8. That the accommodation and forgiveness of one another, which have before been put for laws of nature, are also law divine, there is no question. For they are the essence of charity, which is the scope of the whole law. That we ought not to reproach, or reprehend one another, is the doctrine of our Saviour, Matth. vii. 1: Judge not, that ye be not judged: (verse 3): Why seest thou the mote that is in thy brother’s eye, and seest not the beam that is in thine own eye? Also the law that forbiddeth us to press our counsel upon others further than they admit, is a divine law. For after our charity and desire to rectify one another is rejected, to press it further, is to reprehend him, and condemn him, which is forbidden in the text last recited; as also Rom. xiv. 12, 13: Every one of us shall give account of himself to God. Let us not therefore judge one another any more, but use your judgment rather in this, that no man put an occasion to fall, or a stumbling block before his brother.
9. Further, the rule of men concerning the law of nature, Quod tibi fieri non vis, alteri ne feceris, is confirmed by the like, Matth. vii. 12: Whatsoever therefore you would have men do unto you, that do you unto them: for this is the law and the prophets. And Rom. ii. 1: In that thou judgest another, thou condemnest thyself, &c.
10. It is also manifest by the Scriptures, that these laws concern only the tribunal of our conscience; and that the actions contrary to them, shall be no further punished by God Almighty, than as they proceed from negligence, or contempt. And first, that these laws are made to the conscience, appeareth, Matth. v. 20: For I say unto you, except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven. Now the Pharisees were the most exact amongst the Jews in the external performance; they therefore must want the sincerity of conscience; else could not our Saviour have required a greater righteousness than theirs. For the same reason our Saviour Christ saith (Luke, xviii. 14): The publican departed from the temple justified, rather than the Pharisee. And Christ saith, (Matth. xi. 30): My yoke is easy, and my burthen light; which proceedeth from this, that Christ required no more than our best endeavour. And Rom. xiv. 23: He that doubteth, is condemned, if he eat. And in innumerable places both in the Old and New Testament, God Almighty declareth, that he taketh the will for the deed, both in good and evil actions. By all which it plainly appears, that the divine law is dictated to the conscience. On the other side it is no less plain, that how many and heinous actions soever a man commit through infirmity, he shall nevertheless, whensoever he shall condemn the same in his own conscience, be freed from the punishments that to such actions otherwise belong. For, At what time soever a sinner doth repent him of his sins from the bottom of his heart, I will put all his iniquities out of my remembrance, saith the Lord.
11. Concerning revenge, which by the law of nature ought not to aim, as I have said chapter III. [section 10], at present delight, but future profit, there is some difficulty made, as if the same accorded not with the law divine, by such as object the continuance of punishment after the day of judgment, when there shall be no place, neither for amendment, nor for example. This objection had been of some force, if such punishment had been ordained after all sins were past; but considering the punishment was instituted before sin, it serveth to the benefit of mankind, because it keepeth men in peaceable and virtuous conversation by the terror. And therefore such revenge was directed to the future only.
12. Finally, there is no law of natural reason, that can be against the law divine: for God Almighty hath given reason to a man to be a light unto him. And I hope it is no impiety to think, that God Almighty will require a strict account thereof, at the day of judgment, as of the instructions which we were to follow in our peregrination here, notwithstanding the opposition and affronts of supernaturalists now a-days, to rational and moral conversation.
CHAPTER VI.
[1.] That men, notwithstanding these laws, are still in the state of war, till they have security one against another. [2.] The law of nature in war, is nothing but honour. [3.] No security without the concord of many. [4.] That concord of many cannot be maintained without power to keep them all in awe. [5.] The cause why concord remaineth in a multitude of some irrational creatures, and not of men. [6.] That union is necessary for the maintaining of concord. [7.] How union is made. [8.] Body politic defined. [9.] Corporation defined. [10.] Sovereign and subject defined. [11.] Two sorts of bodies politic, patrimonial and commonwealth.
That men, notwithstanding these laws, are still in the state of war, till they have security one against another.
1. In chapter XII. [section 6], of the Treatise of Human Nature, it hath been shewed, that the opinions men have of the rewards and punishments which are to follow their actions, are the causes that make and govern the will to those actions. In this estate of man therefore, wherein all men are equal, and every man allowed to be his own judge, the fears they have one of another are equal, and every man’s hopes consist in his own sleight and strength: and consequently when any man by his natural passion, is provoked to break these laws of nature, there is no security in any other man of his own defence but anticipation. And for this cause, every man’s right, howsoever he be inclined to peace, of doing whatsoever seemeth good in his own eyes, remaineth with him still, as the necessary means of his preservation. And therefore till there be security amongst men for the keeping of the law of nature one towards another, men are still in the estate of war, and nothing is unlawful to any man that tendeth to his own safety or commodity: and this safety and commodity consisteth in the mutual aid and help of one another, whereby also followeth the mutual fear of one another.