Marrow Of Sacred Divinity

This republication of Dr William Ames work seeks to promote the doctrines of distinguishing grace. Dr John Gill quotes often from Dr Ames in his works and for this reason we have made The Marrow of Sacred Divinity available for the reader of today. The gospel truths are clearly Calvinists and clearly beneficial for all to read. This work was translated for the latin and we have done our best to correct the old fashion way of spelling words so please excuse the erroWilliam Ames ( 1576 - 14 November 1633) was an English Protestant divine, philosopher, and controversialist. He spent much time in the Netherlands and is noted for his involvement in the controversy between the Calvinists and the Arminians. The Arminians, or Remonstrants as they were better known opposed the "rigid" Calvinism of the Dutch Reformed churches-a "rigidity" also shared among the English Puritans. The Remonstrants argued two main points: that the human will played a significant, if not a controlling role in salvation and that Christ died for all men, not just the elect. On the second point, Arminius had made a special attack on theory of predestination held by William Perkins, Ames' respective Cambridge tutor. Ames did battle in several tracts with Jan Uitenbogaert, Simon Episcopius, and especially Nicolaas Grevinchoven, an influential Remonstrant minister in Rotterdam. In the winter of 1618-1619 the whole Arminian conflict came to a climax during the Synod of Dort to which Reformed theologians came from England, Holland, France, Switzerland and Germany. Ames served as a consultant to the moderator of the Synod, which finally condemned Arminian theology. He prepared this work as his Medulla Theologiae (The Marrow of Theology), a manual of Calvinistic doctrine, for his students. His works, which the Biographia Britannica (1778) testifies were known over Europe, were collected at Amsterdam in five volumes. Only a small proportion was translated into English. Ames' thought was particularly influential in New England.

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William Ames (1576 – 1633) was an English Protestant theologian who spent most of his life in the Netherlands. His work was hugely influential on the English Puritans of the following generations, especially in New England. His Marrow of Theology (originally entitled The Marrow of Sacred Divinity drawne out of the Holy Scriptures) is organized as follows: Book I I. Of the Definition, or Nature of Divinity II. Of the Distribution or Parts of Divinity III. Of Faith IIII. Of God, and His Essence V. Of the Subsistence of God VI. Of the Efficiency of God VII. Of the Decree, and Counsel of God VIII. Of Creation IX. Of Providence X. Of Special Gubernation About Intelligent Creatures XI. Of Man’s Apostacy, or Fall XII. Of the Consequences of Sin XIII. Of Original Sin XIV. Of Actual Sin XV. Of Corporal Death XVI. Of the Consummation of Death XVII. Of the Propagation of Sin XVIII. Of the Person of Christ, the Mediator XIX. Of the Office of Christ XX. Of Satisfaction XXI. Of the Life of Christ Being Humbled XXII. Of the Death of Christ XXIII. Of the Exaltation of Christ XXIV. Of the Application of Christ XXV. Of Predestination XXVI. Of Calling XXVII. Of Justification XXVIII. Of Adoption XXIX. Of Sanctification XXX. Of Glorification XXXI. Of the Church Mystically Considered XXXII. Of the Church Instituted XXXIII. Of the Extraordinary Ministers of the Church XXXIIII. Of the Holy Scripture XXXV. Of Ordinary Ministers, and Their Office in Preaching XXXVI. Of the Sacraments XXXVII. Of Ecclesiastical Discipline XXXVIII. Of the Administration of the Covenant of Grace Before the Coming of Christ XXXIX. Of the Administration of the Covenant From Christ Exhibited to the End of the World XL. Of Baptism and the Supper of the Lord XLI. To the End of the World Book II I. Of Observance in General II. Of Virtue III. Of Good Works IIII. Of Religion V. Of Faith VI. Of Hope VII. Of Charity VIII. Of Hearing of the Word IX. Of Prayer X. Of an Oath XI. Of a Lot XII. Of Tempting of God XIII. Of Instituted Worship XIIII. Of the Manner of Divine Worship XV. Of the Time of Worship XVI. Of Justice and Charity Toward Our Neighbour XVII. Of the Honour of Our Neighbour XVIII. Of Humanity Toward Our Neighbour XIX. Of Chastity XX. Of Commutative Justice XXI. Of Telling Truth. Veracity XXII. Of Contentment

"For over two centuries, consequentialism has been among the most influential approaches to ethics and public policy in the Anglophone world. It is often seen as the paradigmatic rational and secular ethic. In The Best Effect, Ryan Darr reveals that a consequentialist approach to ethics is not, as is often assumed, self-evidently rational once religious morality is stripped away. Rather, consequentialist morality itself had to be invented. In this new account of the origins of consequentialism, Darr traces the development of this new consequentialist morality, revealing its decidedly theological history. The Best Effect portrays the emergence in the mid-seventeenth century of the consequentialist moral cosmology, a richly theological vision of a world created by a consequentialist Creator, through to its eventual breakdown in the early eighteenth century in the face of a new version of the theological problem of evil. The book concludes with an intervention in contemporary debates about consequentialism in both religious ethics and moral philosophy, arguing for an alternative approach to teleological ethics"--