CHAPTER XVI. (2)

50. There is also sometime a scandall in a worke of it selfe lawfull, if it be not expedient in respect of others. 1. Cor. 8. 13. If my meat offend 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 maketh, or maketh not to the glory of God, and edification of our neighbour.

52. There is no humane authority that can make that action lawfull, whereby a scandall is given to our neighbour.

53. But then a scandall is said to be given: either when some manifest sin is committed, or at least that which hath evident shew of sin is committed, so that it becomes known to others; or when that is rashly committed which is not necessary by Gods Command, and yet brings spirituall hurt to others: but much more if the perverting or troubling of our neighbour be by that very action directly intended.

54. But if there follow offence, not from the condition of our worke, but from the pure malice of others, then it is called an offence taken, as that of the Pharis[gap]es, which is not our sin, but of those who are offend[gap]d. Mat: 15. 12, 13, 14. Knowest thou not that the Pharisees were offended at that saying? Let them

alone: they be blind leaders of the blind.

55. But although this offence taken cannot be avoyded by us; yet an offence given may and ought. For God never layes upon his a necessity of offending.

56. That scandall whereby one is said (metaphorically) to offend himselfe, or to give occasion of sinning to himselfe, is by proportion referred to an offence given.

57. A reall effecting or procuring the good of our neighbour, is when we our selves performe something which of it selfe tends to the good of our neighbour without his helpe comming between. Heb. 13. 16. To doe good, and to distribute forget not.

58. But although all acts of Iustice ought to have charity joyned to it, yet there are some wherein Iustice doth more shine forth, and others wherein charity doth more rule.

59. Hence that distinction ariseth whereby some offices are said to belong to Iustice strictly taken, and some belonging to charity; of which difference and formall distribution we have Christ the author. Luke 11. 42. Ye passe by judgment and the love of God.

60. Those are the acts of Iustice which have in them the confideration of a debt and equality in respect of others.

61. Those are the acts of charity whereby the good of another is respected more then our debt.

62. The offices of Iustice, are before, and of straighter obligation then they which are of charity.

63. Hence we are more bound to pay our debts, then to give any thing of our own; and he that offends another, is more bound to seeke reconciliation then he that is offended.

64. There is in many things a double respect of Iustice, one whereof respects the next end, and words of the Law, that bindeth, which is called Iustice in the most

strict sence; and the other, respects the remote end and reason of the Law which is called equity or [gap].

65. The parts of this Iustice are two, one whereof gives to every one his own, and it is called distributive Iustice, the other restores to every one his own, and it may be called emendative Iustice.

66. Distributive Iustice cannot be rightly performed without a right judging of things and persons, and a meete comparison of things to things, and persons to persons, from whence ariseth that proportion which they call geometricall.

67. Unto distributive Iustice is opposed acception of persons, whereby one is preferred before another in the distribution of good due, without just cause.

68. Emendative Iustice is either Commutative, or Corrective.

69. Commutative Iustice is equality of the thing given, and received.

70. Corrective Iustice, presupposeth some Injustice, and it is either civill or criminall.

71. Civill doth chiefly correct the injustice of the cause.

72. Criminall doth chiefly correct the injustice of the person.

73. To corrective Iustice pertaineth revenge, and restitution.

74. Revenge is an act of corrective Iustice, whereby punishment is inflicted on him, who hath violated Iustice.

75. The end hereof ought to be the amendment or restraint of the offendor, quietnesse and admonition to others, and so the preserving of Iustice, and of the honour of God. Deut. 13. 11. & 17. 13. & 19. 20. & 21. 21. That all Israel may heare, and feare, and doe no such iniquity in the midst of thee.

76. Restitution is an act of corrective Iustice, whereby another is set againe into the possession of that thing of his own whereof he was unjustly deprived.

77. Hence an action binding to restitution must be against Justice strictly taken, and not against charity only.

78. To this injustice injury is opposed.

79. To charity is evill will opposed, whether it be formall by a direct intention or virtuall by interpretation.

80. Unto this ill will partaines unjust discord, which if it break forth into separation, especially in those things which pertaine to religion, it is properly called Schisme.