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； both to deter others from doing the like injury； which no reparation can compensate； by the example of the punishment that attends it from every body； and also to secure men from the attempts of a criminal； who having renounced reason； the common rule and measure God hath given to mankind； hath； by the unjust violence and slaughter he hath committed upon one； declared war against all mankind； and therefore may be destroyed as a lion or a tyger； one of those wild savage beasts； with whom men can have no society nor security： and upon this is grounded that great law of nature； Whoso sheddeth man's blood； by man shall his blood be shed。 And Cain was so fully convinced； that every one had a right to destroy such a criminal； that after the murder of his brother； he cries out； Every one that findeth me； shall slay me； so plain was it writ in the hearts of all mankind。 Sect。 12。 By the same reason may a man in the state of nature punish the lesser breaches of that law。 It will perhaps be demanded； with death？ I answer； each transgression may be punished to that degree； and with so much severity； as will suffice to make it an ill bargain to the offender； give him cause to repent； and terrify others from doing the like。 Every offence； that can be committed in the state of nature； may in the state of nature be also punished equally； and as far forth as it may； in a commonwealth： for though it would be besides my present purpose； to enter here into the particulars of the law of nature； or its measures of punishment； yet； it is certain there is such a law； and that too； as intelligible and plain to a rational creature； and a studier of that law； as the positive laws of commonwealths； nay； possibly plainer； as much as reason is easier to be understood； than the fancies and intricate contrivances of men； following contrary and hidden interests put into words； for so truly are a great part of the municipal laws of countries； which are only so far right； as they are founded on the law of nature； by which they are to be regulated and interpreted。
Sect。 13。 To this strange doctrine； viz。 That in the state of nature every one has the executive power of the law of nature； I doubt not but it will be objected； that it is unreasonable for men to be judges in their own cases； that self… love will make men partial to themselves and their friends： and on the other side； that ill nature； passion and revenge will carry them too far in punishing others； and hence nothing but confusion and disorder will follow； and that therefore God hath certainly appointed government to restrain the partiality and violence of men。 I easily grant； that civil government is the proper remedy for the inconveniencies of the state of nature； which must certainly be great； where men may be judges in their own case； since it is easy to be imagined； that he who was so unjust as to do his brother an injury； will scarce be so just as to condemn himself for it： but I shall desire those who make this objection； to remember； that absolute monarchs are but men； and if government is to be the remedy of those evils； which necessarily follow from men's being judges in their own cases； and the state of nature is therefore not to how much better it is than the state of nature； where one man； commanding a multitude； has the liberty to be judge in his own case； and may do to all his subjects whatever he pleases； without the least liberty to any one to question or controul those who execute his pleasure7 and in whatsoever he cloth； whether led by reason； mistake or passion； must be submitted to7 much better it is in the state of nature； wherein men are not bound to submit to the unjust will of another： and if he that judges； judges amiss in his own； or any other case； he is answerable for it to the rest of mankind。 Sect。 14。 It is often asked as a mighty objection； where are； or ever were there any men in such a state of nature？ To which it may suffice as an answer at present； that since all princes and rulers of independent governments all through the world； are in a state of nature； it is plain the world never was； nor ever will be； without numbers of men in that state。 I have named all governors of independent communities； whether they are； or are not； in league with others： for it is not every compact that puts an end to the state of nature between men； but only this one of agreeing together mutually to enter into one community； and make one body politic； other promises； and compacts； men may make one with another； and yet still be in the state of nature。 The promises and bargains for truck； &c。 between the two men in the desert island； mentioned by Garcilasso de la Vega； in his history of Peru； or between a Swiss and an Indian； in the woods of America； are binding to them； though they are perfectly in a state of nature； in reference to one another： for truth and keeping of faith belongs to men； as men； and not as members of society。 Sect。 15。 To those that say； there were never any men in the state of nature； I will not only oppose the authority of the judicious Hooker； Eccl。 Pol。 lib。 i。 sect。 10； where he says； The laws which have been hitherto mentioned； i。e。 the laws of nature； do bind men absolutely； even as they are men； although they have never any settled fellowship； never any solemn agreement amongst themselves what to do； or not to do： but forasmuch as we are not by ourselves sufficient to furnish ourselves with competent store of things； needful for such a life as our nature doth desire； a life fit for the dignity of man； therefore to supply those defects and imperfections which are in us； as living single and solely by ourselves； we are naturally induced to seek communion and fellowship with others： this was the cause of men's uniting themselves at first in politic societies。 But I moreover affirm； that all men are naturally in that state； and remain so； till by their own consents they make themselves members of some politic society； and I doubt not in the sequel of this discourse； to make it very clear。 …
C H A P。 I I I。 Of the State of War。
16。 THE state of war is a state of enmity and destruction： and therefore declaring by word or action； not a passionate and hasty； but a sedate settled design upon another man's life； puts him in a state of war with him against whom he has declared such an intention； and so has exposed his life to the other's power to be taken away by him； or any one that joins with him in his defence； and espouses his quarrel； it being reasonable and just； I should have a right to destroy that which threatens me with destruction： for； by the fundamental law of nature； man being to be preserved as much as possible； when all cannot be preserved； the safety of the innocent is to be preferred： and one may destroy a man who makes war upon him； or has discovered an enmity to his being； for the same reason that he may kill a wolf or a lion； because such men are not under the ties of the commonlaw of reason； have no other rule； but that of force and violence； and so may be treated as beasts of prey； those dangerous and noxious creatures； that will be sure to destroy him whenever he falls into their power。 Sect； 17。 And hence it is； that he who attempts to get another man into his absolute power； does thereby put himself into a state of war with him； it being to be understood as a declaration of a design upon his life： for I have reason to conclude； that he who would get me into his power without my consent； would use me as he pleased when he had got me there； and destroy me too when he had a fancy to it； for no body can desire to have me in his absolute power； unless it be to compel me by force to that which is against the right of my freedom； i。e。 make me a slave。 To be free from such force is the only security of my preservation； and reason bids me look on him； as an enemy to my preservation； who would take away that freedom which is the fence to it； so that he who makes an attempt to enslave me； thereby puts himself into a state of war with me。 He that； in the state of nature； would take away the freedom that belongs to any one in that state； must necessarily be supposed to have a foundationtofeallathevrest；hasghelthat；hin theestateeofgsociety； would take away the freedom belonging to those of that society or commonwealth； must be supposed to design to take away from them every thing else； and so be looked on as in a state of war。 Sec。 18。 This makes it lawful for a man to kill a thief； who has not in the least hurt him； nor declared any design upon his life； any farther than； by the use of force； so to get him in his power； as to take away his money； or what he pleases； from him； because using force； where he has no right； to get me into his power； let his pretence be what it will； I have no reason to suppose； that he； who would take away my liberty； would not； when he had me in his power； take away every thing else。 And therefore it is lawful for me to treat h