Chapter IV.
That the Law of Nature is a Divine Law.
I. The same Law which is Naturall, and Morall, 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 LAWES of his heavenly Kingdome,
by our Lord Iesus Christ, and his holy Prophets and Apostles.
What therefore by reasoning we have understood above concerning
the law of nature, we will endeavour to confirme the same in this
Chapter by holy writ.
II. But first we will shew those places in which it is
declared, that the Divine Law is seated in right reason. Psalm
37, 30, 31. The mouth of the righteous will be exercised in
wisdome, and his tongue will be talking of Iudgement: The law of
God is in his heart. Jerem. 31. 33. I will put my law in their
inward parts, and write it in their hearts. Psal. 19. 7. The law
of the Lord is an undefiled law, converting the soule. ver. 8.
The Commandement of the Lord is Pure, and giveth light unto the
eyes. Deuteron. 30. 11. This Commandement which I command thee
this day, it is not hidden from thee, neither is it far off, &c.
vers. 14. But the word is very nigh unto thee, in thy mouth, and
in thine heart; that thou maist doe it. Psal. 119. 34. Give me
understanding, and I shall keep thy law. vers. 105. Thy word is a
lamp unto my feet, and a light unto my paths. Proverbs 9. 10. The
knowledge of the holy is understanding. John 1. 1. Christ the
Law-giver himselfe is called the word. vers. 9. The same Christ
is called the true light that ligiteth every man that cometh in
the world. All which are descriptions of right reason, whose
dictates, we have shewed before, are the lawes of nature.
III. But that which wee set downe for the fundamentall law of
nature, namely, that Peace was to be sought for, is also the
summe of the divine law, will be manifest by these places. Rom.
3. 17. Righteousnesse, (which is the summe of the law) is called
the way of Peace Psal. 85. 10. Righteousnesse and Peace have
kissed each other. Matth. 5. 9. Blessed are the Peace-makers, for
they shall be called the children of God. And after Saint Paul in
his 6. Chapter to the Hebrewes, and the last verse had called
Christ (the Legislator of that law we treat of) an High-Priest
for ever after the order of Melchizedeck; he addes in the
following Chapter, the first verse, This Melchizedeck was King of
Salem, Priest of the most high God, &c. vers. 2. First being by
interpretation King of Righteousnesse, and after that also King
of Salem, which is, King of peace. Whence it is cleare, that
Christ the King in his Kingdome placeth Righteousnesse and Peace
together. Psal. 34. Eschue evill and doe good, seek Peace and
ensue it. Isaiah 9. 6, 7. Unto us a child is born, unto us a
Sonne is given, and the government shall be upon his shoulder,
and his name shall be called Wonderfull, Counsellour, the mighty
God, the everlasting Father, the Prince of peace. Isaiah 52. 7.
How beautifull upon the mountaines 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! 3 Luke 2. 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 53. 5. The
Gospell is called the chastisement of our Peace. Isay 59. 8.
Righteousnesse is called the way of Peace. The way of Peace they
know not, and there is no judgement in their goings. Micah 5. 4,
5. speaking of the Messias, he saith thus, hee 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. 3. 1, 2. My sonne forget not my law, but let thine heart
keep my Commandements, for length of dayes, and long life, and
Peace, shall they adde to thee.
IV. What appertains to the first law of abolishing the
community of all things, or concerning the introduction of meum &
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. 13. 8. Let there be no strife I Pray thee, between thee and
me, and between thy heard-men, and my heard-men, for we be
brethren. Is not the whole land before thee? Separate thy selfe I
Pray thee from me. And all those places of Scripture by which we
are forbidden to trespasse upon our neighbours, as, Thou shalt
not kill, thou shalt not commit adultery, thou shalt not steal,
&c. doe confirm the law of distinction between Mine, and Thine.
for they suppose the right of all men to all things to be taken
away.
V. The same precepts establish the second law of nature of
keeping trust: for what doth, Thou shalt not invade anothers
right, import, but this? Thou shalt not take possession of that,
which by thy contract ceaseth to be thine; but expressely set
down, Psal. 15. vers. 1. To him that asked, Lord who shall dwell
in thy Tabernacle? It is answered, vers. 3, 4: He that sweareth
unto his neighbour, and disappointeth him not; and Prov. 6. 1. My
sonne 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.
VI. The third Law concerning gratitude is proved by these
places, Deut. 25. 4. Thou shalt not muzzle the Oxe when he
treadeth out the corn; which Saint Paul I. Cor. 9. 9. interprets
to be spoken of men, not Oxen onely. Prov. 17. 13. Who so
rewardeth evill for good, evill shall not depart from his house.
And Deut. 20. 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. Proverbs 3. 29. Devise not
evill against thy neighbour, seeing he dwelleth securely by thee.
VII. To the fourth Law of accommodating our selves, these
precepts are conformable, Exod. 23. 4, 5. If thou meet thine
enemies Oxe, or his Asse going astray, thou shalt surely bring it
back to him again; if thou see the Asse of him that hateth thee
lying under his burden, and wouldest forbear to help him, thou
shalt surely help with him, vers. 9. Also, thou shalt not
oppresse a stranger. Prov. 3. 30. Strive not with a man without a
cause, if he have done thee no harme. Prov. 15. 18. A wrathfull
man stirreth up strife, but he that is slow to anger, appeaseth
strife. 18. 24. There is a friend that sticketh closer then a
brother. The same is confirmed, Luke 10. By the Parable of the
Samaritan, who had compassion on the Jew that was wounded by
theeves, and by Christs precept, Matth. 5. 39. But I say unto
you, that ye resist not evill, but whosoever shall smite thee on
the right cheek, turn to him the other also, &c.
VIII. Among infinite other places which prove the fifth law,
these are some. Matth. 6. 14. 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. Math. 18. 21. Lord how oft shall my
Brother sinne 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.
IX. For the confirmation of the sixth law, all those places
are pertinent which command us to shew mercy; such as Mat. 5. 7.
Blessed are the mercifull, for they shall obtain mercy. Levit.
19. 18. Thou shalt not avenge, nor bear any grudge against the
children of thy people. But there are, who not onely think this
law is not proved by Scripture, but plainly disproved from hence,
that there is an eternall 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
doe so; as if God sought his glory, (that is to say) pleased
himselfe in the death of a sinner. It is more rightly answered,
that the institution of eternall punishment was before sin, and
had regard to this onely, that men might dread to commit sinne
for the time to come.
X. The words of Christ prove this seventh, Matth. 5. 22. But
I say unto you, That whosoever is angry with his brother without
a cause, shall be in danger of the judgement, and whosoever shall
say unto his Brother Racha, shall be in danger of the Counsell,
but whosoever shall say, thou foole, shall be in danger of hell
fire. Prov. 10. 18. Hee that uttereth a slander is a foole. Prov.
14. 21. Hee that despiseth his neighbour, sinneth. 15. 1.
Grievous words stir up anger. Prov. 22. 10. Cast out the scorner,
and contention shall goe out, and reproach shall cease.
XI. The eighth law of acknowledging equality of nature, that
is, of humility, is established by these places. Mat. 5. 3.
Blessed are the Poor in spirit, for theirs is the Kingdom of
heaven. Prov. 6. 16, 19. These six things doth the Lord hate, yea
seven are an abomination unto him: A proud look, &c. Prov. 16. 5.
Every one that is proud is an abomination unto the Lord, though
hand joyne in hand, he shall not be unpunished. 11. 2. When pride
cometh, then cometh shame, but with the lowly, is wisdome. Thus
Isay 40. 3. (where the comming of the Messias is shewed forth,
for preparation towards his Kingdome) The voyce of him that cryed
in the wildernesse, was this: Prepare ye the way of the Lord,
make strait in the desart a high way for our God. Every valley
shall be exalted, and every mountain, and hill, shall be made
low; which doubtlesse is spoken to men, and not to mountains.
XII. 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
containes in it all the other Lawes besides, is the same which
Moses sets down, Levit. 19. 18. Thou shalt love thy neighbour as
thy self; and our Saviour calls it the summe of the morall Law,
Mat. 22. 36. Master, which is the great Commandement 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 Commandement, and the second is like unto
it, Thou shalt love thy neighbour as thy self. On these two
Commandements hang all the Law and the Prophets. But to love our
neighbor as our selves, is nothing else, but to grant him all we
desire to have granted to our selves.
XIII. By the tenth Law respect of Persons is forbid; as also
by these places following, Mat. 5. 45. That ye may be children of
your Father which is in Heaven; for he maketh the sun to rise on
the Evill, and on the Good, &c. Collos. 3. 11. There is neither
Greek, nor Jew, circumcision, nor uncircumcision, Barbarian, or
Scythian, bond, or free, but Christ is all, & in all. Acts 10.
34. of a truth, I perceive, that God is no respecter of Persons.
2 Chron. 19. 7. There is no iniquity with the Lord our God, nor
respect of Persons, nor taking of gifts. Ecclus. 35. 12. The Lord
is Judge, and with him is no respect of Persons. Rom. 2. 11. For
there is no respect of Persons with God.
XIV. The eleventh Law, which commands those things to be held
in common which cannot be divided, I know not whether there be
any expresse place in Scripture for it, or not; but the practise
appears every where in the common use of Wels, Wayes, Rivers,
sacred things, &c. for else men could not live.
XV. We said in the twelfth place, that it was a Law of
Nature, That where things could neither be divided, nor possess'd
in common, they should be dispos'd by lot, which is confirmed as
by the example of Moses, who by Gods command, Numb. 34. divided
the severall parts of the land of promise unto the Tribes by Lot:
So Acts I. 24. by the example of the Apostles, who receiv'd
Matthias, before Justus, into their number, by casting LotS, and
saying, Thou Lord, who knowest the hearts of all men, shew
whether of these two thou hast chosen, &c. Prov. 16. 33. The lot
is cast into the lappe, 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. 25. 30.) or that the Father had not otherwise
appointed.
XVI. Saint Paul writing to the Corinthians, Epist. 1. Chap.
6. reprehends the Corinthians of that City for going to Law one
with another before infidell 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 Controversie be concerning things necessary, what is
to be done? Therefore the Apostle, Ver. 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 confirmes that Law of Nature which we
call'd 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 16 Law) neither of
the Parties may be judge in his own Cause.
XVII. But that the Judge, or Arbiter, must receive no reward
for his Sentence, (which is the 17. Law) appears, Exod. 23. 8.
Thou shalt take no gift; for the gift blindeth the wise, and
perverteth the words of the righteous. Ecclus. 20. 29. Presents
and gifts blind the eyes of the wise. Whence it followes, that he
must not be more oblig'd to one part then the other, which is the
19. Law, and is also confirm'd, Deut. 1. 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.
XVIII. That in the judgement of Fact, witnesses must be had,
(which is the 18. Law) the Scripture not only confirmes, but
requires more then one, Deut. 17. 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. 19. 15.
XIX. Drunkennesse, which we have therefore in the last place
numbred among the breaches of the Naturall Law, because it
hinders the use of right Reason, is also forbid in sacred
Scripture for the same reason. Prov. 20. 1. Wine is a mocker,
strong drink is raging, whosoever is deceived thereby is not
wise. And Chap. 31. 4, 5. It is not for Kings to drink wine, lest
they drink, and forget the Law, and pervert the judgement 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 destroyes Judgement and Reason, it followes 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 drunkenesse, Luk. 21. 34. Take heed to your
selves, lest at any time your hearts be overcharg'd with
surfetting and drunkennesse.
XX. That we said in the foregoing Chapter, The Law of Nature
is eternall, is also prov'd out of the fifth of S. Matth. 18.
Verily I say unto you, till Heaven and Earth Passe, one jot, or
one tittle, shall in no wise Passe from the Law, and Psal. 119.
v. 160. Every one of thy righteous judgements endureth for ever.
XXI. We also said, That the Lawes of Nature had regard
chiefly unto Conscience; that is, that he is just, who by all
possible endeavour strives to fulfill them. And although a man
should order all his actions (so much as belongs to externall
obedience) just as the Law commands, but not for the Lawes sake,
but by reason of some punishment annext unto it, or out of Vain
glory, yet he is unjust. Both these are proved by the Holy
Scriptures. The first, Esay 55. 7. Let the wicked forsake his
way, and unrighteous man his thoughts, and let him return unto
the Lord, and he wil have mercy upon him, and to our God, for he
will abundantly pardon. Ezek. 18. 31. Cast away from you all your
transgressions whereby you have transgressed, & 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 the 29. of Isay 13. The Lord said, Forasmuch as
this people draw near me with their mouth, and with their lips
doe honour me, but have removed their heart far from me,
therefore I will proceed, &c. Mat. 5. 20. Except your
righteousnesse shall exceed the righteousnesse 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 Pharises did in outward act observe
the Law most exactly, but for Glories sake onely; else they would
as readily have broken it. There are innumerable places of
Scripture in which is most manifestly declar'd that God accepts
the Will for the Deed, and that as well in good, as in evill
actions.
XXII. That the Law of Nature is easily kept, Christ himself
declares in the 11. Chapter of Saint Matthew 28, 29, 30. Come
unto me, &c. Take my yoke upon you, and learn of me, &c. for my
yoke is easie, and my burthen light.
XXIII. 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, doe not that to another,
is almost in the self same words delivered by our Saviour, Mat.
7. 12. Therefore all things whatsoever ye would that men should
do unto you, do you even so to them.
XXIV. As the law of nature is all of it Divine, so the Law of
Christ by conversion, (which is wholly explain'd in the 5, 6, and
7. Chapter of S. Matthewes Gospell) is all of it also (except
that one Commandement of not marrying her who is put away for
adultery, which Christ brought for explication of the divine
positive Law, against the Jewes, who did not rightly interpret
the Mosaicall Law) the doctrine of Nature: I say the whole Law of
Christ is explain'd 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 Lawes 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.
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