Scriptures for the Scriptures are understood by the same meanes that other humane writings are many by the skill and use of Logick Rethorick Grammar and those tongues in which they are expressed except in this that there is a singular light of the spirit alwayes to bee fought for by the godly in the Scriptures 27. Yet the Scripture is not so tied to those first tongues but that it may and ought also to bee translated into other tongues for the common use of the Church 28. But among interpreters neither those seventy who turned it into Greeke nor Hierome nor any such like did performe the office of a Prophet so that he should be free from errors interpreting 29. Hence no persons absolutely authenticall but so far forth only as they doe expresse the fountaines by which also they are to be tried 30. Neither is there any authority in Earth whereby any version may be made simply authenticall 31. Hence the providence of GOD in preserving the Fountaines hath beene alwayes famous and to be adored not onely that they did not wholy perish but also that they stould not be maimed by the losse of any booke or deformed by any grievous fault when in the meane while there is no one of the auncient versions that remaines whole 32. Neverthelesse from those humane versions there may be all those things perceived which are absolutly necessary if so be they agree with the fountaines in the essentiall parts as all those versions that are received in the Churches are wont to doe although they differ and are defective in the smaller things not a few 33. Neither therefore must wee alwayes rest in anie version that is received but we must most religiously provide that the most pure and faultlesse interpretation be put upon the Church 34. Of all those bookes being delivered from God and placed as it were in the Chest of the Church there is made up a perfect Canon of Faith and manners whence also they have the name of Canonicall Scripture 35. The Prophets made the Canon of the old Testament and Christ himselfe approved it by his Testimony The Canon of the new Testament together with the old the Apostle Iohn approved and sealed up being furnished with Divine authority Rev. 22. 18 19. For I doe witnesse together to every one that heares the words of the prophesy of this booke if any shall ad to these God shall lay upon him the plagues written in this booke and if any shall take away any thing from the books of his prophesie God shal take away this part out of the booke of life 36. Those bookes which commonly we call apocryphall doe not pertaine to the divine Canon neither were they rightly enough joyned by men of old to the canonicall bookes as a certaine secundary Canon for first in some of them there are manifest fables told and affirmed for true Histories as of Tobith Iudith Susanna Bel the Dragon and such like Secondly because they contradict both the sacred Scripture and themselves Oftentimes Thirdly they were not written in Hebrew nor delivered to the Iewish Church or received by it to which notwithstanding God committed all his Oracles before the comming of Christ. Rom. 9. 4. Fourthly they were not approved by Christ because they were not among those bookes which he set forth when he commanded his to search the Scriptures Fifthly they were never received either by the Aostles or the first Christian Church as a part of the Divine Canon CHAPTER XXXV Of ordinary Ministers and their Office in Preaching 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
THE MARROW OF SACRED DIVINITY DRAWNE OUT OF THE holy Scriptures and the Interpreters thereof and brought into Method BY WILLIAM AMES sometime Doctor and Professor of Divinity in the famous University at Francken in Friesland Translated out of the Latine for the benefit of such who are not acquainted with strange Tongues Whereunto are annexed certaine Tables representing the substance and heads of all in a short view directing to the Chapters where they are handled As also a table opening the hard words therein contained A Worke usefull for this Season 1. COR. 14. 26. When yee come together every one hath a Psalme hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation Let all things be done unto edifying Published by order from the Honorable the House of Commons LONDON Printed by Edward Griffin for Henry Overton in Popes-Head-ally next Lumbard streete 1642. A Briefe Premonition or forewarning of the Author touching the reason of his purpose ALthough I doe not assume this to my selfe to comprehend in my minde all the thoughts of evill speakers yet I foresee divers exceptions which this my endeavour proceeding certainly from a very good intent Proseculi genio according to the disposition of the world will fall into the chiefe of which I purpose briefly to meete withall Some and those indeed not unlearned dislike this whole manner of writing that the sum of Divinity should be brought into a short compend They desire great Volumes wherein they may loosely either dwell or wander Whom I desire to consider that all have not so great leasure or so vast a wit as to hunt the Partrich in the Mountaines and Woods but that the condition of many doth rather require that the nest it selfe or the seat of the matter which they pursue bee shewed without any more adoe Some doe not dislike this way if the chiefe heads be handled in a Rhetoricall way but they thinke that every particle is not so punctually to be insisted on But indeed when the speech is carried on like a swift stream although it catch many things of all sorts yet you can hold fast but a little you can catch but a little you cannot find where you may constantly rest but when certaine rules are delivered the Reader hath alwayes as it were at every pace the place marked where he may set this foot Some also there will be who will condemne the care of Method and Logicall form as curious and troublesome But to them a sounder judgement is to be wished because they remove the art of understanding judgement and memory from those things which doe almost only deserve to bee understood known and committed to memory On the otherside there will not be wanting some who will require more exactnesse of the art of Logick whom I could not fully satisfy if I would through my own imperfection neither indeed would I so much as I could because of the weaknesse of others I imagine there will not be few who will thinke that to set forth such institutions as these after so many labours of learned men in the same kind is superfluous and but to doe that which hath been done before Of whose opinion I should readily be if any thing of this kind were extant which did please all in every respect Which notwithstanding I would not have so taken as if it ever came into my mind to hope any such thing of this writing but because I am not out of hope that it may come to passe that two or three or so may fall upon this of ours who may here find something more fit to instruct and stir them up to piety then they have observed in the more learned writings of others which conjecture if it doe not faile me I shall think I have done a work worth the labor I cannot but expect to be blamed of obscurity of those that are not so skilfull whom I desire that they would learne of Cyrus Radiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latis luminibus non tam esse suaves that is The diffused brightnesse of the beames of the Sun is not so pleasant in large windowes certainly a contracted light although it may seem small yet it doth more enlighten if a man come neere and observe then that which is as it were dispersed by too much enlargement The drinesse of the style and harshnesse of some words will be much blamed by the same persons But I doe profer to exercise my selfe â—…n that heresie that when it is my purpose to Teach I thinke I should not say that in two words which may be said in one and that that key is to be chosen which doth open best although it be of wood if there be not a golden key of the same efficacy Lastly if there be any who desire to have some practicall things especially here following more largly explained we shall indeavour to satisfie them hereafter if God give leave in a particular Treatise which at this time we have an affection to touching questions which are usually called cases of conscience If there be any who doe yet find fault with or desire other things I would intreat them that they would vouchsafe candidly to impart to me their thoughts which may afford desired matter for a just apology or due amendment To the Reader These words explained are not intended for the learned but for the unlearned whereby they may come to the understanding of this booke and others of the same nature and the rather because many sentences may depend on the opening of a word SYnecdoche A figure containing a part for the whole p. 3. Genuine distribution naturall or proper division p. 4. Metonymy a figure by which the cause is put for the effect or the subject for the Adjunct or contrarywise the effect for the cause p. 5. Inaccessibile that cannot be gone unto p. 10. Essence the beginning p. 11. Consectaries or conclusions p. 12. Subsistence the manner of being ibidem Abstract the substantive as whitenesse ibidem Concrete the Adjective as white ibidem Imparitie Inequality ibidem Equivocally Doubtfull p. 13. Analogically by way of Resemblance ibidem Numericall Individuall As one and the same thing not only in nature but in number p. 14. Dimension the meansureof a thing ibidem Immensity greatnesse p. 15. Relatives Respective p. 17. Individuating Restraining or Limiting ibidem Procession Issuing p. 19. Efficiency of God his whorking power p. 21. Syllogisme an argument p. 23. Identity Samenesse of a thing p. 25. Termination the relation of a worke to a particular person p. 26. Analysis resolution p. 28. Idea a forme or image of a thing in a mans mind ibidem Quiddity the being of a thing p. 29. Existence the actuall being of a thing ibidem Contingent accidentall ibidem Simple intelligence Gods absolute Knowledge ibidem Science is Knowledge p. 30. Sapience is Wisdome ibidem Concomiâ—… â—…panyng p. 31. Antecedent going before ibidem Connexion joyning before ibidem Exist to have an ectuall
being p. 32. Passive attingency that is the Efficacy of the will of God upon one thing causing another thing ibidem Contingency by chance p. 34. Metonymically by a figure the cause for the effect or the subjects for the quality or contrary wise p. 35. Formacy transien really passing p. 36. Virtually that is in power ibidem Praeexist to be before ibidem Entitie the being of a thing p. 38. Aggregation heaping up or joyning together ibidem Incompleat Imperfect p. 40. Intrinsecally inwardly p. 48. Indissoluble that must not be dissolved ibidem Previous going before p. 50. Sunteresis that part of the understanding in which we keepe severall Notions p. 54. Animall living ibidem Sanction the establishment ofte Law ibidem Adjuvant belying p. 57. Sophisticall by a false argument p. 58. Prediction fortelling p. 59. Homogeneall of the same name and nature p. 67. Detractation with-drawing from the Law p. 70. Theoreticall contemplative p. 72. Inauguration installing p. 97. Ubiquitari that is everywhere p. 108. Promiscuously confused p. 114. Physicall motion an actuall change p. 130. Adequate of the same extent p. 132. Extrinsecall outward p. 136. Manumission freedome p. 139. Transmutation change p. 146. Collectively together p. 153. Integrally wholly p. 154. Genus a logicall terme intimating a nature common to severall kinds d. 155. Species is alogiâ—…all terme signifying a nature agreeable onely to severall particulars ibidem Theologicall Axiome a rule in Diinitie p. 177. Proems beginnings p. 181. Exordium Preface iibdem Predication Predicated denomination or naming p. 189. Reciprocall interchangeable p. 188. Suspension or abstension withholding p. 191. Secluding orshut out ibidem Proselytes followers p. 127. Intensively the inward vertue of a thing extensively are outwardacts of a thing p. 200. Aberration erring p. 201. Classes the lesser meeting p. 202. Synods the grerater meeting ibidem Oecumenicall universall ibidem Consubstantiation the being of two substances together p. 208 Tropee a translation of the signification of words p. 209. Delegated appointed p. 214. Lesbian crooked p. 225. Ethicks manners p. 226. Mediocrity the meane p. 234. Specificall the same in kind ibidem Ens incomplexum a simple being p. 253. Specificaâ—…ive that 〈◊〉 divers kinds ibidem Appretiatively valuablely p. 268. Compellation naming or calling p. 275. Sympathies the agreements of nature Antipathies the disagreements of nature p. 277. Appropriatiation applying to one p. 282. Mentall in the understanding ibidem Vocall in word ibidem Deprecation to pray against p. 285. Anthemes songes p. 284. Impetration obtaining p. 287. Celebration praising p. 289. Metaphoricall the property of one thing is translated to another p. 291. Promissory promising p. 293. Assertory affirming ibidem Candidly ingenuously p. 294. Spontaneous willingly p. 295. Exorcismes conjuration p. 296. Indefinite unlimited ibidem Fortuinous casuall p. 297. Conjecture guesse ibidem Petinacious obstinate p. 302. Monomachies Duells p. 306. Accurate perfect p. 309. Redundancy abounding ibidem Detraction slander p. 311. Iotaes tittles ibidem Subjective in this place terminated p. 314. Objectively referred by ibidem Idolothites things offered to indolls p. 315. Situation seating p. 319. Prolepsis or Anticipation The declaring of a thing before that shall bee done afterward p. 323. Polygamy many mariages p. 325. Adumbration shadowing p. 329. Iudiciall the Lawes for the Common-Wealth p. 330. Allegorically figuratively p. 337. Concession granting ibidem Mechanicall Handiwork ibidem Disparity inequality p. 345. Emendative correcting p. 152. Commutative changing ibidem Criminall faulty ibidem Parsimony sparing p. 378. Pedagogy Child-hood p. 330. Accommodation fitting p. 331. FINIS Capit. Of the Contents or summe of the First Booke CHAP. 1. OF the definition or nature of divinity p. 1. CHAP. 2. Of the distribution or parts of divinity p. 4. CHAP. 3. Of faith p. 5. CHAP. 4. Of God and his essence p. 10. CHAP. 5. Of the subsistance of God p. 16. CHAP. 6. Of the efficiency of God p. 21. CHAP. 7. Of the decree and counsel of God p. 26. CHAP. 8. Of Creation p. 35. CHAP. 9. Of providence p. 45. CHAP. 10. Of speciall gubernation about intelligent Creatures p. 50. CHAP. 11. Of Mans Apostacy or fall p. 55. CHAP. 12. Of the consequents of sinne p. 60. CHAP. 13. Of Originall sinne p. 66. CHAP. 14. Of actuall sinne p. 68. CHAP. 15. Of Corporall death p. 73. CHAP. 16. Of the consummation of death p. 75. CHAP. 17. Of the propogation of sinne p. 77. CHAP. 18. Of the Person of Christ the Mediator p. 79. CHAP. 19. Of the Office of Christ. p. 82. CHAP. 20. Of satisfaction p. 87. CHAP. 21. Of the life of Christ being humbled p. 91. CHAP. 22. Of the Death of Christ. p. 99. CHAP. 23. Of the exaltation of Christ. p. 104. CHAP. 24. Of the application of Christ. p. 111. CHAP. 25. Of Predestination p. 116. CHAP. 26. Of Calling p. 123. CHAP. 27. Of Iustification p. 129. CHAP. 28. Of aodption p. 135. CHAP. 29. Of Sanctification p. 140. CHAP. 30. Of Glorification p. 146 CHAP. 31. Of the Church mystically considered p. 151. CHAP. 32. Of the Church instruced p. 157. CHAP. 33. Of the extraordinarie ministers of the Church p. 161. CHAP. 34. Of the holy Scripture p. 167. CHAP. 35. Of ordinary Ministers and their office in preaching p. 173. CHAP. 36. Of the Sacraments p. 183. CHAP. 37. Of Ecclesiasticall discipline p. 188. CHAP. 38. Of the administration of the Covenant of grace be fore the Comming of Christ. p. 193. CHAP. 39. Of the administration of the covenant from Christ exhibited to the end of the world p. 198. CHAP. 40. Of Baptisme and the supper of the Lord. p. 205. CHAP. 41. Of the end of the world p. 210. L. Cap. Of the Contents or summe of the Second Booke CHAP. 1. Of observance in generall p. 215. CHAP. 2. Of Vertue p. 223. CHAP. 3. Of good workes p. 236. CHAP. 4. Of Religion p. 243. CHAP. 5. Of faith p. 249. CHAP. 6. Of Hope p. 257. CHAP. 7. Of Charity p. 264. CHAP. 8. Of hearing of the word p. 271. CHAP. 9. Of Prayer p. 277. CHAP. 10. Of an Oath p. 290. CHAP. 11. Of a Lot p. 296. CHAP. 12. Of tempinhg of God p. 303. CHAP. 13. Of instituted Worship p. 307. CHAP. 14. Of the manner of Divine worship p. 315. CHAP. 15. Of the time of worship p. 322. CHAP. 16. Of Iustice and Caharitie toward our Neighbour p. 341. CHAP. 17. Of the Honour of our Neighbour p. 353. CHAP. 18. Of Humanity toward our Neighbour p. 363. CHAP. 19. Of Castitie p. 368. CHAP. 20. Of Commutative Iustice. p. 374. CHAP. 21. Of telling truth Verracitie p. 380 CHAP. 22. Of Contentation p. 384. FINIS THE FIRST BOOK OF DIVINITY The first Chapter Of the Definition or Nature of Divinity DIvinity is the doctrine of living to God Iohn 6. 68. The words of eternall life Acts 5. 20. The words of this life Rom. 6. 11. Reckon your selves to be alive unto God 2. It is called a doctrine not as if the name of
ought to have an appetite to spirituall things 1. Pet. 2. 2. 32. 2. That slothfulnesse whereby one shunnes that cheerfulnesse and labour that is required to Divine things Rom. 12. 11. Which is opposed to that stirring up and heat of mind whereby Divine things are to be prosecuted Rom. 12. 11. Psal. 57 8 9. 33. 3. Neglect and contempt of holy things and the abuse of the same to filthy sporting and light matters all which are opposed to that reverence due to holy things Luc. 19. 46. 34. 4. Dulnesse and wandring of mind in exercises of worship Heb. 5. 11. Ezech. 33. 31. And it is opposed to devotion such as was in Cornelius Act. 10. 2. 35. 5. Rashnesse or lightnesse in using either the name or titles of God or those things which have some speciall respect to God Ier. 23. 34. Luc. 13. 1. And it is opposed to that prosecuting of a just end which ought to be present with reverence in the use of such thiâ—…gs 1. Cor. 11. 17. 36. 6. Forgetfulnesse Iames 1. 24 25. Which is opposed to the receiving of fruit and abiding of the vertue which ought to follow the acts of religion 37. 7. Confusion which is opposed to order and decency 1. Cor. 14. 33. CHAPTER XV. Of the time of worship 1. THE most solemne time of worship is now the first day of every week which is called the Lords day Rev. 1. 10. 1. Cor. 16. 2. 2. And it is called the Lords Day by the same reason that the holy Supper of the Eucharist is called the Lords Supper 1. Cor. 11. 20. Namely because it was instituted by our Lord Jesus Christ and it must be referted to the same Lord in the end and use of it 3. It is necessary that some time be given for the worship of God by the dictate of naturall reason for man must needs have time for all especially his outward actions neither can he conveniently attend Divine worship unlesse for that time he cease from other workes 4. Thus far therefore the time of worship falls upon the same precept with the worship it selfe for as when God created the whole world he is said also to have created time together with it so also when he commanded and ordained religious actions he did also withall command and ordaine some time or necessary circumstance 5. That some certaine day is to be ordained for the more solemne worship of God this is also of morall naturall right not unknowne to the very heathen who had alwayes through all ages their set and solemne feast dayes 6. That this solemne day ought to be one at least in a week or in the compasse of seven this belongs to positive Law but yet it is altogether of unchangeable institution so that in respect of our duty and obligation it hath the very same force and reason with those that are of morall and naturall right and so it is rightly said of the Schoolmen to belong to morall right not of nature but of Discipline 7. That this institution was not ceremoniall and temporall it appeares sufficiently by this that it hath nothing proper to the Iewes or to the time of the ceremoniall Law for none can or dare deny but that such determination might be made at least for a morall reason and benefit because although naturall reason doth not dictate the very same determination as necessary yet it dictates it as convenient as it doth apprehend it to be fit that the worship of God be frequently exercised and it cannot but acknowledge this determination in respect of the frequency of the dayes to be in this respect convenient 8. The same also is manifest by this that from the beginning of the Creation when there was no place for ceremonies that had respect to Christ the Redeemer the seventh day or one of seven was set apart for the worship of God Gen. 2. 3. 9. For whereas some doe contend that this was spoken by a prolepsis or anticipation or that the seventh day was at that time sanctified in the mind and purpose of God not in execution or that then there was a foundation laid of that sanctification to come and not the obligation or Law it selfe This may be refuted by divers arguments For 1. This anticipation never came into any mans mind who was not before anticipated with prejudice about the observation of the Lords Day The Iewes of old did never dreame of it whose received opinion was that this feast was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all Nations from the beginning of the World Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. In the new Testament there is no such thing taught or declared The authors themselves of this opinion doe grant it to be probable that some observation of the seventh day did begin from the beginning of the Creation Suarez de diebus Fest. The best interpreters Luther Calvin c. Whom none will affirme to have offended on that side in giving too much to the Lords Day doe simply and candidly acknowledge that the seventh day was sanctified from the beginning of the World 2. There can be no example given of such like anticipation in all the Scripture for although the name of certaine places are sometime used proleptically especially in the booke of Genesis yet there is no mention at all of such a prolepticall Institution either in that booke or in any other of the whole sacred Scripture 3. The words and phrases of the very place evince the contrary Gen. 2. 2 3. For the perfection of the Creation is twice joyned together with the sanctification of the seventh day in the very same manner and phrase as the Creation both of other Creatures and of man himselfe is joyned with their blessing Genesis 1. 21. 22. 27. 28. 4. Neither the purpose of God nor a naked foundation of the thing it selfe sufficeth to ground and uphold such a phrase of Sanctification and Benediction For by this reason it might be said that God sanctified Water Bread and Wine for the Sacraments of the New Covenant from the time that he gave the promise of breaking the Serpents head by the seed of the woman Genesis 3. 15. For then God did purpose to seale that covenant of grace by such seales some foundation of which seales also was laid partly in the promise it selfe and partly in the creation of those thiâ—…gs which might actually be used to such sealing 5. From such a foundation laid in the first Creaâ—…ion the Prophet gathers a perpetuall rule and Law Malac. 2. 15. Did he not make one and why one To seeke a godly seed So in like manner may we did not God rest the seventh day and why the seventh day to sanctifie the seventh day to God 6. Upon this very thing the arguing of the Apostle seemes to be grounded Hebrews 4. 3 4 5 7 8 9. Which is thus There was a double rest mentioned in the Old Testament whereof the godly were made partakers in this life One was