The Marrow of Sacred Divinity - William Ames (1642)

1. THE manner of administration now Christ is exhibited is double, one untill the end of the world, and the other in the end it selfe.

2. From Christ to the end of the world, there is an administration of one manner, and that altogether new: whence also it is called the New Testament.

3. It is of one manner without end or alteration, because it is perfect, so that there is not another to be expected, to which it should give place as to the more perfect.

4. It is the New Testament, in respect of that which was from the time of Moses, and in respect of the promise made to the Fathers: not in respect of the essence, but in respect of the manner, because in them in respect of the manner of administring, there was some representation of the Covenant of workes, from which this Testament doth essentially differ; and so seeing there did not appeare an integrall difference, of the New Covenant from the Old, but in that administration which is most properly called the New Covenant & Testament.

5. But it differs from the former administration, in quality and quantity.

6. That wherein it differs in quality is either cleernesse, or freedome.

7. Cleernesse consists in this, first that the doctrine of grace and salvation by Christ and Faith in him, together with those things annexed to it, is more distinct and expresse, then before it was: Secondly, that it is not declared in types and shadowes, but in a most manifest manner.

8. In both these respects, Christ before is said to be propounded before under a valid, but now to be offered with open and unvailed face. 2 Cor. 3. 12. We use great evidence in speaking; neither are we as Moses who put a vaile over his face, that the children of Israel could not see to the end of that which now as unprofitable is taken away.

9. Freedome doth consist in this. First, that the government of the Law, or mixing of the covenant of workes, which did hold the ancient people-in a certaine bondage, is now taken away: whence also the spirit of adoption, although it was never wholy denyed to the faithfull, yet most properly it is said to be communicated under this New Testament, in which the most perfect state of believers doth most cleerly appeare, Gal. 4. 5. After the fulnesse of time came, God sent forth his Son—that we might receive the adoptions of sons, &c. Secondly, it consists in this, that the yoke of the ceremoniall Law, as it was an handwriting¹⁴² against some, as it did forbid the use of things in their nature indifferent, as it did command many burdensome observations of them, and as it did vaile the truth it selfe with manifold and carnall ceremonies, is now wholy taken away, Col. 2. 14. 17. Which are a shadow of things to come, but the body is of Christ.

10. They therefore offend against that liberty which Christ hath obtained for us, who obtrude upon the Christian Churches either Iewish ceremonies, or other of the like nature with them, religious, and mysticall. For divine ceremonies are not taken away, that humane should succeed in their roome; neither is it likely, that Christ would leave such mysteries to the will of men, after his comming, when he permitted no such thing to his people of old, especially seeing he might so easily. in this kind provide for us, if he had judged any religious and mysticall ceremonies necessary or profitable for his, besides those very few which he did by name prescribe, or at least shew in certaine Tables, to whom he did grant such an authority, which he no where did. Gal. 5. 1. Stand fast therefore in the liberty wherewith Christ hath made you free, and going back againe be not entangled with a yoke of bondage.

11. In quantity this administration differs from the former, both intensively and extensively.¹⁴³

12. Intensively, first, in that the application by the spirit is more effectuall, and the gifts of the spirit are more perfect, then ordinarily they were under the Old Testament, whence the old administration is comparatively called the Letter, and the new the spirit. 2 Cor. 3. 6. Secondly, in that it begetteth a more spirituall life. 2 Cor. 3. 18.

13. Extensively, first in respect of place, because it is not contracted to some one people, as before, but is diffused through the whole world. Secondly, in respect of time, in that it hath no terme of duration before the consammation of the whole mysticall Church. 2 Corinthians 3. 11. Eph. 4. 13. That which remaineth, untill we all meet unto a perfect man, unto the measure of the full stature of Christ.

14. But because this new administration is so perfect, therefore it is meete also, that the communion of Saints in the Church under the New Testament bee ordained most perfect.

15. Therefore in every Church of the New Testament the whole solemne and ordinary worship of God and all his holy ordinances may and ought to be observed, so that all the members of that Church may ordinarily exercise communion together in them.

16. For it is not now as it was ordained of God in the Church of the Iewes that some more solemne parts of Divine worship may be exercised in one place,¹⁴⁴ and other in other places,¹⁴⁵ but one particular Church is ordained, in which all holy offices are to be performed.

17. Hence all Christian Churches, have altogether one and the same right, thane doth no more depend upon another, then another upon it.¹⁴⁶

18. Hence also it is most convenient that one particular Church doe not consist of more members then may meete together into one place to heare the Word of God, celebrate the Sacraments, offer prayers, and exercise Discipline, and performe other duties of Divine polity, as one body.

19. For it is an Aberration not void of all confusion, that in some greater Cities, although there be more believers then that can exercise that Communion together, yet they are not distributed into divers Churches, but doe make one so to abound, that the edification of every one cannot be rightly taken care for and furthered.

20. Therefore the Church instituted since Christ exhibited, is not one catholick Church, so as all the faithfull throughout the world should be joyned together in one and the same outward band among themselves, and should depend upon one and the same visible pastor, or… company of pastors, but there are so many Churches as there are companies, or particular Congregations, of those that prosesse the Faith, who are joyned together by a speciall band for the constant exercise of the communion of Saints.

21. For although the mysticall Church, as it is in its members, is no other way distributed then into the adjuncts, and subjects, in which respect we call the Church of Belgia, of Britany, of France, as we call the Sea according to the shores which it was heth to, the Belgick, British, French Sea, although it be one and the same Sea: yet the instituted Churches, are divers most speciall Species, or Individualls, partaking of the same common nature, as divers fountaines, divers Schooles, divers Families: although many or all peradventure might be called one Church in respect of some one affection which they have in common, as many Families of some noble stocke, are often set forth by the name of one Family, as the Family of the House of Nassou, &c.

22. Neither is this Church that is instituted by God properly nationall, provinciall, or Dioecesan, which formes were brought in by men from the paterne of civill government, especially the Romane: but it is Parochiall, or of one congregation, the members where of are combined among themselves, and doe ordinarily meete into one place to the publick exercise of religion.

23. For such a company, and not larger, is properly signified by the word Church, neither hath it a larger signification in the New Testament when it is referred to any visible and designed company, neither also among prophane authors who are the more ancient.

24. Hence divers fixed Congregations, of the same Countrey, and Province are alwayes called Churches in the plurall number not one Church, even in Iudaea, which was all before one nationall Church. 1 Thess. 2. 14. Acts 14. 23. & 15. 41. Romans 16. 4. 5. 16. 1 Cor. 16. 1. 19. 2 Cor. 8. 1. 18. 19. Gal. 1. 2. 12.

25. Also those particular Churches which are reckoned up in the New Testament were wont to meere together E into one Acts 2. 46. & 5. 12. & 14. 27. & 15. 25. & 21. 22. 1 Cor. 5. 4. & 14 23. 26. & 11. 17. 23.

26. Neither is there any thing read in all the New Testament of the institution of any larger Church upon which lesser congregations should depend, neither is there any worship or holy ordinance prescribed which is not to be observed in every Congregation, neither is there any ordinary Minister made, who is not given to some one such company.

27. Yet particular Churches, as their Communion doth require, the light of nature and equity of rules and examples of Scripture doe teach, may and of tentimes also ought to enter into a mutuall confederacy and fellowship among themselves in Classes, and Synods, that they may use their common consent & mutuall helpe as much as fitly may be, in those things especially, which are of greater moment; but that combination doth neither constitute a new forme of a Church, neither ought it to take away, or diminish any way, that liberty and power which Christ hath left to his Churches, for the directing and farthering whereof it onely serves.

28. The ordinary Ministers doe follow the forme of the Church instituted; and are not Occumenicall, Nationall, Provinciall, or Dioecesan Bishops, but Elders of one Congregation, who in the same sence are also called Bishops in the Scriptures.

29. Those transcendent members of the Hierarchy were meerly humane Creatures brought into the Church without any Divine precept or example: They cannot fulfill the office of a Pastor in so many Congregations. They rob the Churches of their liberty, whilst they exercise as it were, a regall, or rather tyrannicall dominion over the Churches themselves, and their Pastors, they have brought in with them the Roman Antichrist 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 himselfe, as the head, and Chancellors, Suffraganes, Arch-deacons, Officialls and the like props of the Hierarchy, as the taile of the same sort, (whose very names are Apocryphall, and altogether unknowen to the first Churches) to the utter oppressing of the Churches of GOD.

30. The right of calling an ordinary Minister is in the Church it selfe to whom he must serve. Acts 14. 23.

31. Yet here they need the direction and helpe of the Elders, both of the same Church, and very often also of the neighbour Churches.

32. The essence of the calling is in election of the Church, and acceptation of the elected.

33. An antecedent adjunct of it is, examination, or triall.

34. A consequent, and consummating adjunct is ordination, which is nothing else then a certaine solemne entrance of the Minister already elected, into the free execution of his function: whence it comes to passe that , ordaining by election, and Imposition of hands doe often signifie the same thing among the ancients.

35. The Episcopall ordination of a Minister without title, that is, without a Church to which and in which he should be ordained, is as rediculous as if any should be fained to be a husband without a wife.

36. A Minister so called to some one Church, can neither forsake it at his own will, or be cast out from it without just cause: neither can another undertake the like care of the Church, or neglect that which he hath undertaken, by voluntary non-residency, without sacrilegious breaking of his covenant.

37. Ordinary Ministers are either Pastors and Teachers, or ruling Elders, to whom are joyned those that take care of the poore, that is Deacons, Diaconesses or Widowes.

38. By these offices Christ hath sufficiently provided for all the necessities of the members of the Church, namely that they may be chiefly instructed in the knowledge of the truth by Teachers, stirred up chiefly to the practise of piety by Pastors, preserved in that course of life, and called back to repentance for sins, by them and the Rulers, and be helped against poverty by Deacons.