God in the manner described in speaking of the formation of a state.

(98) However, I will treat of these matters more at length presently.

[16:8] (99) It may be insisted that sovereigns are as much bound by the
Divine law as subjects: whereas we have asserted that they retain their
natural rights, and may do whatever they like.

(16:100) In order to clear up the whole difficulty, which arises rather
concerning the natural right than the natural state, I maintain that
everyone is bound, in the state of nature, to live according to Divine law,
in the same way as he is bound to live according to the dictates of sound
reason; namely, inasmuch as it is to his advantage, and necessary for his
salvation; but, if he will not so live, he may do otherwise at his own risk.
(101) He is thus bound to live according to his own laws, not according to
anyone else's, and to recognize no man as a judge, or as a superior in
religion. (102) Such, in my opinion, is the position of a sovereign, for he
may take advice from his fellow-men, but he is not bound to recognize any as
a judge, nor anyone besides himself as an arbitrator on any question of
right, unless it be a prophet sent expressly by God and attesting his
mission by indisputable signs. (103) Even then he does not recognize a man,
but God Himself as His judge.

[16:9] (104) If a sovereign refuses to obey God as revealed in His law,
he does so at his own risk and loss, but without violating any civil or
natural right. (105) For the civil right is dependent on his own decree; and
natural right is dependent on the laws of nature, which latter are not
adapted to religion, whose sole aim is the good of humanity, but to the
order of nature - that is, to God's eternal decree unknown to us.