Chapter: CHAPTER XV. OF OTHER LAWES OF NATURE





The Third Law Of Nature, Justice

From that law of Nature, by which we are obliged to transferre to
another, such Rights, as being retained, hinder the peace of Mankind,
there followeth a Third; which is this, That Men Performe Their
Covenants Made: without which, Covenants are in vain, and but Empty
words; and the Right of all men to all things remaining, wee are still
in the condition of Warre.




Justice And Injustice What

And in this law of Nature, consisteth the Fountain and Originall of
JUSTICE. For where no Covenant hath preceded, there hath no Right been
transferred, and every man has right to every thing; and consequently,
no action can be Unjust. But when a Covenant is made, then to break it
is Unjust: And the definition of INJUSTICE, is no other than The Not
Performance Of Covenant. And whatsoever is not Unjust, is Just.

Justice And Propriety Begin With The Constitution of Common-wealth
But because Covenants of mutuall trust, where there is a feare of not
performance on either part, (as hath been said in the former Chapter,)
are invalid; though the Originall of Justice be the making of Covenants;
yet Injustice actually there can be none, till the cause of such feare
be taken away; which while men are in the naturall condition of Warre,
cannot be done. Therefore before the names of Just, and Unjust can have
place, there must be some coercive Power, to compell men equally to
the performance of their Covenants, by the terrour of some punishment,
greater than the benefit they expect by the breach of their Covenant;
and to make good that Propriety, which by mutuall Contract men acquire,
in recompence of the universall Right they abandon: and such power there
is none before the erection of a Common-wealth. And this is also to be
gathered out of the ordinary definition of Justice in the Schooles: For
they say, that "Justice is the constant Will of giving to every man his
own." And therefore where there is no Own, that is, no Propriety, there
is no Injustice; and where there is no coerceive Power erected, that is,
where there is no Common-wealth, there is no Propriety; all men having
Right to all things: Therefore where there is no Common-wealth, there
nothing is Unjust. So that the nature of Justice, consisteth in keeping
of valid Covenants: but the Validity of Covenants begins not but with
the Constitution of a Civill Power, sufficient to compell men to keep
them: And then it is also that Propriety begins.




Justice Not Contrary To Reason

The Foole hath sayd in his heart, there is no such thing as Justice;
and sometimes also with his tongue; seriously alleaging, that every mans
conservation, and contentment, being committed to his own care, there
could be no reason, why every man might not do what he thought conduced
thereunto; and therefore also to make, or not make; keep, or not keep
Covenants, was not against Reason, when it conduced to ones benefit.
He does not therein deny, that there be Covenants; and that they are
sometimes broken, sometimes kept; and that such breach of them may
be called Injustice, and the observance of them Justice: but he
questioneth, whether Injustice, taking away the feare of God, (for the
same Foole hath said in his heart there is no God,) may not sometimes
stand with that Reason, which dictateth to every man his own good; and
particularly then, when it conduceth to such a benefit, as shall put a
man in a condition, to neglect not onely the dispraise, and revilings,
but also the power of other men. The Kingdome of God is gotten by
violence; but what if it could be gotten by unjust violence? were it
against Reason so to get it, when it is impossible to receive hurt by
it? and if it be not against Reason, it is not against Justice; or else
Justice is not to be approved for good. From such reasoning as this,
Succesfull wickednesse hath obtained the Name of Vertue; and some that
in all other things have disallowed the violation of Faith; yet have
allowed it, when it is for the getting of a Kingdome. And the Heathen
that believed, that Saturn was deposed by his son Jupiter, believed
neverthelesse the same Jupiter to be the avenger of Injustice: Somewhat
like to a piece of Law in Cokes Commentaries on Litleton; where he
sayes, If the right Heire of the Crown be attainted of Treason; yet the
Crown shall descend to him, and Eo Instante the Atteynder be voyd; From
which instances a man will be very prone to inferre; that when the Heire
apparent of a Kingdome, shall kill him that is in possession, though his
father; you may call it Injustice, or by what other name you will; yet
it can never be against Reason, seeing all the voluntary actions of
men tend to the benefit of themselves; and those actions are most
Reasonable, that conduce most to their ends. This specious reasoning is
nevertheless false.

For the question is not of promises mutuall, where there is no security
of performance on either side; as when there is no Civill Power erected
over the parties promising; for such promises are no Covenants: But
either where one of the parties has performed already; or where there
is a Power to make him performe; there is the question whether it be
against reason, that is, against the benefit of the other to performe,
or not. And I say it is not against reason. For the manifestation
whereof, we are to consider; First, that when a man doth a thing, which
notwithstanding any thing can be foreseen, and reckoned on, tendeth to
his own destruction, howsoever some accident which he could not expect,
arriving may turne it to his benefit; yet such events do not make it
reasonably or wisely done. Secondly, that in a condition of Warre,
wherein every man to every man, for want of a common Power to keep them
all in awe, is an Enemy, there is no man can hope by his own strength,
or wit, to defend himselfe from destruction, without the help
of Confederates; where every one expects the same defence by the
Confederation, that any one else does: and therefore he which declares
he thinks it reason to deceive those that help him, can in reason expect
no other means of safety, than what can be had from his own single
Power. He therefore that breaketh his Covenant, and consequently
declareth that he thinks he may with reason do so, cannot be received
into any Society, that unite themselves for Peace and defence, but
by the errour of them that receive him; nor when he is received, be
retayned in it, without seeing the danger of their errour; which errours
a man cannot reasonably reckon upon as the means of his security; and
therefore if he be left, or cast out of Society, he perisheth; and if he
live in Society, it is by the errours of other men, which he could not
foresee, nor reckon upon; and consequently against the reason of his
preservation; and so, as all men that contribute not to his destruction,
forbear him onely out of ignorance of what is good for themselves.

As for the Instance of gaining the secure and perpetuall felicity of
Heaven, by any way; it is frivolous: there being but one way imaginable;
and that is not breaking, but keeping of Covenant.

And for the other Instance of attaining Soveraignty by Rebellion; it is
manifest, that though the event follow, yet because it cannot reasonably
be expected, but rather the contrary; and because by gaining it so,
others are taught to gain the same in like manner, the attempt thereof
is against reason. Justice therefore, that is to say, Keeping of
Covenant, is a Rule of Reason, by which we are forbidden to do any thing
destructive to our life; and consequently a Law of Nature.

There be some that proceed further; and will not have the Law of Nature,
to be those Rules which conduce to the preservation of mans life on
earth; but to the attaining of an eternall felicity after death; to
which they think the breach of Covenant may conduce; and consequently
be just and reasonable; (such are they that think it a work of merit
to kill, or depose, or rebell against, the Soveraigne Power constituted
over them by their own consent.) But because there is no naturall
knowledge of mans estate after death; much lesse of the reward that is
then to be given to breach of Faith; but onely a beliefe grounded upon
other mens saying, that they know it supernaturally, or that they know
those, that knew them, that knew others, that knew it supernaturally;
Breach of Faith cannot be called a Precept of Reason, or Nature.




Covenants Not Discharged By The Vice Of The Person To Whom Made

Others, that allow for a Law of Nature, the keeping of Faith, do
neverthelesse make exception of certain persons; as Heretiques, and
such as use not to performe their Covenant to others: And this also is
against reason. For if any fault of a man, be sufficient to discharge
our Covenant made; the same ought in reason to have been sufficient to
have hindred the making of it.




Justice Of Men, And Justice Of Actions What

The names of Just, and Unjust, when they are attributed to Men, signifie
one thing; and when they are attributed to Actions, another. When they
are attributed to Men, they signifie Conformity, or Inconformity of
Manners, to Reason. But when they are attributed to Actions, they
signifie the Conformity, or Inconformity to Reason, not of Manners, or
manner of life, but of particular Actions. A Just man therefore, is he
that taketh all the care he can, that his Actions may be all Just: and
an Unjust man, is he that neglecteth it. And such men are more often
in our Language stiled by the names of Righteous, and Unrighteous; then
Just, and Unjust; though the meaning be the same. Therefore a Righteous
man, does not lose that Title, by one, or a few unjust Actions, that
proceed from sudden Passion, or mistake of Things, or Persons: nor does
an Unrighteous man, lose his character, for such Actions, as he does,
of forbeares to do, for feare: because his Will is not framed by the
Justice, but by the apparant benefit of what he is to do. That which
gives to humane Actions the relish of Justice, is a certain Noblenesse
or Gallantnesse of courage, (rarely found,) by which a man scorns to
be beholding for the contentment of his life, to fraud, or breach of
promise. This Justice of the Manners, is that which is meant, where
Justice is called a Vertue; and Injustice a Vice.

But the Justice of Actions denominates men, not Just, but Guiltlesse;
and the Injustice of the same, (which is also called Injury,) gives them
but the name of Guilty.




Justice Of Manners, And Justice Of Actions

Again, the Injustice of Manners, is the disposition, or aptitude to
do Injurie; and is Injustice before it proceed to Act; and without
supposing any individuall person injured. But the Injustice of an
Action, (that is to say Injury,) supposeth an individuall person
Injured; namely him, to whom the Covenant was made: And therefore many
times the injury is received by one man, when the dammage redoundeth
to another. As when The Master commandeth his servant to give mony to a
stranger; if it be not done, the Injury is done to the Master, whom
he had before Covenanted to obey; but the dammage redoundeth to the
stranger, to whom he had no Obligation; and therefore could not Injure
him. And so also in Common-wealths, private men may remit to one another
their debts; but not robberies or other violences, whereby they are
endammaged; because the detaining of Debt, is an Injury to themselves;
but Robbery and Violence, are Injuries to the Person of the
Common-wealth.




Nothing Done To A Man, By His Own Consent Can Be Injury

Whatsoever is done to a man, conformable to his own Will signified to
the doer, is no Injury to him. For if he that doeth it, hath not passed
away his originall right to do what he please, by some Antecedent
Covenant, there is no breach of Covenant; and therefore no Injury done
him. And if he have; then his Will to have it done being signified, is a
release of that Covenant; and so again there is no Injury done him.




Justice Commutative, And Distributive

Justice of Actions, is by Writers divided into Commutative, and
Distributive; and the former they say consisteth in proportion
Arithmeticall; the later in proportion Geometricall. Commutative
therefore, they place in the equality of value of the things contracted
for; And Distributive, in the distribution of equall benefit, to men of
equall merit. As if it were Injustice to sell dearer than we buy; or to
give more to a man than he merits. The value of all things contracted
for, is measured by the Appetite of the Contractors: and therefore the
just value, is that which they be contented to give. And Merit (besides
that which is by Covenant, where the performance on one part, meriteth
the performance of the other part, and falls under Justice Commutative,
not Distributive,) is not due by Justice; but is rewarded of Grace
onely. And therefore this distinction, in the sense wherein it useth to
be expounded, is not right. To speak properly, Commutative Justice,
is the Justice of a Contractor; that is, a Performance of Covenant,
in Buying, and Selling; Hiring, and Letting to Hire; Lending, and
Borrowing; Exchanging, Bartering, and other acts of Contract.

And Distributive Justice, the Justice of an Arbitrator; that is to say,
the act of defining what is Just. Wherein, (being trusted by them that
make him Arbitrator,) if he performe his Trust, he is said to distribute
to every man his own: and his is indeed Just Distribution, and may
be called (though improperly) Distributive Justice; but more properly
Equity; which also is a Law of Nature, as shall be shewn in due place.




The Fourth Law Of Nature, Gratitude

As Justice dependeth on Antecedent Covenant; so does Gratitude depend
on Antecedent Grace; that is to say, Antecedent Free-gift: and is the
fourth Law of Nature; which may be conceived in this Forme, "That a man
which receiveth Benefit from another of meer Grace, Endeavour that he
which giveth it, have no reasonable cause to repent him of his good
will." For no man giveth, but with intention of Good to himselfe;
because Gift is Voluntary; and of all Voluntary Acts, the Object is to
every man his own Good; of which if men see they shall be frustrated,
there will be no beginning of benevolence, or trust; nor consequently of
mutuall help; nor of reconciliation of one man to another; and therefore
they are to remain still in the condition of War; which is contrary to
the first and Fundamentall Law of Nature, which commandeth men to Seek
Peace. The breach of this Law, is called Ingratitude; and hath the same
relation to Grace, that Injustice hath to Obligation by Covenant.




The Fifth, Mutuall accommodation, or Compleasance

A fifth Law of Nature, is COMPLEASANCE; that is to say, "That every
man strive to accommodate himselfe to the rest." For the understanding
whereof, we may consider, that there is in mens aptnesse to Society;
a diversity of Nature, rising from their diversity of Affections; not
unlike to that we see in stones brought together for building of an
Aedifice. For as that stone which by the asperity, and irregularity of
Figure, takes more room from others, than it selfe fills; and for
the hardnesse, cannot be easily made plain, and thereby hindereth the
building, is by the builders cast away as unprofitable, and troublesome:
so also, a man that by asperity of Nature, will strive to retain those
things which to himselfe are superfluous, and to others necessary; and
for the stubbornness of his Passions, cannot be corrected, is to be
left, or cast out of Society, as combersome thereunto. For seeing every
man, not onely by Right, but also by necessity of Nature, is supposed
to endeavour all he can, to obtain that which is necessary for his
conservation; He that shall oppose himselfe against it, for things
superfluous, is guilty of the warre that thereupon is to follow; and
therefore doth that, which is contrary to the fundamentall Law of
Nature, which commandeth To Seek Peace. The observers of this Law,
may be called SOCIABLE, (the Latines call them Commodi;) The contrary,
Stubborn, Insociable, Froward, Intractable.




The Sixth, Facility To Pardon

A sixth Law of Nature is this, "That upon caution of the Future time,
a man ought to pardon the offences past of them that repenting, desire
it." For PARDON, is nothing but granting of Peace; which though granted
to them that persevere in their hostility, be not Peace, but Feare; yet
not granted to them that give caution of the Future time, is signe of an
aversion to Peace; and therefore contrary to the Law of Nature.




The Seventh, That In Revenges, Men Respect Onely The Future Good

A seventh is, " That in Revenges, (that is, retribution of evil for
evil,) Men look not at the greatnesse of the evill past, but the
greatnesse of the good to follow." Whereby we are forbidden to inflict
punishment with any other designe, than for correction of the offender,
or direction of others. For this Law is consequent to the next before
it, that commandeth Pardon, upon security of the Future Time. Besides,
Revenge without respect to the Example, and profit to come, is a
triumph, or glorying in the hurt of another, tending to no end; (for the
End is alwayes somewhat to Come;) and glorying to no end, is vain-glory,
and contrary to reason; and to hurt without reason, tendeth to the
introduction of Warre; which is against the Law of Nature; and is
commonly stiled by the name of Cruelty.




The Eighth, Against Contumely

And because all signes of hatred, or contempt, provoke to fight;
insomuch as most men choose rather to hazard their life, than not to be
revenged; we may in the eighth place, for a Law of Nature set down this
Precept, "That no man by deed, word, countenance, or gesture, declare
Hatred, or Contempt of another." The breach of which Law, is commonly
called Contumely.




The Ninth, Against Pride

The question who is the better man, has no place in the condition of
meer Nature; where, (as has been shewn before,) all men are equall. The
inequallity that now is, has been introduced by the Lawes civill. I know
that Aristotle in the first booke of his Politiques, for a foundation of
his doctrine, maketh men by Nature, some more worthy to Command, meaning
the wiser sort (such as he thought himselfe to be for his Philosophy;)
others to Serve, (meaning those that had strong bodies, but were not
Philosophers as he;) as if Master and Servant were not introduced by
consent of men, but by difference of Wit; which is not only against
reason; but also against experience. For there are very few so foolish,
that had not rather governe themselves, than be governed by others:
Nor when the wise in their own conceit, contend by force, with them who
distrust their owne wisdome, do they alwaies, or often, or almost at any
time, get the Victory. If Nature therefore have made men equall, that
equalitie is to be acknowledged; or if Nature have made men unequall;
yet because men that think themselves equall, will not enter into
conditions of Peace, but upon Equall termes, such equalitie must be
admitted. And therefore for the ninth Law of Nature, I put this, "That
every man acknowledge other for his Equall by Nature." The breach of
this Precept is Pride.




The Tenth Against Arrogance

On this law, dependeth another, "That at the entrance into conditions of
Peace, no man require to reserve to himselfe any Right, which he is not
content should be reserved to every one of the rest." As it is necessary
for all men that seek peace, to lay down certaine Rights of Nature; that
is to say, not to have libertie to do all they list: so is it necessarie
for mans life, to retaine some; as right to governe their owne bodies;
enjoy aire, water, motion, waies to go from place to place; and all
things else without which a man cannot live, or not live well. If in
this case, at the making of Peace, men require for themselves, that
which they would not have to be granted to others, they do contrary
to the precedent law, that commandeth the acknowledgement of naturall
equalitie, and therefore also against the law of Nature. The observers
of this law, are those we call Modest, and the breakers Arrogant Men.
The Greeks call the violation of this law pleonexia; that is, a desire
of more than their share.




The Eleventh Equity

Also "If a man be trusted to judge between man and man," it is a precept
of the Law of Nature, "that he deale Equally between them." For without
that, the Controversies of men cannot be determined but by Warre.
He therefore that is partiall in judgment, doth what in him lies, to
deterre men from the use of Judges, and Arbitrators; and consequently,
(against the fundamentall Lawe of Nature) is the cause of Warre.

The observance of this law, from the equall distribution to each man, of
that which in reason belongeth to him, is called EQUITY, and (as I have
sayd before) distributive justice: the violation, Acception Of Persons,
Prosopolepsia.




The Twelfth, Equall Use Of Things Common

And from this followeth another law, "That such things as cannot be
divided, be enjoyed in Common, if it can be; and if the quantity of the
thing permit, without Stint; otherwise Proportionably to the number of
them that have Right." For otherwise the distribution is Unequall, and
contrary to Equitie.




The Thirteenth, Of Lot

But some things there be, that can neither be divided, nor enjoyed in
common. Then, The Law of Nature, which prescribeth Equity, requireth,
"That the Entire Right; or else, (making the use alternate,) the First
Possession, be determined by Lot." For equall distribution, is of
the Law of Nature; and other means of equall distribution cannot be
imagined.




The Fourteenth, Of Primogeniture, And First Seising

Of Lots there be two sorts, Arbitrary, and Naturall. Arbitrary, is
that which is agreed on by the Competitors; Naturall, is either
Primogeniture, (which the Greek calls Kleronomia, which signifies, Given
by Lot;) or First Seisure.

And therefore those things which cannot be enjoyed in common, nor
divided, ought to be adjudged to the First Possessor; and is some cases
to the First-Borne, as acquired by Lot.




The Fifteenth, Of Mediators

It is also a Law of Nature, "That all men that mediate Peace, be allowed
safe Conduct." For the Law that commandeth Peace, as the End, commandeth
Intercession, as the Means; and to Intercession the Means is safe
Conduct.




The Sixteenth, Of Submission To Arbitrement

And because, though men be never so willing to observe these Lawes,
there may neverthelesse arise questions concerning a mans action; First,
whether it were done, or not done; Secondly (if done) whether against
the Law, or not against the Law; the former whereof, is called a
question Of Fact; the later a question Of Right; therefore unlesse the
parties to the question, Covenant mutually to stand to the sentence
of another, they are as farre from Peace as ever. This other, to whose
Sentence they submit, is called an ARBITRATOR. And therefore it is of
the Law of Nature, "That they that are at controversie, submit their
Right to the judgement of an Arbitrator."




The Seventeenth, No Man Is His Own Judge

And seeing every man is presumed to do all things in order to his own
benefit, no man is a fit Arbitrator in his own cause: and if he were
never so fit; yet Equity allowing to each party equall benefit, if one
be admitted to be Judge, the other is to be admitted also; & so the
controversie, that is, the cause of War, remains, against the Law of
Nature.




The Eighteenth, No Man To Be Judge, That Has In Him Cause Of Partiality

For the same reason no man in any Cause ought to be received for
Arbitrator, to whom greater profit, or honour, or pleasure apparently
ariseth out of the victory of one party, than of the other: for he hath
taken (though an unavoydable bribe, yet) a bribe; and no man can be
obliged to trust him. And thus also the controversie, and the condition
of War remaineth, contrary to the Law of Nature.




The Nineteenth, Of Witnesse

And in a controversie of Fact, the Judge being to give no more credit
to one, than to the other, (if there be no other Arguments) must give
credit to a third; or to a third and fourth; or more: For else the
question is undecided, and left to force, contrary to the Law of Nature.

These are the Lawes of Nature, dictating Peace, for a means of the
conservation of men in multitudes; and which onely concern the doctrine
of Civill Society. There be other things tending to the destruction of
particular men; as Drunkenness, and all other parts of Intemperance;
which may therefore also be reckoned amongst those things which the Law
of Nature hath forbidden; but are not necessary to be mentioned, nor are
pertinent enough to this place.




A Rule, By Which The Laws Of Nature May Easily Be Examined

And though this may seem too subtile a deduction of the Lawes of Nature,
to be taken notice of by all men; whereof the most part are too busie in
getting food, and the rest too negligent to understand; yet to leave
all men unexcusable, they have been contracted into one easie sum,
intelligible even to the meanest capacity; and that is, "Do not that to
another, which thou wouldest not have done to thy selfe;" which sheweth
him, that he has no more to do in learning the Lawes of Nature, but,
when weighing the actions of other men with his own, they seem too
heavy, to put them into the other part of the ballance, and his own into
their place, that his own passions, and selfe-love, may adde nothing to
the weight; and then there is none of these Lawes of Nature that will
not appear unto him very reasonable.




The Lawes Of Nature Oblige In Conscience Alwayes,

But In Effect Then Onely When There Is Security The Lawes of Nature
oblige In Foro Interno; that is to say, they bind to a desire they
should take place: but In Foro Externo; that is, to the putting them
in act, not alwayes. For he that should be modest, and tractable, and
performe all he promises, in such time, and place, where no man els
should do so, should but make himselfe a prey to others, and procure his
own certain ruine, contrary to the ground of all Lawes of Nature, which
tend to Natures preservation. And again, he that shall observe the same
Lawes towards him, observes them not himselfe, seeketh not Peace, but
War; & consequently the destruction of his Nature by Violence.

And whatsoever Lawes bind In Foro Interno, may be broken, not onely by
a fact contrary to the Law but also by a fact according to it, in case a
man think it contrary. For though his Action in this case, be according
to the Law; which where the Obligation is In Foro Interno, is a breach.




The Laws Of Nature Are Eternal;

The Lawes of Nature are Immutable and Eternall, For Injustice,
Ingratitude, Arrogance, Pride, Iniquity, Acception of persons, and the
rest, can never be made lawfull. For it can never be that Warre shall
preserve life, and Peace destroy it.




And Yet Easie

The same Lawes, because they oblige onely to a desire, and endeavour, I
mean an unfeigned and constant endeavour, are easie to be observed. For
in that they require nothing but endeavour; he that endeavoureth their
performance, fulfilleth them; and he that fulfilleth the Law, is Just.




The Science Of These Lawes, Is The True Morall Philosophy

And the Science of them, is the true and onely Moral Philosophy. For
Morall Philosophy is nothing else but the Science of what is Good, and
Evill, in the conversation, and Society of mankind. Good, and Evill,
are names that signifie our Appetites, and Aversions; which in different
tempers, customes, and doctrines of men, are different: And divers men,
differ not onely in their Judgement, on the senses of what is pleasant,
and unpleasant to the tast, smell, hearing, touch, and sight; but also
of what is conformable, or disagreeable to Reason, in the actions of
common life. Nay, the same man, in divers times, differs from himselfe;
and one time praiseth, that is, calleth Good, what another time
he dispraiseth, and calleth Evil: From whence arise Disputes,
Controversies, and at last War. And therefore so long as man is in the
condition of meer Nature, (which is a condition of War,) as private
Appetite is the measure of Good, and Evill: and consequently all men
agree on this, that Peace is Good, and therefore also the way, or
means of Peace, which (as I have shewed before) are Justice, Gratitude,
Modesty, Equity, Mercy, & the rest of the Laws of Nature, are good; that
is to say, Morall Vertues; and their contrarie Vices, Evill. Now the
science of Vertue and Vice, is Morall Philosophie; and therfore the true
Doctrine of the Lawes of Nature, is the true Morall Philosophie. But the
Writers of Morall Philosophie, though they acknowledge the same Vertues
and Vices; Yet not seeing wherein consisted their Goodnesse; nor that
they come to be praised, as the meanes of peaceable, sociable, and
comfortable living; place them in a mediocrity of passions: as if not
the Cause, but the Degree of daring, made Fortitude; or not the Cause,
but the Quantity of a gift, made Liberality.

These dictates of Reason, men use to call by the name of Lawes; but
improperly: for they are but Conclusions, or Theoremes concerning what
conduceth to the conservation and defence of themselves; whereas Law,
properly is the word of him, that by right hath command over others. But
yet if we consider the same Theoremes, as delivered in the word of
God, that by right commandeth all things; then are they properly called
Lawes.

 Deryn is at breakfast with the other middies when all of them rush to the window to see London come into view. Because she's already seen London from the air in her wild Huxley ride, she's pretty chill about it. Deryn and Midshipman Fitzroy, who's kind of a jerk, get into it, until Mr. Rigby comes in with Captain Hobbes and Dr. Busk, the ship's head scientist. The captain tells them they'll be setting the ship down in the middle of London to pick up an important person to take to Constantinople; Deryn wonders why they'd be doing something so silly as transporting a scientist to Constantinople when Britain will be at war any day. The scientist will be bringing some heavy equipment aboard, which equals some midshipmen being left behind. Deryn and Fitzroy glare at each other, and Deryn tells herself that she's one of the best on board, so as long as she doesn't screw up anything during the landing process she should be fine. As they prepare to land, Deryn free-balloons to the ground in another Huxley, carrying a message lizard. She worries that if she's left behind, she'll lose the place that's come to feel like home. Deryn lands, accepts compliments from the ground men on her landing, and delivers the message lizard to the constable directing the landing from the ground. She notes that she beat Fitzroy down. Take that, Fitzroy. It's Deryn's job to get the scientist aboard, so she heads for the zoo.

