The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

CHAP. VI.

Of Iustice.

Psal. 15. 2.

He that walketh vprightly, and worketh righteousnes.

THe substance of the whole Psalme is a Question, and an Answer. The Question is, who are the members of Gods Church vpon earth, that shall come to life eternall in heauē. ver. 1. The Answer, is made in the rest of the Psalme. And in this answer, is contained a description of the parties, by their proper∣ties and markes. The first marke is, walking vprightly; that is, in truth and sinceritie of re∣ligion, which standeth in the sinceritie of faith, and a good conscience. The second note, is the practise of Righteousnes.

Now Righteousnes, or Iustice, is two∣fold: the Iustice of the Gospel, and the Iu∣stice of the Law.

Evangelicall iustice is that, which the gos∣pell reveales, and not the Law; to witte, the obedience of Christ in his sufferings, and ful∣filling of the law, imputed to them that be∣leeue for their iustification; and this is not here meant.

Legall iustice is that, which the law revea∣leth, and withall requireth. And it is either vniuersall, or particular.

Vniuersall iustice, is the practise of all vertues: or that, whereby a man obserues all the commandements of the law. Of this Paul speaketh, Rom. 10. 5. in which place, he opposeth it to the righteousnes, which is by faith. And Zacharie and Elizabeth, are said to be iust before God, Luk. 1. 6. namely, by this vniuersall iustice; because they walked in all the commandements, and ordinances of the Lord, indeauouring in althings to please him.

Particular iustice is that, whereby we giue to euery man his right, or due: and of this Dauid here speaketh. The reason is, because if it were not so, then this second marke should comprehend vnder it all the rest; and so there would be no good distinction of these properties, one from the other.

Particular iustice, is two-fold; in distributi∣on, or in exchange, and contract. Iustice in di∣stribution is that, which keepes a proporti∣on in giuing to euery man that honour, dig∣nitie, reuerence, reward, or punishment, that

is due vnto him.

Of this, there are mooued principally two Questions.

I. Question. What is that iudgement, which men are to giue, and hold, one to and of another?

Ans. Iudgement, is of two sorts: publicke, and priuate.

Publicke, which is giuen and administred by a publicke person, in a publicke place. Such is the iudgement of the Magistrate, when he acquitteth or condemneth men, as their deserts are, to temporal punishment. Of which we may read, 2. Cron. 19. 6. Psal. 58. 1. Such also is the iudgement of the Prophet, or Minister, whereby he doth openly pro∣noūce to mē, that beleeue & repent, that their sinnes are remitted, or retained, 1. Cor. 14. 24. or that, whereby he delivereth obstinate sin∣ners vp vnto Satan, by the censure of Excom∣munication, or Suspension. 1. Cor. 5. 3. 4. 5.

Priuate iudgement is that, whereby one man giues iudgement privately of another. And touching it, we are to consider two points. First, of what things iudgement must be giuen. Secondly, how we are to giue iudgement.

For the first; we must giue iudgement of

three sorts of things; of mens facts, of their doctrines, and of their persons. Touching facts; the Apostle Paul would not haue vs to haue fellowship, with the vnfruitfull workes of darkenes, Eph. 5. 11. but rather to reprooue them, because they are subiect to our iudge∣ment: and being reprooued by vs, they are iudged of vs. And our Sauiour doth there∣fore command vs, when our brother trespas∣seth against vs, to goe and reprooue him, because * 1.1 his actions are liable to our censure.

Secondly, the doctrines of men are to be iudged by vs. Try the Spirits, whether they are of God, or no, 1. Ioh. 4. 1. The spirituall man iudgeth all things, that is, all doctrines. 1. Cor. 2. 15. And our Sauiour saith, You shall know them by their fruits; that is, partly by their doctrine, & partly by their liues, being iudged according to the rule of Gods word. Mat. 7. 20.

Thirdly, we may iudge 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 iudged by the iudge∣ment of charitie, not of infallibility. They that are out of the Church, we must suspend our iudgements concerning them, and leaue it to God. For, what haue I doe (saith the Apo∣stle) to iudge those that are without? 1. Cor. 5. 12. We may try and examine the person, but we must reserue the iudgement of condemnati∣on to God alone.

The second point, is; How we are to iudge

one of another.

Ans. The right manner of iudging accor∣ding to the word of God, I will lay downe in sixe Rules.

The first is; If we know any good thing by any man, whether vertue, or action, we are willingly to speake of it, to commend it, and glorifie Gods name in it, and for it. Thus Paul affirmeth, that the Churches of Iudaea, when they heard the word which he preached, glo∣rified God for him. Gal. 1. 23.

The second Rule; If we know any euill, sinne, vice, or offence by any man, there is a time when we may, and a time when we may not speake of it, and that with good conscience. For the better keeping of this Rule, foure cautions are to be remembred.

First, he that will giue sentence of another man, must in the first place, purg and reforme himselfe. To this purpose, Christ comman∣deth, first to plucke the beame out of our owne eie, and then shal we see clearely, to cast out the more out of our brothers eie. Matth. 7. 5. And he that will not doe this, in iudgeing another, he condemneth himselfe. Rom. 2. 1.

Secondly, we must be rightly and truly in∣formed in the matter, before we giue iudge∣ment. This was Gods owne practize, who came downe to see, whether the sinne of Sodome was answerable to the crie, Gen. 18. 21.

Thirdly, our loue and charitie, must order

and direct, both our speech and our iudge∣ment of others, that we speake not of them without deliberation. For he that vpon ha∣tred, reports the euill he knoweth by ano∣ther, is a backebiter. When Doeg the Edo∣mite came, & shewed Saul that Dauid was gone to the house of Abimelech, he tolde no more then the truth; and yet because it proceeded from an euill minde, therefore Dauid accuseth him of hatred, backebiting, slaundering, and vnrighteousnes. Psalm. 52. 1. 2.

Fourthly, he that speakes the euill he knowes by his neighbour, must haue the te∣stimonie of his owne conscience, to assure him that he hath a calling to doe it.

Now a man is called by God, in three ca∣ses. First, when he is commanded by the Ma∣gistrate, to testifie what he knoweth. Second∣ly, when an euill that is in his neighbour, is to be redressed by admonition. Thirdly, when an euill is to be preuented, that it spread not abroad to the infection of others.

These caueats obserued, we may speake the euill we know by others, truly and with an vpright conscience. But if they cannot be concealed, rather then a man should blaze a∣broad the faults of others, wherevnto he is privie, he ought to be silent: remembring al∣waies the saying of Salomon, that it is the glory of a man, to passe by an infirmitie, and not to take notice therof, but by loue to couer a multi∣tude

of sinnes. Prov. 19: 11.

The third Rule. When a mans speech or a∣ction, is doubtfull, and may be taken either well or ill, we must alwaies interpet it in the better part. When Christ was brought be∣fore Caiphas the high priest, there came two witnesses against him, who affirmed some∣thing of him, which he had spoken: but be∣cause they changed and misconstrued his words, turning them to a wrong sense, ther∣fore they are called by the Holy Ghost, to their perpetuall shame and reproch, false wit∣nesses. Mat. 26. 90. Againe, the Apostle saith, that Loue thinkes no euill, 1. Cor. 13. 5. there∣fore loue takes euery speech and action in the better sense.

The fourth Rule. Touching secret offen∣ces of our neighbour, we must suspend our iudgement of them. The reason is, because loue alwaies hopes the best, and thinkes no euill, 1. Cor. 13. 5. And our Sauiours rule is, If thy brother trespasse against thee, first reprooue him priuately, betweene thee and him, and goe no further, if that will preuaile. Mat. 27. 15.

The fift Rule. Against an Elder, receiue not an accusation vnder two or three witnesses, 1. Tim. 5. 19. By an Elder, vnderstand ministers, civill gouernours, and all superiours. And if we must not receiue, then much lesse may we frame an accusation against them. This may be a lesson for all inferiours to learne, who take libertie to themselues, to speake what

euill they please of their gouernours.

The sixt Rule is, concerning ministers. The Spirit of the Prophets, is subiect to the Pro∣phets, and not to priuate persons, 1. Cor. 14. 32. Indeede priuate persons haue power to examine and try their doctrine and ministry: but they must goe no further: for they haue no power to giue iudgement, either of their ministers doctrin, or persons. The doctrine & manners of teachers, are subiect to the cen∣sure of Prophets onely. For example: A pri∣uate man saies, that he may excommunicate, at his pleasure, those that sinne, if he proceed according to the three degrees mentioned, Mat. 18. But this is in him a fault; for he must not iudge in this case, at his owne pleasure, but his iudgement must follow the iudge∣ment of the Church: and when the Church hath giuen censure, then may the priuate man proceede to censure, and not before. So saith our Sauiour Christ, Mat. 18. 17. If he heare not the Church, after the Church hath iudged him, let him be vnto you as a heathen & a publicane.

Here if the Question be made, how a man may with good conscience giue iudgement of his owne selfe?

I answer, by obseruing two Rules. First, a man must alwaies in the presence of God, iudge himself in regard of his sinnes, both of hart & life, 1. Cor. 11. 31. If we should iudge our selues, we should not be iudged. And this iudge∣ment

of a mans selfe, must not be partiall, but sharpe and seuere, with true humiliation and lowlines of heart. For this is a true ground of all charitable iudgement of others. Second∣ly, before men a man must suppresse his iudgement of himselfe, and be silent: no man is bound either to praise or dispraise, to ex∣cuse or accuse and condemne himselfe be∣fore others: and grace must teach him thus much, not vainely to commend or boast of of his owne gifts and actions; but rather to burie them in silence, and referre them to the iudgement of others.

Now to conclude this point. The doctrine deliuered, is most necessarie for these times. For the fashion of most men is, to giue rash and sinister iudgement of others; but them∣selues they will commend, and that highly. If any thing be euill saide or done, all men must haue notice of it. If a thing be doubt∣full, it is alway construed in the worser part. If a thing be done of weaknes and infirmitie, we aggrauate it, and make it a double sinne. We are curious in searching and inquiting into the liues of others, that we may haue something to carpe and finde fault with. But let this be remembred, that as we iudge, so we shall be iudged; first, of God by condem∣nation, and then by hard and vnequal iudge∣ment from others. Againe, what is it that makes men to be open mouthed, in decla∣ring and censuring our faults, but this; that

we open our mouthes to the disgrace and defamation of others? Wherefore, if we would haue other men to iudge of vs, and our actions in loue, we must also make con∣science, to giue charitable iudgement of them.

II. Question. How one man should honour an other?

Ans. That we may rightly honour men, we must first know the causes, for which men are to be honoured. And that the causes of honour may be conceiued, I will lay downe this Ground. Honour is in the first place, princi∣pally and properly, to be giuen vnto God. 1. Tim. 1. 17. To God onely wise, be honour and glorie. The reason hereof is rendered in the Lords pray∣er; be cause his is kingdome, power, and glorie. Againe, God is goodnes it selfe: his goodnes and his essence are one and the same: there∣fore honour is due to him in the first place. Now euery creature as it commeth neare vn∣to God, so it is honourable, and the more honourable, by how much nearer it com∣meth vnto him. But man especially, by how much nearer he commeth to God in diuine things, by so much more is he to be honou∣red in respect of other creatures. From this Ground doe follow these Conclusions.

First, that Man is first of all to be honou∣red,

for vertues sake: because therein princi∣pally, standes the internall image of God, Rom. 2. 10. To euery man that doth good, shal be honour, glorie, & peaece; to the Iew first &c. Now whereas the Question might be, Who is the Iew, to whome this honour must be yeelded? Paul answers, vers. 29. that he is not a Iew, which is one outward, but he is a Iew, who is one within. And the circumcision is of the heart. And Salomon saith, that Honour is vn∣seemely for a foole, Prou. 26. 1. And the Holy Ghost to the Hebrewes saith, that by faith, our Elders were well reported of. The Heathen man * 1.2 Marcus Marcellus a Romane, dedicated a Tē∣ple to the Goddesse of Honour, and the way to that temple was, by the house of Vertue.

The Second Conclusion is, That man is to be honoured, not onely for vertue, but also for diuine representations of other good things: in a word, because one man before an other, heareth the image of some thing that is in God. As First, of his Maiestie. Thus the King is honoured, because in his Maiestie and state, he carrieth a resemblance of the power and glorie of God: so as that which is saide of God, may be also spoken of him. Hence it was, that Daniel said to Nebuchad∣nezar: O King, thou art a King of Kings, and why? for the God of heauen hath giuen thee kingdome, power, strength and glorie, Dan. 2. 37. Secondly, of his Dominion. Thus the husband is to be honoured of the wife, because he

beareth before the woman, the image of the glorie of God; yea, of his prouidence, wise∣dome, Lordship, and gouernment. 1. Cor. 11. 7. Thirdly, of his Paternitie: and so the father is honoured of the sonne, because he beares in his person the image of Gods pa∣ternitie, or father-hoode. Fourthly, of his E∣ternitie; and hence it is, that honour is giuen to the aged before the young man, because he beareth the image thereof. Thus we see that Diuine representations, doe imprint a kinde of excellencie, in some persons, and consequently doe bring forth honour.

The third Conclusion is, That men are to be honoured, euen for the vertues of others. Thus the sonnes of Princes, are called by the honourable name of Princes. The children of Nobles, are esteemed by birth Noble. Thus Dignities doe runne in discent, and the posteritie is honoured in the name of the an∣cestours, but principally for the vertues of the a••ncestours.

The fourth Conclusion is, Men are to be ho∣noured for their Riches. I meane not for ri∣ches simply, but for the right vse of riches; namely, as they are made instruments, to vp∣hold and maintaine Vertue.

If it be said, that to honour rich men, is to haue the faith of the Lord Iesus Christ in re∣spect of persons, Iam. 〈◊〉〈◊〉. 1. I answer: In that place, we are not sorbidden to honour rich men: but the Apostles meaning is, to re∣prooue

a fault of an other kinde, when men preferre riches before pietie; when rich men are honoured beeing vngodly, and when godly poore men are despised and reiected, because they are poore.

Now hauing premised the Ground, we come to giue Answer to the Question be∣fore propounded. A man therefore is to ho∣nour euery one in his place, whether he be his superiour, equall, or inferiour. Yea there is a kinde of honour to be performed to a mans owne selfe. The truth of this Answer we shall see in the particulars that follow.

Sect. 1.

Touching the honouring of Superiours, these Ruies are to be obserued.

First: All Superiours must haue reuerence done vnto them, whether they be Superiours in age, in gifts, in authoritie, or howsoeuer, and that because they are superiours.

The actions of Reuerence due to all supe∣riours, are principally sixe. The first is, to rise vp before the superiour. Levit. 19. 32. Thou shalt rise vp before the boare head, and honour the person of the old man. The second, when they are comming toward vs, to goe and meete them. Thus, when Abraham saw the three Angels comming toward him, he ranne to meete them from the tent doore, Gen. 28. 2. And king Salomon, when his mother Bath∣sheha came towards him, to speak vnto him

for Adoniah, the text saith, he rose vp to meete her, 1. King. 2. 19. The third, to bow the knee before the superiour. Thus wee read in the Gospell, that a certaine man comming to Christ, as he was going on the way, kneeled vnto him, Mark. 10. 17. Thus Abraham ranne to meete the three Angels, and bowed him∣selfe to the ground. Gen. 28. 2. And the same Abraham, els where, bowed himselfe before the people of the Land of the Hittites, Gen. 23. 7. The fourth, to giue them the first and highest seat or place. This our Sauiour Christ meaneth in the parable, wherein he willeth those who are invited to a banquet, to yeeld the chiefest place to them, that are more ho∣nourable then themselues. Luk. 14. 7. And it is set downe as a commendation of Iosephs brethren, that they sate before him in order, the eldest according to his age, & the young∣est according to his youth, Gen. 43. 33. Here we must remember; that though in common practise among men, the right hand is a note of superioritie, yet in Scripture the practise is contrarie. For in the article of our Creede, Sitting at the right hand signifieth, the inferio∣ritie of the Mediator, in respect of the father; though it be a token of his superioritie, in re∣gard of the Church. And so must the place be vnderstood, (1. King. 2. 19. where it is said, that Bathsheba sate at the right hand of Salomon,) namely, that it was an argument of Superioritie, whereunto he preferred her

before the people; but it shewed her infirmi∣tie in regard of Salomō himself. And this cu∣stome is frequent, both in the scriptures, & in humane writers. The fift, to giue libertie of speaking in the first place. This was the pra∣ctise of Elihu, one of the friends of Iob, who beeing the youngest in yeares, dared not to shew his opinion, till Iob and others, who were his ancients had spoken. But when they had left off their talke, then he is said to haue answered in his turne, Iob. 32. 6. 7. 17. The sixt, to giue the titles of reverence to all su∣periours. Sara according to this rule, called Abraham Lord, 1. Pet. 3. 9. The man in the Gospell, comming to learne something of Christ, cals him by this name, Good Master, Mar. 10. 17. And Anna rebuked by Eli, an∣swered him with reuerence, and said, nay, my Lord. 1. Sam. 1. 15.

The second Rule touching honour due to superiours, is more speciall, touching su∣periours in authoritie; namely that they also must be honoured. And this honour shewes it selfe in foure things.

The first is, speciall reuerence: which stands in the performance of two duties. The for∣mer is, to stand when our superiors doe sitte. For thus Abraham after he had receiued the Angels into his tent, and prepared meat for them, serued himself by them vnder the tree, giuing attendance, while they did eate, Gen. 18. 8. In like manner, when Moses sate in

iudgement, the people are said to haue stood about him, from morning vntill euening, Ex∣od. 18. 13. The latter is, not to speake, but by leaue. A dutie alwaies to be obserued, but specially in the courts of Magistrates. Exam∣ple whereof we haue in Paul, who beeing called before Foelix the gouernour, did not speake a word, vntill the gouernour had bec∣kened vnto him, & giuē him leaue. Act. 24. 10.

The second thing is, subiection; which is no thing els but an inferioritie, whereby we do (as it were) suspend our wills and reasons, and withall cause them to depend (in things lawfull and honest) vpon the will of the supe∣riour. This subiectiō is yeelded to the autho∣ritie of the superiour, and is larger then obe∣dience.

The third is, obedience; whereby wee keepe and performe the expresse commandement of our superior, in all things lawfull and ho∣nest, It standeth in sundry particulars, as First, it must be in the Lord, and as to the Lord himselfe, Whatsoeuer ye doe (saith the Apostle,) doe it heartily, as to the Lord, and not vnto men, Col. 3. 23. Againe, obedience must be perfor∣med euen to superiours that are euill. Thus Peter exhorts seruants to be subiect to their Masters, in all feare, not onely to the good and courteous, but also to the froward, 1. Pet. 2. 18. Thirdly, it must be done to Rulers, in whome we see weaknesses. For their infir∣mities ought not to hinder or stoppe our du∣tie

of obedience, considering that the com∣maundement of honouring the father and mother is generall without exceptiō. Fourth∣ly, it is to be performed to them that are De∣puties to Rulers, yea which are deputies of deputies. Submit your selues (saith Peter) vnto all manner ordinance of man, for the Lords sake, whether it be vnto the King as vnto the superi∣our, or vnto gouernours, as vnto them who are sent of him, &c. 1. Pet. 2. 13, 14. Fiftly, though pu∣nishment be wrongfully, and most vniustly imposed by Rulers, yet it must be borne without resistance, till we can haue our re∣medie. For this is thankeworthie, if a man for conscience toward God, indure griefe, suffering wrongfully. 1. Pet. 2. 19. The practise of this we may see in Hagar, the handmaid of Sara, who is commanded by the Angel, to returne a∣gaine to her dame, and humble her selfe vn∣der her hands, though shee had dealt very roughly with her, Gen. 16. 9.

The fourth thing due to Superiours in au∣thoritie, is Thankesgiuing, in praising God for their paines, authoritie, and gifts princi∣pally. Thus Paul exhorts, that praiers, interces∣sions, and thankesgiuing, be made for Kings, and all that be in authoritie, 1. Tim. 2. 1. The reason is, because beeing ouer vs in authoritie, we haue the benefit of their gifts and authoritie. Gen. 45. 9.

Sect. 2.

In the second place commeth to be con∣sidered, our honour due vnto our Equalls. Concerning which, there be two Rules.

I. Rule. Equalls, must esteeme better of others, then of themselues. Thus Paul exhorts all men, in meekenes of minde, without con∣tention or vaine-glorie, to esteeme others better then themselues. Phil. 2. 3.

II. Rule. Equalls, in giuing honour, must goe one before another. Rom. 12. 10. where the Apostle saith not, in taking honour, be∣cause the dutie by him prescribed, concernes not all persons, but those alone who are of a like or equall condition.

Sect. 3.

A third sort, to whome honour is to be yeelded, are Inferiours. And the honour due vnto them is, without all contempt, in meek∣nes of Spirit, to respect them as brethren. This dutie the Lord commands expressely to the King; That his heart be not lifted vp a∣bove his brethren. Deut. 17. 20. The same was the practise of Iob, who saith of himselfe, that he did not contemne the iudgement of his seruant, or of his maid, when they did contend with him, Iob. 31. 13. Naaman the Syrian, thought it no disgrace, to be advised and or∣dered by the counsell of his seruants. 2. King. 5. 13. And true it is, that all superiours ought

to keepe their state and place; yet so, as they haue respect also to such as are inferiour to them, without scor•••• or contempt.

Sect. 4. 〈◊〉〈◊〉

Lastly, there is a kind of honour to be per∣formed to a mans owne selfe, which duty the Apostle exhorteth vnto, Phil. 4. 8. where he saith; If there be any vertue, if there be any p••••ise, thinke on these things. By which he would teach vs, not onely to tender the honour of our superiours, equalls, and inferiours, but e∣uen of our selues, in seeking after vertue and praise that followeth after it.

But how should a man in righteous man∣ner honour himselfe?

Ans. By obseruing two rules.

I. Rule. We must preserue our selues in body and soule; specially, we must keepe the bo∣dy, that it be not made an instrument of sinne. For when we doe vse our bodies as in∣struments of vncleanes, then doe we bring a shame vpon them. And it is the will of God, that euery man should know how to possesse his ves∣sel in holines and honour, 1. Thes. 4. 4. 5. And that which is said of the bodie, is to be vnder∣stood of the hand, the heart, the tongue, and all the parts and members thereof.

II. Rule. If we would truly honour our selues, we must honour God in all our waies. For God will honour them, who honour him, 1. Sam. 2. 30. Now to honour God, is to honour

him according to his will and word, in the duties of good conscience and good life. On the contrarie, they that dishonour God, God will dishonour them before all the world. And this must teach vs, even to dedicate our selues to God and his providence, in the whole course of our callings, whether in the Church or Commonwealth.

&c. &c. &c.

&c. &c.

&c.

Notes

• * 1.1

  Matth. 18. 15.
• * 1.2

  Heb. 11. 2.