Part 47

_Honour the king as supreme_, and other ministers of justice as subordinate to him, and submit to them in all the just executions of their authority: This is due from subjects to princes. _Servants, be obedient to them that are your masters according to the flesh, in singleness of heart as unto Christ, with good-will, doing service as to the Lord, and not to men._ Your faithful, diligent, and cheerful service is their due. _Let those that labour in the word and doctrine be counted worthy of double honour_, that is, of respect and maintenance: It is due to them in the church where they are set as elders, if they rule well. I mention these hints but very briefly, and for the most part in the language of scripture, as instances wherein these characters of superiority demand honour and duty from inferiors.

I grant there may be other obligations to respect and honour our superiors in some of these cases, besides the mere law of justice: but this law of commutative justice that I am now treating of, obliges us to it. The light of nature and scripture both suppose and oblige parents to take care of their children, to advise and instruct, nourish and provide for them; therefore obedience and honour becomes their due. The command of submission given to subjects, supposes and obliges princes and rulers to protect and defend them from all injury. The precept of chearful and willing obedience given to servants, supposes and obliges _masters to do the same things unto them_; that is, to treat them with good-will, and chearfully give them their food and clothing, or their wages and hire; Eph. vi. 9. Nature and scripture suppose ministers and teachers to be capable and willing to give good advice, counsel, and instruction to those who are younger, or who accept of their preaching; therefore let respect and honour be paid where it is due.

It is the foundation and rule of commutative justice in all these instances, that whilst inferiors are obliged to pay due regards to those that are above them, the superiors are equally obliged to confer those benefits on persons of a lower character, which the law of God, and the light of nature require; but some of the cases I have mentioned, will fall in naturally under the following particulars.

II. Another instance of commutative justice, is the particular kindness that is due to near relations. This is a very beautiful and a pleasant part of life, where it is well managed, this affectionate and delightful exchange of good turns one for another.

Now that it is due to near relatives, according to the appointment of God, will be made evident in this manner:

God, the great Creator of all things, could have produced all men immediately by his own power, and have made them arise up in several successions of time, without such a propagation or dependance one upon another, if he had pleased; and then there would have been none of these tender and engaging relations of father, son, and brother. But the wise Creator hath ordained otherwise; he hath appointed such methods for the building of families, and continuing mankind in the world, as bind every soul of us by the ties of nature to one another; Acts xvii. 26. _Of one blood hath God made all the nations of the earth._ And those that are nearer a-kin to one another, especially in the same family, as brethren and sisters, ought to look upon themselves under more peculiar and mutual obligations to do kindnesses for each other in the first place, according to their capacity. The obligation lies on each party, because it lies upon the other. My brother is bound to love and help me, therefore it is my duty to help and love my brother: For _a brother is born for adversity_; Prov. xvii. 17. It is the sovereign will of Heaven, that there should be such near relations, who should be bound by the law of creation and duty to protect, to support, and assist one another in a time of adversity: This is the design of God the Creator, in the course of his providence, in his subdivision and propagation of all the families of the earth.

And as it is a piece of justice to confer this mutual help which is due to near relations, so there is something of justice too in our distinguishing acts of kindness and assistance according to difference of necessity, and according to difference of merit. I cannot believe I am bound to love or serve every brother, or every sister, with equal degree of affection and kindness, whatsoever their character be, whether virtuous or vicious: Nor to bestow equal benefits upon them, where there is not equal necessity: this can never be of a divine appointment. And though there is some duty, some kindness, some assistance always due to those that are our near relatives, yet this very rule of justice obliges us to give more respect or love to those that are in themselves more honourable and worthy, and those who merit more at our hands, may reasonably expect it. This will farther appear from the next particular.

III. Another instance of justice is, love to those that love us, and gratitude to those that have done us good. Those that have been serviceable to us in the concerns of our souls, or our bodies, demand kindness from us, and returns of service, according to their benefits, and our capacity.

Let us first take notice of the gratitude that is due for spiritual benefits. The christian Galatians, who were converted from idolatry and heathenism, and reconciled to God by the preaching of St. Paul, had such a powerful and penetrating sense of their obligations to him, that if it were possible, saith the apostle, _I bear you record, ye would have plucked out your own eyes, and given them to me_; Gal. iv. 15. And when the same apostle writes to Philemon, who was converted to the faith by his ministry, he gently insinuates the obligations he was under; though I do not think proper to tell thee, saith he, _how thou owest unto me even thine own self_; ver. 19. St. Paul speaks upon this principle in many places of his epistle; 1 Cor. ix. 11. _If we have sown unto you spiritual things, is it a great thing if we should reap your carnal things?_ And when he gives an account of the contribution which the christians of Macedonia and Achaia made for the poor saints at Jerusalem, he expresses himself thus: _It hath pleased them verily to make this contribution, and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things_; because it was from the Jews that the gospel first came forth, and was preached among the Gentiles; Rom. xv. 27.

There is some sort of gratitude due also to those who by their writings, or more especially by their conversation or instructions, have improved our understandings, and added to our knowledge in things natural or moral, as well as divine. There are some persons in the world, who have advanced their intellectuals in a very sensible manner, by the company of their friends, but they have so much of pride and self reigning in them, that they refuse to acknowledge it: They would fain have the world believe that it is the rich soil of their own understanding has produced this harvest of itself: They are ambitious and fond to have it thought that their notions are all their own. Though they plumed themselves with borrowed feathers, they are unwilling to confess whence they received them, and pretend they are owing to nature only. But pride is a secret vice, and a cursed spring of injustice in more instances than one, as I shall shew hereafter.

After the benefits bestowed on our souls, we ought to consider what is due to those that have served our bodies, or our natural life. Those that have healed our diseases, that have saved us from imminent dangers and calamities, or present death; those that have fed or clothed us, or supported life when we were poor and destitute: All these deserve

## particular kinds of remembrance, and due returns of service. Those that

have either vindicated our honour, or increased our reputation, and spread our good name in the world, stand entitled also to some agreeable returns of benefit.

Do not let us imagine then, that gratitude is a mere heroic virtue, that we may pay or not pay at our pleasure; for nature dictates it to us, as a piece of strict commutative justice, and equity of dealing between man and man. We may be very properly said to treat our neighbour unjustly, if we refuse to serve him again, who hath first served us, when his distressed circumstances shall require our assistance.

There are some cases indeed wherein the person who is obliged by his neighbour’s kindness, cannot possibly make a return equal to the benefit received, without ruining himself and his family, or exposing himself much more than his neighbour did to serve him. There are cases wherein the person who hath obliged us, may over-rate his kindness, and undervalue all our acknowledgments: He may require most unreasonable returns, and think he is never sufficiently recompensed. There are cases also wherein the benefactor may repent of his past services, may endeavour to take away the benefit bestowed, may without reason commence a resolute enmity, and do what in him lies to cancel all former obligations: In such circumstances as these, the obligation of gratitude may be diminished, and perhaps may cease altogether. And though sometimes, in these very cases, there may be high and heavy charges of ingratitude brought by the first benefactor against a person of a very grateful mind; yet these accusations may be utterly unjust in the sight of God, who knoweth and weigheth all circumstances in a righteous balance. But where no such bars are laid in the way, it is evident that the practice of gratitude, and a mutual return of benefits, is but a piece of natural justice. The very _publicans and sinners do good to those, that do good to them_: Mat. v. 46. Luke viii. 32.

IV. Another piece of justice is, the payment of the full due to those whom we bargain or deal with, whether the contract be made formally in words, or implied in the nature of things, according to the customs of mankind. And under this head, not only those who buy and sell, who lend and borrow; but all ranks and degrees of mankind, who have any commerce with each other, are included, from the prince upon the throne, to the day-labourer in the high-ways and hedges.

The very notion of commutative justice implies the giving one good thing in barter of exchange for another. And all commerce amongst men was originally carried on this way, _viz._ the husbandman gave corn, the grazier cattle; the draper gave cloth; the artificers and labourers their skill and work; the prince and rich man gave food and protection; the poor and the subject gave their attendance and service: And thus mankind lived by an exchange of benefits. But when they found many inconveniences arise from this manner of dealing, they contrived another way of exchanges, and that is by money, which by universal agreement is made the common measure of all things in contract: And since that time, skill and labour, attendance and services are exchanged for money, as well as goods and merchandizes. Now herein consists the practice of justice, that every one render to his neighbour that which is due upon the account of any of these benefits or conveniencies of life he receives from him.

Let us give the first place to kings and rulers in this discourse, as justice requires. Though the distribution of special rewards and punishments may have something in it of a distinct nature, yet the common protection which they owe all their subjects, and the obedience and tribute which their subjects owe them upon that account, are properly a part of commutative justice. By their oath of magistracy, and by our engagements of allegiance expressed or implied, we bargain with them for protection, and we ought to pay them tribute. They accept of a high and heavy charge, and agree to execute the laws of the land for the good of the people: Therefore not only the purses, but the consciences of the people are under obligations to pay taxes to the magistrate for the support of his governing power, and the maintenance of his honour and authority, that he may the better fulfil the glorious and useful work. This is what the apostle insists upon, and argues in that known place, the xiii. chapter to the Romans; _Rulers are ordained of God, not for a terror to good works, but to the evil_. The ruler is the _minister of God to thee for good, and he beareth not the sword in vain; he is an avenger to execute wrath upon him that doth evil_. Wherefore ye must needs be subject, not only for wrath, that is, for fear of his anger: but for conscience sake, as a matter of justice and duty: And for this cause also pay tribute. And it is to be noted, the apostle puts our duty in this respect upon the foot of justice; ver. 7. _Render therefore to all their dues_; that is, whatsoever things are just, perform to them; render _tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour_.

As the payment of tribute and taxes to those who undertake our protection, defence, and safety, is a necessary duty; so the payment of a salary to a teacher, of wages to a servant, of money or merchandize to a trader, of hire to the workman, are other parts of justice. Let not the labourer that hath reaped down your fields, or wrought in your service, go without his hire, which was a practice the apostle reproached in his days; James v. 4. The law of Moses is very strict in this matter; Deut. xxiv. 14, 15. _Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or a stranger._ To express it in modern language; whether he be a christian or not, a good man or an evil man, let him have his hire. If he is so poor that he cannot tell how to provide for himself to answer the necessities of the evening, then see that thou pay him the hire of the day, nor let the sun go down upon it, for he is poor, and sets his heart, or depends upon it. Trespass not upon his poverty by thy withholding his due so long as may turn to his prejudice; let not his hire, which is detained by fraud, cry against thee, for the Lord of hosts, the God of Justice will hear the cry of the oppressed.

And not only in the case of a poor labourer, but in every other instance make conscience of paying that which you have borrowed, or what you owe to your neighbour, and that not only in full measure, but at the appointed time of payment: The time is part of the contract as well as the money. Do not say, “I intend to be honest, but I will not pay this week, or this month.” Do not withhold what is due, and say to thy neighbour, _Go, and come again, when thou hast it by thee; Withhold not good from him to whom it is due, when it is in the power of thine hand to do it_. This is forbid by the inspired preacher Solomon; Prov. iii. 27, 28. Nor is this agreeable to the golden rule of our Saviour, _Do to others as ye would that others should do unto you_.

V. Help to our fellow-creatures in cases of great necessity, seems to be another piece of human justice, even though they have never done any thing actually for us. We are bound to defend our neighbour from apparent injury, so far as is consistent with our own safety, and sometimes farther too. It is our duty to direct him in the right way, when he is wandering or uncertain. It is a piece of justice to warn him of approaching danger, and to give him some assistance in case of sudden calamity or distress attending him. When we see his soul, or his body, or his estate in imminent hazard, we ought to give him notice of it; we should put forth some efforts of kindness for his security, and pluck him as a brand out of the fire. Our own conscience dictates this to us, since we should think it a very reasonable thing to expect the same kindness from our neighbour, when we are found in the like circumstances.

Can we suppose that the law of God should appoint us to lift the ox or the ass of our neighbour out of a pit, or to restore his sheep to him when going astray; Deut. xxii. 1. and yet that we are not bound to fulfil the same duty of love toward our neighbour himself? Nay, the command of Moses reaches still farther; Ex. xxiii. 4. _If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again._ How much more should this be practised toward the soul or the body of a fellow-christian?

If the law of justice require us to secure the cattle or possessions of our neighbour; surely then we are obliged to deal as kindly with his reputation and good name, which in some cases is the best part of a man’s estate, and is almost as dear to many as their health or life. When we happen therefore into such company as give their tongues a loose to scandal, and we hear our neighbour vilified and reproached, we ought to ward off the calumny, and to refute the scandal, where we know that our neighbour does not deserve it.

This piece of justice or duty, to assist a suffering neighbour, arises from the social nature of man, who by the law of nature is so far born for a social life, as to come into the world with this claim, and under this sort of obligations; for a naked exposed infant may claim the patronage and protection of every eye that beholds him. And where other circumstances are equal, those who are most capable of affording help, seem to be most obliged. Now if it be a work of human justice to preserve such a helpless piece of human nature from death, surely every infant grown up to any degrees of capacity and manhood, ought in like manner to esteem himself obliged to afford some assistance to his fellow-creatures, according to their distress, and his capacity well considered and adjusted.

Therefore, my assistance or relief of an injured or perishing creature, is a sort of duty to mankind, though the person himself be an utter stranger to me: The history of the good Samaritan in the gospel tells me, that in such a case every man is my neighbour, though he be of a different nation, sect, or party. But when men are fellow-subjects, or fellow-citizens, or combined in any natural, civil, or religious society, this rule of justice appears with more force and evidence; it strikes a brighter light upon the conscience, and ought to have more power upon the heart and practice; for combination into society is an implicit contract or promise of mutual help under necessity.

I confess, several of the instances which I have mentioned under this fifth head may be referred also to charity and mercy, of which I shall speak hereafter: but for as much as the light of nature and the law of God require these beneficial actions of men toward each other, I have here placed them under the head of justice.

VI. The last piece of justice which I shall mention, is reparation to those whom we have wilfully injured, as far as possible: And this is a certain duty, whether we have done them injury in their souls, in their bodies, in their estates, or in their reputation.

If we have led them into errors or heresy by our conversation; if we tempted them to sin by our allurement or example; if we have solicited their assistance in any base or guilty practices of our own; we ought seriously to employ our best powers and prayers toward their recovery from the snare of the devil: If we have wilfully injured their health; if we have blasted their credit; if we have thrown a blot upon their good name; if we have defrauded them of any part of their due, or wasted their substance, let us know and consider that the law of justice requires us to make what restitution we are capable of: But still it must be done in such a manner as must consist with our duty to the rest of our fellow-creatures round about us. It is a vain thing to pretend to be sorry and repent that we have done our neighbour a wilful injury or to flatter him with idle compliments of asking his pardon, while it lays in our power to repair the damage he sustains in a way of consistence with our duties, and yet we obstinately refuse it: Such a repentance as this cannot be sincere in the sight of God, nor have we any reason to hope that his justice or mercy will condescend to accept it.

We have heard these various instances of justice, this large and

## particular account what is due to our neighbour, in the manifold

relations and businesses of life. I grant there are several difficulties that may attend some of these instances in the particular practise of them, by reason of the infinite variety of circumstances which may surround our actions, and the unforeseen occurrences of human life. The strictest rules of equity or justice, in some cases, require a mitigation; and it is impossible to say before-hand what shall be precisely and exactly due to our neighbour in every new accident or occurrence. But a sincere love of justice wrought deep into the heart, and a sacred regard to the golden rule of equity which Christ hath given us, will lead us through most of these perplexities into the paths of righteousness and truth.