The Government of the Churches of Christ, Book 7 · Chapter 5

The Government of the Churches of Christ · Book 7 · Chapter 5

p. 328CHAP. V.

Whether the Sacrament of the Lord's Supper ought to be Administred on every Lord's Day.

Acts 2. 42.

And they continued stedfastly in the Apostles Doctrine, and Fellowship, and in breaking of Bread, and in Prayers. Compared with Chapter 20. 7. And upon the first day of the week, when the Disciples came together to break Bread, Paul preached unto them, ready to depart on the morrow, and continued his Speech until mid-night.

I Will now but open the words so far as to give a hint to that Point which I mean to discourse of out of them: Which is this; Whether the Lord's Supper be to be Administred every Lord's day: For which these places use to be alledged.

When Christ ascended, he bid his Disciples teach those whom they converted, to do whatsoever he commanded them; Matth. 28. 20. Now this Book of the Acts records what practices the Apostles taught the Churches, and into what forms they set them. And therefore what we find the Churches to have practised, upon ordinary grounds, that we take for a command of Christ, Therefore is this preface on purpose made to this Book, Acts 1. 2. How that after his Resurrection, Christ had given Commandments to his Apostles, on purpose to credit the Practices or Acts of these Apostles (as the Title is) as conformed to these Commandments. And in this 42. verse of Chapter 2. you have the solemn standing Worship which the first Church continued in, as a pattern to all that should follow. Which standing worship consists of four Ordinances (which are together reckoned up no where but here (as all Church-Officers no where but Rom. 12.) As 1. Apostles Doctrine. 2. Fellowship. 3. Breaking of Bread. And 4. Prayers.) That by Apostles Doctrine is meant Preaching, all do agree; and that by Prayers are meant the publick Prayers (which 1 Tim. 2. The Apostles gives order for) not occasional, but standing; is not questioned: but only what is meant by foreign (translated Fellowship) and breaking of Bread is in Question. For the clearing of this;

1. It is certain, that all the practices mentioned here, are ordinances; For three of them being so, it had been Heterogenal to mention a fourth thing with them, which was not so. And 2. They are Ordinances of a sort; that is, of which for their continual practice, there is like reason: For it is said, They all continued in them.

Now for a more particular Explication of these two words.

1. The word foreign, Fellowship, refers not to Apostles more than foreign Breaking of Bread doth, and therefore it is ill translated Apostles Fellowship. I find the Sacrament called foreign, Communion, 1 Cor: 10. 16. And Distrubution to poor Brethren is called foreign also, or Communication; so some render it, 2 Cor. 9. 13. foreign, Liberality in Communicating.

2. We find giving to the poor, called Breaking of bread to the Hungry, Isaiah 58. And the Sacrament also is so called, 1 Cor. 10. 16. The bread we break, &c. Now what must determine which is which? Surely the manner of the use of the phrase. Now though the Lord's Supper be called Communion; yet it is cum hoc adjectto, still with this addition, of the Body of Christ to distinguish it. But I find foreign when only and alone used, as here you see it is, to be still put for Distrubution, and for that alone; thus in three places; as, 2 Cor. 9. 13. For your liberal distribution unto them, Rom. 15. 26. foreign to make a certain contribution, and Heb. 13. 16. To Communicate forget not. On the other side I find breaking of Bread (when simply and barely so expressed) put for the Sacrament (1 Cor. 10. 16.) but never used for giving to the poor, but cum adjecto, with an addition; as break thy bread to the hungry. Hence therefore foreign (here translated Fellowship) is certainly to be understood of distribution, and so to be translated. And this fitly explains all: for then breaking of Bread is the Sacrament of the Lord's Supper: And if phrases must determine it, the Syriack interpreter thus translates it the Lord's Supper, and he best knew the use of the Phrases: And so you have all the four standing Ordinances in the Church enumrated together and no more; whereas else you must want one, as not mentioned.

p. 329Object. But the Phrase, breaking of Bread, as simply spoken, is used for common eating together?

Answ. It is True; but it is not so here; for that eating is not a Church-Ordinance, and all the rest here, are; and where the Phrase Breaking of Bread, simply taken, is used; it is not used for distribution to the Poor: and therefore even that breaking of bread, which is mentioned (verse 46.) cannot be so understood of Distributing Bread to the Poor.

And if it be further said, that their Love-Feasts are there meant, and so here in this verse, and so it may be taken still in distinction from breaking of Bread to the poor; The Answer is.

1. That their Love-Feasts were for poor and rich together, and taken up, and used as common signs of Christian love, and therefore so called; and not in order or respect to the poor only or chiefly.

2. Their Love-Feasts were no Church-Ordinance, and so not reckoned up here among Church-Ordinances. Christians might privately feast, and providentially, as they met, eat together, as a sign of love; as in the Primitive times they often did, but not in the way of an Ordinance, or a standing Ordinance, as the breaking of bread here certainly is; When they came to make an Ordinance of their Love-Feasts the Apostle rejects them, 1 Cor. 11. 22. Have you not houses to eat and drink in? and, verse 23.; I have received no such thing, and verse 34. he infers; If any Man hunger let him eat at home. And verse 33. He calls the Lord's Supper eating together; When you come together to eat, tarry one for another. He speaks of it as the only eating that was to be in a Church as a Church-Ordinance; and so excludes common eating to slack hunger, from being an Ordinance, bidding them in the next verse to do it at home. And therefore, says he, (1 Cor. 10. 16.) The Bread which we break, is it not the Body of Christ? which is spoken by way of Eminency and Singularity foreign as being that Bread, and only that, which we break as a Church: as in like manner he had, in the eleventh Chapter, call'd the Lord's Supper eating together, namely as they were a Church. And therefore here, Acts 2. There is also an Article put, breaking foreign of that bread, so 1 Cor. 11. 26. Now then, come to Acts 20. 7. The breaking of Bread there is used in the same sense, namely, of the Sacrament also;

1. Not of Alms; that is never called breaking of Bread, but with distinction [to the hungry, &c.]

2. Not of common eating; For that not being an Ordinance, no meeting on the Lord's day could be denominated from that; on which day, all Church meetings are for Ordinances only, as principally to hear the word. And to have say'd, the Disciples met to break bread, meaning common bread, is all one as for us to say, the Church meets to Salute and see each other, when principally we meet to hear the word, &c.

Now then, breaking of bread being not here to be understood of Alms, nor of ordinary eating; it must needs be meant of the Sacrament: seeing there is no other breaking of Bread, especially as an Ordinance of a Church assembly, spoken of in Scripture.

And 3. This is there spoken, to shew what their custom was to do continually, ex more; and therefore it is all one, as if he had said, they met every Lord's day. For,

1. It is spoken of as a ground of Paul's stay seven days, that he might preach to them, as knowing that they would meet on the Lord's day, for this occasion, as they were wont.

2. It being customary to meet on that day for other Ordinances, as preaching the word, &c. (for so it was in Primitive times) he would rather have mentioned that for which Paul knew they were of necessity to meet than what was used but one Lord's day extraordinarily; if this had not been as customary an Ordinance on that day practised, as any other.

3. This is written, and mentioned, though but in an hint, to shew their practice, and so the Apostles Institution; For they taught them to do whatever Christ Commanded. And this we see they did on that Day, and no other.

p. 330The Question which I shall discuss and handle upon occasion of these words, is this; Whether every Lord's Day, the Sacrament of the Lord's Supper is to be administred? My method shall be;

1. To prove by reason; that there is somewhere an institution for it to be found.

2. Further to enquire into these Scriptures, and see whether they do not hold it forth. But, First let us see, what may be done by reason, in the point.

Before I come to those assertions which I would by reason establish; I will, for Explication sake, premise something about the differing Rules and Ways that God hath ordered about the determining such Circumstances of his worship, as this is; the consideration whereof will be useful to this and other like points.

It is agreed upon by all here, that no such Circumstance is to be determined by the meer will of any Man or Men; and that God hath left no circumstance of worship so to be determined: especially not any so conducible to edification as this must needs be, How often the Lord's Supper is to be administred: And therefore the prescriptions and laws of Church-Governours, from will and authority, or of a whole Church in determining such Circumstances▪ we reject; as that for which the word gives no commission; or allowance, namely, not in such a manner to command a determination. And in that sense only it is, that we say, no circumstance of an ordinance is left unto man; that is, not to Mens wills, or the Authority of others. Hence it is, that for all such Circumstances, we do enquire into other rules, either prescribed in the word; or the light of Nature, and right Reason from the word: and we find two sorts of Rules given us to determine them by.

1. A direct word of Institution, or Example, which we are obliged to follow; as in the Old Testament, to Sacrifice twice a day. This Circumstance was an institution. So for us to pray twice a day, I conceive, an institution; and this Circumstance is set by God himself. Now all such Rules do properly belong to the Second Commandment, wherein God took upon him, to give us Rules, by way of Institution, which are by Men unalterable.

2. The second sort of Rules to determine Circumstances, of the times, &c. of an Ordinance, are such as depend meerly upon occasions and other circumstances, according as the various conditions of Churches, and the customs of Places do require: which therefore for the particularity of them are undetermined by God, and left to the Wisdom of every Church, to determine them as occasions shall alter or vary; yet still, not by their meer will, but by other more general Rules given in the word, or the light of Nature, to order such Circumstances, in all that variety of occasions, that shall happen, and fall out. As for example; That this Congregation should meet in the day time, is more for the good and benefit of it, than to meet in the Night: which yet for the Primitive Christians in regard of the Circumstance of Persecution, might be more convenient: as haply, that Meeting, Acts 20. 6, 7, 8. when Paul preached so late, as he continued his Speech until mid-night) was, (as some think) in that respect.

Now the Scripture hath not determined the night of the Sabbath, for publick Assemblies, or the day-time, peremptorily: because, according to variety of Circumstances, Churches might meet on either, as their wisdom should judge best: yet so, as their wisdom is to be guided by some general Rule of Nature, or of the word in determining this: such as is that Rule, 1 Cor. 14. 26. Let all be done for Edification: that is, Let all be done with such Circumstances, as with which the Ordinances being accompanied, shall serve best to edifie the Church. Now as our case stands, the day-time seems best for our edification by the ordinances; because our Spirits are more fresh in the day than in the night; but to them whose meeting in the day costs them their lives, and the loss of Ordinances, and all; though the night was, in other respects, inconvenient, yet, better then, than not all, or than in the day, wherein to have often met, would have been for destruction, not for edification.

So now for us, as to what hour of the day we should meet: About nine a Clock is the best time, considering the time of preparation before, and the weakness of many, and the due times of repast and meales to come after: and that the Church should not meet in the afternoon presently after Meales, is the best also, for edification, to prevent dullness, or hurt by indigestion, &c. Now to these hours (as Circumstances stand with us) we are determined, not by an unvariable institution, but by a general p. 331Rule; Let all be done for the most edifying; which falls out with us to be these individual hours, which haply to an other Church would not: and so the determining it to this hour, is not wholy humane; for Men are bound to determine by Rules; yet not wholy or meerly Divine (as particularly pointing them out, as by an institution other circumstances are) but Divine in respect of a general Rule; and also humane, in respect of the particular application; Man's wisdom being left to consider these circumstances, and so to apply these Rules.

Now all such Rules about such circumstances do belong to the third Commandment, which meerly takes order for the manner of worship, and the inward and outward Circumstances of it: that all be done (in respect of such Circumstances) for the best advantage, so that God's Name be not taken in vain, in the least degree. To give an instance or two in the same kind, one in an occasional Ordinance; and an other in a continued:

1. For the time of Administration of Circumcision, under the Old Law, which was an occasional Ordinance; there were two Rules given by institution:

1. How oft it was to be administred; but once, and never to be re-iterated.

2. There was the fixing also of a particular day, whereon it was to be administred, namely, the eigth day. But now,

3. If the Query were made, on what hour of the eighth day; that was left to Rules of the third Commandment which prescribe what was most convenient in respect of outward circumstances: It was left to such Rules as the third Commandment prescribes, and left to wisdom to apply.

So for Preaching the word, which is a continual Ordinance; the Circumstance of time was fixed by institution, that it should be used every Sabbath day, Acts 15. 26. But how much, or how often on that day; That the particular occasion was to decide: as there were more or fewer men of gifts to speak and prophecy: or as the need of the hearers variously required.

Now that you may yet further understand, with what difference these two commands proceed, in the differing rules which they give, about such Circumstances of Time; I will, by way of Further Explication, give you it, in these two particulars.

1. Concerning all such rules which come under the second head, and appertain to the third Command; Take this general Rule for certain, about them, to the end you may discern them from institutions, which belong to the second Command. (I speak not now of such circumstances, as the light of Nature dictates, which also belong to this third Command) The Rule is this;

That only such Circumstances of the times of worship, which would necessarily vary through new and differing occasions, or various and several sorts of outward circumstances which Mens conditions are cast into; and so were necessarily (as occasion should fall out) to be left to Churches by wisdom, and consideration of such circumstances to determine; that these, and these only, are left to be determined by those general Rules belonging to the third Command.

Thus, 1. The time of all occasional Ordinances is (for ought I know) left unto Men to determine by those general Rules. And there is no Rule given for them under the Gospel, but this, when an occasion calls for them, that is, their season, and that individual time which is the fittest in all circumstances, for the Ordinance to be administred in. Thus, when to have a Baptism, and to fix the time: it is not now, as in the Old Law, fixed to the eighth day, which was in a Type; but is left to the Church to determine. Only, it is not to be deferred longer than Circumstances do in wisdom require. Thus, in Admonition and excommunication, what the fittest season is, doth depend on Circumstances; and the Church is to judge.

2. This also is the Rule, for set Ordinances themselves, so far as they are occasional, and setting aside their necessary fixed Station. The Word Preached is a set Ordinance, instituted for every Lord's day: yet, if the Question be, How much, How long, or How often on the day, or How often on the week besides! No Rule can determine it, but as occasion, and need of the hearers require and call for, and their vacancy will permit. So that such times for any Ordinances do only come under those general Rules, which are capable of new and fresh occasions, that shall call for them, and make them seasonable at one time, more than at another; and are not capable of a set Rule.

p. 332I add unto this, this other Distinction also, For explication.

That whereas Regula generalissima, the most general Rule and Command belonging to the third Commandment, about the ordering such various Circumstances, is, that famous Apostolical Canon, 1 Cor. 14. 26. Let all things be done to edifying; and whereas those other Rules whereby God hath by an institution fixed set times for worship, in the second or the fourth Command, are said to be for edification also: Yet between that edification which flows from God's institution of a Circumstance, and that which follows upon a prudent ordering outward Circumstances, there is an answerable broad difference. The edification which follows upon God's institution of a Circumstance, is such as is through God's appointment intrinsecally conjunct with, and inseparable from the Ordinance it self, and immediately accompanying it, from which we are to expect a special blessing, together with the blessing of the Ordinance; and so it affords such a kind of edification as the Ordinance it self does, in its measure, being as directly sanctified to edifie, as the Ordinance it self. But that edification which follows upon the right ordering of outward Circumstances, which are left to Men to determine by those general Rules; is but an edification extrinsecal to the Ordinance, and but secondary and subserving to it. These Circumstances being so to be ordered, that the Ordinance may give forth that edification which God hath appointed it unto, with the most advantage in all outward respects. And this is that edification which the Apostle means, when he says, Let all be done to edifying.

Hence by the way of Corrolary, I would have it considered, whether this Circumstance, to administer the Supper every Lord's day, be a circumstance of that Nature and rank, that if there be not a warrant from practice and institution by God for it; yet any Church may at all appoint, or determine it for a standing Rule, for edification sake. The reason of my Query herein is this; because this is a Circumstance which for the Administration of other Ordinances God once made an institution of: And therefore for the Church to determine or appoint their Circumstances for this Ordinance without an institution, were to make an image of those institutions of God. That God made an institution of this Circumstance in other Ordinances, is evident in the Sacrifices every Sabbath day; and in Reading and Preaching the Law (Acts Chapter 15.) every Sabbath day: and under the Gospel, in the laying up for the necessities of the Saints, the first day of the week, 1 Cor. 16. 2. But now to make an image or the likeness of God's institution, is that which is forbidden in the second Command; and the prohibition of it is indeed, the full scope, and speaks the utmost extent of that Command; and holds true in all institutions, from the greatest to the least. We may not make Sacraments like to his; nor days like to his (which was Jeroboams sin, 1 Kings 12. 32.) nor a Temple like his, which the Samaritants did; nor set our Posts by his (Ezek. 43. 8.) nor make the like Oil, that he ordained for Aaron. And as it holds in greater, so in lesser institutions of Circumstances as well; for they differ but in degrees; and when God hath once stampt his institution on a thing, about his Worship, Man is not to stamp his; for it were false Coinage, which is against God's prerogative, as it is unlawful to Coin Farthings as well as Shillings: so electively to make Circumstances, in worship every way like to those which God doth, or hath made, as well as to make institutions like to his greater Ordinances. Any thing, an institution once set upon it, is for ever after, Royal, and not to be imitated selectively in worship, by Man, or by his institution. We are not, I say, to institute any thing formally like to God's institution, nor for the same holy end, for which God instituted any Circumstance; and therefore we must appoint any Ceremonies to teach, or signifie, or to put us in mind of our Duty; because God ordained the Phylacteries, that they might remember the Commandments to do them, Numb. 15. 39, 40. So therefore, if God once ordained this Circumstance in other Ordinances, for edification sake, for the Church to appoint the same Circumstance for this Ordinance for Edification sake, is to make the same Image formally, which God once made.

Answ. This being a Circumstance upon which an institution is past for edification sake, in other ordinances; it is thereby made uncapable of being subjected to the Rules of the third Command; which gives general Rules to men, to order meer outward Circumstances. Now to subject it to such Rules, were to debase it. It is of an higher rank, and thereby made free (as I may so speak) of the Rules by which Men determine, God only by institution of his own, can now meddle with it. As a Noble Man is of an higher rank, and so not subject to imprisonment for Debts, &c. except by a Warrant from the King himself.

p. 333Object. But you will Object, and say; To have a Sacrament (being a good and holy Ordinance of God in it self) administred every Lord's Day is more for edification; for the oftner the more edifying.

Answ. 1. If the ground of this Opinion be, that because the oftner an Ordinance is administred, the more may be the edification; I Answer, there may be a deceit in that; for there may be an often, which may be too much. So in private prayer one may pray too often in respect of other occasions. But the goodness of this Circumstance, how often, depends upon a due season, which either an institution designs, or special Circumstances and occasions: which indeed if they fall out to be every Lord's day; then I yield: but to do it setly, electively, and as a standing Rule; That I Question. So as, the edification that must answer to this so often receiving must either be from an institution, or special Circumstance and occasion leading to it, and calling for it; which varying (as they use to do) cannot infallibly be fixt to every Lord's day as best. However,

2. That edification which would arise from such outward Circumstances and occasions, to make most and best for the edification of the Church, to have it every Lord's day, is but a Circumstantial edification, and not such an edification, as flows from, and accompanies this circumstance, when it is an institution: And so it is an edification that comes in upon this ground, that because the Ordinance is good, therefore the oftner administred, the more edification.

3. If this Circumstance, to have this Ordinance every Lord's Day, had been an Institution of God, for more edification sake, he best knowing how often any Ordinance would be most edifying that way, would have appointed it himself, if it would be more for edification in such a respect. For he takes as much care for the edification of his Church, in one ordinance, as in another; else he should have been defective in his care in some things, or have took unnecessary care in others.

Object. 2. But it may fall out in respect of meer outward Circumstances and occasions that some Church should have the Sacrament every Lord's day.

I Answer 1. That then it is not an image of God's institution; for if occasions call for an ordinance every Lord's day (as suppose a Baptism to be administred) yet still because this is not made a set standing rule, whither there be occasion or no (which is the Obligation of a set institution) therefore such a Providence, that an Ordinance should come to be administred, is not an image of God's institution; which is only when in a standing way men so appoint it.

2. That Rule depending upon varying Circumstances, can be made and kept but from Lord's to Lord's day; but we cannot make a standing Rule and Canon of it. This assertion or consideration past would have this Circumstance in the administration of an Ordinance every Lord's day, to be such, as is not determinable by humane Prudence, or appointment. But I come unto two other Assertions (which I more mainly intend) which do concern this Ordinance, and the Question more nearly.

1. The first Assertion is, that the nature, and sort, and kind of this Ordinance of the Lord's Supper, is such, as there must of necessity be an institution, either expresly, or by necessary consequence, settled by God, and left for the time of its administration.

The 2. Assertion is, that according to the way, and prescriptions of the New Testament, that time can be no other than every Lord's day.

1. The first of these two I shall prove in general; that there is, and must be, an institution for the time of its administration, and then I shall prove that time to be every Lord's day.

I begin with the 1. That for the time of the administration of this Ordinance of the Lord's Supper, namely, how often it should be; there must necessarily be an institution somewhere in Scripture left, and to be found; or one, at least, that may be drawn from Scripture, by good Consequence (for it is an ordinance of that Nature and sort, as that Reason tells us, there must be an institution left and found in Scripture, about some set time for its administring) This I would evince by such Reason, as if there were as yet no Scriptures that we knew of, to be found for it, and to fix our thought; yet they might set us all a work to find out one. Now this Assertion I prove by these 3 main Propositions laid together.

1. That there are, and ever were, two sorts, and but two sorts of Ordinances appointed by God in the Church: and they are either continual, or occasional. This proposition contains two things in it.

p. 3341. That there are Ordinances both Occasional, and Continual.

2. That there are, and ever were, but these two sorts.

1. I prove that are two such kind of Ordinances. I will here first explain the Terms.

1. By Occasional Ordinances, I mean such, as though they are in themselves to continue for ever in the Church, upon continual occasions; yet in respect of their use, they depend upon a particular occasion in Providence, to call for the practice of them. Some Ordinances were ordained for a single occasion extraordinary; as the extraordinary Sacrament of Manna in the Wilderness, and the Cloud, and the Baptizing in the Sea, &c. mentioned 1 Cor. 10. 11. but such occasional Ordinances I mean not; but only such as are for their use in the Church, or their Essence in the Church, continual; yet still the particular, precise Time when they shall be Administred is occasional. Thus in Philosophy, we distinguish of Essence and Existence; and say of several kinds or species of Creatures, that their Essence is always in Rerum Natura. So Roses (and many other Fruits and Plants) being a sort or kind of Creatures, that have a station and rank among the number of others, that help to the making up of the World's Perfection; we, in that respect say, The Essence of a Rose always is, Nature having ordained such a Creature always to belong unto the World, to make up the perfection of it: But yet so, as we say, that the Existence, or individual putting forth of such Flowers, is but in some one special season of the Year, and not always. Thus in like manner, some Ordinances always belong unto a Church, as parts of its Perfections and Priviledges; and so the Institution of them is for ever and for all times; and yet their Use and Existence is meerly occasional, even as Providence shall put them forth, and call them to stand up in their season. Such was Circumcision of old, which, though it was an Ordinance for ever, and so, continual in the Essence and Being of it; yet the Use thereof was to be but as Children were born, which made the Existence meerly occasional; so, offering Personal Sacrifices, or performing a Vow, were as occasion fell out; as upon occasion of Uncleanness, &c. And so Baptism is now, the use which depends upon new▪occasions. So likewise are Excommunication, and Admonition, which are Church Censures, and so likewise Admission of Members; all which are to be used, but as fit matter in Providence comes to be presented.

2. When I say Occasional, the meaning is not, that they are ordained for occasions Negative or Permissive (as I may so call them) that is, when the occasions of the Church will permit, and so a fit spare time falls out for an Ordinance: But when in this Distinction and Opposition to continual Ordinances, we use the word Occasional, the meaning is intended of such as have a positive, peculiar, and special Occasion, directly and properly calling for them; which Occasion is Affirmative. As when a Child is born in the Church; this is an Affirmative Occasion for Baptism, and the like.

Now having explained what Occasional Ordinances are; I come to explain that other sort of Ordinances, which are Continual. Such were the Publick Sacrifices of the Temple, which were called a Continual Sacrifice, (Jer. 33. 18.) and Ezek. 46. 14.) because offered Morning and Evening in a set and standing course, not at all waiting upon occasions. And it is not only said there to be a Perpetual Ordinance, that is, which was to last and endure in the Church (and such, even Occasional Ordinances may be stiled) but it is besides called a Continual Ordinance, because appointed to be every Morning by a set Ordinance of course; so verse 14. and 15. it is said to be every Morning for a continual Burnt-Offering. So Prayer now is a Continual Ordinance, pray continually, which is not meant of continual occasions; but that a continual course of Prayer, or a set course every day (I do not say at set hours) is of God's Institution, as Paul says, (2 Tim. 1. 3.) that he served God from his Fore-fathers; that is, according to the manner of the godly of old, who answerably to the continual Sacrifice in the Temple, offered up where-ever they were, either in Private, or in their Families, the Sacrifice of Prayer, twice a day, and were bound to do so; else the Practice had not been general, nor binding unto Paul. But, says he to Timothy, I have thee in remembrance in my Prayers day and night, that is, twice a day, every Morning and Evening. Thus also, the very entring into the Holy of Holies once a year, because it was of course and setly, is said to be done continually, Heb. 10. 1. And so the Passover, though but once a year, yet because of set course, it may be called continual. Thus all Church-Ordinances which are of set course in the Church, p. 335and depend not upon occasions, may be called Continual Ordinances, though not every week-day to be administred. Such Publick Prayer is by all confessed to be; and such I take the Word Preached to be also. And so this Distinction of Ordinances Occasional and Continual, if it be not in Terminis, in the same Tearms set forth in the Scripture, as to both the Parts of it, yet for the one Part it is: For the Term Continual is expressed in the p…ces before cited, and that, in opposition to Occasional; for there being two sorts of Sacrifices; fome ordained by Institution to be at set times; others as occasion of Sin and Uncleanness fell out; those which were set were called Continual, in a way of distinction from that other (as also those four Ordinances here, in this, Acts 2. 42.) and so must have another branch to answer to them, which is this of Occasional. However, if the Scripture useth not the very Terms, yet the Distinction ariseth from the thing it self, namely, from the different use and end of Ordinances, which are necessarily such: Only I add this Caution, that solemn set Ordinances, though by Divine Appointment confined to a time, may yet occasionally be commanded at other times besides; and then upon all such occasions, they become occasional for that time. Thus, though the Sacrifices Publick were a set Ordinance; yet Sacrifice was an Occasional Ordinance also: For when a Man had Personally sinned, he was to bring an Offering to the Priest, &c. And so is the Word Preached, and Prayer now, which though set of course on the Lord's Day, yet as occasion is, they may be used on the week days also. And this is hinted to prevent a mistake, least upon this Doctrine any should think, the obligation to administer this ordinance on the Lord's day to be exclusive, as if upon no other day besides the Church may have this Sacrament, or the word. For this celebration of the Sacrament on the Lord's day is so to be understood, as that it may likewise be administred upon any day besides, though that day be the more proper season of it, and no day to be chosen rather than it. The Gospel's priviledge is in this more large then that of the Law: some Ordinances, then, they could not have, but upon certain set times, and times were so appointed, as all times besides were excluded. The Passover could not be at other times eaten (but only in case of uncleanness, or a journey) but at that set time appointed, the fourteenth day of the first Month. So likewise Circumcision was by institution confined to the eighth day; and they might not do it before, nor defer it till after that precise time. And so many other solemn Ordinances are appropriated to their Solemn Feasts. But it is not so now under the Gospel, when though God hath appointed a special time for publick worship, yet any worship may be performed at any time, and as in every place we may lift up pure hands and celebrate Church-Assemblies, so at any time. As the word is to be Preached in season and out of season, so the Sacrament may be administred in season and out of season. The Primitive Churches are therefore supposed in that first Church of the Jews (whose very calling for a while at first, was only to hold forth all ordinances of the Gospel) to have met (as for the Place) foreign, at Home; That is, in private Houses: for it is spoken in distinction from their meetings, in the Temple: So for the time of their Meetings foreign every day (Acts 2. 46.) and so to have celebrated this Sacrament every day even as Acts 5. 41. they are said to preach every day in the Temple.

This being premised, and proved; I now come to prove the other part of the proposition in hand, That there are but these two kinds of ordinances in the Church, occasional and continual. This I might prove, by an enumeration of all ordinances in the Old Testament; which may all be reduced to these two heads. For as for vows and free-will offerings (which seem most free in Man's liberty) they were occasional; and such, as when a just occasion fell out, that called for them, they were not to be omitted; nor yet were they made, and offered, but when a just occasion invited them. And, indeed, it were a wonder, if there should be a middle kind of Vagous Ordinances, which were indefinitely instituted and at randome; not fixed in the main ground of their institution, unto proper Occasions, or to set times by institution designed under the New Testament. Let any man instance in any other such, and it were strange this Ordinance should be such alone. Indeed, Reason tells us, that there is not, and cannot be any such middle Ordinance; for if there be, the main ground of its institution must be, to serve a vacancy from all other occasions of humane business and ordinances; and to be in use when ever such a vacancy should happen, that is, (as I explained in my distinction) that they would be instituted for Negative occasions, as not being affixed to any set time of course, as continual ordinances are; nor to serve a special occasion p. 336that calls for it upon one day more than another: but for such a time it must be, when there is an opportune vacancy or empty space of time, that may fall out free from all other occasions, and all other ordinances, both which in this supposition are to be served first. Now I instance in this, as a supposed middle between the two other: for I cannot see how the wit of Man can invent any other. I grant, indeed, that such vacancys of time may fall out, and also, that those Ordinances which God hath already, by a primary intent, instituted for set times, and by Rule affixed to them, he hath, as an over-plus, and an additional edification of his Church, commanded to be used at all such times of vacancy from humane occasions and refreshments. For example; he hath appointed the preaching of the word a set ordinance for every Lord's day (as was said) and so it is a continual ordinance of course; He hath also appointed this word to be dispersed and preached upon all special affirmative occasions that should require it; As a word in season to the weary, &c. And these being the main foundations and grounds of its institution; he hath enlarged the use of it unto all such Negative occasions, when all other occasions will permit, and there happens a vacant time to hear Sermons Preached and that when no special occasion or time instituted doth require it. But this was but a secondary enlarged ground of this Ordinance, for which alone it should never have been instituted, nor any else. This (as I take it) may be the most probable meaning of that text, Preach the word in season, either instituted by God, as the Lord's day, or occasional, as special need requires; and not only so, but out of season, in a meer vacancy.

Now to prove that there is no such Ordinance instituted meerly for Negative occasions, or vacancy from other hindrances, I urge those inconveniences and Reasons against it.

1. Such an ordinance would depend for its being and existance, upon too many uncertainties. But now as a Father would not venture any Child to an utter uncertain breeding; So, neither can I believe that God hath done so by any of his Ordinances. Now see the several uncertainties in this case.

1. There is not an absolute necessity that such an ordinance should ever be administred at all; for it might be supposed never to come to have any turn or vacancy spare from all other occasions for it to be administred in: for it is not of absolute certainty that there should be such a vacancy, or at least, not often; as this Ordinance of the Sacrament (if this should be said to be such) is commanded to be administred.

2. Besides this, if such times should fall out, yet the Celebration of the Ordinance would depend too much upon Man's arbitr'ment, and that for its only existence and being; which must be at such times, not only when a whole Church shall have no impediments by reason of other occasions: but when they shall judge so, and call upon one another for it: and how apt our Nature is, to find out impediments, or at least in such Cases to forget the Ordinances, God well knew. And this our obnoxiousness to forget our Duty makes it yet more uncertain; for how apt is such an ordinance to be forgotten, which hath no positive occasion to call for it, nor any fixt instituted time to say to us, now it ought to be administred?

It is one reason, and it is a good one, which our Divines give, why it was necessary that the Lord's day, should be fixed by God to a certain day, even to the seventh, and with a Memento in the Command; because if it had been left to Men to judge when their vacancy would have permitted it, the Publick worship of God would soon have permitted it, the publick worship of God would soon have fallen to the ground. And by the like reason any particular Ordinance would have been easily forgotten and discontiuned, as many have been, that yet were fixed, as the feast of Tabernacles was (Nehem. 8. 17.) from Joshua's time till Nehemiah's. You may make an Observation, how great the neglective forgetfulness of Man would be of any such Ordinance, by the difference which was put in the administration of this ordinance, and the observation of the Lord's day (which are the Ordinances we have last instanced in) by the Papists, who alone bore the face of the Church many hundred years. As for the Lord's day, because they thought the institution thereof every week, to be Apostolical (being sounder in the point, then many of our Divines) therefore they have transmitted the observation of it every week, down unto our times: But 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 receiving of it by the people; so rarely would men use an Ordinance which they thought was left to their liberty.

p. 337Yea 3dly. This Ordinance of 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 of all; for it being instituted to remember us of Christ's Death, surely it self hath either some special Occasion or fixt Institution, to put us in mind of it.

2d Reas. As such an Ordinance would be left to too great uncertainties, for its existence; so it would be cast too far below all other Ordinances, for not having a 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 especial 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.

3dly. 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 it self, and be able to challenge it self 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 fixt Times, God in a secondary intention enlarged the use of them to Negative occasions (as I term them) as he hath that of Publick 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 ingrafted 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 thir season is, they may challenge it (but whether their season be necessarily and electively only the Lord's day, that I shall afterwards discusse) 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 other Creatures. 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.

Reas. 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 p. 338nothing still. Therefore Solomon says, Ecclesiastes 3. 1. That there is a time to every thing, 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, Natural and Artificial, to all sorts of things under the Sun (for he instanceth in things Natural, Artificial and Voluntary) and he says, there is a set time; so 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; so 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 comliness. 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 Institution 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 thus much; that, that distinction is given it from its having a set time, fixt 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; so (2 Sam. 9. 7.) Mephibosheth is said to sit at David's Table continually, that is, not as a stranger, coming in upon occasion, but at the set times of Meals. And so, Pray continually in the New Testament, is taken, not simply, for praying always, or upon all occasions, or continuing in prayer with fervency only; but to pray settly, Morning and Evening (as I shewed out of 2 Tim. 1. 3.) 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 Priests going into the Holy of Holies, because it came about every year once, at a set instituted time, is said to be continually, Heb. 10. 1. Those sacrifices which they offered year by year Continually. As therefore we say, that time is concreated with all things, so I may say of such Ordinances, that their time is Instituted together with their Institution, and by the same Authority.

And 3dly. 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 Occasional Ordinance, and made of an inferiour nature to it, in its Institution: For it would not have so much as a proper occasion to call for it, as those Occasional Ordinances have.

4thly. This Proposition is backt 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 fixt Time when once an occasion required them; as Circumcision the Eight 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 so compleat 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.

p. 339And 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, proper, 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 so 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 Publick, 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,

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. 10. 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. 11. 33.) in this case, and for this Ordinance, if any come late, others are to stay for them; Tarry one for another, which in other Ordinances they are not so strictly tyed 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 Administring of it to one Man more than another; for it is alike the Act of the whole.

2. Indeed, and in truth, there can never be invented, or supposed, any such proper, special occasion, requiring this Ordinance to be administred upon this Lord's day, or that, rather than upon another, 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 it self 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 vertue for something, which one Christian needs more than another. But it is an ordained foreign, 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 its 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.

3. 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 administred 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, p. 340let me add this; it is less subject to variation by occasions, than the Word, or Publick 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, 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 blest a Man; so 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 more uniform 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 2. 42. where all Ordinances Continual are reckoned up, which are four in number: And this, in the First Church, as the Measure of solemn set Worship for ever: But I leave that now, intending to argue it out in Reasons.

Object. But there is this Objection grounded on that speech of the Apostle, 1 Cor. 11. 26. As oft as you eat, you shew forth, &c. 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.

Answ. 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 intention 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 because 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 shews 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 first proposition) and continual Ordinances necessarily requiring a time Instituted, or fixt 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 Tenour 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 Scriptures afterwards. It is proved by Reason thus; or by these steps.

1. Under the Gospel you have 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 p. 341may, and ought to be upon other days, by vertue of the Command, that bids us serve the season, &c. (Rom. 12.) and take the fittest occasion for every Work and Ordinance Occasional. 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 administred upon, viz. for the Passover, and for the First Fruits: But now, there is no Instituted Time except this. 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; in as much as 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 only to have a Time that is Instituted, for them to be administred upon; but further, there must be an Institution to appoint a Time for them, even a fixt, determined Time set apart for them by vertue of an Institution, which may determine the Conscience to them, and by vertue of a Command call for them. And so it is not enough to say, That the Lord's Day is the 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 fixedly and determinately set by Institution, for this Ordinance: 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 administred upon: But for other occasional Times in the Week Days, though there be a general Rule that will oblige the Conscience to them, as 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 administred, 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 a Time Instituted that calls for them, and obligeth the Conscience by an Institution to them. And so these two Ordinances differ in their Interest in this Day. That Occasional Ordinances have, by vertue 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 it self 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 administred 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 a common Hall is for all Commers: 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 gives occasions) do call for Time, and oblige the Conscience unto a set Time for them: But this would be left like an Individuum 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 in Common Town-houses. Yea, seeing other Ordinances can still challenge some peculiar, determinate Interest, either by Occasion, or Institution; this might ever be extruded, having nothing but an indefinite, common, Vagrant Interest to shew for it self. 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 administred. And this, not to be left to the wide World for p. 342its subsisting and existence; but such, as by Law, or inheritance, it may call for, as its Portion.

Now 3. 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 persume to single out some special days; because their Congregations be too vast (and so 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, Whitsonday, &c. do appoint it to be only or specially then administred: 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 Rule 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 will 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 maintenance 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 Arminiaus and Ʋs: about the existence of things Contingent, and the Voluntary Acts of Man's will; That in respect of God's decree, all things do exist necessarily, and by his determinate Council; 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 out 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 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 existence 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 administred. 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 Odinances are to exist occasionally on that day: that is, as occasion calls for any of them; But continual Ordinances are to exist, and be administred continually on that day; and what is that, but that every Lord's day they should be administred!

I will now in the last place, as the Coronis 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 p. 343appointed for that instituted time; and as much Reason for the one, as for the other. So as there is a proper, peculiar mutual Relation, between such 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 publick 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 of the Heathen, nor the Saints of the Papists, who were Gods for occasions, and are Saints for special occasions; and as they had Sacrifices, so these have Prayers, upon particular occasions. 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 publick 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 Mens 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 so, such ordinances, in stead of being the standing, continual ordinances of his worship, should have become the most uncertain, and (through Man's Corruption) the seldomest administred of all other. And indeed, fixedly to appoint, how oft they should be administred, 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 Circumstance 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 a place be as necessary as a time; yet from a set time appointed, doth arise a 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 and a 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, or mention of such a 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. 45. 17. and 46. 11. And (Levit. 23. 36.) 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, John 7. 37. Solemn they were, by being set, and thereby greatned. And every such day had its set Ordinances by institution appointed to fill up the worship of the day, and (as the Phrase is, verse 37. of Lev. 23.) God speaking unto Moses concerning the Ordinances to be upon such Feasts, says, that they must perform every thing 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 must have standing Ordinances, that have a proper referrence 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 a 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, is this Relation to worship, there is abroad 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 worshipt (whatever occasions were) and that there should be a set Instituted Time in these Ordinances: p. 344Then marry these two together, as being made one for another; these holy things, for this holy Day; standing continual Ordinances, for this set, and standing Day, according to the proportion of that Rule, out of Leviticus, Every thing upon his Day; Opus Diei in suo Die; the Day and the 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. 46. 13, 14, 15.) That there should be a continual Worship now, as there had been a continual Sacrifice then. For there Ezekiel prophesies of the Worship of the Gospel, and that, under the Type and Notion of the continual Sacrifices and Sabbaths.

Ʋse 1. See the gracious Provision that God hath made in the World for his Worship, and also for to feed his Church.

1. 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 him a set Revenue of Old Rents, which must never be left unimproved; as well as he has occasional Customs from other Ordinances.

2. See here the gracious Provision made for the Church; the Family and Houshold 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 House keepers 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 to be served up, again, and again, and goes round at last. A Dish that fills all, and serves all Tasts (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 maist. 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, every thing, to every one.

Ʋse 3. 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-Governours (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 have never have left matters of so great importance, at uncertainties: He would never have left even the Revenues of his Crown-Lands to 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 oftner necessary to 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 fixt 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 Churches 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 enjoyned; p. 345to 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 tho' other Lords besides thee have Ruled over Us, and would appoint us when to have Sabbaths, and Sacraments; yet thou hast wrought all our works for us: Thy self 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 administred; there must necessarily be a defining by some Divine Authority, how many times at least, we are to receive it, else, says Vasques, the Affirmative Precept binding no Man so to any precise Time to receive this Sacrament; but that he might omit it, a Man might forbear to receive it, all his Life-time, (as well as any time) without 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 a Man all his Life-time. And therefore they say, it is a sin not to Receive once a Year, because the Pope (in whom is Divine Authority) hath so fixt it; but not oftner 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 it self to decide it. And this is necessary. For, as we say of a Church, that the set Number, how many it should 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, Matth. 18.) or else it is no Church; one Saint alone not sufficing to make up a Church: So I say of this Sacrament; though How often at most it may be administred, cannot be determined (for it may be administred every day, as it was in the Primitive Times) yet how oft at least it must be administred, was to be determined so, to set bounds unto Man's neglect, and fix the Institution.

Ʋse 4. If the Lord's Day be thus primarily appointed for these Ordinances, and they for it; you see then the Errour in appointing any other day electively 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.