The Sum of Sacred Divinity, Book 2 · Chapter 5, 6
CHAP. V.
Of the Church vnderunder the Law:
And
CHAP. VI.
Of the Church in the time of the Goſpell.
THE Church is one, and cannot bee diuided.The Church is one, and cannot be deuided: but hauing regard to the diuerſitie of Gods diſpenſation, it may be diſtinguiſhed into the Church vnderunder the Old Teſtament, and the Church in the New. That vnderunder the Old Teſtament had diuers Rites, Ceremonies and Sacrifices: Figures of Chriſt, and of the good things we hauehave in him. Eſpecially among the Iewes, his then peculiar people, whereby the diſpenſation of thoſe times was more obſcure, and leſſe accompanied with Knowledge and other Graces. But of all theſe things, as alſo of their Sacraments (which in regard of the outward Signes were a part of the Legall Paedagogie) and likewiſe of the Miniſteries that were among them, both that of Prophets (inſpired, by whom were written the Bookes of the Old Teſtament) and of other, I hauehave written at large in a Treatiſe entituled, The Old Teſtament, or The Promiſe. To the Church of the New Teſtament, the diſpenſation is in all cleerneſſe and perfection. But according to the difference of times, it is to bee diſtinguiſhed into the Church vnderunder the Law (I meane the Ceremoniall Law, whileſt the promiſe was afoot) and the Church in the time of the Goſpell; differing onelyonly by the diuerſitie of diſpenſation before and ſince his comming.
God, ſaith the Apoſtle to the Hebrewes, in many pieces, y Heb. 1. 1, 2.and after diuers faſhions, of old ſpake to the Fathers by the Prophets, but in theſe latter dayes he hath ſpoken vntounto vsus by his Sonne. The manner therefore and the meaſure of the Reuelation of Chriſt did differ:
Firſt, For the manner, it was vntounto them in diuers Rites, Ceremonies, Types and Figures, and therefore darke and obſcure; To vsus all things are plainly without any ſhaddowes, the bodie being come, which is Chriſt.
Secondly, Though the ſubſtance of the doctrine it ſelfe was alwayes full and perfect, yet as touching the meaſure and cleerneſſe of Reuelation, there was ſomething ſtill behind more fully to bee manifeſted, till hee ſpake laſtly, and perfectly by his Sonne vponupon his owne comming in the fleſh. And this the ſilly woman of Samaria may teach vsus, to hauehave beene a doctrine which euermore ſounded in the Church; zIohn 4. 25.When the Meſſia commeth, he will teach vsus all things, cleerly and in all perfection. Wherein, that the Church was not deceiued, appeareth by his owne teſtimonie, Iohn 15. 15. Whatſoeuer I hauehave heard from my Father, I hauehave made knowne vntounto you. And Iohn 8. 26. The things which I hauehave heard from him, (that ſent me) thoſe doe I ſpeake in the World.
VponUpon theſe two differences it muſt follow, that whileſt the Church was in her infancie, vnderunder the Rudiments of the Law, the Fathers ſeeing by that darke and dimme light, neither could their knowledge be ſo perfect, nor were the Graces dealt vntounto them ſo plentifull, and ſo many. The Euangeliſt teacheth it excellently, Iohn 1. 14, 15, 16, 17. comparing the Miniſterie of Moſes which ſtood in Rites and Ordinances, with Chriſt and his Miniſterie. The aVerſe 14.Diuine Maieſtie, ſaith he, that ſhone in Chriſt, the Reſplendence of his Fathers Glorie, euen as wee conſider him clothed in our fleſh, was conſpicuous to the World in two eminent Vertues, Grace and Truth, which hee had, not in meaſure, nor by participation, but the whole nature and fulneſſe of them. bVerſe 15.Whereunto Iohn Baptiſt himſelfe bare record, highly magnifying the Perſon and Office of Chriſt aboue his owne: Who, though he were in the number of his Auditours, and did follow him, (as Schollers vſe to come behind their Maſter) yet had the precedence, and was infinitely preferred before him; for ſo his worth and excellencie, farre beyond Iohns, did require. But both theſe vertues, really reſiding in himſelfe, he hath beene pleaſed to communicate vntounto vsus in large and aboundant manner: firſt, touching Grace: cVerſe 16.From, the fulneſſe of Chriſt anointed with the ſubſtance of it, wee receiue grace for grace: the ſame very grace, & all the graces that are in him, though not in the ſame meaſure, as the Waxe doth the print of the Seale, print for print: and the childe the fathers lineaments, limme for limme. dVerſe 17.Whereas the Law (the Ceremoniall Law) deliuered by Moſes, hauing but a ſhaddow of good things to come, was not able to ſet a liuely print, and to ſtampe grace vponupon them, Heb. 10. 1.
Secondly, For Truth: eVerſe 18.He, onelyonly Hee, one with his Father, and of the ſame nature and eſſence, hath euidenced him, and made him viſible, who before was hidden vnderunder the ſhaddowes and Ceremonies of the Law. The Apoſtle to the Corinths, handling the ſame Argument, hath in effect the ſame Metaphore, 2. Cor. 3. 13, 14, 18. In the Old Teſtament, a vayle or couering kept away the cleer Light, that their eyes were rather dazeled, then able to looke into the bottome of Moſes Miniſtery. But now, in theſe times of the Goſpell, wherein wee behold the Glorie of the Lord, in his Sonne manifeſted in the fleſh, as in a Glaſſe or Mirrour, the beames of his Glorie reflecting, leaue an Image or print behind them, to make vsus alſo glorious by a ſecondarie kind of Glorie. Hereunto it maketh, that the ſtate of the Church vnderunder the Meſſiah, hath the name of The fMat. 3. 2. & 5. 19.Kingdome of Heauen, becauſe therein ſhineth the brightneſſe of heauenly glorie: firſt, in the perſon of Chriſt and the bleſſings vponupon him; then, in the good things which he beſtoweth vponupon his Church. All which are called heauenly things, Heb. 8. 5 and 9. 23. Not ſhaddowes or figures of heauenly things to come, but themſelues the true heauenly things, which thoſe vnderunder the Law were Types and Samplers of.
This bountie of Chriſt, to fill all things with the rich Graces of his Spirit, the Scripture maketh an effect of his Glorification, or ſitting at the right hand of GOD, Epheſ. 4. 7, 8. To eueryevery one of vsus is giuen grace, according to the meaſure of the gift of Chriſt. Therefore, he ſaith, Aſcending on high, hee led captiuitie captiue, and gaue gifts vntounto men. So Iohn 7. 39. The Holy Ghoſt yet was not, becauſe Ieſus was not yet glorified. And Acts 2. 33. Being therefore exalted by the right hand of God, and hauing receiued the promiſe of the Holy Ghoſt, he hath powred out that which you now ſee and heare. Not that Chriſt did it not before: for he gaue from the beginning all ſpirituall bleſſings to his Church and people. But it is ſpoken comparatiuely, becauſe then indeed (vponupon his Aſcenſion or Glorification) hee ſet open, as it were, the Windowes of Heauen, to raine downe all the ſhowres of his graces in a farre more excellent manner and meaſure, then euer hee did before. As Peter, gActs 2. 16, 17, 18.Acts 2. confirmeth out of hIoel 2. 28.Ioel, applying it to thoſe preſent times: It ſhall be in the latter dayes, that I will powre out of my Spirit vponupon all fleſh, and your ſonnes ſhall prophecie, and your daughters, and your young men ſhall ſee Viſions, and your old men ſhall dreame Dreames: Yea verily, vponupon my Men-ſeruants and Mayd-ſeruants will I powre forth of my Spirit, and they ſhall prophecie. Which notwithſtanding is to bee vnderſtood of the common and ordinarie diſpenſation of God, in the generall gouernment of his Church, not of particular perſons; ſeeing among the Fathers there are ſo many to bee found, that went farre before the beſt of vsus, in faith, knowledge, and all other Chriſtian vertues, whoſe names the Scripture celebrateth as mirrors and examples for vsus to follow.
But of the whole diſpenſation of God towards the Fathers, full of ſo great varietie of matter, becauſe it would aske a Volume, and is too large for this place and our purpoſe, you hauehave a treatiſe by it ſelfe, entituled, The Old Teſtament, or, The Promiſe: Let vsus now come to the Sacraments of the New Teſtament, and the ſeuerall ſorts of Miniſteries.
There be two Sacraments of the new Teſtament, Baptiſme,Touching the Sacraments and Miniſteries of the new Teſtament: There be two Sacraments, Baptiſme and the Lords Supper. Baptiſme is a waſhing with water, and the Lords Supper, as the Apoſtle reckoneth them, 1. Cor. 10. 1. Cor. 12, 13, 14.
Baptiſme is a waſhing with water, to aſſure our incorporating into Chriſt.
Where the outward ſigne is double: firſt, The Element or matter is Water, and not any other Liquor, Matth. 3. 11. I baptize you with Water vntounto Repentance.
Secondly, The action and forme of Baptiſme, as the Miniſters waſhing of the baptized perſon, which in the Eaſt & hote countries was wont to be by the dipping & diuing, as it were, of all the bodie into the water; whence Baptiſme hath his name: with vsus, it is by ſprinkling;to aſſure our entrance into the Couenant for that young childrens bodies are not able to beare the other. And here a three-fold Ceremonie is to bee obſerued.
Firſt, The ſprinkling: ſecondly, The lying, as it were, vnderunder the water: thirdly, The riſing out of it: all which, the Apoſtle noteth, Rom. 6. 3, 4.
The grace ſignified, is our incorporating into Chriſt: And therefore it is called, iTit. 3. 5. According to his merciemercy he hath ſaued vsus by the Lauer of Regeneration.The Lauer or Sacrament of Regeneration: and thereupon wee are ſaid in Baptiſme, kGal. 3. 27. As many of you as are baptized into Chriſt, hauehave put on Chriſt.to put on Chriſt. Whereof followeth,
Firſt, That it is the firſt Sacrament of the Church, as birth is the firſt beginning of our life.
Secondly, Children of beleeuingCatabaptiſts, that denie the baptiſme of Children. parents, in that they are members of the Church, and partakers of the Couenant, cannot bee ſhut from Baptiſme, which is the Sacrament thereof, no more than they might from Circumciſion. Wherefore our Sauiour lMark. 10. 14.ſaith, Suffer little children to come vntounto me: for vntounto ſuch belongeth the Kingdome of God.
Thirdly, that is to bee doneThe Donatiſts and Nouatians that hold Rebaptization. The Papiſts teach, that Baptiſme hath onelyonly force to purge ſinnes paſt. The Nouatians denie forgiueneſſe of ſinnes to them that fell after Baptiſme. but once only, as men are borne but once; yet it aſſureth vsus of our vnion with Chriſt, not once, but all the dayes of our life, and teſtifieth the forgiueneſſe of all ſinnes, paſt, preſent, or to come: And therefore is ſaid to ſaue vsus, 1. Pet. 3. 2.
Fourthly, Hereupon wee are ſaid to be baptized into the name of the mMath. 28. 29Father, and of the Sonne, and of the Holy Ghoſt; becauſe by Baptiſme, we being conſecrate to God, are ioyned to him, to beare his name, as the wife beareth the name of her husband.
Fiftly, It is a Sacrament alſo of our vniting into the Church. Therefore nGal. 3. 27.Paul, after he had ſaid, As many of you as are baptized into Chriſt, hauehave put on Chriſt, immediately addeth, For all you are one in Christ Ieſus.
Sixtly, Being a ſeale of Regeneration, conſequently it ſealeth vp the fruits thereof.
Iuſtification and Sanctification: Hee hath ſaued vsus, ſaith oTit. 3. 5, 6, 7.PAVL, by the Lauer of Regeneration, and of the renewing of the holy Spirit, which hee hath ſhed forth vponupon vsus richly, through Ieſus Chriſt our Sauiour; That beeing iuſtified by his grace, wee might be made heires in hope of euerlaſting life.
A ſeale it is of Iuſtification in this ſort: firſt, Of the hiding and couering of ſinnes, by the couering of the childes face with water.
Secondly, of Chriſts accompliſhment of the Law, making vsus righteous, by the water waſhing and making cleane the Bodie.
It is a ſeale of Sanctification thus:
Firſt, The water lying vponupon the childes face, declareth that the old Adam in the baptized perſon, is buried with Chriſt our Sauiour.
Secondly, As after the water ſhed from the Bodie, the Bodie appeareth white and cleane: ſo doe wee riſe and appeare in newneſſe of life; and hereof it is called a pMark. 1. 3.Sacrament of Repentance.Iohn baptized in the Wildernes, and preached the baptiſme of Repentance vntounto the forgiueneſſe of ſinnes. Matth. 3. 11. I baptize you with water vntounto Repentance. The forme whereof is thus or to this effect, I baptize thee in the name of the Father, and of the Sonne, and of the holy Ghoſt.
All theſe vſes, both for Iuſtification and Sanctification, and the diſtinct parts of eueryevery one, the Apoſtle notably ſetteth forth, Rom. 6. 3, 4, 5, 6. Know yee not, that all wee which hauehave beene baptized into Ieſus Chriſt, hauehave beene baptized into his Death? Wee are buried then with him by Baptiſme into his Death, that like as Chriſt was rayſed from the dead, vntounto the glorie of the Father; ſo alſo wee ſhould walke in newneſſe of life. For if wee bee grafted with him to the ſimilitude of his death, euen ſo ſhall we be to the ſimilitude of his reſurrection; Knowing this, that our olde man is crucified with him, that the bodie of Sinne might be deſtroyed, that henceforth wee ſhould not ſerue Sin.
The forme of Baptiſme which the Miniſter is here to vſe, is this, qMatth. 28. 19I baptize thee in the name of the Father, and of the Sonne, and of the holy Ghoſt.
The Lords Supper is a receyuing of Bread and Wine, to aſſure our growing vp in Chriſt, where the outward ſigne is double, as before in Baptiſme.The Lords Supper is a feeding with Bread, and Wine,
Firſt, The matter, both rMatth. 26. 26, 27.breadPapiſts, by their Doctrine of Tranſubſtantiation, take away the ſignes in the Supper. and wine, of which Elements God made choyce, becauſe they are the chiefeſt meanes of nouriſhment. And of them both, to ſhew how plentifull and aſſured a Redemption we hauehave in Chriſt.
The kind of Bread muſt beeThe Popiſh Wafercakes. ordinarie Bread, according as our Sauiour Chriſt tooke ſuch as was vſed at the common table at that time.
Secondly, The action, which is the Miniſters breaking of bread, and powring forthThe Superſtition of the Papiſts, which will hauehave it thruſt into their mouthes. of wine, with his deliuering of them both, and the peoples receyuing of them, Matth. 26. 26, 27. As they did eate, Ieſus tooke Bread, and when he had bleſſed, he brake it, and gaue it to his Diſciples, and ſaid, Take, eate, &c. Alſo he tooke the Cup, and when he had giuen thankes, he gaue it to them ſaying, Drinke, &c.
And of this Wine all are toThe ſacriledge of Poperie, robbing the people of the vſe of the Cup. Their priuate and Corner-Maſſes. drinke, aſwell the people as the Miniſter, ſo expreſly prouided, Matth. 26. 27. Drinke yee all of this, which is more than he ſaid of the Bread.
The graces ſignified, are our growing vp in Chriſt,to aſſure our continuance in the Couenant. wherein is noted our continuance in him with increaſe, and conſequently, iuſtification and holineſſe of life: for in the elements themſelues, the Bread and Wine ſet before vsus the Bodie and Bloud of Chriſt, Matth. 26. 26, 27, 28. He brake the Bread, and ſaid, Take eate, this is my Bodie. Alſo, he tooke the Cup, and ſaid, Drinke yee all of it: for this is my bloud of the New Teſtament, that is ſhed for many. Their nouriſhing of our Bodies, ſignifie his ſpirituall feeding of our Soules, 1. Cor. 12. 13. By one Spirit we are all made to drink into one Spirit, which quickneth and putteth life into vsus.
In the Actions, the Bread broken before our eyes, doth repreſent Paſſion and ſufferings, 1. Cor. 11. 24. ſforeign. As Matth. 23. 38. Behold, your houſe is left (foreign) vntounto you deſolate. That is, moſt certainely ſhall be left, and that ſhortly.He tooke the Bread, and brake it, and ſaid, Take, eate: This is my bodie which is broken for you. By broken, meaning the tearing, bruſing, and tormenting both of his ſoule and bodie, as it is alſo taken, Eſay, 53. 5. which here he vttereth in the preſent time, for the certainety of that which ſhould anon follow.
The Wine powred out, repreſented his Bloud, trickling and ſtreaming downe of all parts of him to the ground, Matth. 26. 28. This is my bloud of the New Teſtament, which is (that is to ſay) ſhall certainely and that anon be ſhed for many.
The Miniſters deliuering of Bread & Wine, ſignifieth Gods giuing of Chriſt to all beleeuers: our taking of Bread and Wine, the apprehending of Chriſt by faith, and applying him to our ſelues. Matth. 26. 26, 27, 28. He gaue the Bread to his Diſciples, and ſaid, Take eat: this is my Bodie. Our eating and drinking of the Bread and Wine, the continuance and increaſe in that holy vnion and fellowſhip which wee hauehave with him, 1. Cor. 10. 16. The Cup of bleſſing which wee bleſſe, is it not the Communion of the bloud of Chriſt? The Bread which we breake, is it not the Communion of the bodie of Chriſt? Eating all of one Bread, and drinking of one Cup, ſignifieth the vnitie of Chriſts myſticall Bodie, whereof wee are all members. 1. Cor. 10. 17. Becauſe it is one Bread, wee that are many, are one Bodie: for wee all partake of one Bread. And therefore it is alſo a Sacrament of louelove; for teſtification whereof, the firſt times of the Church had their ſolemne Banquets, which they called, tIude ver. 12.LoueLove-feaſts, annexed to it; till the ſame growing into abuſe, the Apoſtle by his authoritie did aboliſh them, 1. Cor. 11. 20, 21, 22.
But here ariſeth a great and difficult queſtion, whether the Bread and Wine remaine after the conſecration.
I ſay, it doth: for
Firſt, it were elſe no Sacrament, if there be no ſigne left of a thing ſignified.
Secondly, It ouerthroweth the truth of CHRISTS humane nature, to make it in many places at once, to bee inuiſible, without colour or accidents. All which muſt bee admitted, if CHRISTS very fleſh be there.
Thirdly, It is contrarie to the expreſſe authoritie of the SCRIPTVRE, which ſaith, uActs 3. 21.Heauen muſt contayne him, till the time of the reſtoring of all things.
Fourthly, If the bread be Chriſt, then in the firſt Inſtitution there were two Chriſts; one, that gaue the bread (for that Chriſt himſelfe did:) another that was giuen. And as he which is Truth it ſelfe, ſaith, This is my body: So he xLuke 22. 10.ſaith, that the Cup is the New Teſtament, which muſt needs be vnderſtood figuratiuely for the Wine, to bee a ſeale of the New Teſtament: as Baptiſme is called, The new yTitus 3. 5.birth, and waſhing zActs 22. 16.of ſinnes. And the like is commonly to bee ſeene in the Old Teſtament, as wee heard before of Circumciſion, and the Paſchall Lambe, which gaue occaſion to our Sauiour Chriſt, ſpeaking by the ſame Spirit, to vſe the ſame courſe of figuratiue and borrowed ſpeeches, being oftentimes more lightſome then the other, and better fitting the nature of a Sacrament, and that neere coniunction which is betweene the ſigne & the thing ſignified, Chriſt himſelfe being indeed and truely giuen in the Sacrament, but ſpiritually by Faith, not in a carnall or fleſhly manner.
The forme which the Miniſter is here to vſe, is in deliuery of the Bread: a1. Cor. 11. 24.Take yee, eat yee: This is my Bodie which is giuen for you: Doe this in remembrance of mee. In deliuerie of the Cup, bMat. 26. 27, 28 1. Cor. 11. 25.Drinke yee all of this: for this is my bloud of the New Teſtament, which is ſhed for many, for the remiſſion of ſinnes. Doe this as oft as yee ſhall drinke it, in remembrance of me.
Theſe are theThe Papiſts dreame of fiue other Sacraments, Matrimonie, Orders, Penance, Confirmation, and Extreme Vnction; whereof Confirmation and Extreme Vnction are vtterly their owne inuentions without any warrant of the Word. The other three hauehave foundation in the Word, but not for any Sacraments: for touching Matrimonie and Penance, neither of them are Ceremonies, but Matrimonie a morall dutie, & Penance, (as they call it) the grace it ſelfe promiſed in the Goſpell. In Orders or Impoſition of hands, there is indeed a Ceremonie, but neither common to the whole Church, nor inſtituted for the aſſurance of our Reconciliation with God in Chriſt, which is the end and the nature of all Sacraments. The reaſon of the Papiſts to make Matrimonie a Sacrament, (for that the Apoſtle, Epheſ. 5. 32. ſaith, This is a great Myſterie: which the old Interpreter tranſlateth, This is a great Sacrament) is ridiculous: for Firſt, Paul ſaith, Mysterie onelyonly. And if as oft not onelyonly as the word Myſterie is vſed, but as the old Interpreter tranſlateth the ſame (Sacrament) wee ſhould forthwith hauehave a new Sacrament, there would be no end of Sacraments. Then the calling of the Gentiles muſt bee a Sacrament; then the Will of God muſt be a Sacrament, and many moe: for ſo the old Interpreter tranſlateth this word, Epheſ. 1. 9. and 3. 9. and Coloſ. 1. 27. Secondly, Paul in that place to the Epheſians doth plainly expound himſelfe, vnderunder the name of Myſterie, to comprehend not the coniunction of man and wife; but the ſpirituall Coniunction which is betweene Chriſt and his Church. To ſpeake nothing, how fond is it to make that a Sacrament, which is the Ordinance of God, not for his Church onelyonly, but for thoſe which are without, and which they themſelues by their doctrine barre their holy Shauelings from? two Sacraments, and all the Sacraments that are of perpetuall vſe in the Church of GOD, for the ſtrengthening of our Faith:
For firſt, theſe are onelyonly commanded, Mat. 28. 19. Go, baptize all Nations. Mat. 26. 27, 28. Take, eate, &c. Drinke ye all of this.
Secondly, By them, all the graces of Regeneration are perfectly aſſured, and ſealed vp vntounto vsus. In Baptiſme, our first entrance and ingraffing into Chriſt. In the Supper, our continuāce & growing vp in him. And that is it that the Apoſtle meaneth, when hee ſaith, that by thoſe two wee partake of whole Chriſt his Bodie and Spirit, 1. Cor. 12. 13, 14. By one Spirit we hauehave all beene baptized into one Bodie (there is our incorporating) and beene all made to drinke into one Spirit, that quickeneth and keepeth life within vsus (there is the increaſe and growing vp in Chriſt.)
Thirdly, The ſame Sacraments hauehave beene in ſubſtance to all Gods people, from the beginning of the World, and neuer any more. 1. Cor. 10. 1, 2, 3, 4. Now I would not hauehave you ignorant, Brethren, that all our Fathers were vnderunder the Cloud, and all paſſed thorow the Sea, and all were baptized, comming vntounto MOSES, with the Cloud, and with the Sea: And all did eat the ſame Spirituall meat, and did all drinke the ſame Spirituall drinke: for they dranke of the Spirituall Rocke following them; and the Rocke was Chriſt.
The difference onelyonly is:
Firſt, In the outward Signes.
Secondly, In that the Sacraments of the Old Teſtament were ſignes of cHeb. 10. 1.future good things, which Chriſt ſhould performe: ours are ſignes and remembrances of good things alreadie done and performed by him.
The Miniſters of the New Teſtament were firſt Apoſtles,The Miniſters of the New Teſtament were Apoſtles (inſpired, by whoſe Miniſtery were written the Bookes of the New Teſtament) Prophets, Euangeliſts, Paſtors, Teachers, &c. inſpired of Chriſt, as is afore-ſaid (by whoſe Miniſterie were written the Bookes of the New Teſtament:) then Prophets, Euangeliſts, Paſtors, Teachers, &c. Theſe fiue you hauehave ſo reckoned vp, Epheſ. 4.