第4章 preface(4)

This I say,the Antients not only themselves saw,but in one of their fables,they seem very aptly to have signified it to us;for they say,that when Ixion was invited by Jupiter to a banquet,he fell in love,and began to court Juno her selfe;offering to embrace her,he clasp't a clowd,from whence the Centaures proceeded,by nature halfe men,halfe horses,a fierce,a fighting,and unquiet generation;which changing the names only,is as much as if they should have said,that private men being called to Counsels of State desired to prostitute justice,the onely sister and wife of the supreme,to their own judgements,and apprehensions,but embracing a false and empty shadow instead of it,they have begotten those hermaphrodite opinions of morall philosophers,partly right and comely,partly brutall and wilde,the causes of all contentions,and blood-sheds.Since therefore such opinions are daily seen to arise,if any man now shall dispell those clowds,and by most firm reasons demonstrate that there are no authenticall doctrines concerning right and wrong,good and evill,besides the constituted Lawes in each Realme,and government;and that the question whether any future action will prove just or unjust,good or ill,is to be demanded of none,but those to whom the supreme hath committed the interpretation of his Lawes;surely he will not only shew us the high way to peace,but will also teach us how to avoyd the close,darke,and dangerous by-paths of faction and sedition,then which I know not what can be thought more profitable.

Concerning my Method,I thought it not sufficient to use a plain and evident style in what I had to deliver,except I took my begining from the very matter of civill government,and thence proceeded to its generation,and form,and the first beginning of justice;for every thing is best understood by its constitutive causes;for as in a watch,or some such small engine,the matter,figure,and motion of the wheeles,cannot well be known,except it be taken in sunder,and viewed in parts;so to make a more curious search into the rights of States,and duties of Subjects,it is necessary,(I say not to take them in sunder,but yet that)they be so considered,as if they were dissolved,(i.e.)that wee rightly understand what the quality of humane nature is,in what matters it is,in what not fit to make up a civill government,and how men must be agreed among themselves,that intend to grow up into a well-grounded State.

Having therefore followed this kind of Method;In the first place I set down for a principle by experience known to all men,and denied by none,to wit,that the dispositions of men are naturally such,that except they be restrained through feare of some coercive power,every man will distrust and dread each other,and as by naturall right he may,so by necessity he will be forced to make use of the strength hee hath,toward the preservation of himself You will object perhaps,that there are some who deny this;truly so it happens,that very many do deny it.But shall I therefore seem to fight against my self because I affirm that the same men confesse,and deny the same thing?In truth I do not,but they do,whose actions disavow what their discourses approve;of We see all countries though they be at peace with their neighbours,yet guarding their Frontiers with armed men,their Townes with Walls and ports,and keeping constant watches.To what purpose is all this,if there be no feare of the neighbouring power?Wee see even in well-governed States,where there are lawes and punishments appointed for offendors,yet particular men travell not without their Sword by their sides,for their defences,neither sleep they without shutting not only their doores against their fellow Subjects,but also their Trunks and Coffers for feare of domestiques.

Can men give a clearer testimony of the distrust they have each of other,and all,of all?How since they doe thus,and even Countreyes as well as men,they publiquely professe their mutuall feare and diffidence;But in disputing they deny it,thats as much as to say,that out of a desire they have to contradict others,they gainsay themselves.Some object that this principle being admitted,it would needs follow,not onely that all men were wicked (which perhaps though it seeme hard,yet we must yeeld to,since it is so clearly declar'd by holy writ)but also wicked by nature (which cannot be granted without impiety).But this,that men are evill by nature,followes not from this principle;for though the wicked were fewer then the righteous,yet because we cannot distinguish them,there is a necessity of suspecting,heeding,anticipating,subjugating,selfe-defending,ever incident to the most honest,and fairest condition'd;much lesse do's it follow that those who are wicked are so by nature,for though from nature,that is from their first birth,as they are meerly sensible Creatures,they have this disposition,that immediately as much as in them lies,they desire and doe whatsoever is best pleasing to them,that either through feare they fly from,or through hardnesse repell those dangers which approach them,yet are they not for this reason to be accounted wicked;for the affections of the minde which arise onely from the lower parts of the soule are not wicked themselves,but the actions thence proceeding may be so sometimes,as when they are either offensive,or against duty.