The Marrow of Sacred Divinity - William Ames (1642)

1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour. So the duty of children towards their parents is said to be just, Ephes. 6. 1. And the duty of masters towards their servants is called right and equall, Col. 4. 1. And all those things which we owe to our neighbour, are performed in living justly.

2. But justice in this place is not taken most generally, as setting forth every duty to another: for so it containes even religion it selfe: for that justice which is said to be generall, is no other thing then vertue in generall; as hath been before declared; when we did shew that justice was the chiefe among the generall affections of vertue: neither must it be understood most particularly to respect the quantity either of the thing deserved or received, for so it containes only a few duties of the second table, namely those whereby like is returned for like: but it is here used in a certaine middle way, wherby it sets forth the mutuall duty between those who are bound by the same right; in which sence it containes all the force of the second Table.

3. It hath for the object our neighbour, that is, every one whether man or Angell also, who is or may be with us pertaker of the same end and blessednesse, Luke 10. 36, 37.

4. Hence neither holy men, whatsoever they shal be, nor Angels themselves can be a fit object of religion, or of that religious worship which is commanded in the first Table, but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table: whence also those arguments taken from the nature of the thing, doe exclude all adoration of the Creatures. Acts 10. 26. Rise, for I my selfe also am a man: Revel. 22. 9. See thou doe it nor, for I am thy fellow servant, and of thy brethren the Prophets, and of those that keepe the words of this Booke, worship God. Rev. 22. 9.

5. Buth in this number and name, every one is by proportion included even in respect of himselfe; for every one is first a neighbour to himselfe, then to others. Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe: for whilest he is rightly ordered toward God, and toward his neighbour, he is also ordered toward himselfe; but with this difference, that that disposition whereby any is made fit to performe his duty to God and his neighbour, pertaines to his perfection;²³⁴ but he must also performe the same duties both to his neighbour and himselfe, (but not to God, and himselfe.)

6. But because that monner whereby duties are to be exercised toward our neighbour, is with respect and affection to their good; hence this same vertue is called charity toward our neighbour. Matt. 22. 29. Marc. 12. 31.²³⁵

7. In this charity there is alwayes love of union, of welpleasednesse and good will, as in that love which is toward God; but there is also added oft times the consideration of mercy, when the misery of our neighbour is respected, which hath no place in our charity toward God.

8. But this band of Iustice and affection of Charity ought alwayes to flow, and be derived from Religion toward God; for seeing Religion gives the chiefe honour to God, it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures; whence all they who neglect their duty towards men, are denied to honour God, but rather doe contemne him. 1. Sam. 2. 30. Also charity towards God which is contained in Religion, doth of its own nature produce charity towards men, as they are in some sort partakers of the Image of God: whence also we are said to love God in men, and men in God, which is one reason of that phrase, beloved in the Lord.

9. Hence nothing is properly due to man which is contrary to Religion. Acts 4. 19. & 5. 29. Whether it be right in the sight of God to obey you rather then God, judge yee: we must obey God rather then men.

10. Hence also the truth of Religion cannot consist with the neglect of Iustice, and Charity toward our neighbour. Iames 1. 27. Religious worship, pure and undefiled before God and the Father, is this, to visit the fatherlesse, and widdowes in affliction. 1. John 4. 20. 21. If any one say I love God, and hate his bzother, he is a lyar. This Commandement have wee from God, that he that loveth God, love his brother also.

11. Hence finally religion is best proved, and tried by Iustice, according to the frequent use of the Scripture, which argument notwithstanding doth serve much more certainly for negation, then affirmation, if it be understood of the outward workes & offices of Iustice: because such workes of Iustice may be sometime present, where true religion is wanting; but if true religion be present, they cannot be wholly absent.

12. By the same reason also unjust workes doe more argue a man to be ungodly, then those which are just doe argue a godly man: whence the workes of the flesh are said to be manifest. Gal. 5. 19. Which is not affirmed of the fruits of the spirit, Verse 12.

13. The order of this charity is this, that God is first and chiefly to be loved by charity, and so is as it were the formall reason of this charity toward our neighbour: next after God we are bound to love our selves, namely with that charity which respects true blessednesse; for loving God himselfe with love of union, we love our selves immediatly with that chiefe charity which respects our spirituall blessednesse: but we ought to love others whom we would have partakers of the same good with us, secondarily as it were; moreover others may be deprived of this blessednesse without our fault, but we our selves cannot; therefore we are more bound to will and seeke it for our selves then for others.

14. Hence it is that the love of our selves hath the force of a rule or measure unto the love of others: Thou shalt love thy neighbour as thy selfe.

15. Hence it is never lawfull to commit any sin for anothers sake, although our offence may seeme small, and to be a chiefe good, which wee should seeke to another: for he that wittingly and willingly sinneth hateth his own soule. Prov. 8. 36. & 29. 24. He that sinneth against me, offereth violence to his own soule. He that partaketh with a thiefe, hateth himselfe, and he that hearing cursing declareth it not.

16. Among other men none indeed ought wholy to be removed from the embracing of our charity, who is capable of blessednesse; for if we love God above all things, no enmities will so far prevaile with us, but we may love our very enemies for God. Mat. 5. 39. Rom. 12. 17. 1. Thess. 5. 15. 1. Pet. 3. 9.

17. But among men those are more to be loved then others, that come neerer to God, and in God to our selves. Galatians 6. 10. Let us doe good to all, but especially to the houshold of Faith.

18. But because they that believe, are more neere both to God, and to us also spiritually, then those who doe not as yet believe, therefore also are they more to bee beloved.

19. Yet this is so to be understood, that it be referred to the time present and the immediat affection; for we may will the same good to some other as much or more in time to come, the grace of God and faith comming between; in which sence that affection of the Apostle concerning the Israelites is to be taken. Rom. 9. 3.

20. If among those that are to be beloved there be no apparent disparity neither in respect of God, nor in respect of us, then they are equally to be beloved.

21. But if any apparent disparity appeare, either in their neerenesse to God or to our selves, then he who exceeds in any neerenesse, 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 hath by some speciall neerenesse or communion commended to us, then on others. Therefore although we ought equally to will the salvation of others; yet the exercise and care of this will is chiefly due to those, that are neere joyned to us in some speciall respect; as a Souldier although he ought to wish well to all his fellow Souldiers, yet he is bound to take most care of those who are of the same band, and are next adjoyned in the same Ranke. This appeares in that example of Paul, who did more servently desire the conversion of the Israelites then of other Nations; of which affection he gives this one reason, because they were his brethren, and and kindred according to the flesh. Rom. 9. 3.

22. Yet in this prerogative of charity we must wish to those that are neere unto us, rather those good things which pertaine to that conjunction, whereby they come neere unto us, as spirituall good things to those who are most spiritually joyned to us, and naturall good things to those with whom we have a naturall neerenesse; not that those kind of good things are in our desires to be separated one from another, but because the very kind of conjunction, is as it were a bek from God whereby he stirs us up to bestow our paines chiefly in this or that kind.

23. Hence it followes, first. That kindred in bloud, Caeteris paribus other things answerable, are more to be beloved then strangers, in those things which pertaine to the good things of this life: and among those that are neere in blood, those that are the neerest to be most loved.

24. Secondly, that some speciall friend is more to be beloved, then an ordinary kinsman in bloud, at least in those things, which pertaine to the common duties of this life, because friendship may be such that it may make a neerer conjunction then consanguinity it selfe considered by it selfe. Prov. 18. 24. For a friend is neerer then a brother.

25. Thirdly, that parents are to be loved more then any friend, because the neernesse of parents is greater then of friends as touching the communicating of those things which are most intimate to us. 1. Tim. 5. 4. If any widow have children or nephewes, let them learne first to shew 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 then children, in those good things which ought to redound from the effect to the cause, as Honour, Esteeme, Reverence, Thankfulnesse and the like. But that children are more to be loved then parents in those things which are derived from the cause to the effect; of which kind are, Maintenance, Promotion, Providence and the like.

27. Fifthly, that husbands and wifes are to be loved more then parents or children, in those things which pertaine to society and union of this life; for that is the greatest neerenesse, whereof it is said, they shall be one flesh. Gen. 2. 24. Matthew 19. 5. Therefore shall a man leave his Father, and Mother, and shall cleave to his Wife, and they shall be one flesh.

28. Sixtly, that they that have deserved well of us are more to be beloved then others, and among thosesuch as have communicated spirituall good things to us are most to be beloved: let him that is taught in the word communicate²³⁶ to him that taught him, all good things, Gal. 6. 6.

29. Seventhly, that a community or whole society is more to be beloved then any nember of it, because the conjunction of a part with the whole is greater then with another part; and therefore, that a prince whose life and safety is necessary or most profitable for the common good, is more to be beloved, then any or divers of the common people, nay more then our selves in temporall things. 2. Sam. 21. 17. Thou shalt goe no more with us to battell, least thou quench the light of Israel. Lament 4. 20.

30. There be two Acts of charity toward our neighbour: Prayer for his good, and working of it. Mat. 5. 44. Love your enemies, blesse them that curse you, doe good to them that hate you, and pray for them which hurt you and persecute you.

31. This Prayer as it respects the honour of God, pertaines to religion in the first Table: but as it respects the good of our neighbour, it pertaines to Iustice, and Charity toward our neighbour in the second Table.

32. We must pray for all those good things, which religion commands us to wish to him, whether they be spirituall, or corporall.

33. In this praying is included not only petition, but also giving of thankes, whereby we praise God for the good things which he hath bestowed on our neighbours. Romans 1. 8, 9, 10.

34. To his praying is opposed that imprecation which tends to the hurt of our neighbour, which is called cursing. Mat. 5. 44.

35. Working of good toward our neighbour is an endeavour, concerning him, tending to his good; whence also it is called good deed. Matthew 5. 44. And love in deed. 1. John 3. 18.

36. This working is distinguished from praying; because although prayer be also an endeavour tending to the good of our neighbour, yet is not immediatly exercised about our neighbour, but is directed unto God.

37. Yet unto this working those endeavours must be referred which are exercised about other Creatures for our neighbours sake: for then there is an efficiency in our actions of the same reason, as if it were exercised immediatly about our neighbour himselfe.

38. Now this endeavour is either, by morall perswading, or reall effecting.

39. An indeavour of morall perswasion is in propounding of good to be performed with arguments by which he may be stirred up to it.

40. And this is by admonition, and good example.

41. This admonition is taken generally for any warning, which is used by words, whether it be to procure and performe good to our neighbours, or to drive away and make up any hurt.

42. Therefore it containes in it our duty to teach and admonish. Colos. 3. 16. To observe others that we may whet them to love and good workes. Heb. 10. 24. To exhort them also daily. Heb. 3. 13. To comfort them against sorrow and griefe. 1. Thess 4. 18. And to correct them in a brotherly manner, if they be overtaken with some offence. Gal. 6. 1. Rev. 19. 17.

43. But this brotherly correction is then to be used; when we certainly know that the evill to be corrected is committed, when there is hope of some fruit, or good to follow upon our correction, either by the amendement of our brother that is fallen, or by preserving of others from partaking of the same; lastly, when there is fit opportunity in respect of time, or person, and the circumstances.

44. Unto this admonition is opposed consent, or communion with others in their sins. Eph. 5. 7. 11.

45. One is said to be partaker of anothers sin nine wayes; which are thus set down in Latine.

That is summarily, consent is given to sinners, by counselling, defending, helping, permitting when we can hinder, and by holding our peace when we may profitable speak. Rom. 1. 32.

46. Good example is a representation of a good worke, whereby others may be stirred up to performe the like. 1. Tim. 4. 12. Tit. 2. 4. 7. Mat. 5. 16. 1. Pet. 2. 12.

47. To good example scandall is opposed. 1. Cor. 10. 32. 33. Give no offence to the Iewes, to the Gentiles, nor the Church of God.

48. A scandall is a representation of an evill worke whereby others may either be stirred up to sin (whence it is called , or a cause of stumbling) or to be hindred or slackned from doing good, (whence it is called or a cause of weakning) and that is properly called a scandall, 1. Cor. 8, 9, 10. Take heed that your lyberty be not an occasion of stumbling to the weake, &c. Rom. 14. 21. Wherein thy brother stumbleth, or is offended, or is made weake.

49. There is in every evill worke which is made known to others, the respect of a scandall. Mat. 18. 6, 7, 8. Whosoever shall be an offence. If thy hand, foot, eye cause thee to offend. If thy brother sin against thee.

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 Pharisees, which is not our sin, but of those who are offended. 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 distribute²³⁷ 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 .

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.