6. And forasmuch as necessity of nature maketh men to will and desire bonum sibi, that which is good for themselves, and to avoid that which is hurtful; but most of all, the terrible enemy of nature, death, from whom we expect both the loss of all power, and also the greatest of bodily pains in the losing; it is not against reason, that a man doth all he can to preserve his own body and limbs both from death and pain. And that which is not against reason, men call right, or jus, or blameless liberty of using our own natural power and ability. It is therefore a right of nature, that every man may preserve his own life and limbs, with all the power he hath.
Right to the end, implieth right to the means.
7. And because where a man hath right to the end, and the end cannot be attained without the means, that is, without such things as are necessary to the end, it is consequent that it is not against reason, and therefore right, for a man to use all means, and do whatsoever action is necessary for the preservation of his body.
Every man his own judge by nature.
8. Also, every man by right of nature, is judge himself of the necessity of the means, and of the greatness of the danger. For if it be against reason, that I be judge of mine own danger myself, then it is reason, that another man be judge thereof. But the same reason that maketh another man judge of those things that concern me, maketh me also judge of that that concerneth him. And therefore I have reason to judge of his sentence, whether it be for my benefit, or not.
Every man’s strength and knowledge for his own use.
9. As a man’s judgment in right of nature is to be employed for his own benefit, so also the strength, knowledge, and art, of every man is then rightly employed, when he useth it for himself; else must not a man have right to preserve himself.
Every man by nature hath right to all things.
10. Every man by nature hath right to all things, that is to say, to do whatsoever he listeth to whom he listeth, to possess, use, and enjoy all things he will and can. For seeing all things he willeth, must therefore be good unto him in his own judgment, because he willeth them, and may tend to his preservation some time or other, or he may judge so, and we have made him judge thereof, [section 8], it followeth, that all things may rightly also be done by him. And for this cause it is rightly said, Natura dedit omnia omnibus, that Nature hath given all things to all men; insomuch, that jus and utile, right and profit, is the same thing. But that right of all men to all things, is in effect no better than if no man had right to any thing. For there is little use and benefit of the right a man hath, when another as strong, or stronger than himself, hath right to the same.
War and peace defined.