The Government of the Churches of Christ, Book 7 · Chapter 6
CHAP. VI.
Some Cases concerning the Time of the Administration of Ordinances Resolv'd.
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 Ordinances. 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 Lords Supper hath in the Lord's day comparatively to other Ordinances? and whether by institution this Ordinance is to be administred, whatever be done about others?
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 administred, it is to be considered which 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 of necessity you must have, whatever become of others. 'Tis true, indeed, there is a general Ordinance that Sanctifies all Ordinances, as every Creature is sanctified by Prayer; as Paul to Timothy speaks. We are to pray afore the Administration of every Ordinance as occasion is; But such prayers came in but as appendixes and handmaids waiting and attending upon those Ordinances. They come to have a room not upon their own Title or Interest primarily and ex se, of themselves by a special proper institution that gives them this subsistence; but as adjuncts and attendants of those Ordinances, that when any of them is to be administred, then prayer necessarily must be before to Sanctifie it. But this is but a dependent secundary Title and Interest that such prayers come to have in the vertue of those other Ordinances; as where the Lady goes, the Gentleman-Usher goes also, but for her sake only. Thus although Prayers go before, yet in the right of that Ordinance that follows.
But otherwise take these kind of publique services (which you have here, Acts 2. 42. and which are commanded, 1 Tim. 2. 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 enobled above the rest, that it must have a Subsistence, whatever becomes of the Younger Brethren.
2. The Interest, which by Institution any Ordinance hath is not such but that in Cases that may face 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 administred, or it cannot at all, or not to that full purpose be administred as is meet, and so God's name would be taken in vain. So 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 20. That Paul preacht out the time of the Lord's day and administred the Sacrament 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 2d. 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, and raise other Sermons upon that foundation all their lives. Yea, and it is to be considered that they could seldom enjoy him in that way of God's Institution, for their 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 as in his hand it was performed was greater.
And so that place (wherein he says, I was not sent to baptize; but to preach) is to be understood, for his preaching was an Apostles, his baptizing was but as an act of an other 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 preferr'd to baptizing.
Now there may (I suppose) fall out Cases, wherein there may a circumstanial necessity fall out superadded besides that of simple Institution; and then an Ordinance that hath place meerly 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 but the meer necessity of an Institution, must needs give way, as it doth to other works of necessity, but still not by vertue 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 Ordinanes, Prayer, Preaching, &c.
Or, 2. The Question may be of Occasional Ordinances as Baptism Admissions, &c.
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 publique prayers be made, &c. 1 Tim. 2. 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 yand 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 Adminstred. So preaching may be oftner and require more time. I observe the phrase used, Acts 20. 11. When Paul had talked, a long while, as we translate it, but in the Greek it is foreign. When he had said what was fit throughly 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 as none of them will take up time so as to cause one to give way to another; and their Interest by Institution is alike.
But 2. The Question will most fall upon occasional ordinances, & 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 it self by institution calls for their administration and their existing. But as for occasional Ordinances the day doth not thus immediately call for them, but only as an occasion intervenes, thus Baptism is required when a Child is to be Baptized.
Therefore the allyance between the Lord's day & 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, so more constant; and the constancy of any Relattion and tye 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 & ought to be nearer one to the other in interest & respect, than those that use to meet but occasionally and by fits when such or such a business falls out. Now the Lord's day and other occasional Ordinances meet but occasionally, but those that are contiual 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 administred also, and the Church then meeting by Institution, they are fitly administred then. It is as in founding Colledges where the founders build Chambers and places of publique resort for Scholars indefinitely, but between the Scholars the Statutes do put this difference, that someare Scholars of the house as we call them, and of the foundation, which, that the Colledge might be sure to be upheld as a society, have a set pension and places of maintainance, that the Colledge may not be dissolved: and others are Pentioners, for whom the Statutes provide that such should be admitted also; but yet the primary, native, original foundation & interest, is that of Scholars of the house who are therefore preferred to Chambers, &c. before others; and the other is but the Interest 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 & Constant interest, as the ground of it. Thus here it is said, Acts 20. When they meet to break bread, And (1 Cor. 11. 20.) Their coming together 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 meet. This seems to be the way made for the Administration of an occasional Ordinance, as (1 Cor. 5. 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 'tis here. As the Gospel and Ordinances of it are called the Heavens in Scriptures, as (Psalm 19. 1. Rom. 10. compared) So these standing Ordinances are apointed as the Sun and Moon that divide and constantly Rule this day; and other Occasional Ordinances are as the Stars that have their influences in their seasons, Job 38. 32.
2. The second thing whereby I express my self 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, blest it also; which blessing is actually derived to us through those Ordinances administred upon it, as those whereby the day is sanctified; and he in like manner sanctifying these continual Ordinances for this day blest 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 a 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 occasions for a Sacrament on the week day, and therefore would defer and put off the Lord's Supper from the Lord's day; yet you should choose rather to have it on the Lord's day, for there is a 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 administred on the Lord's day than on the week day, meerly for the Blessing sake which the day brings upon them. 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 hurt of the Child; the Conveniency of the parents, who may be to go a Journey, and the occasions of the Congregation, do give the preheminence to the administration of this Ordinance. And the same may be said as to admission of Members, &c. 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 administred but once and so (if a greater blessing could be supposed to accompany it on 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 Jaylor's Family, &c. For the deferring it was not worth any special 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 meerly for the blessing sake.
Now then to sum up the Solution of the case.
1. If all ordinances, both continual and occasional, can be administred 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 administred on that day, then, I suppose no one continual Ordinance is in the frequency of it, so for 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 Rule which the Apostle gives for prophesying of all. If many be in a Church, and all cannot prophecy at once, the Rule 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 therest, but let it go by a series one by one, as the Apostle there says that all may prophecy.
These are Rules given by command for ordering Ordinances, and suit with right reason (so v: 37.) when ordinances have a like interest.
3. Or thirdly, That all may be administred every Lord's day, there must be the less time given to every one. For that also is a rule to order prophecying of Brethrn by, which have a like right and interest (so v. 30.) let the firsthold his place, that is, so contract himself that another may speak, to whom God may have given a Revelation as well as to him, and therefore he must not take up all the time. The like, I say, is to be observed with respect to ordinances.
Or 4. The assemblies may begin sooner; and though some cannot come so 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. 11.) because it is a badg of the Communion of the whole: yet I know not whether we should allways 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 (as it seemed these in Troas, Acts 20. 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 encrease, as you cannot 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 (as 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, &c. And in that case you are to deferr 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: 'tis as the loss of a good thought in it's season: But in the other case, omittitur non ammittitur, there is a delay but not a loss.
And 2. There may be such Circumstances in Occasional Ordinances, as will make their administration much better on a week day than on the Lord's day. And 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 it self.
Obiect. But here comes in the Objection, that there is no time under the New Testament, for 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.
Answ. 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 lyes on Timothy to preach the word out of season, lyes upon Churches to hear out of the proper season assigned by institution. Other Circumstances may press 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 obligeth us to meet on the Lord's days. And if still the condition of any Church 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 as that they, and all continual ones cannot be administred 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 administred at all, if not on that Lord's day or that it will otherwise be deferred too long, then, rather 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 dye ere baptized; it were better to loose 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.