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.
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.
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.
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.
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.