The English works of Thomas Hobbes of Malmesbury, Volume 04 · Thomas Hobbes
CHAPTER IV.
1. A law of nature, that every man acknowledge other for his equal. 2. Another, that men allow _æqualia æqualibus_. 3. Another, that those things which cannot be divided, be used in common. 4. Another, that things indivisible and incommunicable, be divided by lot. 5. Natural lot, primogeniture, and first possession. 6. That men submit to arbitration. 7. Of an arbitrator. 8. That no man press his counsel upon any man against his will. 9. How to know suddenly what is the law of nature. 10. That the law of nature taketh place after security from others to observe the same. 11. The right of nature not to be taken away by custom, nor the law of nature abrogated by any act. 12. Why the dictates of nature are called laws. 13. Whatsoever is against conscience in a man that is his own judge, is against the law of nature. 14. Of _malum pœnæ, malum culpæ_; virtue and vice. 15. Aptitude to society fulfilleth the law of nature. [Sidenote: A law of nature, that every man acknowledge other for his equal.]
1. The question, which is the better man, is determinable only in the estate of government and policy, though it be mistaken for a question of nature, not only by ignorant men, that think one man’s blood better than another’s by nature, but also by him, whose opinions are at this day, and in these parts, of greater authority than any other human writings. For he putteth so much difference between the powers of men by nature, that he doubteth not to set down, as the ground of all his politics, that some men are by nature worthy to govern, and others by nature ought to serve. Which foundation hath not only weakened the whole frame of his politics, but hath also given men colour and pretences, whereby to disturb and hinder the peace of one another. For though there were such a difference of nature, that master and servant were not by consent of men, but by inherent virtue; yet who hath that eminency of virtue, above others, and who is so stupid, as not to govern himself, shall never be agreed upon amongst men, who do every one naturally think himself, as able, at the least, to govern another, as another to govern him. And when there was any contention between the finer and the courser wits, (as there hath been often in times of sedition and civil war) for the most part, these latter carried away the victory; and as long as men arrogate to themselves more honour than they give to others, it cannot be imagined, how they can possibly live in peace: and consequently we are to suppose, that for peace sake, nature hath ordained this law, _That every man acknowledge other for his equal_. And the breach of this law, is that we call _pride_.
10. These laws of nature, the sum whereof consisteth in forbidding us to be our own judges, and our own carvers, and in commanding us to accommodate one another, in case they should be observed by some, and not by others, would make the observers but a prey to them that should neglect them, leaving the good both without defence against the wicked, and also with a charge to assist them: which is against the scope of the said laws, that are made only for the protection and defence of them that keep them. Reason therefore, and the law of nature over and above all these particular laws, doth dictate this law in general, _That those particular laws be so far observed, as they subject us not to any incommodity, that in our own judgments may arise, by the neglect thereof in those towards whom we observe them_; and consequently requireth no more but the desire and constant intention to endeavour and be ready to observe them, unless there be cause to the contrary in other men’s refusal to observe them towards us. The force therefore of the law of nature, is not _in foro externo_, till there be security for men to obey it, but is always _in foro interno_, wherein the action of obedience being unsafe, the will and readiness to perform, is taken for the performance.
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