-16 Chapter 16. Of Justice and Charity toward our neighbour.
2-16 Chapter 16. Of Justice and Charity toward our neighbour. THE SECOND TABLET: JUSTICE AND CHARITY
Thus much of Religion:
Justice follows, which is contained in the Second Tablet.
1. JUSTICE is a virtue, whereby we are inclined to perform our duty that is due our neighbour. So the duty of children towards their parents is said to be just, Ephesians 6:1; and the duty of masters towards their servants is called right and fair, Colossians 4:1; and all those things which we owe to our neighbour, are performed in living justly.
2. But justice in this passage1073 is not taken in the most general sense, as setting forth every duty owed to another; for that contains even religion itself. General justice is nothing other than virtue in general; as declared before when we showed that justice was chief among the general affections of virtue. Nor should it be understood in the most particular sense, to respect the quantity of the thing either deserved or received. For then it would contain only a few duties of the second Tablet; namely, those by which like is returned for like. But here it is used in a certain middle way, by which it sets forth the mutual duty owed between those who are bound by the same right; in this sense it contains all the force of the second Tablet.
3. It has our neighbour for the object: that is, everyone, whether man or Angel, who is or may be a partaker with us of the same end and blessedness, Luke 10:36-37.1074
4. Hence, neither holy men, of whatever kind they are, nor Angels themselves, can be a fit object of religion, or of that religious worship which is commanded in the FIRST TABLET — only of Justice or of that duty due our neighbour which is contained in the SECOND TABLET. This is why those arguments taken from the nature of the thing, exclude all adoration of Creatures. Acts 10:26, Rise, for I myself am also a man. Revelation 22:9. See you do not do it, for I am your fellow servant, and of your brethren the Prophets, and of those that keep the words of this Book. Worship God.
5. Both in number and name, everyone is proportionally included, even in respect to himself; for everyone is first a neighbour to himself, and then to others. This is also why there is no singular precept given whereby a man may be ordered toward himself. For while he is rightly ordered toward God, and toward his neighbour, he is also ordered toward himself — but with this difference: that the disposition by which anyone is made fit to perform his duty to God and to his neighbour, pertains to his perfection;1075 but he must also perform the same duties both to his neighbour and to himself (not to God and himself).
6. But because that manner by which duties are exercised toward our neighbour is with respect and affection for their good, this same virtue is called charity toward our neighbour. Matthew 22:39; Mark 12:31.1076
7. In this CHARITY there is always a love of union, of well-pleasedness, and good will, as we have in that love we have toward God; but also often added is the consideration of MERCY, when the misery of our neighbour is regarded; this has no place in our charity toward God.
8. But this bond of Justice and the affection of Charity should always flow and be derived from Religion toward God. For seeing that Religion gives the chief honour to God, it causes obedience to be given to his will in those things which also immediately respect the Creatures. This is why those who neglect their duty towards men, deny honour to God, contemning him instead, 1 Samuel 2:30.1077 Also charity towards God, which is contained in Religion, produces charity towards men by its own nature, as they are in some way partakers of the Image of God.
This is also why we are said to love God in men, and men in God, which is one reason for that phrase, beloved in the Lord.1078
9. Hence, nothing is properly due to man which is contrary to Religion. Acts 4:19; Acts 5:29, Whether it is right in the sight of God to obey you rather than God, you judge: we must obey God rather than men.
10. Hence also, the truth of Religion cannot be consistent with the neglect of Justice and Charity toward our neighbour. James 1:27. Religious worship, pure and undefiled before God and the Father, is this, to visit the fatherless, and widows in affliction. 1 John 4:20-21. If anyone says I love God, and hates his brother, he is a liar. This Commandment we have from God, that he that loves God, loves his brother also.
11. Hence, finally, religion is best proved and tried by Justice according to the frequent use of the Scripture. This argument, notwithstanding, serves much more certainly for negation than for affirmation, if it is understood to concern the outward works and offices of Justice. This is because such works of Justice may sometimes be present where true religion is lacking; but if true religion is present, such works cannot be wholly absent.
12. By the same reasoning also, unjust works argue more for a man being ungodly, than just works argue that a man is godly. This is why works of the flesh are said to be manifest. Galatians 5:19,1079 which is not affirmed about the fruits of the spirit, Galatians 5:22.1080
13. The order of this charity is this: that God is first and chiefly to be loved by charity, and so he is, as it were, the formal reason for this charity toward our neighbour. Next after God we are bound to love ourselves, namely with that charity which respects true blessedness; for loving God himself with a love of union, we love ourselves immediately with that chief charity which respects our spiritual blessedness. But secondarily, we should love others whom we would have partake of the same good with us. Moreover, others may be deprived of this blessedness without our fault, but we ourselves cannot; and therefore we are more bound to will and to seek this blessedness for ourselves than for others.
14. This is why the love of ourselves has the force of a rule or a measure for the love of others: You shall love your neighbour as yourself.1081
15. Hence it is never lawful to commit any sin for another’s sake, even though our offence may seem small, and to be a chief good which we should seek for another. For he that wittingly and willingly sins, hates his own soul. Proverbs 8:36, He that sins against me, offers violence to his own soul. Proverbs 29:24.He that partakes with a thief, hates himself: he hears cursing and does not declare it.1082
16. Among men, none that is capable of being blessed, should be wholly removed from being embraced by our charity; for if we love God above all things, no enmities will so far prevail with us, that we may not love our very enemies for God. Matthew 5:39; Romans 12:17; 1 Thessalonians 5:15. 1 Peter 3:9.1083
17. But among men, those who come nearer to God, and nearer in God to ourselves, are more to be loved than others,. Galatians 6:10, Let us do good to all, but especially to the household of Faith.
18. But because those who believe are nearer both to God and to us spiritually, than those who do not as yet believe, they are therefore also more to be beloved.
19. Yet this is to be so understood that it refers to the present time, and to immediate affection. For we may will that good to some other person as much or more in times to come, because the grace of God and faith has come between. This is the sense in which the affection of the Apostle for the Israelites is to be taken, Romans 9:3.1084
20. If among those who are to be beloved, there is no apparent disparity either in respect to God, or in respect to us, then they are to be beloved equally.
21. But if any apparent disparity appears, either in their nearness to God or to ourselves, then the one who exceeds in any nearness, is more to be beloved — that is, when we cannot exercise the act of our love alike toward all, we are more bound to place our love on those whom God has commended to us by some special nearness or communion, than on others. Therefore, even though we should equally will the salvation of others, yet the exercise and care of this will is chiefly due those who are joined near to us in some special respect. For example, though a Soldier ought to wish well to all his fellow Soldiers, yet he is bound to take most care of those who are of the same band, and closest to him in Rank. This appears in that example of Paul, who more fervently desired the conversion of the Israelites than of other Nations. He gives one reason for this affection: because they were his brethren, and kindred according to the flesh, Romans 9:3.
22. Yet in this prerogative of charity, we must wish for those who are near to us, those good things which pertain to that conjunction by which they are near — such as wishing spiritual good things to those who are most spiritually joined to us, and natural good things to those with whom we have a natural nearness. It is not that those kinds of good things are to be separated from one another in our desires, but because of the very kind of conjunction, it is as it were, a beckon from God by which he stirs us up to bestow our pains chiefly in this or that kind.
23. Hence it follows: First, that kindred in blood, Caeteris paribus, all other things being equal, are more to be beloved than strangers, in those things which pertain to the good things of this life; and among those who are near in blood, those who are nearest are most to be loved.
24. Secondly, that some special friend is more to be beloved than an ordinary kinsman in blood, at least in those things which pertain to the common duties of this life. This is because that friendship may be such that considered by itself, it has a nearer conjunction than consanguinity. Proverbs 18:24. For a friend is nearer than a brother.
25. Thirdly, that parents are to be loved more than any friend, because the nearness of parents is greater than that of friends as touching communicating those things which are most intimate to us. 1 Timothy 5:4. If any widow has children or nephews, let them learn first to show piety towards their own house, and to recompence their parents: for this is honest and acceptable in the sight of God.
26. Fourthly, that parents are more to be beloved than children, in those good things which ought to redound from the effect to the cause — such as Honour, Esteem, Reverence, Thankfulness, and the like. But children are more to be loved than parents, in those kinds of things which are derived from the cause to the effect, such asMaintenance, Promotion, Providence, and the like.
27. Fifthly, that husbands and wives are to be loved more than parents or children, in those things which pertain to society and union in this life; for that is the greatest nearness, of which it is said they shall be one flesh: Genesis 2:24 and Matthew 19:5, Therefore a man shall leave his Father and Mother, and shall cling to his Wife, and they shall be one flesh.
28. Sixthly, that those who have deserved good from us are more to be beloved than others; and among those, such who have communicated spiritual good things to us are most to be beloved: Let him that is taught in the word communicate1085 all good things to the one who taught him, Galatians 6:6.
29. Seventhly, that a community or a whole society is more to be beloved than any member of it, because the conjunction of a part with the whole is greater than with another part. And therefore, a prince whose life and safety is necessary or most profitable for the common good, is more to be beloved than any or various of the common people — indeed, more than ourselves in temporal things. 2 Samuel 21:17. You shall no more go with us to battle, lest you quench the light of Israel; also Lamentations 4:20.1086
30. There are two Acts of charity toward our neighbour: Prayer for his good, and the Working of his good. Matthew 5:44, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you.
31. This PRAYER, as it respects the honour of God, pertains to religion in the First Tablet. But as it respects the good of our neighbour, it pertains to Justice and Charity toward our neighbour in the Second Tablet.
32. We must pray for all those good things which religion commands us to wish for him, whether they are spiritual, or corporal.
33. In this praying is included not only petition, but also thanksgiving, whereby we praise God for the good things which he has bestowed on our neighbours, Romans 1:8-32; Romans 2:1-29; Romans 3:1-31; Romans 4:1-25; Romans 5:1-21; Romans 6:1-23; Romans 7:1-25; Romans 8:1-39; Romans 9:1-33; Romans 10:1-21
34. To this praying is opposed that imprecation which tends to the hurt of our neighbour, which is called cursing in Matthew 5:44 [thesis 30].
35. The WORKING OF GOOD toward our neighbour is an endeavour concerning him, that tends to his good; this is also why it is called a good deed, Matthew 5:16;1088 and love in deed. 1 John 3:18.
36. This working is distinguished from praying; because although prayer is also an endeavour tending to the good of our neighbour, it is not immediately exercised about our neighbour, but is directed to God.
37. Yet those endeavours which are exercised about other created things for our neighbour’s sake, must be referred to this working of good; for then there is an efficiency in our actions for the same reason — as if it had been exercised immediately for our neighbour himself.
38. Now this endeavour is either by moral persuading, or real effecting.
39. An endeavour of MORAL PERSUASION is propounding the good to be performed using arguments by which the person may be stirred up to do it.
40. And this is by admonition, and good example [thesis 46].
41. This ADMONITION is generally taken as any warning by words, whether to procure and perform good for our neighbours, or to drive away and make up for any hurt.
42. Therefore it contains our duty to teach and admonish, Colossians 3:16; to observe others so we may stir them up to love and good works, Hebrews 10:24; also to exhort them daily, Hebrews 3:13; to comfort them against sorrow and grief, 1 Thessalonians 4:18; and to correct them in a brotherly manner, if they are overtaken with some offence, Galatians 6:1.
43. But this brotherly correction then, is to be used when we certainly know that the evil to be corrected has been committed; and when there is hope of some fruit or good to follow upon our correction, either by the amendment of our brother who has fallen, or by preserving others from partaking in it; and lastly, when there is fit opportunity in respect to time, or person, and the circumstances.
44. To this admonition is opposed consent, or communion with others in their sins, Ephesians 5:7, Ephesians 5:11.1089
45. One is said to partake in another’s sin nine ways; which are thus set down in Latin:
Iussio, consilium, consensus, palpo, recursus, Participans, nutans, non obstans, non manifestans. That is, in summary, “Consent is given to sinners by counselling, defending, helping, permitting when we can hinder, and by holding our peace when we may profitably speak,” Romans 1:32.1090
46. GOOD EXAMPLE is representing a good work, by which others may be stirred up to perform a similar work: 1 Timothy 4:12; Titus 2:4; Titus 2:7; Matthew 5:16; 1 Peter 2:12.1091
47. To good example is opposed scandal. 1 Corinthians 10:32-33, Give no offence to the Jews, to the Gentiles, nor to the Church of God.
48. A SCANDAL is a representation of an evil work by which others may either be stirred up to sin (for which it is called πρόσκομμα, or a cause of stumbling), or to be hindered or slackened from doing good (for which it is called ἀσθενεια or a cause of weakening); and that is properly called a scandal. 1 Corinthians 8:9-10, Take heed that your liberty does not become an occasion for the weak to stumble, etc. Romans 14:21, by which your brother stumbles, or is offended, or is made weak.
49. There is in every evil work which is made known to others, the respect of a scandal. Matthew 18:6-8; Matthew 18:15, Whoever is an offence... If your hand, foot, or eye causes you to offend... If your brother sins against you.1092
50. There is also sometimes a scandal in a work that is lawful in itself, if it is not expedient in respect to others. 1 Corinthians 8:13. If my meat offends my brother, I will never eat flesh, least I offend my brother.
51. But an indifferent thing is said to be expedient, or not expedient, when all circumstances considered, it does or does not bring glory to God, and edification to our neighbour.
52. There is no human authority that can make that action lawful, by which our neighbour is scandalized.
53. But then a scandal is said to be given either when some manifest sin is committed, or at least has an evident show of sin, so that it becomes known to others; or when what is rashly committed is not necessary by God’s Command, and yet it brings spiritual hurt to others; but much more if the corruption or troubling of our neighbour is directly intended by that action.
54. But if an offence follows that is not from the condition of our work, but from the pure malice of others, then it is called an offence taken, such as that of the Pharisees, which is not our sin, but the sin of those who are offended. Matthew 15:12-14. Do you not know that the Pharisees were offended at that saying? But he answered, Let them alone: they are blind leaders of the blind.
55. But though this offence that is taken cannot be avoided by us, yet an offence given may and ought to be avoided. For God never lays upon his people a necessity to offend.
56. That scandal by which one is said (metaphorically) to offend himself, or to give an occasion to sin against himself, is proportionately referred to an offence that is given.1093
57. A real effecting or procuring of the good of our neighbour, is when we ourselves perform something which of itself tends to the good of our neighbour, without his help coming between. Hebrews 13:16. Do not forget not to do good, and to distribute.1094
58. But although all acts of Justice ought to have charity joined to them, yet there are some in which Justice shines forth more, and others in which Charity rules more.
59. Hence that distinction arises whereby some offices are said to belong to JUSTICE strictly taken, and some belong to CHARITY. We have Christ as the author of this difference and formal distribution. Luke 11:42. You pass by judgment and the love of God.1095
60. Those which consider a debt, and equality in respect to others, are acts of JUSTICE.
61. Those by which the good of another is respected more than our debt, are acts of CHARITY.
62. The offices of Justice are of a prior and stricter obligation than those of Charity.
63. Hence we are more bound to pay our debts, than to give anything of our own; and the one who offends another, is more bound to seek reconciliation than the one who is offended.
64. In many things there is a double respect to Justice: one respects the immediate end and words of the Law — one that binds — which is called Justice in the strictest sense. The other respects the remote end and reason of the Law, which is called equity or ἐπιείκεια.1096
65. There are two parts of this Justice. One gives to everyone his own, and it is called Distributive Justice; the other restores to everyone his own, and it may be called Emendative Justice.1097
66. DISTRIBUTIVE JUSTICE cannot be rightly performed without a right judging of things and persons, and a fit comparison of things to things, and persons to persons, from which arises that proportion which they call geometric.
67. To distributive Justice is opposed that acceptance of persons whereby one is preferred before another in the distribution of good that is due, without just cause.
68. EMENDATIVE JUSTICE is either Commutative, or Corrective.
69. COMMUTATIVE JUSTICE is equality of the thing given, and the thing received.
70. CORRECTIVE JUSTICE presupposes some injustice, and so it is either civil or criminal.
71. CIVIL Justice chiefly corrects the injustice of the cause.
72. CRIMINAL Justice chiefly corrects the injustice of the person.
73. To corrective Justice pertain revenge and restitution.
74. REVENGE is an act of corrective Justice, whereby punishment is inflicted on the one who has violated Justice.
75. Its end ought to be the amendment or restraint of the offender, quietness1098 and admonition to others, and so the preserving of Justice and of the honour of God. Deuteronomy 13:11; Deuteronomy 17:13; Deuteronomy 19:20; Deuteronomy 21:21 : That all Israel may hear, and fear, and do no such iniquity in your midst.
76. RESTITUTION is an act of corrective Justice, whereby another is again put in possession of that thing of his own, of which he was unjustly deprived.
77. Hence an action that requires restitution must be against JUSTICE, strictly taken, and not against CHARITY only.
78. To this Justice is opposed injury.1099
79. To Charity is opposed ill-will or evil-will,1100 whether it is formal, by a direct intention, or virtual, by interpretation.
80. To this ILL-WILL pertains unjust discord, which if it results in separation, especially in those things which pertain to religion, it is properly called Schism.