interested
person to be judge.

The 19th requires a resort to witnesses in a matter of fact, as between
two contending parties.

This list of the laws of nature is only slightly varied in the other
works. He enumerates none but those that concern the doctrine of Civil
Society, passing-over things like Intemperance, that are also forbidden
by the law of nature because destructive of particular men. All the
laws are summed up in the one expression: Do not that to another, which
thou wouldest not have done to thyself.

The laws of nature he regards as always binding _in foro interno_, to
the extent of its being desired they should take place; but _in foro
externo_, only when there is security. As binding _in foro interno_,
they can be broken even by an act according with them, if the purpose
of it was against them. They are immutable and eternal; 'injustice,
ingratitude, &c., can never be made lawful,' for war cannot preserve
life, nor peace destroy it. Their fulfilment is easy, as requiring only
an unfeigned and constant endeavour.

Of these laws the science is true moral philosophy, _i.e._, the science
of good and evil in the society of mankind. Good and evil vary much
from man to man, and even in the same man; but while private appetite
is the measure of good and evil in the condition of nature, all allow
that peace is good, and that justice, gratitude, _&c._, as the way or
means to peace, are also good, that is to say, _moral virtues_. The
true moral philosophy, in regarding them as laws of nature, places
their goodness in their being the means of peaceable, comfortable, and
sociable living; not, as is commonly done, in a mediocrity of passions,
'as if not the cause, but the degree of daring, made fortitude.'

His last remark is, that these dictates of reason are improperly called
laws, because 'law, properly, is the word of him that by right hath
command over others.' But when considered not as mere conclusions or
theorems concerning the means of conservation and defence, but as
delivered in the word of God, that by right commands all, then they are
properly called laws.

Chapter XVI., closing the whole first part of the Leviathan, is of
Persons, Authors, and Things Personated. The definitions and
distinctions contained in it add nothing of direct ethical importance
to the foregoing, though needed for the discussion of 'Commonwealth,'
to which he passes. The chief points under this second great head are
taken