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　revenge；　if　the　time　past　be　onely　considered；　is　nothing　else　but　a　certain　triumph；　and　glory　of　minde；　which　points　at　no　end；　（for　it　contemplates　onely　what　is　past；　but　the　end　is　a　thing　to　come）　but　that　which　is　directed　to　no　end　is　vain；　That　revenge　therefore　which　regards　not　the　future；　proceeds　from　vaine　glory；　and　therefore　without　reason。　But　to　hurt　another　without　reason　introduces　a　warre；　and　is　contrary　to　the　fundamentall　Law　of　Nature；　It　is　therefore　a　precept　of　the　Law　of　nature；　that　in　revenge　wee　look　not　backwards　but　forward。　Now　the　breach　of　this　Law；　is　commonly　called　CRUELTY。　　　　　XII。　But　because　all　signes　of　hatred；　and　contempt　provoke　most　of　all　to　brawling　and　fighting；　insomuch　as　most　men　would　rather　lose　their　lives；　（that　I　say　not　their　Peace）　then　suffer　reproach；　it　followes　in　the　seventh　place；　That　it　is　prescribed　by　the　Law　of　nature；　that　no　man　either　by　deeds；　or　words；　countenance；　or　laughter；　doe　declare　himselfe　to　hate；　or　scorne　another。　The　breach　of　which　Law　is　called　Reproach。　But　although　nothing　be　more　frequent　then　the　scoffes　and　jeers　of　the　powerfull　against　the　weak；　and　namely　of　Judges　against　guilty　persons；　which　neither　relate　to　the　offence　of　the　guilty；　nor　the　duty　of　the　Judges；　yet　these　kind　of　men　do　act　against　the　Law　of　nature；　and　are　to　be　esteemed　for　contumelious。　　　　　XIII。　The　question　whether　of　two　men　be　the　more　worthy；　belongs　not　to　the　naturall；　but　civill　state；　for　it　hath　been　shewed　before；　Chap。　I。　Art。　3。　that　all　men　by　nature　are　equall；　and　therefore　the　inequality　which　now　is；　suppose　from　riches；　power；　nobility　of　kindred；　is　come　from　the　civill　Law。　I　know　that　Aristotle　in　his　first　book　of　Politiques　affirmes　as　a　foundation　of　the　whole　politicall　science；　that　some　men　by　nature　are　made　worthy　to　command；　others　onely　to　serve；　as　if　Lord　and　Master　were　distinguished　not　by　consent　of　men；　but　by　an　aptnesse；　that　is；　a　certain　kind　of　naturall　knowledge；　or　ignorance；　which　foundation　is　not　onely　against　reason　（as　but　now　hath　been　shewed）　but　also　against　experience：　for　neither　almost　is　any　man　so　dull　of　understanding　as　not　to　judge　it　better　to　be　ruled　by　himselfe；　then　to　yeeld　himselfe　to　the　government　of　another；　neither　if　the　wiser　and　stronger　doe　contest；　have　these　ever；　or　often　the　upper　hand　of　those。　Whether　therefore　men　be　equall　by　nature；　the　equality　is　to　be　acknowledged；　or　whether　unequall；　because　they　are　like　to　contest　for　dominion；　its　necessary　for　the　obtaining　of　Peace；　that　they　be　esteemed　as　equall；　and　therefore　it　is　in　the　eight　place　a　precept　of　the　Law　of　nature；　That　every　man　be　accounted　by　nature　equall　to　another；　the　contrary　to　which　Law　is　PRIDE。　　　　　XIV。　As　it　was　necessary　to　the　conservation　of　each　man；　that　he　should　part　with　some　of　his　Rights；　so　it　is　no　lesse　necessary　to　the　same　conservation；　that　he　retain　some　others；　to　wit　the　Right　of　bodily　protection；　of　free　enjoyment　of　ayre；　water；　and　all　necessaries　for　life。　Since　therefore　many　common　Rights　are　retained　by　those　who　enter　into　a　peaceable　state；　and　that　many　peculiar　ones　are　also　acquired；　hence　ariseth　this　ninth　dictate　of　the　naturall　Law；　to　wit；　That　what　Rights　soever　any　man　challenges　to　himselfe；　he　also　grant　the　same　as　due　to　all　the　rest：　otherwise　he　frustrates　the　equality　acknowledged　in　the　former　Article。　For　what　is　it　else　to　acknowledge　an　equality　of　persons　in　the　making　up　of　society；　but　to　attribute　equall　Right　and　Power　to　those　whom　no　reason　would　else　engage　to　enter　into　society？　But　to　ascribe　equall　things　to　equalls；　is　the　same　with　giving　things　proportionall　to　proportionals。　The　observation　of　this　Law　is　called　MEEKNES；　the　violation　pleonexia；　the　breakers　by　the　Latines　are　styled　Immodici　&　immodesti。　　　　　XV。　In　the　tenth　place　it　is　commanded　by　the　Law　of　nature；　That　every　man　in　dividing　Right　to　others；　shew　himselfe　equall　to　either　party。　By　the　foregoing　Law　we　are　forbidden　to　assume　more　Right　by　nature　to　our　selves；　then　we　grant　to　others。　We　may　take　lesse　if　we　will；　for　that　sometimes　is　an　argument　of　modesty。　But　if　at　any　time　matter　of　Right　be　to　be　divided　by　us　unto　others；　we　are　forbidden　by　this　Law　to　favour　one　more　or　lesse　then　another。　For　he　that　by　favouring　one　before　another；　observes　not　this　naturall　equality；　reproaches　him　whom　he　thus　undervalues：　but　it　is　declared　above；　that　a　reproach　is　against　the　Lawes　of　Nature。　The　observance　of　this　Precept　is　called　EQUITY；　the　breach；　Respect　of　Persons。　The　Greeks　in　one　word　term　it　prosopolepsia。　　　　　XVI。　From　the　foregoing　Law　is　collected　this　eleventh；　Those　things　which　cannot　be　divided；　must　be　used　in　common；　（if　they　can）　and　（that　the　quantity　of　the　matter　permit）　every　man　as　much　as　he　lists；　but　if　the　quantity　permit　not；　then　with　limitation；　and　proPortionally　to　the　number　of　the　users：　for　otherwise　that　equality　can　by　no　means　be　observed；　which　we　have　shewed　in　the　forgoing　Article　to　be　commanded　by　the　Law　of　Nature。　　　　　XVII。　Also　what　cannot　be　divided；　nor　had　in　common；　it　is　provided　by　the　Law　of　nature　（which　may　be　the　twelfth　Precept）　that　the　use　of　that　thing　be　either　by　turns；　or　adjudged　to　one　onely　by　lot；　and　that　in　the　using　it　by　turns；　it　be　also　decided　by　lot　who　shall　have　the　first　use　of　it；　For　here　also　regard　is　to　be　had　unto　equality：　but　no　other　can　be　found；　but　that　of　lot。　　　　　XVIII。　But　all　lot　is　twofold；　arbitrary；　or　naturall；　Arbitrary　is　that　which　is　cast　by　the　consent　of　the　Contenders；　and　it　consists　in　meer　chance　（as　they　say）　or　fortune。　Naturall　is　primogeniture　（in　Greek　klironomia；　as　it　were　given　by　lot）　or　first　possession。　Therefore　the　things　which　can　neither　be　divided；　nor　had　in　common；　must　be　granted　to　the　first　possessour；　as　also　those　things　which　belonged　to　the　Father　are　due　to　the　Sonne；　unlesse　the　Father　himselfe　have　formerly　conveighed　away　that　Right　to　some　other。　Let　this　therefore　stand　for　the　thirteenth　Law　of　Nature。　　　　　XIX。　The　14　Precept　of　the　Law　of　nature　is；　That　safety　must　be　assured　to　the　mediators　for　Peace。　For　the　reason　which　commands　the　end；　commands　also　the　means　necessary　to　the　end。　But　the　first　dictate　of　Reason　is　Peace。　All　the　rest　are　means　to　obtain　it；　and　without　which　Peace　cannot　be　had。　But　neither　can　Peace　be　had　without　mediation；　nor　mediation　without　safety；　it　is　therefore　a　dictate　of　Reason；　that　is；　a　Law　of　nature；　That　we　must　give　all　security　to　the　Mediators　for　Peace。　　　　　XX。　Furthermore；　because；　although　men　should　agree　to　make　all　these；　and　whatsoever　other　Lawes　of　Nature；　and　should　endeavour　to　keep　them；　yet　doubts；　and　controversies　would　daily　arise　concerning　the　application　of　them　unto　their　actions；　to　wit；　whether　what　was　done；　were　against　the　Law；　or　not；　（which　we　call；　the　question　of　Right）　whence　will　follow　a　fight　between　Parties；　either　sides　supposing　themselves　wronged；　it　is　therefore　necessary　to　the　preservation　of　Peace　（because　in　this　case　no　other　fit　remedy　can　possibly　be　thought　on）　that　both　the　disagreeing　Parties　refer　the　matter　unto　some　third；　and　oblige　themselves　by　mutuall　compacts　to　stand　to　his　judgement　in　deciding　the　controversie。　And　he　to　whom　they　thus　refer　themselves　is　called　an　Arbiter。　It　is　therefore　the　15。　Precept　of　the　naturall　Law；　That　both　parties　disputing　concerning　the　matter　of　right　submit　themselves　unto　the　opinion　and　judgement　of　some　third。　　　　　XXI。　But　from　this　ground；　that　an　Arbiter　or　Judge　is　chosen　by　the　differing　Parties　to　determine　the　controversie；　we　gather；　that　the　Arbiter　must　not　be　one　of　the　Parties：　for　every　man　is　presumed　to　seek　what　is　good　for　himselfe　naturally；　and　what　is　just；　onely　for　Peaces　sake；　and　accidentally。　and　therefore　cannot　observe　that　same　equality　commanded　by；　the　Law　of　nature　so　exactly　as　a　third　man　would　do：　It　is　therefore　in　the　sixteenth　place　contained　in　the　Law　of　nature；　That　no　man　must　be　Judge　or　Arbiter　in　his　own　cause。

　　　　XXII。　From　the　same　ground　followes　in　the　seventeenth　place；　That　no　man　must　be　Judge　who　propounds　unto　himself　any　hope　of　profit；　or　glory；　from　the　victory　of　either　part：　for　the　like　reason　swayes　here；　as　in　the　foregoing　Law。

　　　　XXIII。　But　when　there　is　some　controversie　of　the　fact　it　selfe；　to　wit；　whether　that　bee　done　or　not；　which　is　said　to　bee　done；　the　naturall　Law　wills；　that　the　Arbiter　trust　both　Parties　alike；　that　is；　（because　they　affirm　contradictories）　that　hee　believe　neither：　He　must　therefore　give　credit　to　a　third；　or　a　third　and　fourth；　or　more；　that　he　may　be　able　to　give　judgement　of　the　fact；　as　often　as　by　other　signes　he　cannot　come　to　the　knowledge　of　it。　The　18。　Law　of　nature　therefore　injoynes　Arbiters；　and　Iudges　of　fact；　That　where　firm　and　certain　signes　of　the　fact　appear　not；　there　they　rule　their　sentence　by　such　witnesses；　as　seem　to　be　indifferent　to　both　Parts。　　　　　XXIV。　From　the　above　declared　definition　of　an　Arbiter　may　be　furthermore　understood；　That　no　contract　or　promise　must　Passe　between　him　and　the　parties　whose　Iudge　he　is　appointed；　by　vertue　whereof　he　may　be　engaged　to　speak　in　favour　of　either　part；　nay；　or　be　oblig'd　to　judge　according　to　equity；　or　to　pronounce　such　sentence　as　he　shall　truly　judge　to　be　equall。　The　Judge　is　indeed　bound　to　give　such　sentence　as　he　shall　judge　to　be　equall　by　the　Law　of　Nature　re…counted　in　the　15。　Article。　To　the　obligation　of　which　Law　nothing　can　be　added　by　way　of　Compact。　Such　compact　therefore　would　be　in　vain。　Besides；　if　giving　wrong　judgement；　he　should　contend　for　the　equity　of　it；　except　such　Compact　be　of　no　force；　the　Controversie　would　remain　after　Judgement　given；　which　is　contrary　to　the　constitution　of　an　Arbiter；　who　is　so　chosen；　as　both　parties　have　oblig'd　themselves　to　stand　to　the　judgement　which　he　should　pronounce。　The　Law　of　Nature　therefore　commands　the　Judge　to　be　dis…engaged；　which　is　its　19　precept。　　　　　XXV。　Farthermore；　forasmuch　as　the　Lawes　of　Nature　are　nought　else　but　the　dictates　of　Reason；　so　as；　unlesse　a　man　endeavour　to　preserve　the　faculty　of　right　reasoning；　he　cannot　observe　the　Lawes　of　Nature；