The Marrow of Sacred Divinity - William Ames (1642)

1. THE parts of religion are two; naturall worship, and voluntary or instituted worship.

2. This distinction is grounded on Exod. 20. 6. Those words of the second Commandement: who love me, and keep my Commandements.

3. Naturall worship is that which depends upon the nature of God: so that although we had no Law revealed, and prescribed by God, yet if we did rightly perceive and know the Nature of God, by a meet contemplation of it, we might, the grace of God helping us, perceive al those things which in this behalfe pertaines unto our duty.

4. For there is no body who understands the Nature of God rightly, but withall he doth also necessarily acknowledge, That GOD is to be believed and hoped in, that God is to be loved, called upon, and to be heard in all things.

5. Hence this naturall worship is simply necessary to salvation. Psal. 79. 6. Ierem. 10. 52. 2 Thess. 1. 8. Powre out thy wrath upon those Nations that know thee not, and upon the Kingdomes that call not upon thy name. For although we obtaine eternall life neither by merit, nor by any vertue of our obedience; yet this part of obedience hath such an essentiall connexion with that Faith whereby we rest upon Christ to life eternall, that in exercise it cannot be separated from it.

6. Hence also this worship hath been, is, and shall be one and the same, or immutable. 1 John 2. Verse 7. The old Commandement which ye had from the beginning.

7. Naturall worship is commanded in the first precept, not only as it is internall, but also as it is externall.

8. For. 1. All obedience is the same inwardly and outwardly: therefore the same inward and outward worship is contained in the same precept. 2. In those precepts which pertaine to the second table, inward and outward obedience is together commanded in every one, Christ himselfe being interpreter. Mat. 5. Much more therefore in the precepts of the first table, and in the first and chiefe of them. 3. If that distinction were lawfull, that the first precept would command only inward worship, and the second only outward, then the first Commandement should bind the inward man, and the second only the outward man and the body, which is contrary to all reason.

9. Naturall worship tends unto God,¹⁸¹ either as our good, or as good in himselfe.

10. The worship which tends unto God, as unto our good, doth either respect him as he is in present ours, as Faith: or as hereafter he is to be ours, as hope.

11. Faith is a vertue whereby we cleaving to the faithfulnesse of God, doe leane upon him, that we may obtaine that which he propounds to us. He that receiveth his testimony hath sealed that God is true. John 1. 12. As many as received him, who believe in his Name.

12. These five things concurre to make a Divine Faith. 1. A knowledge of the thing testified by God. 2. A pious affection towards God, which causeth that his testimony doth most prevaile with us. 3. An assent which is given to the thing testified, because of this affection towards God who is the witnesse of it. 4. A resting upon God for the obtaining that which is propounded. 5. An election¹⁸² or apprehension of the thing it selfe, which is exhibited to us in the testimony.

13. The first of these is in the understanding: but it doth not make Faith, because it is common to us with unbelievers, hereticks, apostates, and the devills themselves.

14. The second, fourth and fift are in the will, and doe make Faith as it is a vertue, and act of religion.

15. The third as in the understanding, but as it is moved by the will; neither is it properly the vertue of Faith, but an effect.

16. But the perfection of Faith is not but in election or apprehension, and so is to be defined by it.

17. Hence the nature of Faith is excellently opened in Scripture, when the faithfull are said to cleave to God. Ioshua 23. 6. Acts 11. 23. 1 Corinthians 6. 17. And to choose the way of truth, and to cleave to the testimony of God, Psal. 19. 30, 31.

18. For by Faith we first cleave to God, and then afterward consequently we cleave to those things which are propounded to us by God: so that God himselfe is the first Object of Faith, and that which is propounded by God the secundary Object.

19. But because Faith as it joynes us to God is our life; but as it is a vertue and our duty towards God; it is a act of life, therefore in the former part we have defined it only by that respect which it hath to obtaine life and salvation; but here we have defined it by that generall respect which it hath to all that which God propounds to us to believe. Hence Faith cannot exercise all its act about the threatnings of God considered in themselves, because they doe not propound the good to be received by us: nor about the precepts of God simply considered, because they declare the good to be done, not to be received; nor about meere predications, because under that respect they propound no good to us. But it is perfect in the promises, because in them there is propounded good to be embraced: whence also it is, that our Divines are wont to place the object of Faith chiefly in the promises.

20. They who place Faith in the understanding: doe confesse that there is some necessary motion of the will to the yeilding of that assent: even as in humane Faith it is said to be a voluntary thing to give credit to one. But if Faith depend upon the will, it must needs be that the first beginning of Faith is in the will.

21. The Objectum quod, or materiall object of this Faith is whatsoever is revealed and propounded by God to be believed, whether it be done by spirit or by word; publickly or privatly, Acts 24. 14. I believe all things that are written in the Law and the Prophets. John 3. 33. He that receiveth his testimony.

22. Hence the propounding of the Church is not absolutly necessary; no not in respect of us, to make an object of Faith, for then Abraham, and other Prophets had not given assent to those things which were revealed to them from God, without any helpe of the Church comming between, which is both against the Scriptures and all sound reason, and yet is necessarily admitted and defended by the most learned of the Papists, that they may defend the fained authority of their false Church from such arguments.

23. This object is alwayes immediatly some axiom or sentence under the respect of truth: but that in which Faith is principally bounded, of which, and for which assent is yielded to that axiom by Faith is, Ens incomplexum under the respect of some good. Rom. 4. 21. Being fully perswaded, that he who had promised was able also to doe it. Heb. 11. 13. Not having received the promises, but seeing them a far off, after they had bin perswaded of them, and had embraced them.

24. For the act of the believer is not bounded in the Axiom, or sentence, but in the thing, as the most famous Schoole-men confesse. The reason is; because we doe not frame axioms, but that by them we may have knowledge of things. Therfore the principall bound unto which the act of the believer tends, is the thing it selfe, which is chiefly respected in the Axiom.

25. The Objectum Quo, or formall object of Faith is the Truenes or faithfulnesse of God. Heb. 11. 11. Because he judged him faithfull who had promised. For the formall, and as they say, the specificative reason of Faith is truth in speaking, that is, the Truenes, or faithfulnesse of God revealing something certainly, because it is a common respect of Faith that it leaves upon the authority of him that witnesseth, (in which thing Faith is distinguished from opinion, science, experience, and sight or sence) but the authority of God is his Truenes or faithfulnesse. Tit. 1. 2. God that cannot lie had promised. Hence that proposition is most true, what soever we are bound to believe (with a Divine Faith) is true. For because nothing ought so to believed, unlesse God doe witnesse the truth there of: but God testifieth as he is true, but Truenes in a witnesse that knoweth all things, cannot be separated from the truth of the testimony; therefore it must needs be, that all that which we are bound to believe with a Divine Faith is true. This whole demonstration is manifestly confirmed and used by the Apostle Paul. 1 Cor. 15▪ 14, 15. If Christ be not raised, our preaching is vaine: your Faith also is vaine; we are also found false witnesses of God: because we have witnessed of God, that he raised up Christ. That is, If the testimony be not true, the witnesse is false. Unlesse this be admitted, that whatsoever. God witnesseth is true, that consequence which is most firme, should availe nothing at all, God doth witnesse this or that, therefore it is true. Hence Divine Faith cannot be a principle or cause; either directly or indirectly, either by it selfe or by accident, of assenting to that which is false, or of a false assent.

26. Hence also the certainty of Faith in respect of the object is most firme, and by how much more it is confirmed in the heart of him that believeth, so much the more glory it giveth to God. Rom. 4. 20. But he doubted not at this promise of God through unbeliefe: but he was strengthened in Faith, giving glory to God, and being fully perswaded that he that had promised, was able also to doe it. But in that somitime our Faith doth waver in us, that is not from the nature of Faith, but from our imperfection.

27. A sufficient and certaine representation of both objects,¹⁸³ that is, both of those things which are to be believed, and of that respect under which they are to be belieeved, is propounded to us in the Scripture. Rom. 16. 26. It is made manifest, and by the Scriptures of the Prophets according to the Commandement of the everlasting God, made knowen to all Nations for the obedience of Faith: 2 Tim. 5. 15. The holy Scripture can make thee wise to salvation; by Faith which is in Christ Jesus.

28. For although in the subject, that is in our hearts, the light and testimony of the holy Spirit stirring up Faith in us is necessary; yet in the object, which is to be received by Faith there is nothing at all required, either in respect of the things to be believed, or in respect of the cause and way of believing, which is not found in the Scripture.

29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church, or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith; but it is to be resolved into the Scripture it selfe, and that authority which it hath imprinted upon it from the author God, as into the first and proper cause which causeth the thing to be believed; and into the operation of the holy Spirit, as into the proper cause of the act it selfe believing.

30. Hence, that principle from which Faith doth first begin, and into which it is last, resolved, is, that the Scripture is revealed from God for our salvation, as a sufficient rule of Faith and manners. 2 Pet. 1. 19. 20. If you first know this, that no prophecy of the Scripture is , of a private interpretation.

31. Faith is partly Implicite, and partly Explicite.

32. Implicite Faith is that whereby the truths of Faith are believed, not distinctly in themselves, but in their common principle.

33. That common principle wherein all things to be in this manner believed are contained, is not the Church, but the Scripture. Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets.

34. He that believeth that the Scripture is every way true, he doth implicitly believe all things which are contained in the Scriptures, Psal. 129. 86. compared with Verse. 28. 33. All thy precepts are truth it selfe; open mine eyes, that I may see the wonders of thy Law. •…each me the way of thy statuts, which I will keepe unto the end. David did believe that those were wonderfull, and to be holily kept, which he did not yet sufficiently understand.

35. This implicite Faith is good and necessary, but it is not of it selfe sufficient to salvation; neither indeed hath it in it selfe, the true reason of faith, if it subsist by it selfe: for it cannot be that the will be effectually affected, and embrace that as good, which it doth not at all distinctly know. Rom. 20. 14. How shall they believe him of whom they have not heard?

36. Explicite Faith is that whereby the truths of Faith are believed in particular, and not in common only.

37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation. Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God. If our Gospell be hid, it is bid to them that perish.

38. There is required a more explicite Faith now after the comming of Christ, then before, 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people, Heb. 9. 12. Lastly, of those who have occasion to be more perfectly instructed, then of others: Luc. 12. 48. To whom much is given, of him much shall be required.

39. The outward act of Faith is confession, profession, or manifestation of it, which in its order, and in its place is necessary to salvation, Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary. 2 Peter 3. 15. And in respect of the act it selfe, when the glory of God and edification of our neighbours shall require it.

40. Persisting in confession of the Faith with losse of temporall life, doth give testimony to the truth and doth bring most honour to God, and so by excellency is called Martyrdome, and they who doe so are called witnesses, Martyrs. Revel. 2. 13. But this is as necessary in its place as confession of Faith, so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. & 16. 25.

41. There are opposed to Faith. Infidelity, Doubting, Error, Heresie, Apostasie.

42. Infidelity is a dissenting of a man from the Faith, who never professed the true Faith. 1 Cor. 14. 22. 23.

43. Doubting in him who made profession, doth either diminish or take away assent.

44. Doubting that doth diminish only assent may stand with a weake Faith. 1 Cor. 8. 10. 11. But not that doubting which takes away assent. Iames 1. 6, 7, 8.

45. An error in Faith doth put some opinion contrary to Faith. 1 Cor. 15.

46. Heresie addeth stubbornnesse to error. Tit 3. 10, 11.

47. Apostasie addes unto heresie universility of errors contrary to Faith, 1 Tim. 1. 19. 20. 2 Tim. 1. 15.

48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith, but also as they bring and include a privation of that election and apprehension of Faith, which is in the will.