He proceeds to draw a very dismal picture of the results of this state of enmity of man against man--no industry, no agriculture, no arts, no society, and so forth, but only fear and danger of violent death, and life solitary, poor, nasty, brutish, and short. To those that doubt the truth of such an 'inference made from the passions,' and desire the confirmation of experience, he cites the wearing of arms and locking of doors, &c., as actions that accuse mankind as much as any words of his. Besides, it is not really to accuse man's nature; for the desires and passions are in themselves no sin, nor the actions proceeding from them, until a law is made against them. He seeks further evidence of an original condition of war, in the actual state of American savages, with no government at all, but only a concord of small families, depending on natural lust; also in the known horrors of a civil war, when there is no common power to fear: and, finally, in the constant hostile attitude of different governments. In the state of natural war, the notions of right and wrong, justice and injustice, have no place, there being no law; and there is no law, because there is no common power. Force and fraud are in war the two cardinal virtues. Justice is no faculty of body and mind like sense and passion, but only a quality relating to men in society. Then adding a last touch to the description of the state of nature,--by saying of property, that 'only that is every man's that he can get, and for so long as he can keep it,'--he opens up, at the close of the chapter, a new prospect by allowing a possibility to come out of so evil a condition. The possibility consists partly in the passions that incline to peace--viz., fear of death, desire of things necessary to commodious living, and hope by industry to obtain them; partly in reason, which suggests convenient articles of peace and agreement, otherwise called the Laws of Nature. The first and second Natural Laws, and the subject of contracts, take up Chap. XIV. First comes a definition of _Jus Naturale_ or Right of Nature--the liberty each man has of using his own power, as he will himself, for the preservation of his own nature or life. Liberty properly means the absence of external impediments; now a man may externally be hindered from doing all he would, but not from using what power is left him, according to his best reason and judgment. A Law of Nature, _lex naturalis_ is defined, a general rule, found out by reason, forbidding a man to do what directly or indirectly is destructive of his life, or to omit what he thinks may best preserve it. Right and Law, though generally confounded, are exactly opposed, Right being liberty, and Law obligation.