The illustrious Hugo Grotius Of the law of warre and peace with annotations, III parts, and memorials of the author's life and death.

IX. What arguments Christians may deduce from Moses Law, and how.

NOw, seeing the Law given by Mo∣ses cannot induce upon us a direct obligation, as we have shewed; let us see what other use it may have, both in this of War, and other the like questions. To know this is very usefull to many purposes. First then, the Hebrew Law doth manifest, that which is commanded in that Law not to be against the Law of Nature. For, the Law of Nature, as we have said, being perpetual and immutable, it consi∣steth not with the justice of God to com∣mand any thing contrary unto it. More∣over, the Law of Moses is called pure and right by the Psalmist; and, by the A∣postle, * 1.1 holy, just and good. I mean the

precepts; for, of the permissions we must speak more distinctly. Legall permission (for that which is meerly of fact, and signifies removal of the impediment, is not pertinent here) either is plenary, which gives a right to do a thing law∣fully; or less than plenary, which on∣ly gives impunity among men, and a right that no other can lawfully hinder the doer, From the former permission, as from a pr•…•…cept, it follows, that the thing permitted is not against the Law of Nature: not, from the later. But this consequence seldom is of use: be∣cause, the permitting words being am∣biguous, we must rather, by the Law of Nature, interpret what kind of permis∣sion is meant, than from such a kind of permission prove it to be the Law of Nature. Our second observation is, That it is now lawfull for Christian Gover∣nours to make Laws of the same sense, with the Laws given by Moses: unless the whole substance of any Law con∣cern the time of Christ exspected, and of the Gospel not yet revealed; or, un∣less Christ himself, either in general or in special, hath ordained the contrary. For, no other reason can be ima∣gined, why any of Moses constitu∣tions can be now unlawfull. A third observation's this: Whatsoever pertai∣ning to the vertues Christ requires of his Disciples, is given in precept by Moses,

the same is now also, if not more, to be perform'd by Christians. The ground of this observation is, that the vertues re∣quir'd of Christians, as Humility, Pa∣tience, Love, are requir'd in a greater degree * 1.2 than they were in the State of the Hebrew Law. And justly, because al∣so the heavenly promises are much more clearly proposed in the Gospel. Hence, in comparison of the Gospel, is the old Law said to have been neither perfect nor faultless; and Christ is call'd the end of the Law; and the Law a School∣master to bring us unto Christ. So, that old Law of the Sabbath, and that other of Tithes * 1.3 do shew, that Christians are oblig'd to separate no less than a seventh part of their time for Gods service; nor less than a tenth of their fruits, for the maintenance of his Ministers, and the like pious uses.

Notes

• * 1.1

  P•…•…. 19. Rom. 7.
• * 1.2

  Chrysost. de Virgin. 94. Major 〈◊〉〈◊〉 vi•…•…tus ostenden da est, qu•…•…a multa nuno spiritus essusa est gratia, & ingens donum est Christi ad∣ventus. & v. Iren. l. 4. c. 26. Heb. 7. 19. 8. 7. Rom. 10 5. Gal. 3. 25.
• * 1.3

  V Iren. l. 4. c. 34. & Chrys. ad Eph. 11. 10.