As first, there is private reason, which is the interest of a
private man.

Secondly, there is reason of state, which is the interest (or
error, as was said by Solomon) of the ruler or rulers, that is to
say, of the prince, of the nobility, or of the people.

Thirdly there is that reason, which is the interest of
mankind, or of the whole. "Now if we see even in those natural
agents that want sense, that as in themselves they have a law
which directs them in the means whereby they tend to their own
perfection, so likewise that another law there is, which touches
them as they are sociable parts united into one body, a law which
binds them each to serve to others' good, and all to prefer the
good of the whole, before whatsoever their own particular; as
when stones, or heavy things, forsake their ordinary wont or
centre, and fly upward, as if they heard themselves commanded to
let go the good they privately wish, and to relieve the present
distress of nature in common." There is a common right, law of
nature, or interest of the whole, which is more excellent, and so
acknowledged to be by the agents themselves, than the right or
interest of the parts only. "Wherefore, though it may be truly
said that the creatures are naturally carried forth to their
proper utility or profit, that ought not to be taken in too
general a sense; seeing divers of them abstain from their own
profit, either in regard of those of the same kind, or at least
of their young."

Mankind then must either be less just than the creature, or
acknowledge also his common interest to be common right. And if