would be still as great a liberty, as he himself had before his
compact, or any one else in the state of nature hath, who may submit
himself, and consent to any acts of it if he thinks fit.

Sect. 98. For if the consent of the majority shall not, in reason, be
received as the act of the whole, and conclude every individual; nothing
but the consent of every individual can make any thing to be the act of
the whole: but such a consent is next to impossible ever to be had, if
we consider the infirmities of health, and avocations of business, which
in a number, though much less than that of a common-wealth, will
necessarily keep many away from the public assembly. To which if we add
the variety of opinions, and contrariety of interests, which unavoidably
happen in all collections of men, the coming into society upon such
terms would be only like Cato's coming into the theatre, only to go out
again. Such a constitution as this would make the mighty Leviathan of a
shorter duration, than the feeblest creatures, and not let it outlast
the day it was born in: which cannot be supposed, till we can think,
that rational creatures should desire and constitute societies only to
be dissolved: for where the majority cannot conclude the rest, there
they cannot act as one body, and consequently will be immediately
dissolved again.

Sect. 99. Whosoever therefore out of a state of nature unite into a
community, must be understood to give up all the power, necessary to the
ends for which they unite into society, to the majority of the
community, unless they expresly agreed in any number greater than the
majority. And this is done by barely agreeing to unite into one
political society, which is all the compact that is, or needs be,
between the individuals, that enter into, or make up a commonwealth. And
thus that, which begins and actually constitutes any political society,
is nothing but the consent of any number of freemen capable of a
majority to unite and incorporate into such a society. And this is that,
and that only, which did, or could give beginning to any lawful
government in the world.

Sect. 100. To this I find two objections made. First, That there are no
instances to be found in story, of a company of men independent, and
equal one amongst another, that met together, and in this way began and
set up a government.

Secondly, It is impossible of right, that men should do so, because all
men being born under government, they a