The 4th recommends _Gratitude_, which depends on antecedent grace instead of covenant.
Free-gift being voluntary, _i.e._, done with intention of good to one's self, there will be an end to benevolence and mutual help, unless gratitude is given as compensation.
The 5th enjoins _Complaisance_; a disposition in men not to seek superfluities that to others are necessaries.

Such men are _sociable_.
The 6th enjoins _Pardon_ upon repentance, with a view (like the last) to peace.
The 7th enjoins that punishment is to be only for correction of the offender and direction of others; _i.e._, for profit and example, not for 'glorying in the hurt of another, tending to no end.' Against _Cruelty_.
The 8th is against _Contumely_, as provocative of dispeace.
The 9th is against _Pride_, and enjoins the acknowledgment of the equality of all men by nature.

He is here very sarcastic against Aristotle, and asserts, in opposition to him, that all inequality of men arises from consent.
The 10th is, in like manner, against _Arrogance_, and in favour of _Modesty_.

Men, in entering into peace, are to reserve no rights but such as they are willing shall be reserved by others.
The 11th enjoins _Equity_; the disposition, in a man trusted to judge, to distribute equally to each man what in reason belongs to him.
Partiality 'deters men from the use of judges and arbitrators,' and is a cause of war.
The 12th enjoins the common, or the proportionable, use of things that cannot be distributed.
The 13th enjoins the resort to _lot_, when separate or common enjoyment is not possible; the 14th provides also for _natural_ lot, meaning first possession or primogeniture.
The 15th demands safe conduct for mediators.
The 16th requires that parties at controversy shall submit their right to _arbitration_.
The 17th forbids a man to be his own judge; the 18th, any interested person to be judge.
The 19th requires a resort to witnesses in a matter of fact, as between two contending parties.
This list of the laws of nature is only slightly varied in the other works.

He enumerates none but those that concern the doctrine of Civil Society, passing-over things like Intemperance, that are also forbidden by the law of nature because destructive of particular men.