injuries of one another, and
thereby to secure them in such sort, as that by their owne industrie,
and by the fruites of the Earth, they may nourish themselves and live
contentedly; is, to conferre all their power and strength upon one
Man, or upon one Assembly of men, that may reduce all their Wills,
by plurality of voices, unto one Will: which is as much as to say, to
appoint one man, or Assembly of men, to beare their Person; and every
one to owne, and acknowledge himselfe to be Author of whatsoever he
that so beareth their Person, shall Act, or cause to be Acted, in those
things which concerne the Common Peace and Safetie; and therein to
submit their Wills, every one to his Will, and their Judgements, to his
Judgment. This is more than Consent, or Concord; it is a reall Unitie of
them all, in one and the same Person, made by Covenant of every man with
every man, in such manner, as if every man should say to every man, "I
Authorise and give up my Right of Governing my selfe, to this Man, or to
this Assembly of men, on this condition, that thou give up thy Right
to him, and Authorise all his Actions in like manner." This done, the
Multitude so united in one Person, is called a COMMON-WEALTH, in latine
CIVITAS. This is the Generation of that great LEVIATHAN, or rather (to
speake more reverently) of that Mortall God, to which wee owe under the
Immortall God, our peace and defence. For by this Authoritie, given him
by every particular man in the Common-Wealth, he hath the use of so
much Power and Strength conferred on him, that by terror thereof, he is
inabled to forme the wills of them all, to Peace at home, and mutuall
ayd against their enemies abroad.
The Definition Of A Common-wealth
And in him consisteth the Essence of the Common-wealth; which (to
define it,) is "One Person, of whose Acts a great Multitude, by mutuall
Covenants one with another, have made themselves every one the Author,
to the end he may use the strength and means of them all, as he shall
think expedient, for their Peace and Common Defence."
Soveraigne, And Subject, What
And he that carryeth this Person, as called SOVERAIGNE, and said to have
Soveraigne Power; and every one besides, his SUBJECT.
The attaining to this Soveraigne Power, is by two wayes. One, by
Naturall force; as when a man maketh his children, to submit themselves,
and their children to his government, as being able to destroy them if
they refuse, or by Warre subdueth his enemies to his will, giving them
their lives on that condition. The other, is when men agree amongst
themselves, to submit to some Man, or Assembly of men, voluntarily, on
confidence to be protected by him against all others. This later, may be
called a Politicall Common-wealth, or Common-wealth by Institution; and
the former, a Common-wealth by Acquisition. And first, I shall speak of
a Common-wealth by Institution.