either by the laws of the former or the laws of the latter, possess rights
co-extensive with their powers.

(19:15) For this reason we could not conceive sin to exist in the state of
nature, nor imagine God as a judge punishing man's transgressions; but we
supposed all things to happen according to the general laws of universal
nature, there being no difference between pious and impious, between him
that was pure (as Solomon says) and him that was impure, because there was
no possibility either of justice or charity.

[19:2] (16) In order that the true doctrines of reason, that is (as we
showed in Chapter IV.), the true Divine doctrines might obtain absolutely
the force of law and right, it was necessary that each individual should
cede his natural right, and transfer it either to society as a whole, or to
a certain body of men, or to one man. (17) Then, and not till then,
does it first dawn upon us what is justice and what is injustice,
what is equity and what is iniquity.

(19:18) Justice, therefore, and absolutely all the precepts of reason,
including love towards one's neighbour, receive the force of laws and
ordinances solely through the rights of dominion, that is (as we showed in
the same chapter) solely on the decree of those who possess the right to
rule. (19) Inasmuch as the kingdom of God consists entirely in rights
applied to justice and charity or to true religion, it follows that (as we
asserted) the kingdom of God can only exist among men through the means of
the sovereign powers; nor does it make any difference whether religion be
apprehended by our natural faculties or by revelation: the argument is sound
in both cases, inasmuch as religion is one and the same, and is equally
revealed by God, whatever be the manner in which it becomes known to men.