ciples, perhaps be led to a definition of the Law of Nature.

Grotius defines it to be the dictate of right reason, pointing out the moral turpitude or moral neceffity of any action, from its agreement or disagreement with the nature of a rational being, and confequently fhewing fuch action to be either enjoined or prohibited by God, the Author of Nature,

Hobbes fays, there can be no other law than reason; and the same definition in effect is given by Plato, Cicero, and other ancient writers; and likewise by the author of Doctor and Student, Finch, and others more modern.

Puffendorf makes feveral objections to thefe definitions. To that of Grotius, he objects, That it ftill remains obfcure what

what thofe actions are which are in themselves unlawful, and by what tokens they may be distinguished from others.

And again, as has been before obferved, "That no actions are in them"felves obligatory, or unlawful, until "they are made fo by fome law."

To that of Hobbes, he objects, That reafon, properly fpeaking, is not the Law of Nature, but the medium by which, if rightly applied, that Law may be discovered.

According to the definition which Puffendorf has given, the Law of Nature is that which is fo agreeable to the rational and focial nature of man, that without it mankind cannot subsist in honeft and peaceful society.

This definition, however, feems rather to defcribe the effect, than to explain the effence

2

effence of the law in queftion. Nevertheless, it may be of use in ascertaining the meaning of that law.

In order properly to define this law, we ought undoubtedly to recur to the nature of mankind. Man, by nature, has an aptitude and difpofition to fociety; and reason inftructs him, that thofe actions are lawful and obligatory, which are conducive to that end; and those unlawful, which have a contrary tendency.

Reafon likewise informs him, that a conduct oppofite to the focial end of his being must be repugnant to the will or command of that Superior from whom he derives his existence; and that certain punishment must attend every such tranfgreffion.

VOL. I.

G

There

Therefore it may be faid, that the Law of Nature is the faculty, that dictates those moral duties which every intelligent being is obliged to obferve, under the unknown penalty of transgreffing the will of that Superior, from whom he derives fuch his rational fa, culty.

The meaning of the Law of Nature, and the obligation it enjoins, being af certained, we fhall with greater eafe pursue our inquiry, and examine what are the Rights of Nature.

CHAP.

CHA P. VIII.

Of the Rights of Nature.

EFORE we attempt to explain

B the Rights of Nature, it will be

proper to ascertain what is meant by the word Right.

Grotius defines it to be "a moral quality belonging to a perfon, intitling "him juftly to have, or to do fome"thing."

But the definition of Puffendorf feems to be more full and precife. He fays, "It is most frequently taken for that "moral quality by which we exercise “lawful dominion over persons, or law"fully retain fubjects of property, or G 2

by