The Duties towards our Neighbour, required of us, are also of the like sort. The Mahometan Religion, which was bred in Arms, breathes nothing else; and is propagated by such Means only. (f) Thus Aristotle takes
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notice of, and blames the Laws of the Laconians (which were so highly commended above any other in Greece, even by the Oracle of Apollo,) because they tended directly to Force of Arms. But the same Philosopher affirms, that War against Barbarians was lawful; whereas the contrary is true amongst Men, who <114> were designed by Nature for Friendship and Society. (a) For what greater Iniquity can there be, than to punish single Murders; but expose to publick View, in their Triumphs, whole Nations they had slain, as a glorious Exploit? And yet that most celebrated City of Rome, how did it procure that Title, but by Wars, and those (b) many times very unjust; as they themselves confess concerning (c) the Wars against Sardinia (d) and Cyprus? And in general, as the most famous Compilers of Annals have related, very many Nations did not account it infamous, (e) to commit Robberies out of <115> their own Bounds.
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(a) Executing of Revenge, is by Aristotle and Cicero, made a Part of Virtue. (b) The Gladiators tearing one another to pieces, was one of the publick Entertainments amongst the Heathens; (c) and to expose their Children <116> was a daily Practice. The Hebrews indeed had a better Law, a more holy Discipline; but yet there were some things overlooked or allowed in that People, whose Passion was ungovernable; (d) such as the giving up to their Power seven Nations, though indeed they deserved it: With which they not being contented, (e) persecuted with cruel Hatred, all that differed from them; (f) the Marks of which remain even to this
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Day, in their Prayers uttered against Christians: And the Law itself allowed a Man (a) to revenge an Injury by the Punishments of Retaliation, and that a Man-slayer might be killed by the private Hand of the next Relation. But the Law of Christ (b) forbids requiting any Injury that hath been done us, either by Word or Deed; lest by imitating that Malice we condemn in others, we should on the contrary approve it. It would have us do Good in the first Place, to those that are good; and then to the bad also, (c) after the Example of God, from whom we receive Gifts in common with all other Men; such as the Sun, the Stars, the Air, the Winds, and the Rain. <117>
Sect. XIII. About the Conjunction of Male and Female.
The Conjunction of Man and Woman, whereby Mankind is propagated, is a thing that highly deserves to be taken care of by Law; which that the Heathen neglected, is no wonder, when they relate (d) Stories of the
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Whoredoms and Adulteries of those Gods which they worshipped. And which is worse, (a) the Conjunction of Males with one another, is defended by the Examples of their Gods: In the Number of which, Ganymedes of old, (b) and Antinous afterwards were reckoned, upon this Account; which horrid Crime is also <118> often esteemed lawful amongst the Mahometans, Chinese, and other Nations. The Greek Philosophers seem to take great Pains (c) to put a virtuous Name upon a vicious thing. The most eminent of which same Greek Philosophers, (d) commending the Company of Women; what did they do else but turn a whole City into one common Stew, (e) when even Brute Creatures observe some sort of Conjugal League? How much more reasonable is it then, that Man, who is the most divine Creature, should not be born from an uncertain Original, whereby the mutual Affections betwixt Parents and <119> Children
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is destroyed? The Hebrew Law indeed forbad all Uncleanness, (a) but a Man was allowed to have more Wives than one at a time, and the Husband had a Power (b) to put away his Wife for any Cause whatsoever; which is the Custom at this Day among the Mahometans: And formerly the Greeks and Latins took so great a Liberty, that (c) the Laconians and Cato permitted others to have their Wives for a time. But the Law of Christ, which is most perfect, strikes at the very Root of Vice, and (d) accounts him guilty before God (who can see into and judge the Hearts of Men,) that lusts after, though he has not committed the Crime; or that attempts the Chastity of any Woman, or looks upon her with such Desires. And because all true Friendship is lasting, and not to be broke; he would, with very good Reason, have That to be so (e) which contains the Union of their Bodies, as well as the Agreement of their Minds; and which, without doubt, is more convenient for a right Education of their Children. Among the Heathen, some few Nations were content with one Wife, as the Germans and Romans; and in this they are (f) followed by the Christians: Namely, <120> that the Wife having resigned herself entirely to her Husband, may be (g) recompensed with a like Return;
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(a) that the Government of the Family may be better managed by one Governor, and that different Mothers might not bring a Disturbance in amongst the Children.
Sect. XIV. About the Use of temporal Goods.
To come now to the Use of those things which are commonly called Goods; we find Theft allowed by some heathen Nations, (b) as the Egyptians, (c) and Spartans; and they who did not allow it in private Persons, did scarce any thing else in the publick; as the Romans, of whom the Roman Orator said, (d) if every one should have his Due restored to him, they must go back to the very Cottages. Indeed, there was no such thing amongst the Hebrews; but they were permitted (e) to take <121> Usury of Strangers, that the Law might in some Measure be fitted to their Disposition; and therefore, amongst other things, (f) it promised Riches to them that obeyed it. But the Christian Law not only forbids (g) all kind of Injustice towards any Persons; but also forbids us (h) setting our Affections upon perishing things; because our Mind is of such a Nature that it cannot diligently attend to the Care of two things, each of which requires the whole Man, and which oftentimes draw him contrary ways: And besides, (i) Sollicitousness in procuring and preserving Riches, is attended with a certain Slavery and Uneasiness, which spoils that very Pleasure which is expected from Riches; (j) but Nature is satisfied with a very few things, and those such as can easily be procured, without any great
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Labour or Charge. And, if God has granted us something beyond this, we are not commanded to cast it into the Sea, (a) as some Philosophers imprudently did; nor to let it lie useless by us, nor yet to lavish it away: But out of it to supply the Wants of other Men, (b) either by giving (c) or lending to those that ask it; (d) as becomes those who believe themselves not to be Proprietors of these things, but only Stewards and Deputies of the Most High God their Parent; <122> for a Kindness well bestowed, (e) is a Treasure full of good Hope, against which neither the Wickedness of Thieves, nor Variety of Accidents, can prevail any thing. An admirable Example of which sincere and undissembled Charity, the first Christians afford us, when things were