power, to cause them to be observed, are contrary to our natural 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 laws 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 rob and spoil one another, hath been a trade, and so far from being reputed against the laws of nature, that the greater spoils they gained, the greater was their honour; that is, to abstain from cruelty, leaving to men their lives and instruments of husbandry. And as small families did then; so now do cities, and kingdoms, 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 remembered for it in after ages with honour.

Nor is it the joining 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 fear; and is then sufficient when the odds of the enemy is not of so visible and conspicuous moment to determine the event of war, as to move him to attempt.

And be there never so great a multitude, yet if their actions be directed according to their particular judgments, 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 mutual opposition, to nothing: whereby they are easily not only subdued by a very few that agree together; but also when there is no common enemy, they make war upon each other, for their could suppose a great

particular interests. For if we

multitude of men to consent in the observation of justice, and other laws of nature, without a common power to keep them in awe, we might as well suppose, all mankind to do the same; and then there neither would be, nor need be, any civil government

say, if it be sound, if it be useful, 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 lordship's goodness, I have employed in the procurement of your lordship's favour. The God of Heaven crown your lordship with length of days in this earthly station, and in the Heavenly Jerusalem with a crown of glory.

3. In 1650, Hobbes published at London his treatise of "Human Nature."

4. The same year also appeared a larger treatise, entitled De Corpore Politico; or, Of the Body Politic.

5. In the mean time, he was digesting, with great care, the whole body of his principles, religious, moral, and political, into one complete system, which he published under the title of" Leviathan; or the Matter, Form, and Power of a Commonwealth, ecclesiastical and civil."-Lond. 1651, folio.

This important work is divided into four parts. The first treats of man in the abstract. The second regards him as a member of a commonwealth. The third examines the nature

of a christian commonwealth. The fourth is entitled, The Kingdom of Darkness.-The extracts will be too short to give a complete view of the peculiar principles of Hobbes; I shall, however, attempt it as far as my plan will admit. He observes in his introduction:

Nature (the art whereby God hath made and governs the world) is by the art of man, as in many other things, so in this also imitated, that it can make an artificial animal: for seeing life is but a motion of limbs, the beginning whereof is in some principal part within; why may we not say, that all automata (engines that move themselves by springs and wheels, as doth a watch) have an artificial life? For what is the heart but a spring, and the nerves but so many strings, and the joints but so many wheels, giving motion to the whole body, such as was intended by the artificer? Art goes yet further, imitating that rational and most excellent work of nature, man; for by art is created that great leviathan, called a Commonwealth, or State, (in Latin Civitas) which is but an artificial man, though of greater stature and strength than the natural, for whose protection and defence it was intended; and in which the sovereignty is an artificial soul, as giving life and motion to the whole body; the magistrates and other officers of judicature and execution, artifi

SAH IA punishment by which fas

204 SUVERNDUE", every joint and Loved to perform his duty, are the nerves,

a the body natural; the wealth

all de particular members, are the

the people's safety) its business;

about all things needful for it to

sad to it, are the memory; equity ake a ate al trason and will; concord sexcoil, saadess; and civil war, death. e pecs and covenants, by which the parts and pollue were at first made, set togeipo, ai udied, resemble that fiat, or "let us "pc xe li»," prenounced by God in the creation.

to disenbe the nature of this artificial man, I we consuer, is the matter thereof, and the artinec. Doch which is munt. Second, how and by what cevorones & s made; what are the rights and just power or aachooty of a sovereign; and what it is rake preservech and dissolveth it. Third, what is a Cãeseda commonwealth. Fourth, and lastly, what is the x agyban or darkness.

Merah, or suture, which writers commonly call at was we ar die überty each man hath to use his