West Port Experiment

The following is drawn from William Ames’ Marrow of Theology 2.16, “Of Justice and Charity toward our neighbour.” A Reformed orthodox treatment of the ordo amoris or order of love.

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13. The order of this charity is this: that God is first and chiefly to be loved by charity, and so he is, as it were, the formal reason for this charity toward our neighbour. Next after God we are bound to love ourselves, namely with that charity which respects true blessedness; for loving God himself with a love of union, we love ourselves immediately with that chief charity which respects our spiritual blessedness. But secondarily, we should love others whom we would have partake of the same good with us. Moreover, others may be deprived of this blessedness without our fault, but we ourselves cannot; and therefore we are more bound to will and to seek this blessedness for ourselves than for others.

14. This is why the love of ourselves has the force of a rule or a measure for the love of others: You shall love your neighbour as yourself.

15. Hence it is never lawful to commit any sin for another’s sake, even though our offence may seem small, and to be a chief good which we should seek for another. For he that wittingly and willingly sins, hates his own soul. Pro 8.36, He that sins against me, offers violence to his own soul. Pro 29.24. He that partakes with a thief, hates himself: he hears cursing and does not declare it.

16. Among men, none that is capable of being blessed, should be wholly removed from being embraced by our charity; for if we love God above all things, no enmities will so far prevail with us, that we may not love our very enemies for God. Mat 5.39; Rom 12.17; 1Thes 5.15. 1 Pet 3.9.

17. But among men, those who come nearer to God, and nearer in God to ourselves, are more to be loved than others. Gal 6.10, Let us do good to all, but especially to the household of Faith.

18. But because those who believe are nearer both to God and to us spiritually, than those whodo not as yet believe, they are therefore also more to be beloved.

19. Yet this is to be so understood that it refers to the present time, and to immediate affection. For we may will that good to some other person as much or more in times to come, because the grace of God and faith has come between. This is the sense in which the affection of the Apostle for the Israelites is to be taken, Rom 9.3.4

20. If among those who are to be beloved, there is no apparent disparity either in respect to God, or in respect to us, then they are to be beloved equally.

21. But if any apparent disparity appears, either in their nearness to God or to ourselves, then the one who exceeds in any nearness, 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 has commended to us by some special nearness or communion, than on others. Therefore, even though we should equally will the salvation of others, yet the exercise and care of this will is chiefly due those who are joined near to us in some special respect. For example, though a Soldier ought to wish well to all his fellow Soldiers, yet he is bound to take most care of those who are of the same band, and closest to him in Rank. This appears in that example of Paul, who more fervently desired the conversion of the Israelites than of other Nations. He gives one reason for this affection: because they were his brethren, and kindred according to the flesh, Rom 9.3.

22. Yet in this prerogative of charity, we must wish for those who are near to us, those good things which pertain to that conjunction by which they are near — such as wishing spiritual good things to those who are most spiritually joined to us, and natural good things to those with whom we have a natural nearness. It is not that those kinds of good things are to be separatedfrom one another in our desires, but because of the very kind of conjunction, it is as it were, abeckon from God by which he stirs us up to bestow our pains chiefly in this or that kind.

23. Hence it follows: First, that kindred in blood, Caeteris paribus, all other things being equal, are more to be beloved than strangers, in those things which pertain to the good things of this life; and among those who are near in blood, those who are nearest are most to be loved.

24. Secondly, that some special friend is more to be beloved than an ordinary kinsman in blood, at least in those things which pertain to the common duties of this life. This is because that friendship may be such that considered by itself, it has a nearer conjunction than consanguinity. Pro 18.24. For a friend is nearer than a brother.

25. Thirdly, that parents are to be loved more than any friend, because the nearness of parents is greater than that of friends as touching communicating those things which are most intimate to us. 1Tim 5.4. If any widow has children or nephews, let them learn first to show 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 than children, in those good things which ought to redound from the effect to the cause — such as Honour, Esteem, Reverence, Thankfulness, and the like. But children are more to be loved than parents, in those kinds of things which are derived from the cause to the effect, such as Maintenance, Promotion, Providence, and the like.

27. Fifthly, that husbands and wives are to be loved more than parents or children, in those things which pertain to society and union in this life; for that is the greatest nearness, of which itis said they shall be one flesh: Gen 2.24 and Mat 19.5, Therefore a man shall leave his Father and Mother, and shall cling to his Wife, and they shall be one flesh.

28. Sixthly, that those who have deserved good from us are more to be beloved than others; and among those, such who have communicated spiritual good things to us are most to be beloved: Let him that is taught in the word communicate all good things to the one who taught him, Gal 6.6.

29. Seventhly, that a community or a whole society is more to be beloved than any member of it, because the conjunction of a part with the whole is greater than with another part. And therefore, a prince whose life and safety is necessary or most profitable for the common good, is more to be beloved than any or various of the common people — indeed, more than ourselves in temporal things. 2Sam 21.17. You shall no more go with us to battle, lest you quench the light of Israel; also Lam 4.20.