The unjust mans doom as examined by the several kinds of Christian justice, and their obligation : with a particular representation of the injustice & danger of partial conformity / by William Smyth.

1. As to the first, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unrighteous, or unjust, is not here to be taken in its larger acceptati∣on, by which it is synonimous with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sinners in general, and

names the persons, that live in disobedience to all, or any of Gods Commandments indefinitely, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, (Rom. 2. 8.) unrigh∣teousness or unjustice for all un∣godliness: And that because, (as C•…•…. Alex. observes) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every sinful act is injurious, frequently to others, alwaies to our selves.

But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here to be under∣stood strictly, and so denotes per∣sons guilty of the breach of Justice in its limited and natural sense, as it stands distinguished from other Virtues in the Moralists Scheme: And being brought over to be a part of Christ's Religion, was esta∣blished as such, when he made love to our Neighbour (that is, the love of practice, to do all men right and good) to be of like obligation with Love to God, as practised in the most immediate Duties, and Services of Faith and Worship:

For so saith Christ (Mat. 22. 39.) The second is like unto it (that is) equally, and as indispensably neces∣sary to Salvation, Thou shalt love thy Neighbor as thy self. Now for the Measures of that Love, and (the principal design and excrcise of it). Justice, he gave one general Rule, (ut primum principium): All things whatsoever you would that men should do unto you, do ye even so to them; that is, Suum cui{que} tribuere (the Definition of Justice) to give to e∣very man his Right and Due. The Offenders then against this Rule of Justice, in this strict sense, are the guilty persons in my Text, as the words before it, (and the very oc∣casion of it) doth fully evince; where the Apostle chargeth them, (v. 8.) that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Ye do wrong and defraud. And thence infers, that such as do so, are un∣righteous, or unjust; and shall

not inherit the Kingdom of God.

But our Christian Obligation of doing right to all, having an influ∣ence upon all the conversation we have with men, that is, almost all the actions of our Lives; It's ne∣cessary (that we may throughly find out the guilty in my Text) to make a strict enquiry after this Christian Justice, as it is distinguish∣ed by its several Objects, and Re∣lations, and by the various kinds of Right, we owe one to another; the breach of every part of which, doth expose us, as to the guilt, so to the severe sentence of my Text.

The first kind of Gospel-Justice, (as it respects differing Relations) is that which is call'd Distributive, that is, the reciprocal Dues and Rights which Christians must pay one to another, in matters of Supe∣riority and Subjection to it; from

an Empire, to the little Dominion of a Family.

The first of that kind, is, the mu∣tual Duties of Princes and Subjects. As for the Duties which Princes owe to their Subjects, or rather to God for them; it is not our busi∣ness to enquire after. And St. Paul in his Epistles, when he carefully provided Rules for all distributive Justice, makes no mention of the duties of Princes; intimating, that they are accountable to none but God, whose (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Ministers they are. We must not curse them (Eccl. 10. 20.) not slight them, so the Hebrew, (ne detrahat Regi) not disparage them, so the Vulgar Latin, in the most retired thoughts of our Bed-chamber, for their miscarriages; For which, (when at the greatest) we must pretend to no other remedy, but the Primitive Churches powerful

Engines, Prayers and Tears. But then the Subjects are bound in Chri∣stian Justice, to pay their Prince Honour, Tribute, and Obedience. And those that fail in any part of these duties, that is, that shall whis∣per Jealousies into the heads of the Multitude, to defraud them of their honour; or refuse, or decline their Tribute, the price of their own protection; or disobey their Laws, the Nerves of all Commu∣nion and publick safety, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they have wronged their Princes, and are unrighteous, un∣just persons, in the sence of my Text. But if their unrighteousness in these cases shall ferment to re∣bellious Designs, (let them pretend to as much Saintship as Corah, or common Justice as Absolom, or Re∣formation as both) they are not then only unjust to a Prince in his Personal Capacity, contrary to the

Rule of doing to all men, &c. And though he be a Tyrant, act contra∣ry to an express Precept (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) not to resist evil, not allow∣able among private persons: But as he is a publick person, they are guilty of a National wrong; they wrest out of Gods hand the Ordi∣nance (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 13. 2.) the only expedient of Mercy, by which the Rights of all men are preserved, and the world kept from Confusi∣on; and are therefore answerable for all the Blood, Ruine, and mi∣serable Consequences of a Civil War, that is of a Princes Military defence of himself, and faithful Subjects that adhere to him, in the day of Rebellion. So that a Re∣bel is an unrighteous person, by a complication of guilt and an accu∣mulation of wrongs.

But now permit not your thoughts, nor will I my Tongue,

to make application, by reflecting upon the unparallell'd Tragedy of Evils done and suffered, upon the breach of this Justice in our late Rebellion. If I have said so much, as may teach the Guilty Repentance, and others that were not engaged, their duty, it's enough; let us bury all the rest in Prayers and Charity.

But further, if the Nation be Christian, there is another Autho∣rity invested in a Prince, over Ec∣clesiastick Persons, and Cases; for he is concerned as well in the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) the Reli∣gion, as the Civil Concerns of his Subjects (1 Tim. 2. 2.) And there is a Due of Obedience to be paid him in Christian Justice on that account also. This Power was ap∣parently conferred by God on the Kings of the Old Testament; Mo∣ses had both the Trumpets; David ordered the Courses of the Levites,

and the Solemnities of the Publick Service: Joash had the Testament given him in his hand, as well as the Crown on his Head, (2 Chron. 23. 11.) Hezekiah and Josiah re∣formed the Church by their Royal Authority. And as Christ found it (there being no retrenchment of that power in the Gospel) so he left it, as his own general Laws ex∣pressed and interpreted by the Churches after-practice, can testifie above all exceptions. Ex quo (saith Socrates) Imperatores facti sunt Chri∣stiani, ab ipsis res Ecclesiae depende∣bant. After that the Emperors be∣came Christian, the Churches Af∣fairs depended upon them. Thus was Constantine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Leo the Third could say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, they were mixt persons, they were concern'd in the Govern∣ment and Protection of the Church.

But of this Right, hath the Roma∣nist, and Assemblies, defrauded their Princes; the one gets away half of their Crowns, the other of their Scepters; both rob them of their Authority, and of their Sub∣jects full Allegiance. And thus it is with us, while we have a Profes∣sion establisht by Law, by a power next to God (Solo Deo minorem, saith Tertullian) and by such Con∣stitutions, as God and Man cannot be pretended to stand in competi∣tion for Obedience. The Bishop of Rome hath a superior power ac∣knowledged by some, and the As∣sembly by others, and both profess a Religion in Obedience to those Usurpations, and in opposition to their Lawful Soveraign's Com∣mands and Laws: So that the King is robb'd of his Subjects, they, of their Allegiance, and the Church torn in pieces by them both, as be∣tween

two Milstones (as the late Arch-B. in his Preface to his Con∣troversie) This wrong is done on either side, and for that reason they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unjust, unrighteous per∣sons that do it. This as to the first part of Distributive Justice, in the Concerns of Princes and their Sub∣jects.

The next kind of Distributive Justice in the larger Circles of it, is, the reciprocal Dues and Rights, which the Governours of the Church, and their Charges, are in Christian Justice obliged to pay to one another. Without the mu∣tual performance of which a Body of men can be call'd no more a Church, than a Tumult can be call'd an Army, or an ungovern'd Rout, a City. Now as it is in Civils, though the King be (Supremus Judex) Chief Judge in the Law, yet he administers Ju-Justice

by his commission'd Justicers to whom also an Obedience is due on that account: so in Ecclesiasticks, he exerciseth his supreme authority, for the care of the Church, by proper Officers (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) set apart for that design; whose Calling though it be governed and prote∣cted by Princes, is yet immediately from Heaven (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 5. 4.) they are called of God to it. and (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 20. 28.) Whom the Holy Ghost hath made Bishops, or Overseers; and for that reason a right of Obedience is due unto them on that account also.

First then, the Pastors of the Church are bound in Justice (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to feed the Church of God, by pastoral Govern∣ment and Preaching, by Sacraments, and Offices of Discipline, and insti∣tuting Canons, for fit Circumstances,

that all things may be done (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 14. 40.) decently, & in order, or uniformity in the Church of God. If they fail of their duties, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unrighteous, and must answer deeply for the wrong they have done to their Charges.

On the other side, their people in Christian Justice owe them Re∣ception, Love, Honour, and (which for the Churches sake, is most espe∣cially required) Obedience. Obey them that have the rule over you, (Heb. 13. 17.) And as S. Ignatius, (the best Interpreter of the Apo∣stles meaning and practice) saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) It is necessary that nothing be done in the Church, but in obedience to the Governors of it. And this was the Sense and uni∣versal Practice of the Church, it its primitive purity, and best Inte∣grity. But if their Charges shall

condemn their Callings, contemn their persons, separate from their Administrations, and refuse confor∣mity to their Rules of Order, in the service of God; they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unjust persons, they have defraud∣ed their Spiritual Rulers of their, due, and (by infallible conse∣quence) the Church of the very Essentials of its well-being, Peace, and Unity; the ends for which Spi∣ritual Government was especially design'd: Of which Unity the Church being once deprived, in comes the Inundation of Atheism, Prophaness, Contempt of Gods Ser∣vice, Heresies and Factions; for all which those unjust persons must an∣swer, when they happen. And of all this, our own woful experience is too convincing an evidence. For as it is certain, that those miseries are now upon us, so it is as certain, they own their beginning to the

breach of this Christian Justice, and commenced from the days the Dis∣ciplinarians first withdrew their o∣bedience from their lawful Superi∣ors, and taught the people to de∣spise, and quarrel with them about indifferent Rites. Which unduti∣fulness afterward, fermenting, and gradually increasing, hath in the various agitations of several ages, brought upon the Church, and the Pastors thereof, all these Infelici∣ties and wrongs they now unjustly suffer: Grown too great (without a gracious divine Deliverance) for hope of relief. The Church be∣ing in that Common-wealth's case, quae nec ferre sua possit vitia, necre∣media, neither able to bear its mis∣carriages nor remedies. But I de∣sire the severe Character of my Text may be applied to no particu∣lar persons alive, unless it be in our Prayers, to beg forgiveness for

them, as they were instrumental to these heavy punishments, and for our selves, that (for our sins) have justly deserved them at the hand of God.

Thus I have gone over the parts of Distributive Justice, which Chri∣stians are to act in the greater Cir∣cumferences of Publick Relations; I now contract my Discourse to the lesser Circles of it, in Domestick Concerns: Which though they be less considerable, are not at all less necessary. Our salvation de∣pends upon every part of that Ju∣stice, as much as the other: Loy∣alty to a Prince, or conformity to the Church, cannot make us just, if we do wrong at home to our Wives, Children or Servants. Now the Christian Justice of the Family-Re∣lations, are the reciprocal Dues of Husbands and Wives, Parents and Children, Masters and Servants; 〈2 pages missing〉〈2 pages missing〉

bread to Dogs, throw it away in luxurious expences; or if both, or either of them, by their carelesse∣ness in education, or by evil Exam∣ples, shall endanger the loss of their Childrens souls: If the Children, on the other side, grow rough, and untractable, making no Conscience to disobey a Fathers Commands, and disoblige a Mothers tender care; or when their Parents are in want, to evade their duty, shall tell them, with the Pharisees, it is Corban, (Mark 7. 11.) a Gift, not to the Temple (yet that would not exempt them from their Duty) but perhaps to a proud entertain∣ment, or a Female Prostitute: Such Parents, such Children, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unrighteous, unjust in the sight of God.

Lastly, As to the third, of Fa∣mily Relations, Masters and Ser∣vants: First, Masters owe their

Servants, in Christian Justice, civil regard, kind usage, and just re∣wards for their Labours: And they again, owe their Masters Honour, Obedience, and Faithfulness. But if the Masters shall use their Ser∣vants like Brutes, nay like senseless Engines, like Bodies without Souls, (for so Slaves are call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••poc. 18. 13.) making their Bur∣dens too heavy, and their Rewards too light. And if Servants shall be (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit. 2. 9.) contradi∣cters, or answerers again, and de∣ny their Reverence; or shall serve (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 3. 22.) with eye∣service, and lose their diligence; or shall be (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit. 2.) Pur∣loiners, and depart from their Faithfulness: these are wrongs done on either side, and are all unjust, unrighteous persons, on that ac∣count: And (as it is of the other Relations) if they had nothing else

to answer for, had guilt enough, to be disinherited from the Kingdom of God. These are they, which depart from Christian Justice in Fa∣mily-Relations.

Having thus found out the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the guilty of Injustice, by the Rule of Distributive, we shall now exa∣mine the actions of men by the li•••••• of Commutative Justice: Which Aquinas defines to be that, by which a man is directed in such Rights, as are interchangeably to be paid, from one man to another. Now the ground of this Justice is this, God hath so ordered it in his wise dispo∣sition of the world, that the well being of every man should depend on the mutual help of one another; to the performance of which, all men being obliged by right reason and Religion, it becomes every mans right, to be done to him in Christian Justice as his duc. Upon

this, St. Paul grounds his exhorta∣•••••• to his Philippians, to look (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. 2. 4.) to the good and ••••ncerns of others, as well as their 〈◊〉〈◊〉. He therefore that shall with∣••••••d this Right, so that his Neigh∣bour is injured in any capacity of 〈◊〉〈◊〉 well-being, he hath done wrong and defrauded, and is an unjust, and an unrighteous person. Now ••••at we may know, how far this ••••stice extends, for the further dis∣covery of the Guilty in my Text, we must examine the several cases 〈◊〉〈◊〉 which a mans well-being consists, and accordingly a right to be done 〈◊〉〈◊〉.

First, As to his spiritual well-being, we owe the right of saving one anothers Souls, which God hath put in our power to do, as St. James intimates, (Jam. 5. 20.) And this is done, by brotherly correcti∣on, Counsel, Prayer, exemplary

Life, and such like Acts of spiritu∣al Justice: But on the contrary, 〈◊〉〈◊〉 any man hinders the salvation 〈◊〉〈◊〉 another, by neglecting those 〈◊〉〈◊〉 or shall really prevent it, by scan∣dal, ill example, or by tempting him to assist in social sins, 〈◊〉〈◊〉 Uncleanness, Conspiracies, and the like, that man hath wronged a Soul, he hath destroyed his Brother, for whom Christ died, (Rom. 14. 15.) and so is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an unjust person on that sad account.

2. We owe the right in Christian Justice of preserving one another in our Temporal well-being: And the first of those, next our Neigh∣bours life (which we suppose to be a case too apparent to need our present consideration) is his Ho∣nour. He therefore that shall de∣fraud him of that precious Jewel, either by eclipsing an innocent worth, through a subtil detraction,

or wound his Credit, by dispersi∣on of false slanders, (following Machiavel's rule, fortiter calumnia∣•…•…, & aliquid adhaerebit; cast dirt enough that some may stick) or shall publish his private infirmities, 〈◊〉〈◊〉 his disgrace, or make use of them any way, but in following St. ••aul's direction, to restore him with the spirit of meekness, (Gal. 6. 1.) ••ath robb'd his Neighbour of his honour, hath done him wrong, and is an unjust person on that account. The second right we owe in Chri∣stian Justice, as to the temporal well-being of our Neighbour, is the preservation of his Estate and Fortune; which whosoever shall vi∣olate, upon any temptation, is one of the unrighteous persons in my Text. And we consider not this, as done by acts of horrid oppression only, when the Beams and Stones are disquieted with the cries of

Orphans, tears of Widows, 〈◊〉〈◊〉 perpetuated sorrows of ruin'd Fa∣milies; nor only by the intrench∣ments that are made upon it, by secret thefts or notorious Rapine but whosoever shal disadvantage another, by fraud, or subtilty, in any Negotiation, Bargain, Trade or Commerce whatsoever, beyond the ordinary profit allow'd to all Callings, by custom and consent of honest minds; or in any kind of Vocation or employment, deal otherwise in every single act, than he himself would be dealt with, is unrighteous, one of the guilty, and consequently one of the un∣happy persons in my Text. Lastly, We owe in Christian Justice (as to our Neighbours temporal well-be∣ing) the right of preserving one anothers Health, Limbs, and Peace; therefore he that shall wrong him in the first, by ingaging him in

intemperate courses, or deprive him of the second, by any act of private hostility, as Duelling, or the like; or defraud him of the third, by uncivil usage, or vexati∣bus Suits and Controversies; so far as in any of them, or in any other way, a man is disadvantaged in the comfort of his Life, or means of Livelihood, there is a wrong done, & he that hath done it, is an unjust, an unrighteous person, and as such, stands upon the necessity of restitu∣tion, or in the danger of his exclu∣sion from the blessed Inheri∣tance.

Thus having gone over the Breaches that are made upon the several Branches, both of Distri∣butive, and Commutative Justice; there remains two more to be con∣sidered apart; because they have a mixture of both. Of the first of these I would give a 〈2 pages missing〉〈2 pages missing〉

is the Devil (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 3.) The Devil hath filled their hearts with the Design.

5. Gods certain vengeance upon that wrong, by the fatal fall both of the one, and of the other. I shall not controversially apply this evidence, but must (for shortness sake) leave it to your serious refle∣ctions, for the ends I mentioned it. Now that portion which hath been set apart for God, and the mainte∣nance of 16000 Servants of his Worship among us, are either Lands, or Tithes. As for the wrongs done to the first, they are commonly acted (per Sorices Palatii, as Bish. Andrews calls them) by the unhappy men about the Courts of Princes; who as they thirst after them, so would not stick to suck the milk of Or∣phans, drink the tears of Widows, as well as devour the Demeans of Gods Servants (because as defence∣less

as either) as Sacrifices to their pride and luxury. But it is alledg∣ed by the Favourites of this Design, that the supreme Judicature may, (when they please) take them away: I answer, they may (impunè) with∣out controul; and their Authority ought not (must not) be resisted; but whether (justè) righteously, or whether every one that hath a vote in their alienation, doth not there∣by rob God and man, and may just∣ly fear Gods vengeance for doing so, I leave it to the former Evi∣dence to determine. As for the wrongs done to the Church in point of Tithes, (Decimam meam as St. Austin supposeth God to speak) there depraedations happen upon lower contrivements; as when ei∣ther the powerful mans heavy hand first presseth out the Vintage for himself, and then leaves some few drops; enough rather to upbraid, 〈2 pages missing〉〈2 pages missing〉

I intended should reflect upon the occasion of this Assembly, where the proper business is judicially to administer right to them, that can∣not otherwise obtain it. Let every one then, that hath to do this day with the tender Rights of men, (whether they be the Ministers of the Law, of every sort, Witnesses, or Juries) have a care what they do; their Souls are at stake, the Oath of God is upon them, the Curse of God over them, the Cries of the oppressed about them, the Evidence of my Text, and the Law of Christ against them; if there∣fore any unjust Cause goes away triumphant, if any mans right be impeached, through any defect in the discharge of their trust, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unrighteous persons, and wheresoever it lies, must either make a timely satisfaction, or one day appear at the great Assizes of

the world, to receive for the wrong that he hath done in this, and where there shall be no respect of persons, Col. 3. ult.

Thus I have finished the whole Scheme of Christian Justice; to the universal performance of which, the Gospel doth so strictly oblige us. And now who would think it pos∣sible, that a Christian Nation, pos∣sessed with so many advantages of Religion, should in contradiction to the clearest Evidence of Gods Will, so generally degenerate from the practice of it in every part; and that not among them only, that have thrown off all Concern for Religion (that were no wonder) but amidst the very Professors of it, even among them, that pretend to a greater Zeal than others, in appearance for it, I cannot but think, that there hath been some 〈2 pages missing〉〈2 pages missing〉

psal. 73. 6.) they were exhorted to the getting the Robe of Christ's Righteousness about, and imputed to, them; and all was well. By these and the like unhappy Modes of teaching the Gospel, men have been driven from their Reason, and Religion, and set their Consciences loose to all unrighteousness. And hence it is, that they are grown every where so cross and intracta∣ble to all Authority, Laws, and Order, and the State is full of Re∣bels, the Church of Schismaticks, our Houses of undutiful Children, and untrusty Servants; and men are made universally false and un∣faithful one to another. But let them pretend what Religion they will, they shall not so escape; all unjust persons (such as I have de∣scribed) are upon the Rock, the severe Sentence of my Text; They shall not inherit the Kingdom of God.