The Marrow of Sacred Divinity - William Ames (1642)

1. IUstice toward our Neighbour doth either immediatly affect him or by meanes of some action.

2. Iustice which doth immediatly affect our Neighbour, doth either respect the degree of that condition in which our Neighbour is placed, or the condition it selfe absolutly considered.

3. As if respects the degree of it, it is called honour which is commanded in the fift Commandement: which is said to be the first Commandement with promise, Eph. 6. 2. Either because it is the first of the second Table, or because it is the first Commandement in all the Law that hath a singular and proper promise joyned to it.

4. Here society of men among themselves is supposed and established, private or oeconomick, and publick or politick, wherein one ought to serve another being joyned together in mutuall duties of Iustice and charity, that they may exercise and shew towards men that religion whereby they worship God.

5. Hence that solitary life which certaine Hermites have chosen to themselves as Angelicall, and others imbrace for other causes, is so farre from perfection, that unlesse it be perswaded by some extraordinary reason (and that for a time only) it is altogether contrary to the law and will of God.

6. But because humane society is as a foundation to all other offices of Iustice and charity which are commanded in the second table of the law: therefore those transgressions which do directly make to the disturbance, confusion and overthrow of this society, are more grievous sinnes, then the breaches of the severall precepts.

7. But although politicall society be established of God as well as Oeconomicall, yet as there is some certain form of this Oeconomicall (as also of Ecclesiasticall society) prescribed to all people, it is not so of politicall; but it is left to their liberty, that (so as they preserve their power whole) they may ordaine that society, which makes most for the establishing of religion and justice among themselves.

8. And this is one reason why there is mention only of parents in the fifth precept; because Oeconomicall society only (which is plainly naturall) should remaine one and the same throughout all ages, and nations: unto which that also is added, that this is the first degree, wherein is the fountaine and seminary²³⁸ of all society; whence also the authority of all others in superiour power²³⁹ is set forth and mitigated by the name of Father, 2. Kings 2. 12. & 13. & 13, 14. Gen. 41. 8. 43. 1. Sam. 24. 12. 1. Tim. 5. 1.

9. Honour is an acknowledgement of that dignity or excellency which is in another with a due testification of it.

10. It is called both an acknowledgement and testifying, because it consists neither in outward observance only, nor in inward only, but in both.

11. It is said to respect excellency or dignity, because we are not affected with reverence, but upon the apprehension of some excellency.

12. Hence that duty which is due to those who are placed above us in some eminency, is commonly and most properly set forth under the name of reverence: but by a synecdoche it sets forth every duty wherein the degree of dignity or excellency of another is respected, whether that degree be inequall in respect of us, or equall, Rom. 12. 10. In honour preferring one another, 1. Pet. 3. 7. Let men likewise dwell according to the knowledge of God, giving honour to the woman as to the weaker vessell; according that 1. Pet. 2. 17. Honour all men.

13. But it hath the first place among those duties which are due to our neighbour; First, because it comes neerest to the nature of religion and piety wherewith we worship God, whence also it is called religion or piety, not only by prophane authors, but sometime also in the Scriptures, 1. Tim. 5. 4. Let him learne first to shew piety to his owne family, &c. Secondly, because it is the bond and foundation of all other justice, which is to be performed to our neighbour: for by vertue of this duty of those degrees which it doth respect, men lead a quiet and peaceable life with all piety and honesty, 1. Tim. 2. 2. which doth also seeme to be the proper reason of that promise which is adjoyned to this fifth precept, that thou mayest prolong thy dayes upon earth, because without this mutuall observance of superiours and inferiours among themselves, it could not be expected that the life of man should abide in its state.

14. Honour, as it respects the knowledge and opinion of others of him that is to be honoured, is called fame, Eccles. 7. 1. or a good name, Phil. 4. 8.

15. Hence honour as it is the externall good of a man, doth not really differ from fame, but only in reason.

16. That office of honouring which we owe to all, is to preserve that state of dignity which they have, without being hurt.

17. Unto this office those vices are opposed whereby the fame. of our neighbour is hurt.

18. The good name of our neighbour is hurt when that estimation which ought to be had of him is diminished, 1. Cor. 4. 13. Being defamed we pray. 2. Cor. 6. 8. By honour and dishonour, by evill report and good report.

19. We may diminish it either with our selves conceiving ill of him without just cause, which is called rash judgement, Mat. 7. 1. 1. Cor. 4. 3. or with others also.

20. The good name of our neighbour is diminished with others, by words, deeds, gestures, or other signes.

21. This also is done sometime directly and formally, with an intention to hurt, and sometime virtually and indirectly, or of the nature of the thing, or by circumstances adjoyned.

22. When the fame of another is hurt by imputation of an evill of the fault or of punishment, if it be in his presence, it is called either a reproach, or derision, or a slander; if it be in his absence, it is called detraction.

23. Detraction is directly exercised about the evill of our neighbour foure wayes. 1. When a fault is falsly layd upon him. 2. When a secret fault is discovered without a just cause. 3. When a true crime is too much beaten upon. 4. When the deed is not disallowed, but the intention is blamed.

24. It is indirectly exercised about the good of our neighbour foure wayes also. 1. Denying that good which is to be given to our neighbour. 2. Hiding it. 3. Lessening it. 4. By praising it coldly.

25. The former wayes are contained in his verse,

26. The latter in this verse,

27. The good name of our neighbour is restored by retracting, or desiring pardon, or sometime also by recompensing of it.

28. The duties of honour, belong some to unequals, some to equals.

29. Among unequals, it belongs to superiours to excell in well deserving, but to inferiours to reverence and give thanks.

30. Inequality is either in some simple quality, or in authority and power.

31. Inequality in a simple quality, is either in respect of age, or in respect of gifts.

32. They that are above others in age, ought to go before them in grave example, Tit. 2. 4. That old women teach the yonger women to be sober.

33. They that excell in gifts, ought readily to impart the same to the profit of others, Rom. 1. 14. I am a debter both to the Grecians and Barbarians; to the wise, and the unwise.

34. They that are above others in power, are those who have right to governe others, whence also power is wont to be called jurisdiction; whose duty it is to administer justice and charity toward others in a certaine eminent way, according to that power which they have committed to them, Iob 29. 14. 1. I put on justice, and my judgement covered me as a robe, and as a Diadem. I was as eyes to the blinde, and as feet to the lame, Col. 4. 1. Masters, do that which is right and equall to your servants.

35. This justice is administred in charity, by protecting and ruling.

36. Protection is an application of power to defend others from evill, Isay 32. 2. And a man shall be as an hiding place from the winde, and a covert from the tempest, &c. Whereunto also pertaines that providence whereby they provide necessary things for them, 1. Tim. 5. 8.

37. Ruling is an application of power to further others in good, Romans 13. 4. He is the minister of God for thy good. 1. Tim. 2. 2. That we may leade a peaceable and quiet life in all godlinesse and honesty.

38. This ruling is exercised in directing and rewarding.

39. Direction is a propounding of that which is right and good, that it may be observed, Ephes. 6. 4. Fathers, bring up your children in the nurture and admonition of the Lord.

40. Unto this direction pertaines the making and promulgating of good lawes in whatsoever society of men it be.

41. Rewarding is a recompencing of that obedience which is performed or denied to direction, 1. Pet. 2. 14. both to take vengeance on the wicked, and for the praise of them that do well. So Rom. 13.

42. Here distributive and emendative justice doth most shine forth: for although the justice in other men is the same, with that which is exercised in those superiour, yet it doth most shine forth if it be administred with a fit power.

43. Hence the right of revenging doth not properly belong to others then those that have super-eminent power, Rom. 13. 4. 1. Pet. 2. 14. by whom when it is rightly exercised, it is not the revenge of men, but of God, 2. Chro. 19. 6. Take heed what you do for ye judge not for men, but for the Lord, who will be with you in the judgement.

44. They that are in higher power, ought to provide for the commodities of them over whom they are set in respect of their soules, that they may have meanes of salvation, Ephes. 6. 4. In respect of their bodies, that they may have food, raiment, and fit dwelling.

45. And these are either private persons or publick.

46. Private, are the husband in respect of the wife, parents in respect of children, and master in respect of servants: where the power of the husband is moderated with a certaine equality: the power of the master is meerely commanding: but the paternall power is as it were mixt.

47. They that are in publick authority, are either ministers or magistrates.

48. But there is this difference betweene magistrates and ministers of the Church. 1. Magistracy, (of this rather then of the other kinde) is an ordinance from man: but the ordinance of ministers is from God, which is declared in the Scriptures, when the power of magistracy although it be ordained by God, Rom. 13. 1. yet it is called an humane creature, 1. Pet. 2. 13. which name doth not at all agree to the lawfull ministers of the Church. 2. Magistracy is an ordinance of God the Creator, and so belongs to all kind of men: but the Ecclesiasticall ministery is a gift and ordinance of Christ the Mediator, and so doth not properly and ordinarily perraine, but only to those who are of the Church of Christ. 3. A magistrate hath jurisdiction joyned to his government, and so (if he be the supreme magistrate) upon just cause he may make and abolish lawes, and commit jurisdiction to others: but th ministers of the Church (considered in themselves) are meerly mandatory, that have nothing of their own, but whatsoever they do lawfully, they do it as in Christs stead who commands them, and so can neither make lawes, nor commit that power which they have received to others. 4. It belongs to magistrates to procure the common good both spirituall and corporall of all those who are committed to their jurisdiction, by politick meanes, and a coercive power, 1. Tim. 2. 2. but it is ministers duties to procure their spirituall good who are committed to them by Ecclesiasticall meanes, Acts 20. 28. Heb. 13. 17.

49. But they cannot be exactly distinguished, in the things themselves, the persons and causes, about which they are occupied: for there is nothing, person, or cause so Ecclesiasticall, but in some respect it may pertaine to the jurisdiction of the magistrate; neither is there any action so secular (so it be done by a member of the Church) but, so far as it respects obedience to God, it may pertaine to the taking notice of by the Church.

50. Therefore the exempting of Ecclesiasticall men (as they are called) from the jurisdiction of the civill magistrate, as also the unloosing then from obedience due to Magistrates, and Parents, brought in by Papists under a pretence of Religion and perfection, is altogether contrary to the perfect Law of GOD.

51. In respect of this ruling which comes from the power of superiors, there is due from inferiours, subjection and obedience. Hebrewes 13. 17. Obey your leaders, and submit your selves.

52. Subjection is an acknowledgment of their authority. 1. Pet. 2. 18. Eph. 5. 22.

53. Obedience is the performance of those things that are prescribed. Eph. 6. 1. 5.

54. This obedience ought alwayes to be limited according to the limits of power, which the superior commander hath.

55. Hence we must not obey men in those things which are against the command of God, for we must obey in the Lord, Eph. 6. 1. And in the feare of God. Col. 3. 22. Or also against the command of those superior persons who have greater authority then they.

56. Hence also that obedience must not be blinde, or without examination of the precept: but an inferior ought to enquire so far as is requisite for the matter in hand, whether the precept belawfull, convenient²⁴¹ and binding. Acts4. 19.

57. But if the precept be not lawfull then an enduring of the punishment wrongfully inflicted, hath the place and force of obedience. 1. Pet. 2. 19. 20.

58. In respect of the good that is communicated either by the gifts, or by the power of superiors, inferiors doe owe submissive thankfulnesse.

59. Thankfulnesse is a desire to recompence benefits received.

60. For it is a certaine welwishing affection, having respect and proportion, to the benefit of another, yet so that it must not be contained in the affection it selfe, but must be manifested in answerable indeavour.

61. Thankfulnesse indeed is the common duty of all men, who have received any benefit from others, but there is a certaine singular way of thankfulnesse, of inferiors towards superiors, which is declared in that word, when thankfulnesse is said to be submissive.

62. Hitherto pertaines the relieving of their necessity, whether they stand in need of substance, helpe, or counsell. Gen. 45. 9..

63. This thankfulnesse, which respects those by whose benefit we doe under God subsist, namely our parents, and country, or those who sustaine the same person with them, is called piety. 1. Tim. 5. 4.

64. The duty of equalls towards all their equalls is, that one prefer another in honour: Rom. 12. 10. Ephes. 5. 21.

65. Friendship is towards some that are joyned neerer in love and communion. Prov. 18. 24.

66. The beginning of all honour to be given to our Neighbour, especially of that which is due to superiors and equalls, is humility.

67. This humility as a vertue, whereby one doth so moderate his esteeme of himselfe, that he will not in any kind attribute any thing to himselfe above that which is meete for him. Phil. 2. 3. In humility of mind thinking every one better then himselfe.

68. Unto humility is opposed pride and envy.

69. Pride is an inordinate affection of a mans owne excellency.

70. This affectation of a mans own excellency if it be exercised about good things that we have, it is called boasting: if about those things which we would seeme to have, it is called arrogancy: if about the fame and esteeme which we seeke with others, it is called vaine glory: if about dignities, it is called ambition: if about the undertaking of matters, which are beyond our strength, it is called presumption.

71. Envy is a sorrow for the good of our Neighbour, because it seemes to diminish our own excellency. Num. 10. 29.

72. For if there be feare of anothers good, because wee see some evills like to come from thence either to others, or to our selves, it is not envy, but an honest feare, Prov. 28. 28.

73. If the cause of sadnesse be not that another hast good, but that we have not, and that good is to be wished for by us, then it is not envy, but emulation. Rom. 11. 14.

74. If the cause of sadnesse be the unworthinesse of him, who enjoys that good, then it is not properly envy, but indignation. Pro. 29. 2.

75. Yet all these affections if they exceed measure, are wont to be noted in the Scriptures under the name of envy. Psal. 37. vers. 1. 7. Pro. 3. 31.