Part 24
Bat as for the time of celebrating the Lord's supper, because they thought it to be left indefinite, they therefore kept not to it, but thought once a year enough for the receivof it by the people; so rarely would men use an ordinance which they thought was left to their liberty.
Yea, (8.) this ordinanceof the Lord's supper would be made yet more uncertain, seeing there is an allowance to fill up such vacancies with other ordinances that are settled to fixed times by institution ; as to have the word preached, or prayer, when there is a vacancy; and so that vacancy might be as well filled up with them as with this, and so it might still wait for a place, as that man did at the pool, and another ordinance might step in before it.
And if we might suppose any other ordinances to be left unto man's sole liberty, yet this least ofall ; for it being instituted to remember us of Christ's death, surely itself hath either some special occasion, or fixed institution, to put us in mind of it.
2. As such an ordinance would be left to too great uncertainties for its existence, so it weuld be cast too far below all other ordinanees; for not having 8 brother's settled portion allotted it to live upon, it must wait upon all other ordinances till they were all served, and live upon their leavings of time, which is not beseeming nor compatible with the honour of an ordinance.
This must necessarily follow, for ordinances fixed in a set way to the Lord's day, must be served every Lord's day ; for they are of the foundation, and challenge it originally.
And occasional ordinances that fall out, which have a proper special occasion to call for them, must be also first performed.
And certainly God hath not debased any ordinances so low as thus to attend all others, especially not so great an ordinance as this of the Lord's supper is.
8. It stands with reason that every ordinance might have its proper root for it to grow up upon, and so come to have its existence ; it was meet that it should have a station, and season positive, as the main fundamental ground of its institution, that so it might exist of itself, and be able to challenge itself a place that cannot be denied it.
And thus continued ordinances have such a season by God's primary institution of them; which, having an existence given them at fixed times, God, in a secondary intention, enlarged the use of them to negative occasions (as I term them), as he hath that of publie prayer and the preaching of the word, which are continual ordinances
(in their proper root) for every Lord's day; which yet God hath further commanded to be engrafted upon occasions, but still so as this is the root they naturally first grow upon ; and the Lord's day, and every Lord's day, is their seat and their station by institution, and that set time their inheritance which they may make claim to.
Thus occasional ordinances likewise have a proper root peculiar to them; like flowers, that though they put not forth continually, yet have their season which necessarily gives them existence ; and when their season is, they may challenge it (but whether their season be necessarily or electively only the Lord's day, that I shall afterwards discuss), surely God hath took as good order, and made no worse. provision, for the existence of his creatures of the new world (his ordinances) than for the creatures of the old.
Now every species or kind of creature in the old world hath a root; a season, either continual and fixed, or special and proper.
God made no vagabond creatures, then only to have a place and to exist when and where there should be a vacuum, a void emptiness of |
THE GOVERNMENT OF {Boox VII.
And surely God hath acted by the like measure in the new world, wherein the ordinances are the creatures; and either some proper time and positive occasion, or else some fixed time, all the year long, is their root of being.
II. The second main proposition is this, that for all ordinances, which are not occasional, but standing and continual, there must necessarily be a set time by institution appointed for them.
| This proposition is a necessary corollary of the former, and follows upon those particulars which I have brought to confirm the former.
Reason 1. For every ordinance that hath an essence, constitution, or being in the church, must also have some existence, and therefore a time.
All creatures of the old world have two things allotted them.
1. A constituted essence, by which they are, and differ from other creatures; as the essence of a man is that he is reasonable, and a beast, that it hath a sensitive being.
2, An existence, by which some individuals of each kind do exist, and stand forth in the world, at such or such times and seasons.
And there is no essence nor kind of being but is appointed to have an existence, at some time or other, in the world ; for else that being might be ordained in vain, and have no being, and so it had as good continue nothing still.
Therefore Solomon says, Eceles. iii. 1, that ' There is a time to everything, and a 'time to every purpose under the sun.'
As to every purpose of man's heart, which is a thing most contingent, so to every kind of thing or being, nataral and artifieial, to all sorts of things under the sun (forhe inatanceth in things natural, artificial, and voluntary), and he says there is a set time; 80 the word signifies, tempus determinatum.
Time is a necessary circumstance of being, and therefore was created when other things were, and is ordained to be, when things are ordained; for as nothing was in God's purpose that should have a being, but hath a time for it also, which also, as Solomon says there, gives it a beauty and a comeliness.
Now, as it was with creatures of the old world, so is it with those of the new world, and amongst those, with ordinances, which are parts of it.
If God hath given to any of them an essence and being to be ordinances, you must suppose them to have a time appointed them to come forth into existence.
As no creature could come to have an essence, a rank among creatures, but it must have a time to exist, so nor ordinances could ever come to have had an instituted being given them, but in relation to an existence, and a proper time for them to flourish in.
Now, such ordinances which are not occasional, and so have no special occasions allotted in providence to call for their existence, that they may stand forth, and call for a place, and be beautiful in that their season, they must necessarily have an instituted time, a set time, appointed them.
And if providence and occasion do not set out this time, then necessarily institation must.
2. The very purport or meaning of this name of distinction given it, when it is called a continual ordinance (as in Scripture that phrase is used), doth necessarily intimate this much, that that distinction is given it from its having a set time fixed by institution for its existence.
The word continual, as it doth respect time in all men's apprehensions, so in the Scripture acception it respects a set, fixed, appointed time, that in the course of time comes about again and again continually, whether it be every day, or every month, or every year.
That was called continual (as was said before), not only which is done at all times, or every day, but of set course ; eo, 2 Sam. ix. 7,
Mephibosheth is said to sit at David's table continually, that is, not as a stranger, com'ng in upon occasion, but at the set times of meals.
And eo |° | Cup. V.} THE CHURCHES OF CHRIST.
' praying continually,' in the New Testament, is taken not simply for praying always, or upon all o¢casions, or continuing in prayer with fervency only, but to pray setly, morning and evening (as I shewed out of 2 Tim. i. 8), even as it is called the continual sacrifice, because it came about every day by institution ; and if any were seldomer, yet, if ordinances, they had a set time for them.
Thus the high priest's going into the holy of holies, because it came about every year once, at a set instituted time, is said to be continually: Heb. x. 1, 'Those sacrifices which they offered year by year continually.'
As, therefore, we say that time is concreated with all things, so [ may say of such ordinances, that their time is instituted together with their institution, and by the same authority.
And, 8dly, if any continual ordinance had not a time fixed for it, obliging the conscience by institution, that might call upon men now to practise it, and challenge an interest in some time allotted it, it were cast below an I occasional ordinance, and made of an inferior nature to it, in its institution; for it would not have so much as @ proper occasion to call for it, as those occasional ordinances have.
4thly. This proposition is backed with this, that in the Old Testament all ordinances, not occasional, had a fixed time by institution.
It is true, that some occasional ones also had a fixed time when once an occasion required them, as circumcision the eighth day; but it was because of some typicalness.annexed to it.
But now, under the gospel, all occasional ordinances are left to their proper seasons, as providence calls for them, and so not affixed ; as it became the gospel, wherein such types cease. But yet continual ordinances are to be affixed to a set time by institution, else Christ were not 80 complete in his institutions as Moses, but should leave things to man's will, which, being as corrupt and negligent now as before, needed the fixing of such ordinances to a set time as much as: then.
III. The third proposition which I lay down is this, That this ordinance of the Lord's supper is a continual standing ordinance ; it is of -that rank, and can be of no other.
And the reason thereof (which to me is undeniable) is this, because that it is not an occasional ordinance; that is, it is not an ordinance that hath, or can have, any positive, special, peculiar occasion to call for it, and require it one day or time more than another ; and therefore it must be a continual ordinance, and go by consequence a set and fixed ordinance to a time by institution, as the second proposition declared.
Now the reason is founded upon this, that there is no rank of middle ordinances, but every ordinance must (as I shewed) be either the one or the other; and therefore to prove that it is not occasional, taking occasional in that sense before explained, is enough to prove that it is continual.
1. It is not occasional in its first fundamental institution.
Indeed, some of the popish divines would put it into occasional seasons; for they allowing a private communion at home, when men are sick, and also allowing in public, that the church should receive not always necessarily together, but that every day when mass is said, any one or two (though no more who have a mind to communicate be present) may receive if they please; for (say they) some persons may have more special need of the sacrament of the Lord's supper than others (in respect of tentations), to be comforted by it, and some have a more special mind to that ordinance, and are more peculiarly affected unto it than unto any other, and so may occasionally be called to it
; they do hereby evidently shew, that they reckon this ordinance to be occasional.
But we know no such divinity, for we say, VoL. XI. ec THE GOVERNMENT OF [Boox VII.
\ (1.) This ordinance, of all others, is an act of the whole church.
It is . the only proper badge of the church's communion; and in this respect church members are called ' one bread,' as well as ' one body,' 1 Cor. x. 17, and therefore they are to take it together, when their meeting hath the full number of all that can come; and this rather than any other ordinance is in this manner to be celebrated. And therefore, 1 Cor. xi. 38, in this case, and for this ordinance, if any come late, others are to stay for them,—' Tarry one for another,'—which in other ordinanees they are not so strictly tied unto.
And if thus it be the ordinance of the whole church, then variety of such occasions, as personal tentations, &c., cannot come to be any such peculiar, special occasion to the administering of it to one man more than another, for it is alike the act of the whole.
(2.) Indeed, and in trath, there can never be invented or supposed, any such proper, special occasion, requiring this ordinance to be administered upon this Lord's day or that, rather than upon any other, which might more especially call upon the church for the practice of it,
As for other ordinances, there are such proper occasions, thus prayer for the sick, baptizings, and excommunication; and even the prophesying of private members is but an occasional ordinance, as God stirs up their hearts, and reveals something to them, as the apostle speaks.
There is nothing in the ordinance itself to vary it, or make it more seasonable at one time than at another; but it is fitted to all believers alike, whether grown Christians or young.
It is milk and strong meat too, for it is the common Christ of all ; neither was it instituted in any such more special manner for tentations, or victory over lusts ; not peculiarly or specially, so as that you can say, it is good for one thing more than another, or that it hath a special virtue for something, which one Christian needs more than another; but it is an ordained KadéAsxov, composed of qualities to work upon all tempers, and in all seasons, upon all constitutions of souls.
If faith be never so weak, it strengthens it; if strong, a man is as much necessitated to take it, to grow in strength.
Even as church fellowship, the cause of ordinances, is alike necessary for all, in all seasons, so is this ; yea, it is so uniform in ita nature and working, that all churches in the world, taken together, have as much need of it as one church, and one church as all, and no more.
(8.) Neither can there be any variation in respect of any circumstance a church can be in at one time, which it is not in at another.
There may fall out impediments, as if the not having an officer to administer it (but so there : may be also of such ordinances as are affixed to the Lord's day) ; but there can be no proper occasions or circumstances that may vary it, so as to have it administered one day, and not another.
No man or church can say, We ' cannot prepare to receive every Lord's day, nor that any occasions on the | week days do unfit us; for they are bound to be in such a frame as always to be prepared; and if they be not prepared according to the preparation of the sanctuary, yet they ought not to omit it, as the Israelites did not the passover; yea, let me add this, it is less subject to variation by occasions, than the word, or public prayers of the church, or laying up for the necessities of others, are, for which you have institutions for every Lord's day. For the matter of the word, the subject of our sermons do vary with occasions, and our sermons are longer or shorter, and they are composed for comfort one day, and for reproof another day; for as your needs are, so they vary ; yea, sometimes as a particular member's need is, they vary.
A word in season is to be spoken to the weary; but here in the Lord's supper there is no such variation.
The word, like the moon, though it be a standing ordinance in heaven, yet appears in several shapes, and so the word too.
But this, as the sun, | Cuap. V.) THE CHUROHRS OF CHRIST. is uniform, for the person of Christ (the ' Sun of righteousness'
) crucified is wholly and entirely the matter of it; and as he is the ' same to-morrow, and to-day, and yesterday,' so is this ordinance.
So the duty of alms varies ; as God hath blessed a man, go let him lay up as the church, or other churches, have need.
But it is not so with this ordinance, and therefore this is capable of a moreuniform rule, and fixed obligation and institution, than any other.
I might in the last place shew, that it is a continual ordinance, from this, ( Acts ii. 42, where all ordinances continual are reckoned up, which are four in namber; and this, in the first church, as the measure of solemn setworship for ever.
But I leave that now, intending to argue it out in reasons..
0bj. But there is this objection, grounded on that speech of the apostle, 1 Cor, xi. 26, ' As oft as you eat, you shew forth,' &.
The apostle seems { there to speak of it but as an indefinite ordinance, and not as a continual, in that he says, toties quoties, so oft as.
Ans. 1. His scope there is not at all to speak of the time of this supper, but only to inform them of the high end, and nature, and intontion of this ordinance, that when they took it they might know what they did (as we use to say), and what they were about.
You know they slighted it, and took it in vain, and discerned not the Lord's body.
He therefore minds them of the institution, that they might know what they did.
Know what you do (says he), for as oft as you receive this, you shew forth the Lord's death.
It is a manner of speech, used to shew what is the scope of an action that is customary, when we would insinuate the great danger of some action frequent, yet out of ignorance slighted.
Thus, if we hear one ignorantly and ordinarily swear, as not knowing what it is to take an oath, we use to say, Do you know what you do in so doing? As often as you swear, you give your soul to the devil; so here (says the apostle), as oft as you receive unworthily, you eat your own damnation; and beeause they were to receive frequently by Christ's institution, therefore he minds them the more of it, that they might know what it was to receive.
As often as you receive (says he), you shew forth Christ's death; and therefore tells them, that if they receive unworthily, they eat damnation to themselves.
2. This phrase of speech was to shew the unvarying, constant, uniform end and intent of this sacrament, which is constantly at all times to shew forth Christ's death; so oft as you do it, it is still for this principal end.
The word sometimes shows one thing, sometimes another, but this constantly preacheth Christ's death: as oft as you receive, you shew forth Christ's death.
The third general assertion is as the conclusion of the two former, and inferred from them both; and it is this, that This being a continual ordinance (as hath been shewed in the firat pro- * position), and continual ordinances necessarily requiring a time instituted, or fixed somewhere (as was shewn in the second), the fixed time therefore for every ordinance neither is, nor can be, other than the Lord's day, according to the ordinary course and tenor of the New Testament, which imports that every Lord's day is the instituted time for them.
I shall demonstrate this by reason first, and then examine Scriptares afterwards.
It is proved by reason thus, or by these steps.
1. Under the gospel you hgve no other instituted time set and fixed, for any ordinance, but the Lord's day.
I do not say you are to have no other times for ordinances, but you have no other times fixed by institution.
Occasional times there may and ought to be upon other days, by virtue of the command that bids us serve the season, &c., Rom. xii., and take the fittest
THE GOVERNMENT OF (Boor VII.
' occasion for every work and ordinance oceasional; but you have no other instituted time appointed fixedly by God besides the Lord's day, which indeed is one of the differences between the times of the law and of the gospel.
Under the law, God made special Sabbaths by institution fixed to set days, for special ordinances to be administered upon, viz., for the passover, and for the first fruits;but now, there is no instituted time except thig. Now, then, if this ordinance, being not occasional (as was said), must therefore have an instituted time appointed it by God, set and fixed, this time can be no other than the Lord's day, for there is no other time appointed by institution, under the gospel, except the Lord's day.
But.it may be said, that this gains but only thus much, that the Lord's day is the time instituted for it; and so also it may be said of occasional ordinances, that the Lord's day is an instituted time for them too, inasmuch
* . ag it is such for all ordinances in common.
Therefore, 2, I go a step further, and say, that continual ordinances, and among them the Lord's supper, are not onlyto have a time that is instituted for them to be administered upon, but further, there must be an institution to appoint a time for them, even a fixed, determined time, set apart for them by virtue of an institution, which may determine the conscience to them, and by virtue of a command call for them. And so itis not enough to say, that the Lord's day isthe time instituted indeterminately, indefinitely, and at random for this sacrament of the Lord's supper, as for all other ordinances it is.
But when it is said that the Lord's day is instituted for it, the sense must necessarily be, that it is the time fixed and determinately set by institution for this ordinanee; and so it differs from the relation that this instituted time hath unto ordinances occasional.
It may be said that the Lord's day is the only time that we find instituted, wherein they or any ordinance may be administered; but for other occasional times in the week days, though there be a general rule that will oblige the constience to them aa occasions are, yet they cannot be called instituted times.
And therefore, in that sense it may be truly said, that when occasional ordinances are to be administered, the Lord's day is the only instituted time of the New Testament for them.
But something more must be said of continual ordinances, namely, that there is q time instituted that calls for them, and obligeth the conscience by an institution to them; and so these two sorts of ordinances differ in their interest in this day.
That occasional ordinances have, by virtue of the institution of this day, but a remote, indefinite, undetermined interest therein ; and for their determinate existence on this or that Lord's day, there must come over and above some special occasion that calls for it, on this or that week, more than on another, only the Lord's day presents itself still, as a time blessed and instituted for such ordinances, in common and at random.
But if this ordinance of the Lord's supper be a continual ordinance, as it is, and this the only time we find instituted, then this ordinance must have, by an institution, some fixed determinate interest in it, and that by a defining by appointment what Lord's days it.must be administered upon.
And the reason for this is out of the former grounds evident; of which now I urge only this, that otherwise this ordinance should have no determinate existence allotted it, but were, in that respect, cast below all occasional ordinances.
For if its interest in the Lord's day be thus unlimited, and but in a common relation ; that it is only a time instituted for it, no otherwise than it is for all ordinances in general, and as acommon hall is for all comers ; and withal, that it hath no special set occasion to call
\ for it, and require its existence; then it is still left in far worse case and hazard for existing than occasional ordinances are; for they, as providence
Cuap. V.]J THE CHURCHES OF CHRIST. gives oceasions, do call for time, and oblige the conscience unto a set time for them. Butthis would be left like an sndividuum vagum, that has nothing to shew for it, why it should challenge a place or room in this instituted
! time, more than vagrant persons have incommon town houses.
Yea, seeing other ordinances can still challenge some peculiar, determinate interest, either by oceasion or institution, this might ever be extraded, having nothing but an indefinite, common, vagrant interest to shew for itself.
Therefore, certainly if the Lord's day be the only time instituted under the New Testament, then must be found an institution to determine and fix on what Lord's day this is to be administered; and this, not to be left to the wide world for its subsisting and existence, but such as by law or inheritance it may call for as its portion.
Now, 8, therefore add to this then, that if there must be found an institution for it on set Lord's days, they being the only time instituted, then either the institution sets apart every Lord's day, or some special Lord's days (which the word sets out and appoints for it, rather than others), I would see a warrant for, however, some churches presume to single out some special days, because their congregations be too vast (and go not according to rule, which is, that churches should consist of no more than can meet together in one place) to administer it to all every Lord's day; and others, by preferring one Lord's day before another, as Easter day, Whitsunday, &c., do appoint it to be only or specially then administered; yet there is no word for it, nor reason by consequence from the word.
Now, if there be no warrant of institution for special Lord's days, then necessarily the institution must fall upon every Lord's day.
Yea, 4, let it be but granted in general, that there is no other ralg to determine this institution but this common maxim, that all ordinances, both continual and occasional, are ordained for the Lord's day; and that the Lord's day is the only instituted time for all ordinances in this common general way: let that be all that the word says for it, so as no special charter or interest be produced by institution, yet this very common charter will carry it, and this general, indefinite institution will serve its turn; for when each ordinance shall come to claim its right and particular allotment and portion in these Lord's days, it must necessarily be set forth according to | the nature and kind of each ordinance.
And then, look how occasional | ordinances wilb justly put in, and call for an occasional allotment for-their \ administration, as occasion is offered and requires, so continual ordinances will challenge a continual set allowance every Lord's day.
For they must have maintenaye and subsistence, according to their rank and quality, and end of being ordained.
The common law and dictate of reason would and must thus set out their portions.
Continual ordinances must be continually on the Lord's day, and what is that but to be every Lord's day?
We say, ' in the decision of another point of controversy and difficulty between the Arminians and us, about the existence of things contingent, and the volun- ' tary acts of man's will, that in respect of God's decree, all things do exist necessarily, and by his determinate counsel ; yet in respect of second causes, and their coming forth into actual existing or being, we say, that they all exist according to their kind; which is, that free agents, as, namely, man's will, should, in respect of its own motion, work freely; and contingent or casual things, that fall out by chance, should, in respect of second causes, fall out contingently, according to their kind; but necessary and natural actions, as, namely, the motion of the sun, should fall ont necessarily and constantly, according to its kind, and yet all act in their several kinds, by the determinate counsel of God, that rules all their causes according to their
THE GOVERNMENT OF [Boox VII. kinds.
Thus we illustrate also the several existences of ordinances for their time and season, by saying that they are varied according to their several natures and kinds.
God hath took order in his word for the oxistence of them all, but for occasional ordinances he hath not given set rules of institution for the time of their existence, to bring them forth in; for that had not been according to their kind, but indeed clean contrary to it; for they, being in their institution intended for occasions, accordingly must exist but as occasions are ; yet by a necessary command, when occasion is offered, therefore as necessarily, when such occasions fall out, as continual ordinances to be administered.
But ordinances of continual and not occasional use he hath ordained to exist, according to their kind, continually, and not occasionally; and therefore a rule of institution must determine their existence.
And he having declared that the Lord's day is the only time that is instituted by him for all ordinances, suppose he had given no other rule, yet occasional ordinances are to exist occasionally on that day, that is, as occasion calls for any of them ; but continual ordinances are to exist, and be administered continually on that day ; and what is that, but that every Lord's day they should be administered ?
I will now, in the last place, as the coronts and conclusion of all, and for the confirmation of both these assertions, add only this, which shall concern both, that it stands with the greatest reason, both that there should be an instituted time for continual standing ordinances, and also that there should be continual ordinances purposely appointed for that instituted time, and as much reason for the one as for the other.
§o as there is a proper, peculiar, mutual relation between euch ordinances and such an instituted time; they are mutually ordained for each other, these ordinances for that time, and that time for these ordinances.
It stands with the greatest reason that may be.
1. That God should institute continual standing ordinances for his church to meet together to celebrate, and so to constitute his public visible worship, besides such ordinances as should be for occasions, that yet uncertainly would fall out.
'For it became him who is the great God, the ever-living, standing God of the world, who upholds all continually by a constant hand of power and wisdom, to have a standing set worship whereby he should be set up and acknowledged in the world, and not be like the gods ofthe heathen, nor the saints of the papists, who were gods for occasions, end are saints for special occasions ; and as they had sacrifices, so these have prayers upon particular oceasions.
But the standing God must have standing ordinances.
It was not fit for God, the great King, to stay and wait upon occasions for all _ _ the public worship he was to have, which might have fallen out, or perhaps not have fallen out.
No; it had been too, too little for him.
And, 2, that he should institute and appoint a set and solemn time for such continual ordinances out of his own will, did become him also, and was as necessary as the former ; for otherwise (besides other reasons proper to that argument) he had waited upon a greater uncertainty for the celebration of such ordinances than that which doth attend upon ordinances occasional, even on men's wills, and their occasions and pretences, to put off such worship ; for occasions still as they had risen would have called for such ordinances as were occasional.
But if God himself does not set a time and fix it, there would be nothing to determine and call for ordinances, so as to oblige the conscience.
And 80 such ordinances, instead of being the standing continual ordinances of his worship, should have become the most uncertain, and (through man's corraption) the seldomest administored of all other.
And indeed fixedlyto appoint Caap. V.1
THE CHURCHES OF CHRIST. how oft they should be administered, and when, is that which makes them to be continual ordinances, and the worship of God to be solemn and standing in the world.
And the determination of the circumstances of time, how oft, and on what day, was a matter of more moment, and more intrinsecally conjunct with the worship of God than the designation of a particular place; for though « place be as necessary as a time, yet from a set time appointed doth arise s solemnity of worship, and it is as royal a property and attribute of God's worship as any other, and serves to set it out and greaten it.
And the iteration of a time in a set course thus or thus adds to the worship a greatness, both in multiplication of it that it is so oft, and also a solemnity anda restraint upon men, and so bears an impress of God's authority ; but thus it is not in the designation of a set place.
Therefore often in Scripture, when there is an institution of a set day for an ordinance, ormention of such 8 day, it is called a solemn assembly, as the prophet calls the new moon's feasts and sabbaths that were set, the solemnities of the house of Israel,
Ezek. xlv. 17, and xlvi. 11.
And Levit. xxiii, 86, the eighth day of the feast of tabernacles is translated a solemn assembly, which accordingly is by Christ called the great day of the feast,
Solemn they were by being set, and thereby greatened.
And every such day had its set ordinances by institution appointed to fill up the worship of the day, and (as the phrase is, ver 87 of Levit. xxiii.) God, speaking unto Moses concerning the ordinances to be upon such fedats, says, that they must perform everything upon his day.
For every such set time had its set offerings and ordinances, and the days were appointed for them, and they for the days.
And therefore a standing day mast have standing ordinances, that have a proper reference to the day, and the day to them, they being made for the day, and the day for them.
And this difference for God's instituting » set time for worship under the gospel rather than a set place, they who are against the institution of the Sabbath have not considered, when they argue that there is like reason of place and time, between which, in this relation to worship, there is a broad i and manifest difference.
Now then, if under the gospel it was meet there should be continual ordinances for a standing worship, that God might still be sure of being worshipped (whatever occasions were), and that there should be a set instituted time in these ordinances, then marry these two together, as being made one for another; these holy things for this holy day, standing continual ordi- \ nances for this set and standing day, according to the proportion of that rule out of Leviticus, ' everything upon his day,' opus dteiin suo die, the day and ordinance thereof being mutually made for each other.
And thus a solemn and standing worship shall be kept up in the world, under the gospel as well as under the law, which also was prophesied of, Ezek. xlvi. 13-15, that there should be a continual worship now, as there had been a continual
For there Ezekiel prophesies of the worship of the gospel, and that under the type and notion of the continual sacrifices and Sabbaths.
Use 1. See the gracious provision that God hath made in the world for his worship, and also for to feed his church.
He being a great King, for his own glory reserves a standing revenue of glory to come in by worship of men to himself, as it became him, besides that which comes in by occasions.
You know princes have crown lands which bring in a standing rent, that cannot be sold or alienated (in a legal \ way), and they have customs and tributes which come in other ways, but the | other are their royalty.
So God hath standing ordinances as crown lands to ' give hima set revenue of old rents, which must never be left unimproved, as well as he has occasional customs from other ordinances.
THE GOVERNMENT OF [Boor VII.
Use. 2. See here the gracious provision made for the church, the family and household of God.
Here is a constant provision of no less than four ordinances, the word, prayer, communication, and the Lord's supper.
We are not like to starve then. God hath kept to his own rule, to provide for his family.
As good housekeepers have some constant provision of store, as corn, beef, and the like, besides all occasional dainties that, like fowl and fish, come in to their tables, so God hath laid up all spiritual provisions for us ; and to be sure you have Christ himself for one standing dish continually served up to you, as some rarity useth tobe served up again and again, and goes round at last; a dish that fills all, and serves all tastes
(as they say manna did), which is milk to babes, and to grown men strong meat; ' all in all, and unto all.'
Many things in a sermon thou understandest not, and haply not many sermons; or if thou doest, yet findest not thy portion in them; but here to be sure thou mayest.
Of sermons, some are for comfort, some to inform, and some to excite; but here in the sacrament is all thou canst expect.
Christ is here light, and wisdom, and comfort, and all to thee.
He is here an eye to the blind, a foot to the lame ; yea, everything to every one.
Use 8. Hath God himself instituted both a time, and also standing ordinances for that time, to keep up a constant worship ?
What arrogancy is it then in such church governors (whether popish or reformed) as assume this power to themselves, saying that Christ hath instituted no set day for his worship, but has left it unto them, it becoming the liberty of the gospel not to be subject to days and times, as under the old law; and that God hath not defined out what set times should be for the Lord's supper, and so it falls under their jurisdiction to appoint it ; and they do all this to enlarge their power. I will never believe that God would trust officers with settling such circumstances of worship, as he trusted not his own high priest with under the law, but settled them himself.
No; God would never have left matters of go great importance at uncertainties; he would never have left even the revenues of his crown landsto those landlords, of whom many would have the vineyard to be theirs.
And the fruit of their assuming-this power you may see in the Lord's supper, which is absolutely by them commanded to be received at some certain times of the year, no oftener necessaryto be received, which is their poor allowance for that ordinance. And if God had left the time of all worship to their appointment, and not more clearly fixed it, it would have come to the same pass in process of time, and a Sabbath once a month would have been well, which haply might have been but once a year.
And yet all this was for the church's liberty, to free them from God's yoke, and to bring the consciences of men into a worse bondage of their own; as if God had made Christians free now from the like institution of a Sabbath to that of the Jews of old, and which himself then enjoined, to leave room to men and their power to determine the very same. Thus they exclude God, that themselves may rule.
But blessed be thy name, O God, that though other lords besides thee have ruled over us, and would appoint us when to have
Sabbaths or sacraments, yet thou hast wrought all our works for us; thyself hast appointed our works and times of serving thee.
Thy service is perfect freedom, but theirs is bondage, which thou in mercy hast freed us from.
That you may clearly see the goodness of God in it, I will add this, that I find the papists themselves, and the best of their school, acknowledge, that the Lord's supper, being a sacrament given often to be administered, there must necessarily be a defining by some divine authority how many times at least we are to receive it, else, says Vasquez, the affirmative precept binding no man so to any precise time to receive this sacrament, but that he might omit it,
| Cuap. VI.J THE CHURCHES OF CHRIST.
& man might forbear to receive it all his lifetime (as well as any time) withont sin.
The like saith Suarez.
Therefore they say that Christ indeed left it indefinite, because he left power in the church to fix a set time how often, which the pope, by divine authority (say they), hath done, which, if he had not, this precept, if indefinitely given, would not have necessarily obliged s man ail his lifetime.
And therefore they say it is a sin not to receive once a year, because the pope (in whom is divine authority) hath so fixed it, but not oftener to receive is no sin.
But now we, if we were left thus indefinitely (whose consciences cannot acknowledge any such power in the church), were left in a miserable uncertainty how oft at least we must receive or we sin.
We have no help in this case but the word itself to decido it.
And this is necessary; for, as wo say of a church, that the set number, how many it ahould consist of, cannot be determined, yet there must ad minimum be two or three gathered together in God's name (as it is set down, Mat. xviii.), or else it is no chureh, one saint alone not sufficing to make up a chureh, so I say of this sacrament, though how often at most it may be administered cannot be determined (for it may be administered every day, as it was in the primitive times), yet how oft at least it must be administered was to be determined, so to set bounds unto man's neglect, and fix the institution.
Use 4. If the Lord's day be thus primarily appointed for these ordinances, and they for it, you see then the error in appointing any other day clectively for the Lord's supper, as Christmas day, &c.
Besides their missing of that blessing which attends the instituted day of this ordinance, they furthermore set up days like God's, and prefer them to his, and yet thereby do afford this evident beam of light to us, that such an ordinance honours a day, for to that end was the sacrament appointed by them to be on those days celebrated; and so does this ordinance and the like honour the Sabbath, which is sanctified by them.
Some cases concerning the time of the administration of erdinances resolved.
Upon what hath been hitherto treated of concerning the administration of the Lord's supper every Lord's day, and the grounds thereof, there is a just occasion, or perhaps a necessity, of propounding and of answering some queries about other opdinances.
Some cases of difficulty are to be discussed, and which are indeed the greatest difficulties and knots in this question.
1. It is to be considered what interest this ordinance of the Lord's supper hath in the Lord's day comparatively to other ordinances, and whether by institution this ordinance is to be administered, whatever be done about ol
And, 2, if all have an interest also, then if the case should be that the time and state of the congregation cannot permit that all should be administered, it is to be considered whieh of them should rather be cut short or give way.
To resolve these cases.
First, in general, to prevent mistakes, I premise these two propositions :
1. That there is no such institution of any ordinance that all other ordinances should give way to it, or that by institution this or that ofnecessity you must have, whatever become of others.
It is true, indeed, there is a general ordinance that sanctifies all ordinances, as every ereature is sanetified by prayer, as Paul to Timothy speaks.
We are to pray afore the administraTHE GOVERNMENT OF [Boox VI. tion of every ordinance, as occasion is; but such prayers came in but as appendices and handmaids waiting and attending upon those ordinances.
They come to have a room, not upon their own title or interest primarily, and er se, of themselves, by a special proper institution that gives them this substance, but, as adjuncts and attendants of those ordinances, that when any of them is to be administered, then prayer necessarily must be before to sanctify it.
But this is but a dependent secondary title and interest that such prayers come to have in the virtue of those other ordinances, as, where the lady goes, the gentleman usher goes also} but for her sake only. phos, although prayers go before, yet in the right of that ordinance that follows.
But otherwise, take these kind of public services (which you have here, Acts ii. 42, and which are commanded, 1 Tim. ii. 1), as they make up an ordinance instituted as distinct from all the rest, and that stands alone and is a substantive ordinance, and so know that this ordinance so taken is not of that absolute singular transcendent institution that this must be, whatever be done with the rest.
They are all second commandment institutions, and must have alike their turn.
They are children all of one father and of one rank.
The eldest, which is prayer, is not ennobled above theseat that it must have a subsistence, whatever becomes of the younger ren, 2. The interest which by institution any ordinance hath, is not such but that, in cases that may fall out, any of them may give way to another, or all of them may give way to one; for besides the necessity of the institution, there may be a superadded necessity by circumstances, that either now a particular ordinance must be administered, or it cannot at all, or not to that full purpose, be administered as is meet, and so God's name would be taken in vain.
§o it may fall out in the admission of or excommunication of a member; and so it may seem to have fallen out in that case, Acts xx., that Paul preached out the time of the Lord's day, and administered the secrament at night when the Sabbath was ended.
For as he was an extraordinary officer, so therefore his preaching was more than an ordinary ordinance.
It had a superadded power of infallibility went with it; and though it was still but an ordinance of the second command, yet it was an ordinance extraordinary, and which they could enjoy but once, and at that once receive a foundation to build their faith upon, end raise other sermons upon that foundation all their lives.
Yea, and itis to be considered that they could seldom enjoy him in that way of God's institution, for his office was to go up and down.
And it is to be considered too that he was in the heat of preaching, and though he broke off in a case of absolute necessity to restore a man to life, yet he would not break off for another ordinary ordinance; for that work, aa in his hand it was performed,
And so that place (wherein he says, 'I was not sent to baptize, butto preach') is to be understood, for his preaching was an apostle's, his baptizing was but as an act of another man.
The one was as an extraordinary ordinance in his hand, the other was but as ordinary, yet it doth not follow from hence that ordinary preaching is to be preferred to baptizing.
Now there may (I suppose) fall out cases wherein there may a cireumstantial necessity fall out superadded besides that of simple institation, and then an ordinance that hath place merely by institution may give way, as ordinances instituted do to works of necessity as well as mercy.
And there may be a necessity of mercy come to be annexed to the administration of an ordinance by some special circumstances ; and then an ordinance that hath
Cuapr. VI.) THE CHURCHES OF CHRIST. but the mere necessity of an institution must needs give way, a8 it doth to other works of necessity, but still not by virtuo of any transcendent singular institution.
The rule of no institution is such but an impediment may come in, and no ordinance is so instituted but it may give way to another.
But to come nearer to the case, the question may either be made of this ordinance in comparison with the continual ordinances, prayer, preaching, we.
_ Or, rathe question may be of occasional ordinances, as baptism, admissions, &e.
1. If the question be limited to continual ordinances, which of them hath more interest ?
I answer, They have, by institution, interest alike; but yet so as one may have in order the priority afore the other, as, ' Let first of all prayers,' these public prayers, ' be made,' &., 1 Tim. ii. 1.
He speaks of ordinary church meetings, as appears throughout that chapter; so that prayer hath the first place by institution.
And then the preaching of the word seems to challenge the next place, and the administration of the Lord's supper the last; but whether after all other or no, I yet know not.
2. Some ordinances may, for the meet administration of them, require more time, or else they are lamely administered.
So preaching may be oftener, and require more time.
I observe the phrase used, Acts xx. 11, 'When Paul had talked a long while,' as we translate it; but in the Greek it is ip' ixarr, when he had said what was fit thoroughly to instruct them in what their necessities required, when he had said enough.
It is certain that there is time enough for all standing ordinances and continual ordinances upon this day, and so ss none of them will take up time, 80 ae to cause one to give way to another, and their interest by institution is e.
Bat, 2, the question will most fall upon occasional ordinances, and, if so stated, I deliver my judgment with submission herein.
1. That the interest which continual ordinances have in the Lord's day is (as I take it) more direct, immediate, proper, and constant, so as it is a more native primary interest compared with that which occasional have.
I call it more direct and immediate, for there is no third thing that comes between them to bring these two, viz., the Lord's-day and these ordinances together ; but according to the ground formerly delivered, both being set and standing, they were made on purpose one for another, these for the day, and the day for them; that so to be sure God might have a solemn standing worship, and not occasional only; so as the time, the Lord's day itself, by institation calls for their administration and their existing. But as for occa- , sional ordinances, the day doth not thus immodiately call for them, but only as an occasion intervenes; thus baptism is required when a child is to be baptized.
Therefore the alliance between the Lord's-day and continual ordinances is, as that of a man's own kindred, immediate and direct, and of themselves, but that of it and the other ordinances but as of affinity by marriage, through some middle thing coming between that causeth it.
And as it is thus more near, 80 more constant; and the constancy of any relation and tie-mutual makes a greater nearness than that converse that is by fits and times.
Men that stand in such a relation, one to another, that they must constantly meet together out of office or a set constitution, are, and ought to be, nearer one to the other in interest and respect, than those that use to meet but occasionally and by fits, when such or such a business falls out.
THE GOVERNMENT OF [Booz VIL. the Lord's day and other occasional ordinances meet bat occasionally, but those that are continual are standingly yoked together with it, and meet by mere institution; and so their interest comes to be primary and native, and in the first place; for that God might have a standing worship at set times, both this day and ordinances were ordained.
But the day being thus ordained for this standing worship, and so founded, occasional ordinances are administered also; and the church then meeting by institution, they are fitly administered then.
It is as in founding colleges, where the founders build chambers and places of public resort for scholars indefinitely, but between the echolars the statutes do put this difference, that some are scholars of the house, as we call them, and of the foundation, which, that the college might be sure to be upheld as a society, have a set pension and places of maintenance, that the college may not be dissolved ; and others are pensioners, for whom the statutes provide that such should be admitted also; but yet the primary, native, original foundation and interest, is that of scholars of the house, who are therefore preferred to chambers, &c., before others; and the other is but the interests of strangers that are added to them, and have room amongst them by the founder's will.
And hence (as I take it) is the denomination of your meeting and assemblies more frequently given to these continual ordinances, even by reason of their primary original native and constant interest as the ground of it.
Thus here it is said, Acta xx., ' When they meet to break bread,' and, 1 Cor. xi. 20, their coming togother in all those places is mentioned as if only it were for the sacrament.
Now the reason is, because they are primarily and constantly to meet together for these ordinances; and the Lord's day being first ordained for these, other ordinances came to have a fit season also, by reason it is a sanctified time, and the church is then to mect.
This seems to be the way made for the administration of an occasional ordinance, as, 1 Cor. v. 4, for excommunication, when ye are gathered together, then to deliver such an one to Satan; but for the . sacrament, they meet to eat, and the meeting is denominated from it.
Now as an house is denominated theirs rather who are the standing dwellers than occasional incomers, that for an occasion have a room in it, so it is here.
As the gospel and ordinances of it are called the heavens in Scriptares, as Ps, xix. 1, Rom. x. compared, so these standing ordinances are appointed, as the sun and moon that divide and constantly rule this day; and other occasional ordinances are as the stars, that have their influencesin their seasons,
| 2. The second thing whereby I express myself in the comparison of these two ordinances' interest in this day is, that, answerable to this more direct and primary institution of these, each for other, it comes to pass that a more special blessing doth mutually arise from the administration of continual ordinances.
God, when he sanctified and instituted this day, blessed it also; which blessing is actually derived to us through those ordinances administered upon it, as those whereby the day is sanctified ; and he, in like manner, sanctifying these continual ordinances for this day, blessed them by ordaining a special blessing from their administration by this day. The day blesseth the ordinances more, and the ordinances convey the blessings put upon the day, which,, I say, ariseth from this primary fundamental institution ; so that though you may have @ sacrament of the Lord's supper on the week-day, and so likewise the preaching of the word (as was said), yet there is a further blessing on them may be expected on this day than any other.
So as, put the case you could meet conveniently enough for your oecasions for a sacrament on the week-day, and therefore would defer and pat off the Lord's supper from the Lord's day, yet you should choose rather to have
Cuar. VI.] THE CHUROHES OF CHRIST. it on the Lord's-day, for there is « special blessing on it that day, which, through the mutual ordination of one for the other, is bestowed upon it, so as that very reason should sway it rather to the Lord's day.
But now, for an occasional ordinance, I do question, and do but propound it, whether there be such a special blessing that ariseth upon it, from this day rather than another day, so as a congregation should rather put themselves to some inconveniences to have all such ordinances administered on the Lord's day than on the woek day, merely for the blessing's sake which the day brings uponthem.
And my reason is, because they being occasional ordinances, and occasions calling for them, receive their special blessing (if any there be) from time or season, or from their occasions, and so as their occasions give them existence, an esse, so also the fittest season that is suited to such occasions in respect of occasional circumstances, gives them their bene esse or melius esse, their better being.
So for baptizing a child, as when a child is born to any of you, an occasion calls for the being of this ordinance; so those circumstances of time, whether on the week day or the Lord's day, as shall suit best with the good or avoiding the hart of the child. Theconveniency of the parents, who may be to go a journey, and the occasions of the congregation, do give the pre-eminence to the administration of this ordinance.
And the same may be said as to admission of members, &0.: we are not simply, for the Lord's day's blessing, to affect to have these ordinances on the Lord's day, notwithstanding other inconveniences; but we ought to insist on it to have the Lord's supper on the Lord's day, for it is the work of the day, and the day is appointed for it.
But though baptism is an-ordinance to be administered but once, and so (if @ greater blessing could be supposed to accompany it oft the Lord's day) it were much rather to be desired upon it than any other day, yet we see the apostles in the Acts did baptize presently upon any day, as Philip baptized the eunuch in his journey, and Paul baptized the jailor's family, &c.
For | the deferring it was not worth any specigl blessing conveyed by the Lord's | day upon it, when all things else fell out to call for the administration of it; and therefore we are not bound to administer it on the Lord's day merely for the blessing's sake.
Now then,a sum up the solution of the case.
1. If all ordinances, both continual and occasional, can be administered © on the Lord's day, as conveniently every way as on the week-day, they should.
The reason is, because it is sanctified time, instituted for ordinances; neither is any other time instituted.
2. If all ordinances cannot be administered on that day, then, I suppose no one continual ordinance is in the frequency of it so far to be preferred, as that it should be continually on this day, and another should give way.
There is here to be observed the same rale which the apostle gives for prophesying of all.
If many be in a church, and all cannot prophesy at once, the rale is, that two or three should do it at one time, and two or three at . another, and that by course; so, say I, let ordinances take their course in their omissions, and no one be preferred to the rest, but let it go by a series one by one, as the apostle there says, 'that all may prophesy.'
These are rules given by command for ordering ordinances, and suit with right reason (so ver. 87) when ordinances have a like interest.
8. Or, thirdly, that all may be administered every Lord's day, there must be the less time given to every one.
For that also is a rule to order prophesying of brethren by, which have a like right and interest (so ver. 80), let the first hold his peace, that is, so contract himself that another may speak, to whom God may have given a revelation as well as to him, and THE GOVERNMENT OF [Boox VIL. therefore he must not take up all the time. Tho like, I say, is to be observed with respect to ordinances.
Or, 4, the assemblies may begin sooner; and though some cannot come go soon, yet when the most may, let them begin, and the rest come after.
For, though for a special reason ye are to stay each for other for the sacrament (as 1 Cor. xi.), because it is a badge of the communion of the whole, yet I know not whether we should always thus stay for all other ordinances, for it is better that some few should want part and the beginning of the worship, that the whole may enjoy all.
Now, these things I speak in case the church cannot meet on other days (as it seemed these in Troas, Acts xx., could not; for Paul stayed seven days for an opportunity to preach), which may also be the case of some churches that are poor and numerous.
But in case the church meet upon other days, and occasional ordinances so increase, as you canuot have all upon the Lord's day ; or the inconvenience otherwise is such you cannot; then, 1. For the reasons above given, you should defer occasional ordinances
(aa you use to do) to other days, and keep up the solemn standing worship by these continual ordinances.
As I apprehend it, the Lord's day is electively to be taken for breaking bread, but not so for admission, excommunication, &.; and in that case you are to defer occasional ordinances rather for this reason also; for being to be done but once for all, it is all one on what day: it is no loss to defer any of them to the week day, or another Lord's day; but if you omit a Lord's supper upon this day, it is an irreparable loss.
There is one Lord's supper less in the course of Sabbaths in your lives, and the loss cannot be made up.
It is the loss of a good thought in its season; but in the other case, omittitur non amittitur, there is a delay, but not a loss.
And, 2, thero may be such circumstances in occasional ordinances as will make their administration much better on a week day than on the Lord's day.
An admission may require haste, through some journey to be taken by the party, or the like.
So, a man's sin may be so ripe and high, as I would not have his excommunication deferred an hour longer, that so the church may clear itself.
Obj. But here comes in the objection, that there is no time under the New Testament on which, out of duty, Christians are bound to meet, but the Lord's day.
There is no other time instituted, and therefore it is to be supposed that the general rule that binds all churches is, that all ordinances
' should be on the Lord's day only.
| Ans. I answer, That, indeed, there is no other time singled out by institution to oblige them to assemblings together but the Lord's day.
But yet there,is a command to meet upon other days when pressing circumstances ' urge to it, and their occasions will permit.
The same command that lies on Timothy to preach the word out of season, lies upon churches to hear out of the proper season assigned by institution.
Other circumstances may preas to a necessity of a duty as well as an institution may; and so may oblige to meet on the week days, as well as institution obligsth us to meet on the Lord's days.
And if still the condition of any chureh be such (which yet ordinarily we see by weekly lectures general in city and country it is not), that they cannot meet on week days; but occasional ordinances multiply so aa that they, and all continual ones, cannot be administered on the Lord's day; then, say I, let some of the continual give way at such a time ; for if the case be that an occasional ordinance may not be administered at all, if not on that Lord's day, or that it will otherwise be deferred too long, then, rather
Cua, VIL.) THE CHURCHES OF CHRIST. omit the practice of a continual ordinance rather than that occasional one should be so hazarded.
And the reason is, because that occasional ordinance is a thing to be done but once; and rather than not have a child baptized at all, and die ere baptized, it were better to lose a Lord's supper, which you may have every Lord's day.
The Lord's supper you have always with you, but not the other.
Whether a church of Christ may lawfully make an agreement among themselves to divide themselves into several parts, and to have the sacrament of the Lord's supper administered to one of those parts one Lord's day, and 80 successively to every part of the church.
I need not prove the first principle of a congregational church, and its being appointed by God as the seat of his public worship and ordinances.
I have alreadyBroved it, and may take it for granted by those who profess congregational principles with difference from others.
The papists, professing a visible church catholic, &c., do allow the dispensation of this ordinance of the Lord's supper vagé and unlimitedly.
Hence they have private masses, and they think a priest, and one more, to be enough for the performance of them, and also for the giving and receiving the sacrament.
Onr episcopal divines, professing a national church, allow a private communion to a party that is sick, in case of that necessity.
Onr presbyterian brethren, that profess a national principle, and that every ordained minister is a minister to the whole church, do assert, that if several Christians meet, and one such minister be with them, he may (especially in difficult times) administer the ordinance to them, though he hath no special relation of being a minister to them as a congregational church, and though those Christians have no particular relation ofmembers one to another.
In Scotland, also, a good and holy minister, in repute, cometh to a place, and when thousands of people gather about him from far and near to hear bim preach, ordinarily such a minister useth to administer to them the sacrament also.
That which is my design is to find out what of a church is the true and proper seat of this ordinance of the Lord's supper.
The seat empowered for this, or any ordinance, is a matter of great moment, and it is not a circumstance such as a local place is, and as ' houses to eat and drink in' are.
This is but a mere circumstance of place, but@ the apostle speaks) of this ordinance the church of God is unalterably the seat, as the opposition there shews, 1 Cor. xi. 22.
Such circumstances the church may and doth appoint, but the proper seat of an ordinance institated is another manner of thing.
The passover (which this ordinance doth succeed) had an whole family appointed for the seat of it: Exod. xii. 46, 'In one house shall it be eaten: thou shalt not carry forth aught of the flesh abroad out of the house,' &.
Afterwards it must not be celebrated in any city, but in a family in Jerusasalem: Dent. xvi. 5, 6, ' Thou mayest not sacrifice the passover within any of thy gates which the Lord thy God giveth thee: but at the place which the Lord thy God shall choose to place his name in, there thou shalt sacri- . fice the passover at even, at the going down of the sun, at the season that | thou camest forth ont of Egypt.' Unto which (as holy Ainsworth says in his
THE GOVERNMENT OF (Boox VII. discourses of the communion of saints) a New Testament church answers as the seat of ordinances.
Now that which I shall first do is, to find ont whether this ordinance of the Lord's supper hath not a proper seat for it, with difference from other ordinances of worship that may be administered everywhere.
I mean not as to the circumstance of place, for that the apostle hath determined: 1 Tim. ii. 8, 'I will men pray every where,' as to place, and so the sacrament may be administered any where for place.
But as the ordinances of discipline have, beside the place and circumstance of place for meeting, a proper seat of a charch (' Do not you judge them within ?' 1 Cor. v., that is, within yourselves, and that are of you), so the inquiry is, Whether this ordinance also hath not a sedes propria, a seat proper to it, with difference from ordinances, and what that may be ?
This inquiry I shall manage by considering, 1. Our own commonly received principles hitherto ; and see what they do necessarily {if retained) drive us up unto.
2. I shall consider how the Scriptures will fall in to confirm and suit with that, which by those principles shall be found to be the propria sedes of this ordinance.