of nature was one of instability, and full of anarchy, as men are naturally self-interested(Hobbes 112). Hobbes believes that governments were formed to begin with to bring stability to this state of nature. The sovereign and the people have a sort of contract ensuring security and protection, and this security may only be achieved through total obedience to the sovereign(Hobbes Chap. 30). In obeying the sovereign, the people are in theory obeying themselves. The sovereign is the sole legislator, and it is the people’s contractual duty to obey(Hobbes 176). Hobbes recognizes that a sovereign may make decisions unfavorable to some; however, the people must abide by these decisions, as their outcomes are undoubtedly more favorable than man returning to a warring state as he believes man lived in prior to established government(Hobbes 138,144). On another end of the political spectrum, John Locke and his Second Treatise of Government directly refute the pro-absolutist arguments made by Robert Filmer and Thomas Hobbes. At the end of the first chapter of this work, Locke establishes political power as an institution bearing far greater responsibilities than either of his predecessors believed. Political power was neither the will of god, nor was it simply the means for man to have security from a barbaric and competitive state of nature. Rather, Locke relates political power to lawmaking, property rights, and defense, all for the well-being of the public(Locke 101). Locke further grants every man a set of rights, including life, liberty, health, and one’s possessions(Locke 102). Absolutist proponents granted members of society no such rights. Locke goes further, repeatedly stressing the importance of common laws as well as the legislature, and implies they are the most important means of ensuring safety and security of the commonwealth(123-124, 158). The ideologies John Locke lays out in his Seco>