THAT THE LAW OF NATURE IS A DIVINE LAW.
1. The natural and moral law is divine. 2. Which is confirmed in
Scripture, in general. 3. Specially, in regard of the
fundamental law of nature in seeking of peace. 4. Also in regard
of the first law of nature in abolishing all things to be had in
common. 5. Also of the second law of nature, concerning faith to
be kept. 6. Also of the third law, of thankfulness. 7. Also of
the fourth law, of rendering ourselves useful. 8. Also of the
fifth law, concerning mercy. 9. Also of the sixth law, that
punishment only looks at the future. 10. Also of the seventh
law, concerning slander. 11. Also of the eighth law, against
pride. 12. Also of the ninth law, of equity. 13. Also of the
tenth law, against respect of persons. 14. Also of the eleventh
law, of having those things in common which cannot be divided.
15. Also of the twelfth law, of things to be divided by lot. 16.
Also of appointing a judge. 17. Also of the seventeenth law,
that the arbiters must receive no reward for their sentence. 18.
Also of the eighteenth law, concerning witnesses. 19. Also of
the twentieth law, against drunkenness. 20. Also in respect of
that which hath been said, that the law of nature is eternal.
21. Also that the laws of nature do pertain to conscience. 22.
Also that the laws of nature are easily observed. 23. Lastly, in
respect of the rule by which a man may presently know, whether
what he is about to act, be against the law of nature, or not.
24. The law of Christ is the law of nature.
[Sidenote: The natural and moral law is divine.]
1. The same law which is _natural_ and _moral_, is also wont to be
called _divine_, nor undeservedly; as well because reason, which is
the law of nature, is given by God to every man for the rule of his
actions; as because the precepts of living which are thence derived,
are the same with those which have been delivered from the divine
Majesty for the _laws_ of his heavenly kingdom, by our Lord Jesus
Christ, and his holy prophets and apostles. What therefore by
reasoning we have understood above concerning the law of nature, we
will endeavour to confirm the same in this chapter by holy writ.
[Sidenote: Which is confirmed in Scripture, in general.]
2. But first we will shew those places in which it is declared, that
the divine law is seated in right reason. Psalm xxxvii. 30, 31: _The
mouth of the righteous will be exercised in wisdom, and his tongue
will be talking of judgment: the law of God is in his heart._
Jeremiah xxx. 33: _I will put my law in their inward parts, and
write it in their hearts._ Psalm xix. 7: _The law of the Lord is an
undefiled law, converting the soul._ Verse 8: _The commandment of
the Lord is pure, and giveth light unto the eyes._ Deuteron. xxx.
11: _This commandment, which I command thee this day, it is not
hidden from thee, neither is it far off, &c._ Verse. 14: _But the
word is very nigh unto thee in my mouth, and in thine heart, that
thou mayest do it._ Psalm cxix. 34: _Give me understanding, and I
shall keep thy law._ Verse 105: _Thy word is a lamp unto my feet,
and a light unto my paths._ Prov. ix. 10: _The knowledge of the holy
is understanding._ Christ the law-giver, himself is called (John i.
1): _the word_. The same Christ is called (verse 9): _the true
light, that lighteth every man that cometh in the world_. All which
are descriptions of right reason, whose dictates, we have showed
before, are the laws of nature.
[Sidenote: Specially in regard of the fundamental law of nature in
seeking of peace.]
3. But that that which we set down for the fundamental law of
nature, namely, that peace was to be sought for, is also the sum of
the Divine law, will be manifest by these places. Rom. iii. 17:
_Righteousness_, which is the sum of the law, is called _the way of
peace_. Psalm lxxxv. 10: _Righteousness and peace have kissed each
other._ Matth. v. 9: _Blessed are the peace-makers, for they shall
be called the children of God._ And after St. Paul, in his sixth
chapter to the Hebrews, and the last verse, had called Christ (the
legislator of that law we treat of), _an High-priest for ever after
the order of Melchisedec_: he adds in the following chapter, the
first verse: _This Melchisedec was king of Salem, priest of the most
high God_, &c. (Verse 2): _First being by interpretation king of
righteousness, and after that also king of Salem, which is, king of
peace_. Whence it is clear, that Christ, the King, in his kingdom
placeth righteousness and peace together. Psalm xxxiv. 14: _Eschew
evil and do good; seek peace and pursue it._ Isaiah ix. 6, 7: _Unto
us a child is born, unto us a son is given, and the government shall
be upon his shoulder, and his name shall be called Wonderful,
Counsellor, the Mighty God, the everlasting Father, the Prince of
Peace._ Isaiah lii. 7: _How beautiful upon the mountains are the
feet of him that bringeth good tidings, that publisheth peace, that
bringeth good tidings of good, that publisheth salvation, that saith
unto Sion, thy God reigneth!_ Luke ii. 14: In the nativity of
Christ, the voice of them that praised God, saying, _Glory be to God
on high, and in earth peace, good-will towards men._ And Isaiah
liii. 5: the Gospel is called the _chastisement of our peace_.
Isaiah lix. 8: Righteousness is called the _way of peace_. _The way
of peace they know not, and there is no judgment in their goings._
Micah v. 4, 5, speaking of the Messias, he saith thus: _He shall
stand and feed in the strength of the Lord, in the majesty of the
name of the Lord his God, and they shall abide, for now shall he be
great unto the end of the earth; and this man shall be your peace_,
&c. Prov. iii. 1, 2: _My son, forget not my law, but let thine heart
keep my commandments; for length of days, and long life, and peace,
shall they add to thee._
[Sidenote: Also in regard of the first law of nature, in abolishing
all things to be had in common.]
4. What appertains to the first law of abolishing the community of
all things, or concerning the introduction of _meum_ and _tuum_; we
perceive in the first place, how great an adversary this same
community is to peace, by those words of Abraham to Lot (Gen. xiii.
8, 9): _Let there be no strife, I pray thee, between thee and me,
and between thy herdmen and my herdmen; for we be brethren. Is not
the whole land before thee? Separate thyself, I pray thee from me._
And all those places of Scripture by which we are forbidden to
trespass upon our neighbours: as, _Thou shalt not kill_, _thou shalt
not commit adultery_, _thou shalt not steal_, &c. do confirm the law
of distinction between _mine_ and _thine_; for they suppose _the
right of all men to all things_ to be taken away.
[Sidenote: Also of the second law of nature, concerning faith to be
kept.]
5. The same precepts establish the second law of nature, of keeping
trust. For what doth, _Thou shalt not invade another’s right_,
import, but this? _Thou shalt not take possession of that, which by
thy contract ceaseth to be thine_: but it is expressly set down?
Psalm xv. 1: to him that asked, _Lord who shall dwell in thy
tabernacle?_ it is answered (verse 4): _He that sweareth unto his
neighbour, and disappointeth him not._ And Prov. vi. 12: _My son, if
thou be surety for thy friend, if thou have stricken thy hand with a
stranger, thou art snared with the words of thy mouth._
[Sidenote: Also of the third law, of thankfulness.]
6. The third law concerning gratitude, is proved by these places.
Deut. xxv. 4: _Thou shalt not muzzle the ox, when he treadeth out
the corn_: which St. Paul (1 Cor. ix. 9) interprets to be spoken of
men, not oxen only. Prov. xvii. 13; _Whoso rewardeth evil for good,
evil shall not depart from his house._ And Deut. xx. 10, 11: _When
thou comest nigh unto a city to fight against it, then proclaim
peace unto it. And it shall be, if it make thee answer of peace, and
open unto thee, then it shall be that all the people that is found
therein, shall be tributaries unto thee, and they shall serve thee._
Prov. iii. 29: _Devise not evil against thy neighbour, seeing he
dwelleth securely by thee._
[Sidenote: Also of the fourth law, of rendering ourselves useful.]
7. To the fourth law of accommodating ourselves, these precepts are
conformable: Exod. xxiii. 4, 5: _If thou meet thine enemy’s ox, or
his ass going astray, thou shalt surely bring it back to him again.
If thou see the ass of him that hateth thee, lying under his burden,
and wouldst forbear to help him, thou shalt surely help with him._
Also (verse 9): _Thou shalt not oppress a stranger._ Prov. iii. 30:
_Strive not with a man without a cause, if he have done thee no
harm._ Prov. xv. 18: _A wrathful man stirreth up strife; but he that
is slow to anger, appeaseth strife._ Prov. xviii. 24: _There is a
friend that sticketh closer than a brother._ The same is confirmed,
Luke x, by the parable of the Samaritan, who had compassion on the
Jew that was wounded by thieves; and by Christ’s precept (Matth. v.
39): _But I say unto you that ye resist not evil; but whosoever
shall smite thee on the right cheek, turn to him the other also._
[Sidenote: Also of the fifth law, concerning mercy.]
8. Among infinite other places which prove the fifth law, these are
some: Matth. vi. 14, 15: _If you forgive men their trespasses, your
heavenly Father will also forgive you: but if you forgive not men
their trespasses, neither will your Father forgive your trespasses._
Matth. xviii. 21, 22: _Lord how oft shall my brother sin against me,
and I forgive him? Till seven times? Jesus saith unto him; I say not
till seven times, but till seventy times seven times_; that is,
_toties quoties_.
[Sidenote: Also of the sixth law, that punishment only looks at the
future.]
9. For the confirmation of the sixth law, all those places are
pertinent which command us to shew mercy, such as Matth. v. 7:
_Blessed are the merciful, for they shall obtain mercy._ Levit. xix.
18: _Thou shalt not avenge, nor bear any grudge against the children
of thy people._ But there are, who not only think this law is not
proved by Scripture, but plainly disproved from hence; that there is
an eternal punishment reserved for the wicked after death, where
there is no place either for amendment or example. Some resolve this
objection by answering, that God, whom no law restrains, refers all
to his glory, but that man must not do so; as if God sought his
glory, that is to say, pleased himself in the death of a sinner. It
is more rightly answered, that the institution of eternal punishment
was before sin, and had regard to this only, that men might dread to
commit sin for the time to come.
[Sidenote: Also of the seventh law, concerning slander.]
10. The words of Christ prove this seventh: (Matth. v. 22): _But I
say unto you, that whosoever is angry with his brother without a
cause, shall be in danger of the judgment; and whosoever shall say
unto his brother_ Racha, _shall be in danger of the council; but
whosoever shall say, thou fool, shall be in danger of hell-fire_.
Prov. x. 18: _He that uttereth a slander, is a fool._ Prov. xiv. 21:
_He that despiseth his neighbour, sinneth._ Prov. xv. 1: _Grievous
words stir up anger_. Prov. xxii. 10: _Cast out the scorner, and
contention shall go out, and reproach shall cease._
[Sidenote: Also of the eighth, against pride.]
11. The eighth law of acknowledging equality of nature, that is, of
humility, is established by these places: Matth. v. iii: _Blessed
are the poor in spirit, for theirs is the kingdom of heaven._ Prov.
vi. 16-19: _These six things doth the Lord hate, yea, seven are an
abomination unto him. A proud look_, &c. Prov. xvi. 5: _Every one
that is proud, is an abomination unto the Lord; though hand join in
hand, he shall not be unpunished._ Prov. xi. 2: _When pride cometh,
then cometh shame; but with the lowly is wisdom._ Thus Isaiah xl. 3:
(where the coming of the Messias is shewed forth, for preparation
towards his kingdom): _The voice of him that cried in the
wilderness, was this: Prepare ye the way of the Lord, make straight
in the desert a highway for our God. Every valley shall be exalted,
and every mountain and hill shall be made low_: which doubtless is
spoken to men, and not to mountains.
[Sidenote: Also of the ninth, of equity.]
12. But that same equity, which we proved in the ninth place to be a
law of nature, which commands every man to allow the same rights to
others they would be allowed themselves, and which contains in it
all the other laws besides, is the same which Moses sets down
(Levit. xix. 18): _Thou shalt love thy neighbour as thyself._ And
our Saviour calls it _the sum of the moral law_: Matth. xxii. 36-40:
_Master, which is the great commandment in the law? Jesus said unto
him, Thou shalt love the Lord thy God with all thine heart, and with
all thy soul, and with all thy mind; this is the first and great
commandment; and the second is like unto it, Thou shalt love thy
neighbour as thyself. On these two commandments hang all the law and
the prophets._ But to love our neighbour as ourselves, is nothing
else but to grant him all we desire to have granted to ourselves.
[Sidenote: Also the tenth, against respect of persons.]
13. By the tenth law respect of persons is forbid; as also by these
places following: Matth. v. 45: _That ye may be children of your
Father which is in heaven; for he maketh the sun to rise on the
evil, and on the good_, &c. Coloss. iii. 11: _There is neither Greek
nor Jew, circumcision nor uncircumcision, barbarian or Scythian,
bond or free, but Christ is all, and in all._ Acts x. 34: _Of a
truth I perceive that God is no respecter of persons._ 2 Chron. xix.
7: _There is no iniquity with the Lord our God, nor respect of
persons, nor taking of gifts._ Ecclesiasticus xxxv. 12: _The Lord is
Judge, and with him is no respect of persons._ Rom. ii. 11: _For
there is no respect of persons with God._
[Sidenote: Also of the eleventh law, of having those things in
common which cannot be divided.]
14. The eleventh law, which commands those things to be held in
common which cannot be divided, I know not whether there be any
express place in Scripture for it or not; but the practice appears
every where, in the common use of wells, ways, rivers, sacred
things, &c.; for else men could not live.
[Sidenote: Also of the twelfth, of things to be divided by lot.]
15. We said in the twelfth place, that it was a law of nature, that
where things could neither be divided nor possessed in common, they
should be disposed by lot. Which is confirmed, as by the example of
Moses who, by God’s command (Numb. xxvi. 55), divided the several
parts of the land of promise unto the tribes by lot: so (Acts i. 24)
by the example of the Apostles, who received Matthias before Justus
into their number, by casting lots, and saying, _Thou, Lord, who
knowest the hearts of all men, show whether of these two thou hast
chosen_, &c. Prov. xvi. 33: _The lot is cast into the lap, but the
whole disposing thereof is of the Lord._ And, which is the
thirteenth law, the succession was due unto Esau, as being the first
born of Isaac; if himself had not sold it (Gen. xxv. 33), or that
the father had not otherwise appointed.
[Sidenote: Also of appointing a judge.]
16. St. Paul, writing to the Corinthians (1 Epist. vi), reprehends
the Corinthians of that city for going to law one with another
before infidel judges, who were their enemies: calling it a fault,
that they would not rather take wrong, and suffer themselves to be
defrauded; for that is against that law, whereby we are commanded to
be helpful to each other. But if it happen the controversy be
concerning things necessary, what is to be done? Therefore the
Apostle (verse 5) speaks thus: _I speak to your shame. Is it so,
that there is not one wise man among you, no, not one that shall be
able to judge between his brethren?_ He therefore, by those words,
confirms that law of nature which we called the fifteenth, to wit,
where controversies cannot be avoided; there by the consent of
parties to appoint some arbiter, and him some third man; so as
(which is the sixteenth law) neither of the parties may be judge in
his own cause.
[Sidenote: Also of the seventeenth law, that the arbiters must
receive no reward for their sentence.]
17. But that the judge or arbiter must receive no reward for his
sentence, which is the seventeenth law appears, Exod. xxiii. 8:
_Thou shalt take no gift; for the gift blindeth the wise, and
perverteth the words of the righteous._ Ecclesiasticus xx. 29:
_Presents and gifts blind the eyes of the wise._ Whence it follows,
that he must not be more obliged to one part than the other; which
is the nineteenth law; and is also confirmed, Deut. i. 17: _Ye shall
not respect persons in judgment, ye shall hear the small as well as
the great_; and in all those places which are brought against
respect of persons.
[Sidenote: Also of the eighteenth, concerning witnesses.]
18. That in the judgment of fact witnesses must be had, which is the
eighteenth law, the Scripture not only confirms, but requires more
than one. Deut. xvii. 6: _At the mouth of two witnesses, or three
witnesses, shall he that is worthy of death be put to death._ The
same is repeated Deut. xix. 15.
[Sidenote: Also of the twentieth law, against drunkenness.]
19. Drunkenness, which we have therefore in the last place numbered
among the breaches of the natural law, because it hinders the use of
right reason, is also forbid in Sacred Scripture for the same
reason. Prov. xx. 1: _Wine is a mocker, strong drink is raging,
whosoever is deceived thereby is not wise._ And Prov. xxxi. 4, 5:
_It is not for kings to drink wine, lest they drink and forget the
law, and pervert the judgment of any of the afflicted._ But that we
might know that the malice of this vice consisted not formally in
the quantity of the drink, but in that it destroys judgment and
reason, it follows in the next verse: _Give strong drink to him that
is ready to perish, and wine to those that be heavy of heart. Let
him drink and forget his poverty, and remember his misery no more._
Christ useth the same reason in prohibiting drunkenness (Luke xxi.
34): _Take heed to yourselves, lest at any time your hearts be
overcharged with surfeiting and drunkenness._
[Sidenote: Also in respect of that which hath been said, that the
law of nature is eternal.]
20. That we said in the foregoing chapter, the law of nature is
eternal, is also proved out of Matth. v. 18: _Verily I say unto you,
till heaven and earth pass, one jot or one tittle shall in no wise
pass from the law_; and Psalm cxix. 160: _Every one of thy righteous
judgments endureth for ever._
[Sidenote: Also that the laws of nature do pertain to conscience.]
21. We also said, that the laws of nature had regard chiefly unto
conscience; that is, that he is just, who by all possible endeavour
strives to fulfil them. And although a man should order all his
actions so much as belongs to external obedience just as the law
commands, but not for the law’s sake, but by reason of some
punishment annexed unto it, or out of vain glory; yet he is unjust.
Both these are proved by the Holy Scriptures. The first (Isaiah lv.
7): _Let the wicked forsake his way, and the unrighteous man his
thoughts, and let him return unto the Lord, and he will have mercy
upon him; and to our God, for he will abundantly pardon._ Ezek.
xviii. 31: _Cast away from you all your transgressions whereby you
have transgressed, and make you a new heart and a new spirit; for
why will you die, O House of Israel?_ By which, and the like places,
we may sufficiently understand that God will not punish their deeds
whose heart is right. The second, out of Isaiah xxix. 13, 14: _The
Lord said, forasmuch as this people draw near me with their mouth,
and with their lips do honour me, but have removed their hearts far
from me, therefore I will proceed_, &c. Matth. v. 20: _Except your
righteousness shall exceed the righteousness of the Scribes and
Pharisees, ye shall in no case enter into the kingdom of heaven._
And in the following verses, our Saviour explains to them how that
the commands of God are broken, not by deeds only, but also by the
will. For the Scribes and Pharisees did in outward act observe the
law most exactly, but for glory’s sake only; else they would as
readily have broken it. There are innumerable places of Scripture in
which is most manifestly declared, that God accepts the will for the
deed, and that as well in good as in evil actions.
[Sidenote: Also that the laws of nature are easily observed.]
22. That the law of nature is easily kept, Christ himself declares
(Matth. xi. 28, 29, 30): _Come unto me_, &c. _Take my yoke upon you,
and learn of me_, &c.; _for my yoke is easy, and my burden light_.
[Sidenote: Lastly, in respect of the rule by which a man may
presently know, whether what he is about to act be
against the law of nature, or not.]
23. Lastly, the rule by which I said any man might know, whether
what he was doing were contrary to the law or not, to wit, what thou
wouldst not be done to, do not that to another; is almost in the
self-same words delivered by our Saviour (Matth. vii. 12):
_Therefore all things whatsoever ye would that men should do unto
you, do you even so to them._
[Sidenote: The law of Christ is the law of nature.]
24. As the law of nature is all of it divine, so the law of Christ
by conversion (which is wholly explained in the v. vi. and vii.
chapters of St. Matthew’s Gospel), is all of it also (except that
one commandment, of not marrying her who is put away for adultery;
which Christ brought for explication of the divine positive law,
against the Jews, who did not rightly interpret the Mosaical law)
the doctrine of nature. I say, the whole law of Christ is explained
in the fore-named chapters, not the whole doctrine of Christ; for
faith is a part of Christian doctrine, which is not comprehended
under the title of a law. For laws are made and given in reference
to such actions as follow our will; not in order to our opinions and
belief, which being out of our power, follow not the will.
DOMINION.
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