The Government of the Churches of Christ, Book 1 · Chapter 5
CHAP. V.
That there are Ordinances of Publick Worship established in Churches under the New Testament, which are to continue to the End of the World.
I Design not to discourse here of the Doctrine of Ordinances, as it is stated against the Seekers, who yield the Being of such Ordinances to be of Divine Right, and no deficiency to be in Christ's Institution; and yet assert that as a rose in Winter hath a Being in the World, of right, as well as any other Fruit of the Earth then extant; only there is not a way of means of its actual existence by reason of the Season, so Ordinances have a Right of being in the Church, but Anti-Christ, hath Withered all things, and made an interruption in Ordinances, Ministry, &c. An unhappy Generation of men have risen up, who cry down all Ordinances as Forms, yea and would rank them as Forms equally, with all the Idolatries in Popery, or any other Superstitions, in all which (say they) God was in those appearances served, as well as in those that were once of his own Institution; so making them all one and all forms alike, they pretend to live in the Spirit, and not only without all these, but above them. But besides what the Prophecy of Jude and other holy Apostles Paul and Peter have given in caution concerning these, Jude 18, 19, 20, 21, ver. How that they told you, there should be mockers in the last time, who should walk after their own ungodly lusts. The…e be they which separate themselves, sensual, having not the spirit. But ye beloved, building up your selves on your more holy faith, praying in the Holy Ghost, keep your selves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. The separation there is to be interpreted by what as the opposite thereto the Apostle exhorts true Believers unto. But you beloved building up your selves, &c. ver. 20. What he mentioneth as means of Grace to preserve them to eternal life; from these it was these men separated, pretending to live in Spirit, and therefore with Indignation the holy Apostle saith of them, that they were Sensual not having the Spirit. They separated not from other Christians, but from these things, that were means of Grace when influenced by the Spirit. I will not meddle with any of their Evasions, but only positively speak that which concerns the truth of my position, and prove the existency, and continuance of Gospel Ordinances, as Baptism, the Lord's Supper, &c. I will begin with that Scripture upon which I have discoursed on another occasion, namely, to shew the danger of living in the practice of prevailing Lusts, under Ordinances. That which now I shall make use of that Scripture for, is to shew both the existence and continuance of Ordinances, of Baptism, and the Lord's Supper, under the New Testament.
1 Cor. 10. 1, 2, 3, 4, 5, 6. Moreover Brethren, I would nor that ye should be ignorant, how that all our Fathers were under the Cloud, and all passed through the Sea, and did all Eat the same Spiritual Meat, and did all Drink ihe same Spiritual Drink, (for they Drank of that Spiritual Rock that followed them: and that Rock was Christ) But with many of them God was not well pleased: For they were overthrown in the Wilderness. Now these things were our Examples, to the intent we should not lust after evil things, as they also lusted. Compare it with ver. 11. Now all these things happened unto them for ensamples: and they were written for our admonition, upon whom the ends of the World are come.
The general scope is, to shew how for the substance of them, the Fathers enjoyed the same Spiritual Ordinances, which now our Baptism and the Lord's Supper answers to, and which these Corinthians, and all Christians generally lived under, only with that difference which that dispensation of the Old had in it from this of the New. As that those were more Shadowy, and in their immediate Ordination but Types, as their Baptism then pointed forth immediately, their total deliverance from Egypt, as then Baptized unto Moses in the Cloud, and the Sea (but yet under that to us Believers is held forth our Baptism as union into Christ (of whom Moses was a Type) and the deliverance of our Souls from Hell and Satan.) Whereas our Ordinances now have that outward Rind shaled off, and Christ only and Baptism unto him, are barely and nakedly held forth, &c. Now I shall but prosecute two observations, which to me seem natural as to this assertion out of the Scripture, concerning these two Ordinances of Baptism and the Lord's Supper here particularly specified, and so consequently concerning all other parts of Instituted Worship under the Gospel.
Obser. I. Observe first, That these Ordinances were generally received, and practised by the Christians of those times.
Obser. II. Observe secondly, That these Ordinances are to continue to the end of the World.
To prove the first Observation, I remark the Note of Universallity which the Apostle useth. As he says that those Israelites were Types of us; and their Ordinances Types of ours, so in making the parallel between us and them, he carefully inserts this, that as all of them were partakers, and lived under those Ordinances then; so all of us Christians do partake, or ought to do, of these Sacraments that answer unto those Types of theirs now. Of the Fathers (as he calls them) in the Wilderness, he says it no less than five times. All our Fathers were in the Cloud, and all passed through the Sea, and were all baptized unto Moses in the Cloud, and in the Sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink. And answerably concerning the Christians of those times, he utters it in all their names, and involves himself, ver. 17. We are all Partakers of that one Bread. And says the same of Baptism, 1 Cor. 12. 13. We are all baptised by one Spirit, into one body, and do all drink, &c. And Rom. 6. 3, 4. Know ye not, that so m…ny of us as were baptised into Jesus Christ, were baptized into his death? Therefore … we …uried with him by baptism into death. He argues from the known and g…ally received Profession and Practice of all Christians: Know ye not that so many of us as were baptised, that is, that whoever of us that profess Baptism into Christ, profess Baptism into his Death, as the thing intended by it. The Ʋs there, is the generality of Christians, distinguished usually by that word from Heathens, as Rom. 14. 7, 1 Cor. 8. 6. To Ʋs there is but one God, &c. that is, we Christians profess all, and generally so. And his scope being to shew how Sanctification flows from being in Christ; His argument is drawn from a general principle of the [Ʋs] of Christians. As many of us (to a man as we use to say) as have been baptised into Christ, and do profess that part of Religion are all taught, that the import thereof is, to be therewith baptized into his death. So that his expression, as many of us, imports not, as if some were, and some were not baptised (for then his Argument of Sanctification had not been binding to the generality of Christians, which it is evident, it was in his intention) but it imports the contrary, that as many as were Christians, were all Baptized, and were taught this to be the meaning of that great point and principle of Religion, That as they were Baptized into Christ thereby; so also into into his death.
I observe also out of this, 1 Cor. 10. That it was in Esteem, yea, and taken for granted, a point of the then Religion, to receive the Lords Supper. For observe how he Reasons against their Eating in the Idol's Temple, things Sacrifised to Idols, ver. 21. Ye cannot Drink the Cup of the Lord, and the Cup of Devils: Ye cannot be partakers of the Lord's Table, and of the Table of Devils. He set these two, one against the other; To Eat in the Idol's Temple, as a point of Heathenish Religion, and to partake of the Lord's Supper, as a point of our Christian Profession. Now that he might be sure at once, for ever to knock down that Idolatrous practice, he useth this Argument drawn from that, which according to all the then received Principles, could not be denyed. He Argues with them in this manner, a main practice of your Christian profession, which you all take up, and of which you must in effect Renounce your Profession, if you Renounce this Practice, is the Lord's Supper, It is the outward Badge of your Christian Religion; and you must utterly renounce that, if you will needs also practice this other of Eating in the Idol's Temple; for there is a Contradiction between them, Ye cannot Drink the Cup of the Lord, and the Cup of Devils. Christ cares not for, your coming to his Supper, but had rather you should keep away, if you also receive the Devil's Sacraments. Thus he plainly works upon this firm ground, in which they knew he must not be at a loss, that they must continue to drink of that Cup, that they must partake of that Table, so he takes that for granted, as Sacred to them; and then infers that other, of not eating in the Idol's Temple. And it is as if he had said, I know I have you fast here; That you will never forsake Assembling your selves for the Lord's Supper, or neglect to do it; this I hope you will all say presently, that you will never do: Now then saith he I tell you, you cannot partake of the Lord's Cup, and of the Devil's. Choose you whether you will give over the one or the other, upon your peril. He holds them hard to it, as this one, whist he argues from thence against the other. Now as to the Opinion of some Men in our Days, that profess they are not bound to the Lord's Supper, and think it is no point of any Religion, but that they can live without it, or above it; If the Devil had thought of this, yea, and had put it into the Heads of any in these Days; unto such the Apostle Paul's Argument had no strength or force of Conviction. For if he had said to them, Ye cannot drink the Cup of the Lord in the Sacrament, &c. (as ver. 16.) they might readily have said, or any one for them; This is no Argument to us, it reacheth not our principles, for we think not our selves obliged to drink the Cup of the Lord, nor to eat his Table. And indeed these that profess this principle, (I except the dark scrupled Seekers) can as well partake of the Mass, as of the Lord's Supper, they are all to them but Forms, the one as well as the other; and a Christian may use all, and is above all. This as to the first thing I observed, concerning these Ordinances.
Obs. Tne Second Observation is; that there is to be a continuance of these Ordinances to after Ages, which out of the Scope of the Text, I demonstrate thus; That twice in the 6th Verse, and in the 11th verse, in making the Reddition or Application of the Story of the Israelites, both for Ordinances and for like Punishment due to the abuse of them, he say's, that in these they were foreign Types of us, so ver. 6. (which is their Conclusion as to their Enjoyment of like Ordinances) and so ver. 11. as to our incurring the same punishment, he had from the 6th verse Discoursed of; he Subjoyns, These things were written for our Admonition, upon whom the ends of the World are come. So that all Christians, that do live under, or ought to live under these Ordinances, partaking of those sins, are to partake of these punishments, as well as these Corinthians. Some of the seekers interpreting that place in Matth. 28. 20. Go Preach and Baptize, I am with you in all things, to the end of the World. (The words being in the Original, foreign in the singular Number) would have this determine in the first Age of the Church. Whereas everywhere in Christ's Speeches afore, the very same Phrase in the singular also, is put to express the end of the World, or as Paul say's, 1 Cor. 11. 26. until Christ come. In Matth. 13. 40, 49. also you have the same phrase where is meant the end of this World, when the Day of Judgment comes, as also plainly distinguisht from the end of that Age, wherein Jerusalem was destroyed, Matth. 24. 3. And Christ also adds in this place, of Matthew 28. 20. the word alway, which means All the days or times to the end of the World: And so all the Ages between are implyed. Well but further, here you see that in 1 Cor. 10, 11. it is affirmed of the Lord's Supper, as well as Baptism, that they concern all them, upon whom the ends of the World in the plural are come, that is, all the Ages, that succeed each other in this last Scene of the World. So as indeed if any were to be excepted, those rather that lived in that first Age comparatively should. We have lived 1600 years, since Paul wrote this, and upon us, rather than upon them, it might be said, that the ends of the World are come: I will but cast in this out of this Scripture more, and I think it is not altogether to be slighted as to his Head. You see he plainly Parallels our Sacraments, and their's as Types, and Anti-Types. Now what should be the Mystery then, that when he speaks of that Sacramental Rock, which was Christ, and says that they drunk thereof, he would needs insert one circumstance concerning it, that is yet not so evident in the story of the Old Testament? The Rock (says he) which followed them, that is, all along through their Travel in the Wilderness. It is to be supposed the Rock stood in its own place, but Moses striking it, and a River of Water springing forth, served them with Water, not only in that place, but followed them in all their Journey in that Desert. Which the Psalmist intimates, Psal. 105. 41. He opened the Rock, and the waters gushed out, they ran in the dry places like a River. Surely this is (as here) added to no other purpose, but to make up the Parallel in our Ordinances the Anti-Type, When God had struck Christ the Rock, and opened his side, (and 'twas for us Rebels too, (as Moses then called the Israelites) that Water and Blood came forth, which are Communicated to us in Baptism, which is a washing by Water, as Blood is held forth in the Lord's Supper.) These Ordinances were as Channels cut out by God, through the Means and Conduct of which, this Rock should follow us; and that whilst the Church is in the Wilderness, and this side Canaan, as that did, as a Sacrament to the end of their Journey. And so in this, was the Type fulfilled to them, in the primitive Ages of the Church, and is yet to be fullfilled unto us, upon whom the ends of the World are come.
I shall now by other Arguments farther prove, that there are Ordinances, or Instituted Worship, under the New Testament, to continue unto the end of the World.
1. The New Covenant hath Ordinances of Divine Worship annexed unto it, as well as the Old Covenant had; for which the Coherence of the Eighth, or Ninth Chapters to the Hebrews, the latter part of the Ninth, and the beginning of the Tenth, are a clear Evidence. The Scope of that Epistle, is indeed to shew how the Worship, and Ordinances of the Old Testament, were Translated into a Worship under the New, in substance answering to it; and how Christ as an High Priest, was as Faithfull to God in his House, as Moses was, Hebr. 3. In the eighth Chapter, having Treated of the two Covenants, the Old and New, and by the new understanding that, wherein the promise was, That they should not need to be Taught, &c. ver. 10. than presently upon it, chap. 9. 1. he goes on thus. Then verily the first Covenant had also Ordinances of Divine Service, which was the Tabernacle, and the Worship performed there, so, ver. 2. to ver. 7. For there was a Tabernacle made, the first wherein was the Candlestick and the Table, and the shew Bread; which is called the Sanctuary. And after the second Vail, the Tabernacle which is called the Holiest of all: Which had the Golden Censer, and the Ark of the Covenant, overlaid round about with Gold, wherein was the Golden pot that had Manna, and Aaron's Rod that budded, and the Tables of the Covenant; and over it, the Cherubims of glory, shadowing the Mercy-Seat, of which we cannot now speak particularly. Now when these things were thus ordained, the Priests went always into the first Tabernacle, accomplishing the Service of God. I lay hold of the word also, as implying, that therefore the New Covenant hath the like Ordinances, and not only so, but observe that in God's intention, our Ordinances were the first of the two, and the chief, though their's first in time. For he say's not, the New Covenant hath also; but the Old had also; for ours were more the Substance, their's more the Type and Shadow; yet so as both must have Ordinances of Divine Worship, the New as well as the Old, whilst it continues. And ver. 10. They were appointed, but untill the time of the Reformation, or change of Worship, to be made, not of the Abolition of it; and what those Ordinances are you know.
2. If there be no Instituted Ordinances to continue, then the second Commandment is utterly Obliterated under the Gospel, or under the times of the Gospel, in which these Ordinances are supposed to cease. What is the difference between the first Commandment, and the second? The first Commands such Worship to God as is always, and for ever due to him, as he is God, and we Creatures, which is Termed Cultus Naturalis, Natural Worship; because due upon the account of our being Creatures, and so Indispensible and Eternal, and continuing in Heaven, as to fear God, love him, &c. The second Commands Instituted Worship, or such means and helps of Worship, as God Sanctifies by his Institution, as helps and means to Worship him by, and convey himself to us, which continues whilst we are on Earth. Now this Commandment hath been, and hath continued in all the States which Men have gone through, or shall go thorough whilst on Earth. And though the Duties have been changed as the Priesthood hath varied, or as God was pleased to signifie his good pleasure, how he meant to be Worship't; yet so as in all States on Earth, there have been some or other such Duties belonging to the Commandment in force; which sufficiently argues, that Command to have been, and to be still in force in all States.
1. In Innocency those two Trees, the Tree of Life, and of the Knowledge of good evil, were two Sacraments Admonishing Adam, the one of his mutable condition; the other Sealing up the promise of Life. Under the Law, 'tis evident that a commanded Worship was in force, under the Gospel which began to be Preached by John, together therewith was Baptism Instituted, of which Christ, (who represented us) did in the Name of us all, as Head; say, Thus it becomes (us) to fulfill all Righteousness, and he began an Example unto us therein. And indeed if there were no second Command in force under the Gospel, then there were no such sin as Idolatry, or false Worship of the True God, as far as concerns the means of Worship. There will be no Idolatry but what is Heathenish, or the Worship of a false God: Now the Consequence is good, for the Negative part of the Command; Thou shalt not make to thy self an Image, or use false means to Worship the True God; is founded on the existence of a positive part, that there are Means or Institutions of True Worship, appointed by God. But now there is such an Idolatry and Superstition, of Worshipping God by false means, forbidden, under the New Testament. For Col. 2. Paul bids them to take heed of Will-worship, and voluntary Humility not commanded, ver. 21, 22, 23. Touch not, Tast not, Handle not: Which all are to perish with the using after the Commandments and Doctrines of Men. Which things have indeed a shew of Wisdom, in Will-worship and Humility, and neglecting of the Body, not in any Honour to the satisfying of the Flesh. And John that lived to the end of that Age, at last still chargeth them to keep themselves from Idols, 1 Joh. 5. 21. 'Twas an Admonition not so much against Heathenish Idolatry, which is to Worship outwardly another God, as against Popish, which was coming upon the World, (as Paul also foretold both to Timothy, and in his other Epistles) and for which God brought upon the Christian World, those plagues which have befaln the Grecian Churches, Rev. 9. 20. and for which Rome also is Threatned, Revel. chap. 17, & 18.
3. If there were no Ordinances, God should have no provision for his publick worship, and Christ should have no Court on Earth▪ Two things are the glory of a King, the Laws and Jurisdiction by which he Rules abroad, and the State and Reverence done him in his own House at Home. Christ is the King of Nations, Rev. 15. 3. and therefore all are Exhorted to Worship him, ver. 4. In Heb. 3. 1. Christ is as well Termed our High-Priest, as our Apostle. As our Apostle he hath given forth our Faith in the Doctrine, and we believe it: As our High-Priest, he is the Leader of all the Worship of the New Testament, as the High-Priest was of the Old. The Apostle makes an Inference from this, Heb. 10. ver. 21, 22, 23, 24, 25. By a new and living way which he had Consecrated for us, through the Vail, that is to say, his Flesh: And having an High-Priest over the House of God: Let us draw near with a True Heart, in full assurance of Faith, having our Hearts sprinkled from an Evil Conscience, and our Bodies washed with pure water. Let us hold fast the profession of our Faith without wavering: (for he is Faithfull that promised) and let us consider one another, to provoke unto love and to good Works. Not forsaking the Assembling of our selves together, as the manner of some is, but Exhorting one another; and so much the more, as ye see the Day approaching. Christ is an High-Priest, therefore he hath an House, a Court on Earth, and therefore Worship, in which you must draw near with inward Washings and Sprinklings, (as the Priests of Old in the Type did with Water, &c.) And therefore he must also have Assemblies to be Worshipt in: So ver. 25. it follows, Not forsaking the Assembling of your selves together. He exhorteth them to meet in Churches, as the Jews did in Synagogues, so the word foreign signifies. And now such Assemblies must have Ordinances to converse with God in, as they accordingly had Preaching and singing of Psalms, 1 Cor. 14. 23, 26. and Sacraments of the Lord's Supper, 1 Cor. 11. to which all were bound; for they were to tarry one for another, ver. 33. And they being the Top Ordinance of the Gospel, their whole Assembling or Meeting was Denominated from it, Acts 20. v. 6. When the Disciples met to break Bread, and 1 Cor. 11. 20. When ye come together into one place, this is not to eat the Lord's Supper. Thus their Assembling to Worship, and their eating the Lord, are promiscuously put one for the other. So among the Antients, this did bear the Denomination, being Termed Sacra foreign, and is put for the whole of Gospel Worship in the Prophesy, from the Rising of the See Mr. Joseph Mede, pag. 35…. of his works, Edit. Lond. 1677.Sun, even unto the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offered unto my Name, and a pure offering: For my Name shall be great among the Heathen, saith the Lord of Hosts, Mal. 1. 11.
But to prove the continuance of these two Ordinances, both of Preaching, and of the Lord's Supper, we need only consider, that Christ hath Adjoyned his promise to them both. Christ's promise is annexed, to that of Preaching, Matth. 28. 20. Teaching them to do what ever I have Commanded you, and Lo I am with you to the end of the World; and as for the Lord's Supper, Paul expresly says, As I received of the Lord, so I deliver to you, 1 Cor. 11. 23. It is therefore one of these Commands of Christ; And do this (said Christ, Luke 22. 19.) in Remembrance of me, which is there expressed as a Command, and implyed by the Apostle, 1 Cor. 11. 2. I praise you, that you keep the Ordinances, as I delivered them to you; whereof this of the Lord's Supper was one, and a great one insisted on throughout that Chapter. And writing to the Thessalonians, and giving a warning to them, and to those that should live in the times when Popery should over-spread the World, (of which speaks, 2 Thess. 2. 3. to 13.) He Admonisheth a Remedy against these Seducements, ver. 15. To hold fast the Traditions which you have been taught, whether by Word or by Epistle. This, though given to the Thessalonians, yet must needs more properly concern those that should live in the times, when the perverting of Ordinances should come into the World: For then is the most need of that Exhortation, when there is an Advance of Popish Innovations, then is the proper season for it. And therefore though it concerned those Thessalonians in these times, when the Mystery of Iniquity began to work; yet upon the same ground more fully it concerns us in these times when this Mystery of Iniquity hath prevailed. For their sakes therefore, this was written upon whom these latter ends of the World are come; and so concerns us and our Forefathers, who Reformed from Popery, to hold firmly to Scriptures and Ordinances, as a preservative against Popery. Yea, Paul goes further, 1 Cor. 11. 26. For (says he) as often as ye eat this Bread, and drink this Cup, ye do shew the Lord's Death till he come, and again, do this in Remembrance of me. It is as if he had said, Christ must be absent till the day of Judgment, and the Heaven of Heavens must contain him till then; and to keep up the Remembrance of that great love of his, in dying, he hath appointed this as the Memorial of him whilst absent, till he come. And what manner of coming that is, which puts the Period to this his absence, the Angels hath resolved us, and also how he will come, Acts 1. 10, 11. And while they looked stedfastly towards Heaven, as he went up, behold two Men stood by them in white Apparel, which also said, ye Men of Galilee, why stand ye gazing up into Heaven? This same Jesus which is taken up from you into Heaven, shall so come in like manner, as ye have seen him go into Heaven. If ye say, he is already come in Spirit; do but consider who was more fill'd with the Spirit, than Christ himself? and yet he was not only Baptized, but in being Baptized, professeth his observance of it to be this end, to fulfill all Righteousness, and he seems also to speak in the Name of us, i. e. of all Believers, and so it becomes us to fulfill, &c. Matth. 3. 15. because he, as the Head, gave example to all his succeeding Members. And not only so, but though he thereupon received the Spirit, and was in Spirit in the Wilderness, and that above measure, as John Testifies of him, John 3. 34. yet he lived under the Observation of all the Jewish Ordinances of Worship, as going to the Feasts, eating the Passover, &c.