In the brief preface to the Second Treatise, Locke expresses the hope that his text will justify the rule of King William, and speaks against the intellectual and moral failings of Sir Robert Filmer's writings (please see commentary).
In Chapter 1, Locke first reiterates his arguments from the First Treatise against Sir Robert Filmer's writings. His points refute Filmer as follows:
Locke aimed to refute Filmer's theory of the divine right of sovereignty. Locke finishes the chapter by noting that one must not confuse different types of power--paternal, familial, and political--for each has very different characteristics. He defines political power as the right to make laws for the protection and regulation of property; these laws are backed by the community, for the public good.
Locke addresses the natural instincts of people, or the state of nature, in order to define political power. In Chapter 2, Locke explains the state of nature as a state of equality in which no one has power over another, and all are free to do as they please. He notes, however, that this liberty does not equal license to abuse others, and that natural law exists even in the state of nature. Each individual in the state of nature has the power to execute natural laws, which are universal. Locke then posits that proof of this natural law lies in the fact that, even though a person cannot reasonably be under the power of a foreign king, if a person commits a crime in a foreign country they can still be punished. Locke states that natural law simply demands that punishment fit the crime--a person in the state of nature can redress any crime to discourage the offender from repeating it. Locke concludes by noting that all people are in a state of nature until a special compact or agreement between them (which he promises to describe later) makes them members of a political society.
In the Second Treatise, Locke rises above the specifics of the political situation described in the Introduction to outline a coherent theory of liberal political government, based on the sanctity of individual property and the state of nature. In Locke's state of nature, no person has control over another, natural law governs and renders all people equal, and every individual holds the executive power of natural law.
Locke's theory includes many assumptions. First is the assumption of a system of morality--the natural law derives from a theory of justice, a set of rights. No one would have any "rights" at all in the absence of a moral code applicable to human actions, nor would there be any standard of "just" punishment. Locke frequently uses the term "rights" and appeals to conscience and "calm reason", all of which reflect his assumptions about justice and morality.