The Marrow of Sacred Divinity - William Ames (1642)

1. ALthough the free, and saving Covenant of God hath beene onely one from the beginning, yet the manner of the application of Christ or of administring this new Covenant, hath not alwayes beene one and the same, but divers, according to the ages in which the Church hath been gathered.

2. In this variety here hath beene alwayes a progresse from the more imperfect, to the more perfect.

3. First therefore the mystery of the Gospel was manifested generally and more darkly, and then more specially and more cleerly.

4. This manner of administring is double: one of Christ to be exhibited, and the other of Christ exhibited.

5. For the old and New Testament are reduced to these two primary heads: the old promiseth Christ to come, the New testifieth that he is come.

6. Whilest Christ was to be exhibited, all things were more outward and carnall, afterward more inward and spirituall John 1. 17. The Law was delivered by Moses, grace and truth came by Christ.

7. Yet at that time there was a double consideration of the Church. 1. As an heire, and 2. as it was an infant. Galatians 4. 1. and following: So long as the heire is an infant, hee nothing differs from a servant, though hee bee Lord of all.

8. As an heire it was free: as an infant it was in a certaine manner servile. There

9. As an heire it was spirituall: as an infant carnall, and earthly. Heb. 9. 10. Rom. 9. 7.

10. As an heire it had the spirit of adoption, as an infant the spirit of feare, and bondage. Rom. 8. 15. Yee have not received the spirit of bondage againe to feare, but yee have received the spirit of Adoption.

11. The manner of administration which respects Christ to be exhibited was one before Moses, and another from Moses to Christ.

12. Before Moses the polity of the Church was rude and loose, as being in infancy: there were so many visible Churches as there were Families of godly persons: the Ministery was almost alwayes extraordinary by Prophets: the masters of Families, and first borne had right to administer some holy things, as ordinary Ministers, according to that direction which they receaved from the Prophets.

13. Yet there were some difference of the dispensation from Adam to Abraham, and from that which was after Abraham, untill Moses.

14. From Adam to Abraham, First, Redemption by Christ, and the application of him was promised in generall, to be performed by a seed of the Woman, to loose the workes of the Devill, that is, sin and death. Gen. 3. 15. Rom. 10. 1 John 3. 8. The seed of the Woman shall breake the Serpents head. The God of peace shall tread Satan under your feet shortly. The Son of God was manifested to dissolve the works of the Devill.

15. 2. Calling was exercised in that distinction which was between the seed of the Woman and the seed of the Devill, between the sons of God and the sons of men. Gen. 6. 2. 3. The way of justification was set forth by expiatory sacrifices¹⁴⁰ offered and accepted for sins. Eph. 5. 2. Christ hath loved us and given himselfe for us, an offring and sacrifice to God for a sweet smelling savour.

16. 4. Adoption was declared both by the title of sons at that time common to all the faithfull, and by the translation of Enoch into the Heavenly inheritance. Gen. 5. 24. Hebr. 11. 5.

17. 5. Sanctification was both expresly inculcated by the Prophets and typically shadowed out by oblations and rites of sacrifices. Iud. 14. Rom. 12. 1.

18. 6. Glorification, was publickly sealed both by the example of Enoch, and conversation of Noach with his family from the flood. 1 Pet. 3. 20. 21.

19. In this period of time the building and conserving of the Arke in the flood, was an extraordinary Sacrament. Heb. 11. Vers. 7. 1 Pet. 3. 20. & 21. There was no ordinary Sacrament: but that in many sacrifices here was something that had the respect of a Sacrament: for in that those that did sacrifice for the most part were made partakers of their sacrifices in an holy banquet, in an holy place with joy before God. Exod. 18. 12. This did seale to them in some sort that grace of the Covenant which is exhibited in the Sacraments.

20. From the time of Abraham the Church did chiefly consist in his family and posterity.

21. In that period of time all the benefits of the new Covenant were more cleerly and distinctly set forth then before.

22. 1. Election was represented in the persons of Isaac and Iacob, beloved before Ismael and Esau. Romans 9. 11. 12. 13.

23. 2. Redemption together with the application of it was most excellently exhibited in the person and blessing of Melchisedeck, also in the promise and covenant of blessing to come to all Nations by the seed of Abraham.

24. 3. Calling was exercised by leading forth Abraham out of Vr of the Caldees to a certaine new and heavenly Countrey, Heb. 11. 8. 9. 10.

25. 4. Iustification was illustrated by the expresse testimony of God, that Faith was imputed to Abraham for righteousnesse, as the Father and patterne of all that should believe, and by the Sacrament of circumcision, which was a seale of the same righteousnesse.

26. 5. Adoption was set forth by calling of the Name of God upon Abraham and all the sons of the promise, and by assigning of the inheritance to the sons of the promises begotten of the free Woman, through grace. Galatians4. 26. 28. 31.

27. 6. Sanctification was figured by circumcision which did set forth the taking away and abolishing of the corruption of sin & of the old man, that a new Creature might be settled in its place. Col. 2. 11. Deut. 30. 6.

28. 7. Glorification was shewed in the blessing promised, and in the Land of Canaan,¹⁴¹ which was a type of the Heavenly Country.

29. From the time of Moses unto Christ, all these same were further shadowed, by meanes both extraordinary, and also ordinary.

30. Redemption and the application hereof was extraordinarily signified. 1. By the deliverance out of Egypt by the Ministery of Moses as a type of Christ. Mat. 2. 15. And by the bringing into the Land of Canaan by the Ministery of Iosuah, as of another type of Christ. 2. By the brasen Serpent, by the beholding whereof, men that were like to dye were restored to health. John 3. 14. 12. 32. 3. By the cloud, whereby the Israelites were covered from all the injuries both of their enemies, and of the Heaven. And moreover they had light, together with refreshing of their strength administred by day and by night. 1 Cor. 10. 2. Esay 4. 4. 4. By passing thorough the red Sea, whereby they had a way cast up to the Land of promise, their enemies being overwhelmed and destroyed. 1. Cor. 10. 2. 5. By Mannah from Heaven, and Water out of the Rock, whence they received continuall nourishment, as it were out of Gods Hand. 1 Cor. 10. 3. & 4. John 6. 32. 33.

31. Ordinarily Christ and Redemption by him was shaddowed out by the high priest, the authours, and sacrifices for sinnes.

32. Iustification was shewed in many sacrifices, washings, and the Sacrament of the Passeover.

33. Adoption was shewed in the first borne, who were dedicated to God.

34. Sanctification, in all the offerings and gifts, and in those observations which had any shew of cleanlinesse.

35. Glorification, by the inheritance of the promised Land, and by that communion which they had with God in the most holy place.

36. The Church of Iewes instituted by Moses, in respect of the outward gathering together was only one, because all that solemne Communion, which was at that time prescribed, did depend upon one Temple, and there it was to be exercised by publick profession and with certaine rites.

37. The Synagogues were not compleate Churches, because the whole worship of God and the whole holy Communion at that time prescribed could not be exercised in them.

38. Therefore the Church of the Iewes was a nationall Church, and in some respect catholick, or universall, as the believing Proselytes of every Nation under Heaven, were bound to joyne themselves to that one Church. Acts 2. 5. 6. 8. 9. 10. 11. & 8. 27.

39. The primary Ministers were the Priests, of the family of Aaron, in a continued line of succession, to whom were joyned the other Levites. Num. 3. 6. 7. 8. 9. 10.

40. Yet neither Priests nor Levites were admitted to Minister, unlesse they were first tried, and that as they were able in body, age, and the gifts of the mind.

41. The Discipline of that time that was merely Ecclesiasticall, was for a great part ceremoniall, yet so as all kind of holy things were to be preserved pure.