every man, which cometh into the world: all which are descriptions of natural reason.
3. And that the law divine, for so much as is moral, are those precepts that tend to peace, seemeth to be much confirmed by such places of Scripture as these: Rom. 3, 17, righteousness which is the fulfilling of the law, is called the way of peace. And Psalm 85, 10: Righteousness and peace shall kiss each other. And Matth. 5, 9: Blessed are the peacemakers. And Heb. 7, 2, Melchisedec king of Salem is interpreted king of righteousness, and king of peace. And, verse 21, our Saviour Christ is said to be a priest for ever after the order of Melchisedec; out of which may be inferred: that the doctrine of our Saviour Christ annexeth the fulfilling of the law to peace.
4. That the law of nature is unalterable, is intimated by this, that the priesthood of Melchisedec is everlasting; and by the words of our Saviour, Matth. 5, 18: Heaven and earth shall pass away, but one jot or tittle of the law shall not pass till all things be fulfilled.
5. That men ought to stand to their covenants, is taught Psalm 15, where the question being asked, verse 1, Lord who shall dwell in thy tabernacle, &c., it is answered, verse 4, He that sweareth to his own hindrance, and yet changeth not. And that men ought to be grateful, where no covenant passeth, Deut. 25, 4: Thou shalt not muzzle the Ox that treadeth out the corn, which St. Paul (1 Cor. 9, 9) interpreteth not of oxen, but of men.
6. That men content themselves with equality, as it is the foundation of natural law, so also is it of the second table of the divine law, Matth. 22, 39, 4o: Thou shalt love thy neighbour as thyself. On these two laws depend the whole law and the prophets; which is not so to be understood, as that a man should study so much his neighbour's profit as his own, or that he should divide his goods amongst his neighbours; but that he should esteem his neighbour worthy all rights and privileges that he himself enjoyeth; and attribute unto him, whatsoever he looketh should be attributed unto himself; which is no more but that he should be humble, meek, and contented with equality.
7. And that in distributing of right amongst equals, that distribution is to be made according to the proportions of the numbers, which is the giving of aequalia aequalibus, and proportionalia proportionalibus; we have Numb. 26, 53, 54, the commandment of God to Moses: Thous shalt divide the land according to the number of names; to many thou shalt give more, to few thou shalt give less, to every one according to his number. That decision by lot is a means of peace, Prov. 18, 18: The lot causeth contention to cease, and maketh partition among the mighty.
8. That the accommodation and forgiveness of one another, which have before been put for laws of nature, are also law divine, there is no question. For they are the essence of charity, which is the scope of the whole law. That we ought not to reproach, or reprehend each other, is the doctrine of our Saviour, Matth. 7, 1: Judge not, that ye be not judged; (verse 3): Why seest thou the mote that is in thy brother's eye, and seest not the beam that is in thine own eye? Also the law that forbiddeth us to press our counsel upon others further than they admit, is a divine law. For after our charity and desire to rectify one another is rejected, to press it further, is to reprehend him, and condemn him, which is forbidden in the text last recited; as also Rom. 14, 12, 13: Every one of us shall give account of himself to God. Let us not therefore judge one another any more, but use your judgment rather in this, that no man put an occasion to fall, or a stumbling block before his brother.
9. Further, the rule of men concerning the law of nature, Quod tibi fieri non vis, alteri ne feceris, is confirmed by the like, Matth. 7, 12: Whatsoever therefore you would have men do unto you, that do you unto them: for this is the law and the prophets. And Rom. 2, 1: In that thou judgest another, thou condemnest thyself, &c.
10. It is also manifest by the Scriptures, that these laws concern only the tribunal of our conscience; and that the actions contrary to them, shall be no farther punished by God Almighty, than as they proceed from negligence and contempt. And first, that these laws are made to the conscience, appeareth, Matth. 5, 20: For I say unto you, except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven. Now the Pharisees were the most exact amongst the Jews in the external performance; they therefore must want the sincerity of conscience; else could not our Saviour have required a greater righteousness than. theirs. For the same reason our Saviour Christ saith: The publican departed from the temple justified, rather than the Pharisee. And Christ saith: His yoke is easy, and his burthen light; which proceeded from this, that Christ required no more than our best endeavour. And Rom. 14, 23: He that doubteth, is condemned, if he eat. And in innumerable places both in the Old and New Testament, God Almighty declareth, that he taketh the will for the deed, both in good and evil actions. By all which it plainly appears, that the divine law is dictated to the conscience. On the other side it is no less plain: that how many and how heinous actions soever a man commit through infirmity, he shall nevertheless, whensoever he shall condemn the same in his own conscience, be freed from the punishments that to such actions otherwise belong. For, At what time soever a sinner doth repent him of his sins from the bottom of his heart, I will put all his iniquities out of my remembrance, saith the Lord.
11. Concerning revenge which by the law of nature ought not to aim, as I have said chapter XVI, section 10, at present delight, but at future profit, there is some difficulty made, as if the same accorded not with the law divine, by such as object the continuance of punishment after the day of judgment, when there shall be no place, neither for amendment, nor for example. This objection had been of some force, if such punishment had been ordained after all sins were past; but considering the punishment was instituted before sin, it serveth to the benefit of mankind, because it keepeth men in peaceable and virtuous conversation by the terror; and therefore such revenge was directed to the future only.
12. Finally, there is no law of natural reason, that can be against the law divine; for God Almighty hath given reason. to a man to be a light unto him. And I hope it is no. impiety to think, that God Almighty will require a strict account thereof, at the day of judgment, as of the instructions which we were to follow in our peregrination here; notwithstanding the opposition and affronts of supernaturalists now-a-days, to rational and moral conversation.
Chapter 19: Of the Necessity and Definition of a Body Politic
1. In chap. XII, sect. 16, it hath been shewed, that the opinions men have of the rewards and punishments which are to follow their actions, are the causes that make and govern the will to those actions. In this estate of man therefore, wherein all men are equal, and every man allowed to be his own judge, the fears they have one of another are equal, and every man's hopes consist in his own sleight and strength; and consequently when any man by his natural passion, is provoked to break these laws of nature, there is no security in any other man of his own defence but anticipation. And for this cause, every man's right (howsoever he be inclined to peace) of doing whatsoever seemeth good in his own eyes, remaineth with him still, as the necessary means of his preservation. And therefore till there be security amongst men for the. keeping of the law of nature one towards another, men are still in the estate of war, and nothing is unlawful to any man that tendeth to his own safety or commodity; and this safety and commodity consisteth in the mutual aid and help of one another, whereby also followeth the mutual fear of one another.
2. It is a proverbial saying, inter arma silent leges. There is little therefore to be said concerning the laws that men are to observe one towards another in time of war, wherein every man's being and well-being is the rule of his actions. Yet thus much the law of nature commandeth in war: that men satiate not the cruelty of their present passions, whereby in their own conscience they foresee no benefit to come. For that betrayeth not a necessity, but a disposition of the mind to war, which is against the law of nature. And in old time we read that rapine was a trade of life, wherein nevertheless many of them that used it, did not only spare the lives of those they invaded, but left them also such
