becomes　dangerous　to　mankind；　the　tie　which　is　to　secure　them　from
  injury　and　violence　being　slighted　and　broken　by　him；　which　being　a
  trespass　against　the　whole　species；　and　the　peace　and　safety　of　it；
  provided　for　by　the　law　of　Nature；　every　man　upon　this　score；　by　the
  right　he　hath　to　preserve　mankind　in　general；　may　restrain；　or　where
  it　is　necessary；　destroy　things　noxious　to　them；　and　so　may　bring　such
  evil　on　any　one　who　hath　transgressed　that　law；　as　may　make　him　repent
  the　doing　of　it；　and　thereby　deter　him；　and；　by　his　example；　others
  from　doing　the　like　mischief。　And　in　this　case；　and　upon　this
  ground；　every　man　hath　a　right　to　punish　the　offender；　and　be
  executioner　of　the　law　of　Nature。
  9。　I　doubt　not　but　this　will　seem　a　very　strange　doctrine　to　some
  men；　but　before　they　condemn　it；　I　desire　them　to　resolve　me　by　what
  right　any　prince　or　state　can　put　to　death　or　punish　an　alien　for
  any　crime　he　commits　in　their　country？　It　is　certain　their　laws；　by
  virtue　of　any　sanction　they　receive　from　the　promulgated　will　of　the
  legislature；　reach　not　a　stranger。　They　speak　not　to　him；　nor；　if　they
  did；　is　he　bound　to　hearken　to　them。　The　legislative　authority　by
  which　they　are　in　force　over　the　subjects　of　that　commonwealth　hath　no
  power　over　him。　Those　who　have　the　supreme　power　of　making　laws　in
  England；　France；　or　Holland　are；　to　an　Indian；　but　like　the　rest　of
  the　world…　men　without　authority。　And　therefore；　if　by　the　law　of
  Nature　every　man　hath　not　a　power　to　punish　offences　against　it；　as　he
  soberly　judges　the　case　to　require；　I　see　not　how　the　magistrates　of
  any　community　can　punish　an　alien　of　another　country；　since；　in
  reference　to　him；　they　can　have　no　more　power　than　what　every　man
  naturally　may　have　over　another。
  10。　Besides　the　crime　which　consists　in　violating　the　laws；　and
  varying　from　the　right　rule　of　reason；　whereby　a　man　so　far　becomes
  degenerate；　and　declares　himself　to　quit　the　principles　of　human
  nature　and　to　be　a　noxious　creature；　there　is　commonly　injury　done；
  and　some　person　or　other；　some　other　man；　receives　damage　by　his
  transgression；　in　which　case；　he　who　hath　received　any　damage　has
  （besides　the　right　of　punishment　common　to　him；　with　other　men）　a
  particular　right　to　seek　reparation　from　him　that　hath　done　it。　And
  any　other　person　who　finds　it　just　may　also　join　with　him　that　is
  injured；　and　assist　him　in　recovering　from　the　offender　so　much　as　may
  make　satisfaction　for　the　harm　he　hath　suffered。
  11。　From　these　two　distinct　rights　（the　one　of　punishing　the
  crime；　for　restraint　and　preventing　the　like　offence；　which　right　of
  punishing　is　in　everybody；　the　other　of　taking　reparation；　which
  belongs　only　to　the　injured　party）　comes　it　to　pass　that　the
  magistrate；　who　by　being　magistrate　hath　the　common　right　of　punishing
  put　into　his　hands；　can　often；　where　the　public　good　demands　not　the
  execution　of　the　law；　remit　the　punishment　of　criminal　offences　by　his
  own　authority；　but　yet　cannot　remit　the　satisfaction　due　to　any
  private　man　for　the　damage　he　has　received。　That　he　who　hath
  suffered　the　damage　has　a　right　to　demand　in　his　own　name；　and　he
  alone　can　remit。　The　damnified　person　has　this　power　of
  appropriating　to　himself　the　goods　or　service　of　the　offender　by　right
  of　self…preservation；　as　every　man　has　a　power　to　punish　the　crime
  to　prevent　its　being　committed　again；　by　the　right　he　has　of
  preserving　all　mankind；　and　doing　all　reasonable　things　he　can　in
  order　to　that　end。　And　thus　it　is　that　every　man　in　the　state　of
  Nature　has　a　power　to　kill　a　murderer；　both　to　deter　others　from　doing
  the　like　injury　（which　no　reparation　can　compensate）　by　the　example　of
  the　punishment　that　attends　it　from　everybody；　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
  tiger；　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。
  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　beside
  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　truly　so　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。
  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；　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　inconveniences　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　being　judges　in　their　own
  cases；　and　the　state　of　Nature　is　therefore　not　to　be　endured；　I
  desire　to　know　what　kind　of　government　that　is；　and　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　question　or　control
  of　those　who　execute　his　pleasure？　and　in　whatsoever　he　doth；
  whether　led　by　reason；　mistake；　or　passion；　must　be　submitted　to？
  which　men　in　the　state　of　Nature　are　not　bound　to　do　one　to　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。
  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　never　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；　etc。；　between
  the　two　men　in　Soldania；　in　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。
  15。　To　those　that　say　there　were　never　any　men　in　the　state　of
  Nature；　I　will　not　oppose　the　authority　of　the　judicious　Hooker　（Eccl。
  Pol。　i。　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
  for　as　much　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　t