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d　have　considered　the　reasons　of　Time；　Place；　Cause；　Power；　Relation；　Proportion；　Quantity；　Figure；　and　motion。　In　the　second　we　would　have　beene　conversant　about　imagination；　Memory；　intellect；　ratiocination；　appetite；　till；　good　and　Evill；　honest　and　dishonest；　and　the　like。　what　this　last　Section　handles；　I　have　now　already　shewed　you。　Whilest　I　contrive；　order；　pensively　and　slowly　compose　these　matters；　for　I　onely　doe　reason；　I　dispute　not；　it　so　happen'd　in　the　interim；　that　my　Country　some　few　yeares　before　the　civill　tarres　did　rage；　was　boyling　hot　with　questions　concerning　the　rights　of　Dominion；　and　the　obedience　due　from　Subjects；　the　true　forerunners　of　an　approaching　tar。　And　was　the　cause　which　（all　those　other　matters　deferr'd）　ripen'd；　and　pluckt　from　me　this　third　part。　Therefore　it　happens　that　what　was　last　in　order；　is　yet　come　forth　first　in　time；　and　the　rather；　because　I　saw　that　grounded　on　its　owne　principles　sufficiently　knowne　by　experience　it　would　not　stand　in　need　of　the　former　Sections。　I　have　not　yet　made　it　out　of　a　desire　of　praise　（although　if　I　had；　I　might　have　defended　my　selfe　with　this　faire　excuse；　that　very　few　doe　things　laudably；　who　are　not　affected　with　commendation）　but　for　your　sakes　Readers；　who　I　perswaded　my　selfe；　when　you　should　rightly　apprehend　and　throughly　understand　this　Doctrine　I　here　present　you　with；　would　rather　chuse　to　brooke　with　patience　some　inconveniences　under　government　（because　humane　affairs　cannot　possibly　be　without　some）　then　selfe　opiniatedly　disturb　the　quiet　of　the　publique；　That；　weighing　the　justice　of　those　things　you　are　about；　not　by　the　perswasion　and　advise　of　private　men；　but　by　the　Lawes　of　the　Realme；　you　will　no　longer　suffer　ambitious　men　through　the　streames　of　your　blood　to　wade　to　their　owne　power；　That　you　will　esteeme　it　better　to　enjoy　your　selves　in　the　present　state　though　perhaps　not　the　best；　then　by　waging　tarre；　indeavour　to　procure　a　reformation　for　other　men　in　another　age；　your　selves　in　the　meane　while　either　kill'd；　or　consumed　with　age；　Farthermore；　for　those　who　will　not　acknowledge　themselves　subject　to　the　civill　Magistrate；　and　will　be　exempt　from　all　publique　burthens；　and　yet　will　live　under　his　Jurisdiction；　and　look　for　protection　from　the　violence　and　injuries　of　others；　that　you　would　not　looke　on　them　as　fellow　Subjects；　but　esteeme　them　for　enemies；　and　spies；　and　that　yee　rashly　admit　not　for　Gods　Word　all　which　either　openly　or　privately　they　shall　pretend　to　bee　so。　I　say　more　plainly；　if　any　preacher；　Confessor；　or　Casuist；　shal　but　say　that　this　doctrin　is　agreeable　with　Gods　word；　namely；　That　the　chief　ruler；　nay　any　private　man　may　lawfully　be　put　to　death　without　the　chiefes　command；　or　that　Subjects　may　resist；　conspire；　or　covenant　against　the　supreme　power；　that　ye　by　no　means　beleeve　them；　but　instantly　declare　their　names。　He　who　approves　of　these　reasons；　will　also　like　my　intention　in　writing　this　book。　　　　　Last　of　al；　I　have　propounded　to　my　self　this　rule　through　this　whole　discourse；　First；　not　to　define　ought　which　concerns　the　justice　of　single　actions；　but　leave　them　to　be　determined　by　the　laws。　Next　not　to　dispute　the　laws　of　any　government　in　special；　that　is；　not　to　point　which　are　the　laws　of　any　country；　but　to　declare　what　the　laws　of　all　countries　are。　Thirdly　not　to　seem　of　opinion；　that　there　is　a　lesse　proportion　of　for　obedience　due　to　an　Aristocraty　or　Democraty；　then　a　Monarchy；　though　I　have　endeavoured　by　arguments　in　my　tenth　Chapter　to　gain　a　belief　in　men；　that　Monarchy　is　the　most　commodious　government　（which　one　thing　alone　I　confesse　in　this　whole　book　not　to　be　demonstrated；　but　only　probably　stated）　yet　every　where　I　expresly　say；　that　in　all　kind　of　Government　whatsoever；　there　ought　to　be　a　supreme　and　equall　power。　Fourthly；　not　in　any　wise　to　dispute　the　positions　of　Divines；　except　those　which　strip　Subjects　of　their　obedience；　and　shake　the　foundations　of　civill　government。　Lastly；　lest　I　might　imprudently　set　forth　somewhat　of　which　there　would　be　no　need；　what　I　had　thus　written；　I　would　not　presently　expose　to　publique　interest；　wherefore　I　got　some　few　copies　privately　disperst　among　some　of　my　friends；　that　discrying　the　opinions　of　others；　if　any　things　appeared　erroneous；　hard；　or　obscure；　I　might　correct；　soften；　and　explain　them。　　　　　These　things　I　found　most　bitterly　excepted　against：　that　I　had　made　the　civill　powers　too　large；　but　this　by　Ecclesiasticall　persons；　that　I　had　utterly　taken　away　liberty　of　conscience；　but　this　by　Sectaries；　that　I　had　set　princes　above　the　civil　Laws；　but　this　by　Lawyers；　wherefore　I　was　not　much　moved　by　these　mens　reprehensions；　（as　who　in　doing　this　did　but　do　their　own　business）　except　it　were　tye　those　knots　so　much　faster。　　　　　But　for　their　sakes　who　have　a　litle　been　staggered　at　the　principles　themselves；　to　wit　the　nature　of　men；　the　authority　or　right　of　nature；　the　nature　of　compacts　and　contracts；　and　the　originall　of　civill　government；　because　in　finding　fault　they　have　not　so　much　followed　their　passions；　as　their　common　sense；　I　have　therefore　in　some　places　added　some　annotations　whereby　I　presumed　I　might　give　some　satisfaction　to　their　differing　thoughts；　Lastly　I　have　endevoured　to　offend　none　beside　those　whose　principles　these　contradict；　and　whose　tender　mindes　are　lightly　offended　by　every　difference　of　opinions。　　　　　Wherefore　if　ye　shall　meet　with　some　things　which　have　more　of　sharpnesse；　and　lesse　of　certainty　then　they　ought　to　have；　since　they　are　not　so　much　spoken　for　the　maintenance　of　parties；　as　the　establishment　of　peace；　and　by　one　whose　just　grief　for　the　present　calamities　of　his　country；　may　very　charitably　be　allowed　some　liberty；　it　is　his　only　request　to　ye　Readers；　ye　will　deign　to　receive　them　with　an　equall　mind。

Philosophicall　Elements　of　a　true　Citizen。

Liberty

Chapter　One

Of　the　state　of　men　without　Civill　Society

　　　　I。　The　faculties　of　Humane　nature　may　be　reduc'd　unto　four　kinds；　Bodily　strength；　Experience；　Reason；　Passion。　Taking　the　beginning　of　this　following　Doctrine　from　these；　we　will　declare　in　the　first　place　what　manner　of　inclinations　men　who　are　endued　with　these　faculties　bare　towards　each　other；　and　whether；　and　by　what　faculty；　they　are　born　apt　for　Society；　and　so　preserve　themselves　against　mutuall　violence；　then　proceeding；　we　will　shew　what　advice　was　necessary　to　be　taken　for　this　businesse；　and　what　are　the　conditions　of　Society；　or　of　Humane　Peace；　that　is　to　say；　（changing　the　words　onely）　what　are　the　fundamentall　Lawes　of　Nature。　　　　　II。　The　greatest　part　of　those　men　who　have　written　ought　concerning　Commonwealths；　either　suppose；　or　require　us；　or　beg　of　us　to　believe；　That　Man　is　a　Creature　born　fit　for　Society：　The　Greeks　call　him　Zoon　politikon；　and　on　this　foundation　they　so　build　up　the　Doctrine　of　Civill　Society；　as　if　for　the　preservation　of　Peace；　and　the　Government　of　Man…kind　there　were　nothing　else　necessary；　then　that　Men　should　agree　to　make　certaine　Covenants　and　Conditions　together；　which　themselves　should　then　call　Lawes。　Which　Axiom；　though　received　by　most；　is　yet　certainly　False；　and　an　Errour　proceeding　from　our　too　slight　contemplation　of　Humane　Nature；　for　they　who　shall　more　narrowly　look　into　the　Causes　for　which　Men　come　together；　and　delight　in　each　others　company；　shall　easily　find　that　this　happens　not　because　naturally　it　could　happen　no　otherwise；　but　by　Accident：　For　if　by　nature　one　Man　should　Love　another　（that　is）　as　Man；　there　could　no　reason　be　return'd　why　every　Man　should　not　equally　Love　every　Man；　as　being　equally　Man；　or　why　he　should　rather　frequent　those　whose　Society　affords　him　Honour　or　Profit。　We　doe　not　therefore　by　nature　seek　Society　for　its　own　sake；　but　that　we　may　receive　some　Honour　or　Profit　from　it；　these　we　desire　Primarily；　that　Secondarily：　How　by　what　advice　Men　doe　meet；　will　be　best　known　by　observing　those　things　which　they　doe　when　they　are　met：　For　if　they　meet　for　Traffique；　it's　plaine　every　man　regards　not　his　Fellow；　but　his　Businesse；　if　to　discharge　some　Office；　a　certain　Market…friendship　is　begotten；　which　hath　more　of　Jealousie　in　it　then　True　love；　and　whence　Factions　sometimes　may　arise；　but　Good　will　never；　if　for　Pleasure；　and　Recreation　of　mind；　every　man　is　wont　to　please　himself　most　with　those　things　which　stirre　up　laughter；　whence　he　may　（according　to　the　nature　of　that　which　is　Ridiculous）　by　comparison　of　another　mans　Defects　and　Infirmities；　passe　the　more　currant　in　his　owne　opinion；　and　although　this　be　sometimes　innocent；　and　without　offence；　yet　it　is　manifest　they　are　not　so　much　delighted　with　the　Society；　as　their　own　Vain　glory。　But　for　the　most　part；　in　these　kind　of　meetings；　we　wound　the　absent；　their　whole　life；　sayings；　actions　are　examin'd；　judg'd；　condemn'd；　nay；　it　is　very　rare；　but　some　present　receive　a　fling　before　they　part；　so　as　his　reason　was　not　ill；　who　was　wont　alwayes　at　parting　to　goe　out　last。　And　these　are　indeed　the　true　delights　of　Society；　unto　which　we　are　carryed　by　nature；　（i。e。）　by　those　passions　which　are　incident　to　all　Creatures；　untill　either　by　sad　experience；　or　good　precepts；　it　so　fall　out　（which　in　many