Book 3, Chapter 6: Justice

Of Justice.

*Psalm 15:2.* He that walks uprightly, and works righteousness.

The substance of the whole Psalm is a question, and an answer. The question is, who are the members of God's Church upon earth, that shall come to life eternal in heaven (ver. 1). The answer is made in the rest of the Psalm. And in this answer, is contained a description of the parties, by their properties and marks. The first mark is, walking uprightly; that is, in truth and sincerity of religion, which stands in the sincerity of faith, and a good conscience. The second note, is the practice of righteousness.

Now righteousness, or justice, is twofold: the justice of the Gospel, and the justice of the Law.

Evangelical justice is that, which the Gospel reveals, and not the Law; namely, the obedience of Christ in his sufferings, and fulfilling of the law, imputed to them that believe for their justification; and this is not here meant.

Legal justice is that, which the law reveals, and withal requires. And it is either universal, or particular.

Universal justice, is the practice of all virtues: or that, whereby a man observes all the commandments of the law. Of this Paul speaks (Romans 10:5), in which place, he opposes it to the righteousness, which is by faith. And Zacharie and Elizabeth, are said to be just before God (Luke 1:6), namely, by this universal justice; because they walked in all the commandments, and ordinances of the Lord, endeavoring in all things to please him.

Particular justice is that, whereby we give to every man his right, or due: and of this David here speaks. The reason is, because if it were not so, then this second mark should comprehend under it all the rest; and so there would be no good distinction of these properties, one from the other.

Particular justice, is two-fold; in distribution, or in exchange, and contract. Justice in distribution is that, which keeps a proportion in giving to every man that honor, dignity, reverence, reward, or punishment, that is due to him.

Of this, there are moved principally two questions.

1. Question. What is that judgment, which men are to give, and hold, one to and of another?

Ans. Judgment, is of two sorts: public, and private.

Public, which is given and administered by a public person, in a public place. Such is the judgment of the Magistrate, when he acquits or condemns men, as their deserts are, to temporal punishment. Of which we may read (2 Chronicles 19:6; Psalm 58:1). Such also is the judgment of the Prophet, or Minister, whereby he does openly pronounce to men, that believe and repent, that their sins are remitted, or retained (1 Corinthians 14:24), or that, whereby he delivers obstinate sinners up to Satan, by the censure of Excommunication, or Suspension (1 Corinthians 5:3, 4, 5).

Private judgment is that, whereby one man gives judgment privately of another. And touching it, we are to consider two points. First, of what things judgment must be given. Secondly, how we are to give judgment.

For the first; we must give judgment of three sorts of things; of men's facts, of their doctrines, and of their persons. Touching facts; the Apostle Paul would not have us to have fellowship, with the unfruitful works of darkness (Ephesians 5:11), but rather to reprove them, because they are subject to our judgment: and being reproved by us, they are judged of us. And our Savior does therefore command us, when our brother trespasses against us, to go and reprove him, because his actions are liable to our censure.

Secondly, the doctrines of men are to be judged by us. Try the spirits, whether they are of God, or no (1 John 4:1). The spiritual man judges all things, that is, all doctrines (1 Corinthians 2:15). And our Savior says, You shall know them by their fruits; that is, partly by their doctrine, and partly by their lives, being judged according to the rule of God's word (Matthew 7:20).

Thirdly, we may judge of the persons of men. Now men are of two sorts: either in the Church, or out of the Church. The members of the Church, must be judged by the judgment of charity, not of infallibility. They that are out of the Church, we must suspend our judgments concerning them, and leave it to God. For, what have I to do (says the Apostle) to judge those that are without (1 Corinthians 5:12)? We may try and examine the person, but we must reserve the judgment of condemnation to God alone.

The second point, is; How we are to judge one of another.

Ans. The right manner of judging according to the word of God, I will lay down in six rules.

The first is; If we know any good thing by any man, whether virtue, or action, we are willingly to speak of it, to commend it, and glorify God's name in it, and for it. Thus Paul affirms, that the Churches of Judaea, when they heard the word which he preached, glorified God for him (Galatians 1:23).

The second rule; If we know any evil, sin, vice, or offence by any man, there is a time when we may, and a time when we may not speak of it, and that with good conscience. For the better keeping of this rule, four cautions are to be remembered.

First, he that will give sentence of another man, must in the first place, purge and reform himself. To this purpose, Christ commands, first to pluck the beam out of our own eye, and then shall we see clearly, to cast out the mote out of our brother's eye (Matthew 7:5). And he that will not do this, in judging another, he condemns himself (Romans 2:1).

Secondly, we must be rightly and truly informed in the matter, before we give judgment. This was God's own practice, who came down to see, whether the sin of Sodom was answerable to the cry (Genesis 18:21).

Thirdly, our love and charity, must order and direct, both our speech and our judgment of others, that we speak not of them without deliberation. For he that upon hatred, reports the evil he knows by another, is a backbiter. When Doeg the Edomite came, and showed Saul that David was gone to the house of Abimelech, he told no more than the truth; and yet because it proceeded from an evil mind, therefore David accuses him of hatred, backbiting, slandering, and unrighteousness (Psalm 52:1, 2).

Fourthly, he that speaks the evil he knows by his neighbor, must have the testimony of his own conscience, to assure him that he has a calling to do it.

Now a man is called by God, in three cases. First, when he is commanded by the Magistrate, to testify what he knows. Secondly, when an evil that is in his neighbor, is to be redressed by admonition. Thirdly, when an evil is to be prevented, that it spread not abroad to the infection of others.

These caveats observed, we may speak the evil we know by others, truly and with an upright conscience. But if they cannot be concealed, rather than a man should blaze abroad the faults of others, whereto he is privy, he ought to be silent: remembering always the saying of Solomon, that it is the glory of a man, to pass by an infirmity, and not to take notice thereof, but by love to cover a multitude of sins (Proverbs 19:11).

The third Rule. When a man's speech or action, is doubtful, and may be taken either well or ill, we must always interpret it in the better part. When Christ was brought before Caiaphas the high priest, there came two witnesses against him, who affirmed something of him, which he had spoken: but because they changed and misconstrued his words, turning them to a wrong sense, therefore they are called by the Holy Ghost, to their perpetual shame and reproach, false witnesses (Matthew 26:90). Again, the Apostle says, that love thinks no evil (1 Corinthians 13:5), therefore love takes every speech and action in the better sense.

The fourth Rule. Touching secret offences of our neighbor, we must suspend our judgment of them. The reason is, because love always hopes the best, and thinks no evil (1 Corinthians 13:5). And our Savior's rule is, If your brother trespass against you, first reprove him privately, between you and him, and go no further, if that will prevail (Matthew 27:15).

The fifth Rule. Against an Elder, receive not an accusation under two or three witnesses (1 Timothy 5:19). By an Elder, understand ministers, civil governors, and all superiors. And if we must not receive, then much less may we frame an accusation against them. This may be a lesson for all inferiors to learn, who take liberty to themselves, to speak what evil they please of their governors.

The sixth Rule is, concerning ministers. The Spirit of the Prophets, is subject to the Prophets, and not to private persons (1 Corinthians 14:32). Indeed private persons have power to examine and try their doctrine and ministry: but they must go no further: for they have no power to give judgment, either of their ministers' doctrine, or persons. The doctrine and manners of teachers, are subject to the censure of Prophets only. For example: A private man says, that he may excommunicate, at his pleasure, those that sin, if he proceed according to the three degrees mentioned (Matthew 18). But this is in him a fault; for he must not judge in this case, at his own pleasure, but his judgment must follow the judgment of the Church: and when the Church has given censure, then may the private man proceed to censure, and not before. So says our Savior Christ (Matthew 18:17), If he hear not the Church, after the Church has judged him, let him be to you as a heathen and a publican.

Here if the question be made, how a man may with good conscience give judgment of his own self?

I answer, by observing two Rules. First, a man must always in the presence of God, judge himself in regard of his sins, both of heart and life (1 Corinthians 11:31). If we should judge ourselves, we should not be judged. And this judgment of a man's self, must not be partial, but sharp and severe, with true humiliation and lowliness of heart. For this is a true ground of all charitable judgment of others. Secondly, before men a man must suppress his judgment of himself, and be silent: no man is bound either to praise or dispraise, to excuse or accuse and condemn himself before others: and grace must teach him thus much, not vainly to commend or boast of his own gifts and actions; but rather to bury them in silence, and refer them to the judgment of others.

Now to conclude this point. The doctrine delivered, is most necessary for these times. For the fashion of most men is, to give rash and sinister judgment of others; but themselves they will commend, and that highly. If anything be evil said or done, all men must have notice of it. If a thing be doubtful, it is always construed in the worse part. If a thing be done of weakness and infirmity, we aggravate it, and make it a double sin. We are curious in searching and inquiring into the lives of others, that we may have something to carp and find fault with. But let this be remembered, that as we judge, so we shall be judged; first, of God by condemnation, and then by hard and unequal judgment from others. Again, what is it that makes men to be open-mouthed, in declaring and censuring our faults, but this; that we open our mouths to the disgrace and defamation of others? Therefore, if we would have other men to judge of us, and our actions in love, we must also make conscience, to give charitable judgment of them.

2. Question. How one man should honor another?

Answer. That we may rightly honor men, we must first know the causes, for which men are to be honored. And that the causes of honor may be conceived, I will lay down this Ground. Honor is in the first place, principally and properly, to be given to God (1 Timothy 1:17). To God only wise, be honor and glory. The reason hereof is rendered in the Lord's prayer; because his is kingdom, power, and glory. Again, God is goodness itself: his goodness and his essence are one and the same: therefore honor is due to him in the first place. Now every creature as it comes near to God, so it is honorable, and the more honorable, by how much nearer it comes to him. But man especially, by how much nearer he comes to God in divine things, by so much more is he to be honored in respect of other creatures. From this Ground do follow these Conclusions.

First, that Man is first of all to be honored, for virtue's sake: because therein principally, stands the internal image of God (Romans 2:10). To every man that does good, shall be honor, glory, and peace; to the Jew first, etc. Now whereas the question might be, Who is the Jew, to whom this honor must be yielded? Paul answers, verse 29, that he is not a Jew, which is one outward, but he is a Jew, who is one within. And the circumcision is of the heart. And Solomon says, that honor is unseemly for a fool (Proverbs 26:1). And the Holy Ghost to the Hebrews says, that by faith, our Elders were well reported of. The heathen man Marcus Marcellus a Roman, dedicated a temple to the goddess of Honor, and the way to that temple was, by the house of Virtue.

The Second Conclusion is, That man is to be honoured, not only for virtue, but also for divine representations of other good things: in a word, because one man before another, hears the image of some thing that is in God. As First, of his majesty. Thus the King is honoured, because in his majesty and state, he carries a resemblance of the power and glory of God: so as that which is said of God, may be also spoken of him. Hence it was, that Daniel said to Nebuchadnezzar: O King, you are a King of Kings, and why? for the God of heaven has given you kingdom, power, strength and glory (Daniel 2:37). Secondly, of his dominion. Thus the husband is to be honoured of the wife, because he bears before the woman, the image of the glory of God; yes, of his providence, wisdom, lordship, and government (1 Corinthians 11:7). Thirdly, of his paternity: and so the father is honoured of the son, because he bears in his person the image of God's paternity, or fatherhood. Fourthly, of his eternity; and hence it is, that honour is given to the aged before the young man, because he bears the image thereof. Thus we see that divine representations, do imprint a kind of excellency, in some persons, and consequently do bring forth honour.

The third Conclusion is, That men are to be honoured, even for the virtues of others. Thus the sons of Princes, are called by the honourable name of Princes. The children of Nobles, are esteemed by birth Noble. Thus dignities do run in descent, and the posterity is honoured in the name of the ancestors, but principally for the virtues of the ancestors.

The fourth Conclusion is, Men are to be honoured for their riches. I mean not for riches simply, but for the right use of riches; namely, as they are made instruments, to uphold and maintain virtue.

If it be said, that to honor rich men, is to have the faith of the Lord Jesus Christ in respect of persons (James [illegible]:1), I answer: In that place, we are not forbidden to honor rich men: but the Apostle's meaning is, to reprove a fault of another kind, when men prefer riches before piety; when rich men are honoured being ungodly, and when godly poor men are despised and rejected, because they are poor.

Now having premised the ground, we come to give answer to the question before propounded. A man therefore is to honor every one in his place, whether he be his superior, equal, or inferior. Yes, there is a kind of honor to be performed to a man's own self. The truth of this answer we shall see in the particulars that follow.

Sect. 1.

Touching the honouring of superiors, these rules are to be observed.

First: All superiors must have reverence done to them, whether they be superiors in age, in gifts, in authority, or however, and that because they are superiors.

The actions of reverence due to all superiors, are principally six. The first is, to rise up before the superior (Leviticus 19:32): You shall rise up before the hoar head, and honor the person of the old man. The second, when they are coming toward us, to go and meet them. Thus, when Abraham saw the three Angels coming toward him, he ran to meet them from the tent door (Genesis 28:2). And king Solomon, when his mother Bathsheba came towards him, to speak to him for Adonijah, the text says, he rose up to meet her (1 Kings 2:19). The third, to bow the knee before the superior. Thus we read in the Gospel, that a certain man coming to Christ, as he was going on the way, kneeled to him (Mark 10:17). Thus Abraham ran to meet the three Angels, and bowed himself to the ground (Genesis 28:2). And the same Abraham, elsewhere, bowed himself before the people of the land of the Hittites (Genesis 23:7). The fourth, to give them the first and highest seat or place. This our Saviour Christ means in the parable, wherein he wills those who are invited to a banquet, to yield the chiefest place to them, that are more honourable than themselves (Luke 14:7). And it is set down as a commendation of Joseph's brethren, that they sat before him in order, the eldest according to his age, and the youngest according to his youth (Genesis 43:33). Here we must remember; that though in common practice among men, the right hand is a note of superiority, yet in Scripture the practice is contrary. For in the article of our Creed, sitting at the right hand signifies the inferiority of the Mediator, in respect of the Father; though it be a token of his superiority, in regard of the Church. And so must the place be understood (1 Kings 2:19, where it is said, that Bathsheba sat at the right hand of Solomon), namely, that it was an argument of superiority, whereunto he preferred her before the people; but it showed her infirmity in regard of Solomon himself. And this custom is frequent, both in the Scriptures, and in humane writers. The fifth, to give liberty of speaking in the first place. This was the practice of Elihu, one of the friends of Job, who being the youngest in years, dared not to show his opinion, till Job and others, who were his ancients had spoken. But when they had left off their talk, then he is said to have answered in his turn (Job 32:6, 7, 17). The sixth, to give the titles of reverence to all superiors. Sara according to this rule, called Abraham Lord (1 Peter 3:9). The man in the Gospel, coming to learn something of Christ, calls him by this name, Good Master (Mark 10:17). And Anna rebuked by Eli, answered him with reverence, and said, no, my Lord (1 Samuel 1:15).

The second rule touching honor due to superiors, is more special, touching superiors in authority; namely that they also must be honoured. And this honor shows itself in four things.

The first is, special reverence: which stands in the performance of two duties. The former is, to stand when our superiors do sit. For thus Abraham after he had received the Angels into his tent, and prepared meat for them, served himself by them under the tree, giving attendance, while they did eat (Genesis 18:8). In like manner, when Moses sat in judgment, the people are said to have stood about him, from morning until evening (Exodus 18:13). The latter is, not to speak, but by leave. A duty always to be observed, but specially in the courts of Magistrates. Example whereof we have in Paul, who being called before Felix the governor, did not speak a word, until the governor had beckoned to him, and given him leave (Acts 24:10).

The second thing is, subjection; which is nothing else but an inferiority, whereby we do (as it were) suspend our wills and reasons, and with all cause them to depend (in things lawful and honest) upon the will of the superior. This subjection is yielded to the authority of the superior, and is larger than obedience.

The third is, obedience; whereby we keep and perform the express commandement of our superior, in all things lawful and honest. It stands in sundry particulars, as First, it must be in the Lord, and as to the Lord himself, Whatever you do (says the Apostle,) do it heartily, as to the Lord, and not to men (Colossians 3:23). Again, obedience must be performed even to superiors that are evil. Thus Peter exhorts servants to be subject to their Masters, in all fear, not only to the good and courteous, but also to the froward (1 Peter 2:18). Thirdly, it must be done to Rulers, in whom we see weaknesses. For their infirmities ought not to hinder or stop our duty of obedience, considering that the commandement of honoring the father and mother is general without exception. Fourthly, it is to be performed to them that are Deputies to Rulers, yes which are deputies of deputies. Submit yourselves (says Peter) to all manner ordinance of man, for the Lord's sake, whether it be to the King as to the superior, or to governors, as to them who are sent of him, &c. (1 Peter 2:13-14). Fifthly, though punishment be wrongfully, and most unjustly imposed by Rulers, yet it must be borne without resistance, till we can have our remedy. For this is thankworthy, if a man for conscience toward God, endure grief, suffering wrongfully (1 Peter 2:19). The practice of this we may see in Hagar, the handmaid of Sara, who is commanded by the Angel, to return again to her dame, and humble herself under her hands, though she had dealt very roughly with her (Genesis 16:9).

The fourth thing due to superiors in authority, is thanksgiving, in praising God for their pains, authority, and gifts principally. Thus Paul exhorts, that prayers, intercessions, and thanksgiving, be made for Kings, and all that be in authority (1 Timothy 2:1). The reason is, because being over us in authority, we have the benefit of their gifts and authority (Genesis 45:9).

Sect. 2.

In the second place comes to be considered, our honor due to our equals. Concerning which, there be two rules.

1. Rule. Equals, must esteem better of others, than of themselves. Thus Paul exhorts all men, in meekness of mind, without contention or vain-glory, to esteem others better than themselves (Philippians 2:3).

2. Rule. Equals, in giving honor, must go one before another (Romans 12:10), where the Apostle says not, in taking honor, because the duty by him prescribed, concerns not all persons, but those alone who are of a like or equal condition.

Sect. 3.

A third sort, to whom honor is to be yielded, are inferiors. And the honor due to them is, without all contempt, in meekness of spirit, to respect them as brethren. This duty the Lord commands expressly to the King; That his heart be not lifted up above his brethren (Deuteronomy 17:20). The same was the practice of Job, who says of himself, that he did not contemn the judgment of his servant, or of his maid, when they did contend with him (Job 31:13). Naaman the Syrian, thought it no disgrace, to be advised and ordered by the counsel of his servants (2 Kings 5:13). And true it is, that all superiors ought to keep their state and place; yet so, as they have respect also to such as are inferior to them, without scorn or contempt.

Sect. 4.

Lastly, there is a kind of honor to be performed to a man's own self, which duty the Apostle exhorts to (Philippians 4:8), where he says; If there be any virtue, if there be any praise, think on these things. By which he would teach us, not only to tender the honor of our superiors, equals, and inferiors, but even of ourselves, in seeking after virtue and praise that follows after it.

But how should a man in righteous manner honor himself?

Ans. By observing two rules.

1. Rule. We must preserve ourselves in body and soul; specially, we must keep the body, that it be not made an instrument of sin. For when we do use our bodies as instruments of uncleanness, then do we bring a shame upon them. And it is the will of God, that every man should know how to possess his vessel in holiness and honor (1 Thessalonians 4:4-5). And that which is said of the body, is to be understood of the hand, the heart, the tongue, and all the parts and members thereof.

2. Rule. If we would truly honor ourselves, we must honor God in all our ways. For God will honor them, who honor him (1 Samuel 2:30). Now to honor God, is to honor him according to his will and word, in the duties of good conscience and good life. On the contrary, they that dishonor God, God will dishonor them before all the world. And this must teach us, even to dedicate ourselves to God and his providence, in the whole course of our callings, whether in the Church or Commonwealth.

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