TO THE RIGHT HONOURABLE
WILLIAM, EARL OF NEWCASTLE,
GOVERNOR TO THE PRINCE HIS HIGHNESS,
ONE OF HIS MAJESTY'S MOST HONOURABLE PRIVY COUNCIL
THE EPISTLE DEDICATORY.
MY MOST HONOURED LORD,
FROM the two principal parts of our nature, Reason and Passion, have proceeded two kinds of learning, mathematical and dogmati. The former is free from controversies and dispute, because it consisteth in comparing figures and motion only; in which things truth and the interest of men, oppose not each other. But in the later there is nothing not disputable, because it compareth men, and meddleth with their right and profit; in which as oft as reason is against a man, so oft will a man be against reason. And from hence it comes, that they who have written of justice and policy in general do all invade each other, and themselves, with contradiction. To reduce this doctrine to the rules and infallibility of reason, there is no way, but first, to put such principles down for a foundation, as passion not mistrusting may not seek to displace: And afterward to build thereon the truth of cases in the law of nature (which hitherto have been built in the air) by degrees, till the whole be inexpugnable. Now (my Lord) the principles fit for such a foundation, are those which I have heretofore acquainted your Lordship withal in private discourse; and which, by your command I have here put into method. To examine cases thereby, between sovereign and sovereign, or between sovereign and subject, I leave to them, that shall find leisure, and encouragement thereto. For my part, I present this to your Lordship, for the true, and only foundation of such science. For the style, it is therefore the worse, because whilst I was writing I consulted more with logic, than with rhetoric. But for the doctrine, it is not slightly proved; and the conclusions thereof, are of such nature, as for want of them, government and peace have been nothing else, to this day, but mutual fear. And it would be an incomparable benefit to commonwealth, that every man held the opinions concerning law and policy, here delivered. The ambition therefore of this book, in seeking by your Lordship's countenance, to insinuate itself with those whom the matter it containeth most nearly concerneth, is to be excused. For myself, I desire no greater honour, than I enjoy already in your Lordship's known favour; unless it be, that you would be pleased in continuance thereof, to give me more exercise in your commands; which, as I am bound by your many great favours, I shall obey, being
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, artificial joints; reward and punishment (by which fastened to the seat of the sovereignty, every joint and member is moved to perform his duty) are the nerves, that do the same in the body natural; the wealth and riches of all the particular members are the strength; salus populi (the people's safety) its business; counsellors, by whom all things needful for it to know are suggested unto it, are the memory; equity and laws, an artificial reason and will; concord, health; sedition, sickness; and civil war, death. Lastly, the pacts and covenants, by which the parts of this body politic were at first made, set together, and united, resemble that fiat, or the Let us make man, pronounced by God in the Creation.