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OF MAN.

of, that may not be a help unto him, in preserving his life against his enemies; it followeth, that in such a condition, every man has a right to everything; even to one another's body. And therefore, as long as this natural right of every man to everything endureth, there can be no security to any man, how strong or wise soever he be, of living out the time, which nature ordinarily alloweth men to live. And consequently it is a precept, or general rule of reason, "that every man, ought to endeavour peace, as far as he has hope of obtaining it; and when he cannot obtain it, that he may seek, and use, all helps, and advantages of war." The first branch of which rule, containeth the first, and fundamental law of nature; which is, "to seek peace, and follow it." The second, the sum of the right of nature: which is, "by all means we can, to defend ourselves."

From this fundamental law of nature, by which men are commanded to endeavour peace, is derived this second law; "that a man be willing, when others are so too, as far-forth, as for peace, and defence of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men, as he would allow other men against himself." For as long as every man holdeth this right, of doing anything he liketh; so long are all men in the condition of war. But if other men will not lay down their right, as well as he; then there is no reason for any one, to divest himself of his: for that were to expose himself to prey, which no man is bound to, rather than to dispose himself to peace. This is the law of the Gospel; "whatsoever you require that others should do to you, that do ye to them." And that law of all men, quod tibi fieri non vis, alteri ne feceris.

To "lay down" a man's "right" to anything, is to "divest" himself of the "liberty," of hindering another of the benefit of his own right to the same. For he that renounceth, or passeth away his right, giveth not to any

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