The Marrow of Sacred Divinity - William Ames (1642)

1. ORdinary Ministery is that which hath al its direction from the will of God revealed in the Scriptures, and from those meanes which God hath appointed in the Church, for the perpetuall edification of the same.

2. And hence they are called ordinary: because they may and are wont to bee called to Minister by order appointed by God.

3. But because in their administration they have that Will of God which was before revealed by extraordinary Ministers for a fixed rule unto them, therefore they ought not to propound or doe any thing in the Church which they have not prescribed to them in the Scriptures.

4. Therefore also they depend upon extraordinary Ministers, and are as it were their successors: for although in respect of manner and degree exraordinary Ministers have no successors; yet in respect of the essence of administration, ordinary Ministers performe the same office toward the Church as extraordinary did of old.

5. The right of his Ministery is wont to be communicated by men, and in that respect the calling of an ordinary Minister is mediate.

6. But this is so to be understood, that the authority of administring Divine things is immediatly communicated from God to all lawfull Ministers, and the appointing of persons upon which it is bestowed is done by the Church.

7. But because the Church can neither confer gifts necessary for this Ministery nor prescribe unto God upon whom he should bestow them, therefore she can only chuse those whom before she sees fitted, for not as extraordinary Ministers, so also ordinary are made fit by their very calling, when they were unfit before.

8. Hence in an ordinary calling it is necessarily required that a lawfull triall goe before the calling it selfe. 1 Tim. 3. 10. Let them be first tried, then let them Minister if they be blamelesse.

9. Ordinary Ministery is for the preserving, propagating, and restoring the Church by ordinary meanes.

10. There are two parts of this Ministery. 1. That in the Name of God he doe those things which are to be done with the people. 2. That in the name of the people he doe those things with God which are to be done with him.

11. But in these the preaching of the Word doth most excell, and so it hath beene alwayes of perpetuall use in the Church.

12. The duty of an ordinary preacher is to propound the Will of God out of the Word, unto the edification of the hearers. 1 Tim. 1. 5. The end or preaching is love out of a pure heart, and a good conscience, and faith unfained.

13. But because there is chiefly required a serious desire to edify the Church, therefore he cannot be a fit preacher, who hath not prepared his heart to seeke the Law of the Lord, and to keepe it, and to teach Israel the statutes and judgements. For he that teacheth another ought before and when he teacheth, to teach himselfe. Rom. 2. 21. Otherwise he is not fitted to edifie the Church.

14. This duty is to be performed not only universally in respect of all the heare in common, but also specially in respect of order and age whatsoever, as of old men, young men, servants. Tit. 2. & 3. Of teachers, 2 Pet.1. 12. &c. Yea of every one. 1 Thess. 1. 11. We exhorted, and comforted, and charged every one of you, not publickly onely, but privatly also. Acts 20. 20. Publickly, and from house to house.

15. He ought to have this scope of edifying so alwayes before his eyes, that he diligently take heed turne not aside from it, to vaine laughing. 1 Tim. 1. 6. To striving about words. 2. Tim. 2. 14. To unprofitable controversies, or speculations of science falsly so called. 1 Kin. 6. 20. But shew himselfe to be an holder fast of the faithfull word which tends unto doctrine. Tit. 1. 9. And which cannot be condemned, Tit. 2. 8.

16. But because the Will of God is to be propounded out of his Word, to this end therefore he is not fit for his Ministery, who hath not his sences exercised in the holy Scriptures, even beyond the common sort of believers, so that he might be said to be with Apollos mighty in the Scriptures. Acts 18. 24. Hee must not trust to Postils¹²² and Commentaries.

17. That the Will of God may be propounded with fruit of edification these two things, are necessary to be done. 1. That a declaration be made of those things that are contained in the Text. 2. That application of the same be addressed to the consciences of the hearers as their condition doth seeme to require. 1 Tim. 6. 17. Charge those that are rich in this World that they be not high minded, nor rust in uncertaine riches &c.

18. They deceive their hearers, and altogether forget themselves, who propound a certaine text in the beginning, as the beginning of the Sermon to be had, and afterward doe speake many things about the text or by occasion of the text, but for the most part draw nothing out of the text it selfe.

19. In declaring what truth there is in the text, first it ought to be explained, and then afterward what good doth follow from thence. That part is spent in doctrines, or documents, this in use or derivation of profit from those doctrines. 2. Tim. 3. 16. All the Scripture is profitable for doctrine, for reproofe, for correction, and instruction in righteousnesse.

20. They who invert and confound those parts, doe not provide for the memory of their hearers, and doe not a little hinder their edification: because they cannot commit the chiefe head of the Sermon to memory, that they may afterward repeate it privatly in their families without which exercise the greatest part of that fruit doth perish which would by Sermons redound unto the Church of God.

21. Doctrine is a Theologicall Axiom,¹²³ either consisting in the expresse word of Scripture, or flowing from them by immediate consequence.

22. A doctrine must first be rightly found out, and then afterward handed.

23. The finding it out is by Logick Analysis, unto which Retoricke also and Grammar serveth.

24. Analysis depends chiefly upon the observation of the scope, or purpose and the meanes by which it is attained, according to the act of Logick.

25. Unto this must be subjoyned for confirmation the interpretation of those things which are doubtfull in the Analysis: but manifest things, and such as are perspicuous¹²⁴ of themselves doe neither require, nor admit a needelesse interpretation.

26. Handling (of a doctrine) doth partly consist in proving, if it may be questioned by the hearers, (for it is unfit carefully to confirme that which all acknowledge) and partly in illustration of the thing sufficiently proved.

27. Proving ought to be taken out of the more cleere testimonies of Scripture, reasons also being added where the nature of the thing will suffer. But here that measure is to be kept, which the commodity of the hearers, will dictate.

28. Illustration may be drawen almost from all places of invention, be dissentaneous, and comparate arguments have here the chiefe place.

29. Every doctrine being now sufficiently explained must presently be brought to use, in which part also, unlesse some speciall reason doe otherwise require, we must most insist: because it containes the end and good of the other, and is more joyned with the chiefe scope of the Sermon, namely the edification of the hearers.

30. They faile therefore who stick to a naked finding out and explication of the truth and neglecting use and practise, in which Religion and so blessednesse doth consist, doe little or nothing edifie the conscience.

31. Neither yet are all the doctrines which may be drawn out of the text, to be propounded, nor all the uses to be inculcated, but those are to be chosen out which the circumstances of place, time and persons, shall teach to be most necessary, and of those such especially are to be chosen which make most to stir up or confirme the life of Religion.

32. They faile therefore, who care not much what they say: so they may seeme to have observed, and spoken many things: nay they doe this not seldome, that they may extort many things out of the text which are not in it, and oftentimes draw from other places unto it, bringing every thing out of many things whereby indeed the subversion rather then the edification of the hearers, especially those that are more unskilfull, doth follow.

33. Both doctrine and use as much as may be ought so to be framed, that they may have some connexion among themselves, and doe also shew it. For the minde is not drawen from one thing to another without disprofit: neither is there any thing doth more helpe memory then order of deduction.

34. An use is a Theologicall Axiom, drawne from the doctrine, shewing the profit goodnesse or end of it.¹²⁵

35. The reason of the deduction is to be opened, if it be not very plaine: unto which also must be subjoyned probation, or illustration, as the necessity of the hearers, and prudence of the speaker shall advise.

36. This use either pertaines to the judgement, or to practise. 2 Tim. 3. 16.

37. In the judgement there is Information, and Reformation of the minde.

38. Information is the proving of some truth.

39. Reformation is the confutation of some error.

40. But although every truth may be taught upon occasion, yet every error is not every where to be refuted. For old heresies which are already buried, are not to be digged up againe that they may bee refuted▪ neither are wicked blasphemies easily to be repeated: this doth trouble and offend, especially when they are solemnly nominated, explained, and refuted:

41. In practise of life there is direction, which consists of instruction and correction.

42. Iustruction is a demonstration of that life that is to be followed.

43. Correction is a condemning of that life that is to be shunned.

44. After declaration,¹²⁶ application ought to follow, which hath so great agreement with derivation of uses, that it may often be mingled with it.

45. To apply a doctrine to his use, is so to whet¹²⁷ and put on some generall truth with speciall accommodation; as it may pierce into the minds of such as are present, with a moving of godly affections.

46. Men are to be pricked to the quick, that they may feele in every one of them that of the Apostle, namely that the Word of the Lord is a two edged sword, that pierceth into the inward thoughts and affections, and goeth through unto the joyning together of the bones and the marrow. Preaching therefore ought not to be dead, but lively and effectuall, so that an unbeliever comming into the Congregation of the faithfull he ought to be affected, and as it were digged through with the very hearing of the Word, that he may give glory to God. 1 Cor. 14. 25. And so the hidden things of his heart are made manifest: and so falling down on his face, he will worship God, and say that God is in you indeed.

47. But this application doth either respect a minde oppressed, as consolation, or fainting in the prosecution of good, as exhortation; or in avoyding of evill, as admonition.

48. Consolation is the application of some argument, either to take away, or to mitigate griefe and oppressing feare.

49. In consolation, markes are profitably joyned, by which the conscience of a man may be assured that such a benefit portaines to him, with the consideration of which the Minister doth comfort the consciences of believers, adding occupations, and refutations of such things as a pions and troubled minde may bring and thinke of to the contrary.

50. Exhortation is the application of an argument, either to beget, cherish, and excite some inward vertue, or to further the exercise of it.

51. In exhortation to vertue it is very profitable to shew the meanes which doe tend to the begetting that vertue in us, but let all be proved by places of Scripture and examples, or by reasons which have a firme foundation in the Scriptures.

52. Admonition is the application of an argument to correct some vitiousnesse.

53. In admonition, or dehortation¹²⁸ from vice, there may be remedies adjoyned out of those places which are most like to prevaile against those vices.

54. The manner of working in all these must be such that it have no ostentation of humane wisdome, or an entermingling of carnall affections, but the demonstration of the spirit every where manifested. 1 Cor. 1. 17. &c. 2. 1. 4. 13. Not with skill of speaking, least the Crosse of Christ should be made of none effect. Not with excellency of speech or wisedome: not in parswading words of mens wisedome, but in spirituall and powerfull demonstration. Not in words which mans wisedome teacheth, but which the holy Spirit teacheth, for it is the word of the spirit, the word of life which is preached to edification of God which is by Faith: unto which if any thing be not fitly spoken or done, it is as vaine as hay and stuble. 1 Cor. 3. 12.

55. Therefore neither ought humane testimonies whatsoever they be, nor Histories known only to the learned to be intermingled, unlesse very seldome (the cause also being signified which constraineth so to doe) when urgent necessitie, or certaine hope of fruit doth seeme to require such a thing, much lesse words or sentences of Latine, Greeke, or Hebrew, which the people doe not understand.

56. The purity, perfection, and majesty of the word of God is violated, whilst it seemes to want the mixture of humane words, and withall there is a scandall given to the hearers, who being accustomed to such humane flourishes, oftentimes, contracting it ching eares, doe begin to lothe, the simplicity of the Gospell, and will not suffer wholesome doctrine. 2 Tim. 4. 3.

57. The example of Paul (who cites a very few, and briefe sayings of heathen Poets, not naming the Authors, to convince the Gentiles to whom they were known and approved, and that very seldome, and but by the way) this example I say doth nothingh enforce that necessity or profit, which they urge, who doe obtrude humane testimonies frequently, and of purpose, commen ding the authors with the same solemnity almost wherewith they use to cite the names of the prophets, and that among Christians, who doe onely desire to heare Christ, to the end to shew forth some learning.

58. Neither also are unnecessary, and far fetched Proems,¹²⁹ or perswasive words of Orators to be followed: neither must they love digressions, or excusions. They doe savour an humane spirit, spend time, and shut out other things which would more edifie.

59. But if there be used any Exordium,¹³⁰ pertaining to the present matter, that hath his proper place, either in the declaration of the text or applying it to use.

60. The speech and action ought to be wholly spirituall flowing from the very heart, shewing a man much conversant in exercises of piety who also hath before persuaded himselfe, and troughly setled in his conscience, those things which he endeavours to perswade others to: into which finally there is Zeale, Charity, Mildnesse, Freedome, Humility, whit grove authority.

61. The pronouncing of the speech must be both naturall, familiar, cleere, and distinct, that it may be fitly understood: as also agreeable unto the matter that it may alsoo move the affections. Gal. 4. 20. I would now be present with you, and change my voyce: because I am in doubt of you.

62. Among others here are two voyces most to be blamed: the one which is heavy, slow, singing,¹³¹ drousie, in which not only the words in the same distinction, of a comma, are separated with a pause, but even the syllables in the same word, to the great hinderance of the understanding of things.

63. The other voyce which doth here most offend is that which is hasty and swift, which overturnes the eares with too much celerity¹³² so, that there is no distinct perceiving of things.

64. That speech pronountiation and action which would be ridiculous in the senate in places of judgement, in the Court, that is more to bee avoyded in a Sermon.

65. The efficacy of the holy Spirit doth more cleerely appeare in a naked simplicity of words, then in elegancy and neatnesse: hence Paul saith that he was rude in speech. 2 Cor. 11. 6. Yet if any have a certaine outward force of speaking, hee ought to use it with Genuine simplicity.

66. So much affectation as appeares, so much efficacy and authority is lost.

67. The summe is, that nothing is to be admitted which doth not make for the spirituall edification of the people, neither any thing to be omitted whereby we may in a sure way attaine to that end.

68. An appendix of the Sermon is Prayer, both before and after.

69. In Prayer going before, those generall things ought to be propounded, whereby the end and use of the word and preaching, and our wants, unworthinesse, and duty, together with the gracious promises of GOD may bee so brought to remembrance, that the minds of all may be stirred up humbly to seeke, and faithfully to observe the Will of God.

70. In Prayer following after, giving of thankes is alwayes to be used, and the chiefe heads of the Sermon should be turned into petitions.