A DISCOVRSE CONCERNING Liturgies, AND THEIR IMPOSITION.

Printed in the Year, 1662.

[Page] [Page 3]A Discourse concerning Liturgies, and their Imposition.

CHAP. I.

The state of the Judaical Church. The Liberty given by Christ. 1. From the arbitrary Impositions of men. 2. From the Observances and Rites instituted by Moses. The conti­nuance of their Observation in the patience and forbear­ance of God. Difference about them stated. Legal Righte­ousness and Legal Ceremonies contended for together, the Reason of it.

ALthough our present enquiry be meerly after one part of Instituted Worship under the Gospel, and the due perfor­mance of it according to the mind of God; yet there be­ing a communication of some light to be obtained from the turning over of that Worship from the Mosaical, to the care and practice of the Evangelical Church, we shall look a little back unto it as therein stated, hoping thereby to make way for our clearer progresse. What was the state of the Church of God a­mongst the Jews as to Instituted Worship, when our blessed Sa­viour came to make the last and perfect discovery of his mind and will, is manifest both from the appointment of that Worship in the Law of Moses, and the practice of it remarked in the Gospel. That the Rites and Ordinances of the Worship in the Church ob­served, were from the original in their nature Carnal, and for the number many, on both accounts burthensome and grievous to the Worshippers, the Scripture frequently declares. Howbeit the Teachers and Rulers of the Church, being grown wholly Carnal in their spirits, and placing their onely glory in their yoke, not being able to see to the end of the things that were to [Page 4] be done away, had in reased those Institutions both in num­ber and weight, with sundry Inventions of their own, which by their authority they made necessary to be observed by their Disciples. In an equal practice of these, Divine In­stitutions, and Humane Inventions, did our Lord Jesus Christ finde the generality of the Church at his coming in the flesh. The former being to continue in force until the time of Reformation, at his Resurrection from the dead should come; both by his practice, and his teaching as a Minister of Circumcision, he confirmed and pressed frequently on the Consciences of men, from the authority of the Law­maker. The latter he utterly rejected, as introduced in an high derogation from the perfection of the Law, and the honour of him, whose Prerogative it is, to be the sole Lawsphar-giver of his Church; the onely Fountain and disposer of his own Worship. And this was the first dawning of Liber­ty, that with the rising of this Day-star did appear to the burthened and languishing consciences of men. He freed them by his Teaching from the bondage of Pharisaical atbi­trary Impositions, delivering their Consciences from sub­jection to any thing in the Worship of God, but his own im­mediate Authority. For it may not be supposed that when he recommended unto his Hearers an attendance unto the teaching of the Scribes and Pharisees, with an injunction to obey their directions, that he intended ought but those Commands which they gave from him; and according to his mind, whose fear they did outwardly professe; seeing that both in general and particular he did himself con­demn their Traditions and Impositions; giving out a rule of liberty from them unto others in his own constant pra­ctice. Yea and whereas he would do Civil things in their own nature indifferent, whereunto he was by no righteous Law obliged, to avoid the offence of any which he saw might follow, Mat. 17. 24. yet would he not practice or give countenance unto, nay nor abstain from condemning of a­ny of their Ecclesiastical Self invented Observances, though he saw them offended and scandalized at him, and was by others informed no lesse, Mat. 15. 12, 13, 14 confirming his practice with that standing Rule concerning all things rela­ting to the Worship of God, Every plant which my heavenly [Page 5] Father hath not planted shall be rooted up. But he is yet fur­ther to carry on the work of giving Liberty to all his Disci­ples, that he might take them into a subjection to himself, and his own Authority onely. The Aaronicall Priesthood being the hinge on which the whole Ceremonial Worship tur­ned, so that upon a change thereof, the obligation of the Law unto that worship, or any part of it, was necessarily to cease, our blessed Saviour in his death and oblation entering upon the Office, and actually discharging the great duty of his Priest­hood, did virtually put an end to the whole obligation of the first Institution of Mosaical Worship. In his death was the procurement of the Liberty of his Disciples compleatly fi­nished as unto conscience, the supposed Obligation of mens Traditions, and the real Obligation of Mosaical Institutions, being by him, (the first as a Prophet in his teaching, the last as a Priest in his offering) dissolved and taken away. From that day all the Disciples of Christ were taken under his im­mediate Lordship, and made free to the end of the world from all obligations in Conscience unto any thing in the Wor­ship of God, but what is of his own Institution and Com­mand.

This dissolution of the Obligation of the Law of Com­mandements contained in Ordinances, being declared by his Apostles and Disciples, became a matter of great diffe­rence and debate amongst the Jewes to whom the Gospel was first preached. Those who before had slain him in pur­suit of their own charge, that he would bring in such an alteration in the Worship of God as was now divulged, were many of them exceedingly entaged at this new Doctrine; and had their prejudices against him and his way much in­creased, hating indeed the light, because their deeds were evil, These being obstinately bent to seek after righteous­nesse (as it were, at least) by the works of the Law, con­tended for their Ceremonial works as one of the best stakes in their hedge, in whose observance they placed their chief­est confidence of their acceptance with God. But this is not all, many, who falling under powerfull convictions of his Doctrine and Miracles believed on him, did yet pertinaci­ously adhere to their old Ceremonial Worship. Partly for want of clear light and understanding in the Doctrine of the [Page 6] Person and Office of the Messiah, partly through the power of those unspeakable prejudices which influenced their minds in reference to those Rights, which being from of old observed by their Forefathers, derived their original from God himself, (much the most noble Pleas and Pretences, that ever any of the sons of men had to insist upon, for a subjection to such a yoke, as indeed had lost all power to oblige them) they were very desirous to mix the observance of them with obedience un­to those Institutions which they through the Lord Jesus had superadded to them.

Things being thus stated amongst the Jews, God having a great work to accomplish among and upon them in a short time, would not have the effect of it turn upon this Hinge meerly, and therefore in his Infinite Wisdome and Condescention wa­ved the whole contest for a season. For whereas within the space of forty years or thereabout he was to call and gather out from the body, by the preaching of the Gospel, his Remnant according to the Election of Grace, and to leave the rest in­excusable, thereby visibly glorifying his Justice in their Tem­poral and Eternal ruine, it pleased him in a way of connivance and forbearance, to continue unto that people an allowance of the observation of their old Worship, until the time ap­pointed for its utter removal and actual casting away should come. Though the original obligation in Conscience from the first institution of their Ceremonies was taken away, yet hence arose a new necessity of the observation of them, even in them who were acquainted with the dissolution of that obligation; namely from the offence and scandal of them to whom their observance was providentially indulged. On this account the Disciples of Christ (and the Apostles themselves) continued in a promiscuous observation of Mosaical Institutions, with the rest of the body of that people, until the appointed season of the utter rejection and destruction of the Apostate Churches were come. Hence many of the Ancients affirm that James the less, living at Jerusalem in great reputation with all the people for his Sanctity and Righteousness, was not to the very time of his Martyrdome known to be a Christian; which had been utterly impossible, had he totally abstained from commu­nion with them in Legal Worship. Neither had that old contro­versie about the Feast of the Passover any other rise or spring, [Page 7] then the mistake of some who thought John had observed it as a Christian, who kept it onely as a Judaical Feast among the Jews; whence the Tradition ran strong that he observed it with them, on the fourteenth day of the Moneth, which precise time others turning it into a Christian observation, thought meet to lay aside.

Things being thus stated in the connivance and forbearance of God among the Jews, some of them not contented to use the indulgence granted to them in meer patience for the ends before mentioned, began sedulously to urge the Mosaical Rites upon all the Gentiles that were turned unto God. So making upon the matter the Preaching of the Gospel to be but a new way of proselyting men unto Judaism. For the most part it appears, that it was not any mistake or unacquaintedness with the Liberty brought in by Christ, that made them engage in this quarrel for Moses, but that indeed being themselves carnal, and notwith­standing the outward Name of Christ, seeking yet for righteous­ness by the Law, they esteemed the observation of the Cere­monies indispensably necessary unto Salvation. This gave occa­sion unto Paul, unto whom the Apostleship of the Gentiles was in a special manner committed, to lay open the whole my­stery of that Liberty given by Christ to his Disciples from the Law of Moses, as also the pernitious effects which its obser­vance would produce upon those principles which were pressed by the Judaical Zealots. Passing by the peculiar dispensation of God towards the whole Nation of the Jews, wherein the Gen­tile Believers were not concerned; as also that determination of the case of scandal made at Jerusalem, Acts 15. and the tempo­rary rule of Condescention as to the abridgment of Liberty in some particulars agreed unto thereupon, he fully declares that the time of the Appointment was come, that there was no more power in the Law of their Institutions to bind the Consciences of men, and that it was not in the power of all the men in the world, to impose the observation of them, or any like unto them, upon any one though the meanest of the Disciples of Je­sus Christ. The mind of Christ in this matter being fully made known, and the Liberty of his Disciples vindicated, various ef­fects in the minds of men ensued thereupon. Those who were in their inward principle themselves carnal, notwithstanding their outward profession of the Gospel, delighting in, and rest­ing on an outward ceremonious Worship, continued to oppose [Page 8] him with violence and fury. Those who with the profession of the Lord Christ had also received the Spirit of Christ, and were by him instructed as in the perfection of righteousness, so in the beauty and excellency of the Worship of the Gospel, rejoyced greatly in the Grace and Priviledge of the purchased Liberty. After many contests this controversie was buried in the ruines of the City and Temple, when the main occasion of it was utterly taken away.

By these degrees were the Disciples of Christ put into a com­pleat actual possession of that Liberty which he had preached to them, and purchased for them; being first delivered from any con­scientious subjection to the Institutions of men, and then to the temporary Institutions of God which concerned them not, they were left in a dependance on, and subjection into himself alone, as to all things concerning worship; in which state he will assu­redly continue and preserve them to the end of the world, un­der the guidance and direction of those Rules for the use of their Liberty which he has left them in his Word. But yet the prin­ciple of the difference before mentioned, which is fixed in the minds of men by Nature, did not die together with the contro­versie that mainly issued from it. We may trace it effectually everting it self in succeeding Ages. As Ignorance of the Righ­teousness of God with a desire to establish their own, did in any take place, so also did endeavours after an outward Ceremonies worship: For these things do mutually further and strengthen each other. And commonly proportionable unto mens darkness in the mystery of the Righteousness of God in Christ, is their zeal for a worldly Sanctuary and carnal Ordinances. And such hath been the force and efficacy of these combined Principles in the minds of carnal men, that under the profession of Christiani­ty, they reduced things (in the Papacy) to the very state and con­dition, wherein they were in Judaism at the time of Reforma­tion; the main Principle in the one and the other Church in the Apostacy, being Legal Righteousness, and an unsupportable yoke of Ceremonious observances in the Worship of God. And ge­nerally in others the same Principles of Legal Righteousness and a Ceremonious Worship have their prevalency in a just proportion, the latter being regulated by the former: And where by any means the former is everted, the latter for the most part falls of its own accord; yea, though riveted in the minds of men by [Page 9] other prejudices also. Hence when the soul of a Sinner is effectu­ally wrought upon by the preaching of the Gospel, to renounce himself and his own righteousness, and being truly humbled for sin, to receive the Lord Christ by Faith, as made unto him of God Wisdom, Righteousness, Sanctification, and Redemption, there needs for the most part little arguing to disswade him from rest­ing in, or laying wait upon an out-side pompous Worship; but he is immediately sensible of a delivery from its yoke, which he freely embraceth. And the reason hereof is, because that good Spirit by whom he is enabled to believe and receive the Lord Jesus Christ, gives him also an Acquittance with, and an expe­rience of the Excellency, Glory, and Beauty of that spiritual Communion with God in Christ, whereunto Believers are called in the Gospel, which discovers the emptiness and uselessness of all, which before perhaps he admired and delighted in. For where the Spirit of Christ is, there is Liberty. And these things of seek­ing a Righteousness in Christ alone, and delighting in spiritual Communion with God, exercising it self onely in the wayes of his own appointment, do inseperably proceed from the same Spirit of Christ; as those before mentioned from the same Prin­ciple of Self and Flesh.

CHAP. II.

The Disciples of Christ taken into his own disposal. General things to be observed about Gospel Institutions. Their number small. Excess of mens Inventions. Things instituted brought into a Religious Relation by the Authority of Christ. That Autho­rity is none other. Suitableness in the matter of Institutions to be designed to their proper significancy. That discoverable onely by infinite Wisdome. Abilities given by Christ for the Admi­nistration of all his Institutions. The way whereby it was done, Eph. 9. 7, 8. Several Postulata laid down. The sum of the whole state of our Question in general.

VVE have brought unto, and left the Disciples of Jesus Christ in the hand and sole disposal of him their Lord and Master, as to all things which concern the Worship of God, and how he hath disposed of them we are in the next place to [Page 10] consider. Now he being the Head, Lord, and onely Law-giver of his Church, coming from the bosome of his Father, to make the last Revelation of his Mind and Will, was to determine and appoint that Worship of God in and by himself, which was to continue to the end of the world. It belongeth not unto our purpose to consider distinctly and apart all the several Institutions which by him were ordained. We shall onely observe some things concerning them in General that will be of use in our pro­gress, and so proceed to the Consideration of that Particular about which we are in Disquisition of his Mind and Will, The Worship of God is either Moral and Internal, or External and of Sovereign or arbitrary Institution. The former we do not now consider, nor was the ancient original fundamental Obligation unto it altered or dissolved in the least by the Lord Christ. It was as unto superadded Institutions, of outward Worship, which have their foundation and reason in Sovereign Will and Pleasure, that he took his Disciples into his own disposal, discharging them from all Obligations to ought else whatever, but onely what he should appoint. Concerning these, some few considerations will lead us to what in this Discourse we principally intend. And the First is, That they were few, and easie to be observed. It was his Will and pleasure, that the Faith and Love of his Disciples should in some few Instances be exercised in a willing ready subjection to the impositions of his Wisdom and Authority. And their ser­vice herein he doth fully recompence, by rendring those his Insti­tutions blessedly useful to their spiritual advantage. But he would not burden them with Observances either for nature or number, like or comparable unto them from which he purchased them Liberty. And herein hath the practise of succeeding Ages put an excellent lustre upon bis Love and Tenderness. For whereas he is the Lord of his Church, to whom the Consciences of his Di­sciples are in an unquestionable subjection, and who can give Power and Efficacy to his Institutions to make them useful to their Souls? Yet when some of their Fellow servants came, I know not how, to apprehend themselves enabled to impose ar­bitrarily their Appointments, for reason seeming good to their wisdom, they might have been counted moderate, if they had not given above ten Commandments, for his one. Bellarmine tells us indeed, that the Laws and Institutions of the Church that absolutely bind all Christians, so that they sin if they omit their [Page 11] Observation, are upon the matter but four; namely, to observe the Fasts of Lent and Ember-weeks, to keep the Holy dayes, Confession once a year, and to Communicate at Easter: De Rom. Pon [...]f. lib. 4. cap. 18. But whereas they double the number of the sacred Ceremonies instituted by Christ, and have every one of them a great number of subservient Observations attending on them; so he must be a stranger to their Councels, Cannon-laws, and practises that can believe his insinuation.

Again, as the Institutions and Ordinances of Christ in the out­ward Worship of God, whose sole foundation was in his will and pleasure, were few and easie to be observed, being brought in­to a relation of Worship unto God by vertue of his institution and command, without which no one thing in their kind can do so more then another; so they were for the matter of them such as he knew had an aptnesse to be serviceable unto the significancy whereunto they were appointed by him, which nothing but infi­nite wisdome can judge of. And this eternally severs them from all things of mens inventions, either to the same purpose, or in the same way to be used. For as whatever they shall appoint in the Worship of God, can have no significancy at all as unto any spiritual end, for want of a Christ-like Authority in their Institu­tion, which alone can add that significancy to them, which in themselves without such an appointment they have not; so they themselves want wisdome to chuse the things which have any fit­nesse or aptitude to be used for that end, if the Authority were sufficient to introduce with them, such a significancy. There is nothing they can in this kind fix upon, but as good reason as any they are able to tender for the proof of their Expedience unto the end proposed to them, will be produced to prove them meet for a quite other signification and purpose, and the contrary unto them, as least things diverse to them, be asserted with as fair pre­tences, as meet to be used in their place and room.

But that which we principally shall observe in and about Christs Institutions of Gospel Worship, is the Provision that he made for the Administration of it acceptably unto God. It is of the Instituted Worship of his Publick Assemblies that we treat. The chiefest acts and parts thereof may be referred to these three Heads, Preaching of the Word, Administration of the Sacraments, and the Exercise of Discipline; all to be performed with Prayer and Thanksgiving. The Rule for the administration of these [Page 12] things so far as they are purely of his Institution, he gave his Disci­ples in his appointment of them. Persons also he designed to the regular administration of these his holy things in the Assemblies of his Saints; namely, Pasters and Teachers to endure to the end of the world, after those of an extraordinary employment under him, were to cease. It remaineth then to consider how the Per­sons appointed by him unto the Administration of these Holy Things in his Assemblies, and so to the discharge of the whole publick Worship of God, should be enabled thereunto, so as the end by him aimed at of the Edification of his Disciples, and the Glory of God might be attained. Two ways there are whereby this may be done. First by such Spiritual Abilities for the dis­charge and performance of this whole work as will answer the mind of Christ therein, and so serve for the end proposed. Se­condly, By the prescription of a form of words whose reading and pronunciation in these administrations should outwardly serve as to all the ends of the Prayer and Thanksgiving required in them, which they do contain. Its evident that our Saviour fixt on the former way; what he hath done as to the latter, or what his mind is concerning it, we shall afterwards en­quire,

For the first, as in many other places so signally in one the A­postle acquaints us with the course he has taken, and the Provi­sion that he hath made, namely, Ephes. 4. 7, 8, 11, 12, 13, 14, 15, 16. Unto every of us is given Grace, according to the measure of the gift of Christ. Wherefore he saith when he Ascended up on high, he led captivity captive, and gave gifts unto men. And he gave some Apostles, some Prophets, and some Evangelists, and some Pa­stors and Teachers for the perfect [...]ng of the Saints for the work of the Ministry, for the edifying of the Body of Christ, till we all-come in the unity of the faith and the knowledge of the Son of God, unto a perfect man, unto the measure of the Stature of the fulness of Christ, &c. The thing aimed it is the bringing of all the Saints and Disciples of Christ, the whole Church, to that measure and perfection of Grace which Christ hath assigned to them in this world, that they may be meet for himself to receive in glory. The means where­by this is to be done and effected is the faithful, regular, and ef­fectual discharge of the work of the Ministry, unto which the administration of all his Ordinances and Institutions do confes­sedly belong. That this work may be discharged in an orderly [Page 13] manner to the end mentioned, he has granted unto his Church, the Offices mentioned to be executed by persons variously called thereunto according to his mind and will.

The onely enquiry remaining is, how these persons shall be enabled for the discharge of their Office, and so accomplishment of the work of the Ministry. This he declares is by the communi­cation of grace and spiritual gifts from heaven unto them by Christ himself. Here lyeth the spring of all that followeth; the care hereof he hath taken upon himself unto the end of the world. He that enabled the shoulders of the Levites to bear the Ark of old, and their arms to slay the sacrifices, without which natural strength those carnal ordinances could not have been ob­served (nor was the Ark to be carried from supply of defect of a­bility in the Levites) hath upon their removal, and the Instituti­on of the Spiritual Worship of the Gospel, undertaken to supply the administratours of it with spiritual strength and abilities for the discharge of their work, allowing them supply of the de­fect of that which he hath taken upon himself to perform. I suppose then that these ensuing will seem but reasonable Po­stulata.

1. That the means which Jesus Christ hath appointed for the attaining of any end is every way sufficient for that purpose whereunto it is so appointed: his wisdome exacts our consent to this proposition.

2. That what he hath taken upon himself to perform un­to the end of the world, and promised so to do, that he will accomplish accordingly; here his faithfulnesse requires our assent.

3. That the communication of spirituall gifts and graces to the Ministers of the Gospel is the provision that Christ hath made for the right discharge of the work of their Mini­stry, unto the edification of his Body. This lyes plain in the Text.

4. That the exercise and use of those gifts in all those admini­strations for which they are bestowed, are expected and required by him. The nature of the thing it self, with innumerable testi­monies confirm this truth also.

5. That it is derogatory to the glory, honour and faithfulness of the Lord Jesus Christ to affirm that he ceaseth to bestow gifts for the work of the Ministry, whilest he continueth and requireth [Page 14] the exercise and discharge of that work. What hath befallen men, or doth yet befall them through the wretched sloth, darkness and unbelief, which their wilfull neglect of dependence on him, or of stirring up, or improving of what they do receive from him, and the mischiefs that have accrewed to the Church by the Intrusion of such persons into the Place and Office of the Ministry as were never called nor appointed by him thereunto, are not to be impu­ted unto any failing on his part, in his promise of dispensing the gifts mentioned to the end of the world. Of which several Posi­tions we shall have some use in our further progress.

Our Lord Jesus Christ then having delivered his Disciples from the yoke of Mosaical Institutions which lay upon them from of old, as also from being intangled in their consciences by or from any inventions of men imposed on them, giving them Rules for the practice of the Liberty whereunto by him they were vindi­cated, taking them for the future into his own sole disposal in all things concerning the Worship of God, he appoints in his Sove­reign Authority both the Ordinances which he will have alone observed in his Church, and the Persons by whom they are to be administred, furnishing them with spiritual abilities to that end and purpose, promising his presence with them to the end of the world, commands them to set such in his Name and Strength in the way and unto the work that he hath allotted to them.

That now which on this Foundation we are further to en­quire into is, whether over and above what we have recounted, our Saviour hath appointed, or by any ways given allowance un­to the framing of a stinted Form of Prayers and Praises to be read and used by the Administratours of his Ordinances in their Ad­ministration of them; or whether the prescription and imposing of such a Form or Liturgy upon those who Minister in the Church, in the Name and Authority of Christ, be not contrary to his mind, and cross to his whole design, for perpetuating of his Institutions to the end of the world, in due order and manner. And this we shall do; and withall discover the Rise and Pro­gress which such Liturgies have had, and made in the Church of God?

CHAP. III.

Of the Lords Prayer, and what may be concluded from thence, as to the Invention and Imposition of Liturgies in the publick Worship of God. The Liberty whereunto Christ vindicated, and wherein he left his Disciples.

THe first plea used to give countenance unto the com­posing and imposing of Liturgies, is taken from that act of our Saviour himself, who upon the request of his Di­sciples composed for them a Form of Prayer, which being recorded in the Gospel, is said to have the force of an In­stitution, rendring the observation or use of that Form a necessary duty unto all believers to the end of the world. And this Plea is strengthened by a discovery which some learned men say they have made, namely that our blessed Saviour composed this Form which he delivered to his Di­sciples, out of such other Forms as were then in ordinary use among the Jewes; whereby (they say) he confirmed that practice of prescribing Forms of Prayer among them; and recommended the same course of proceeding, by his so do­ing unto his Disciples. Now though it be very hard to discover how upon a supposition that all which is thus sug­gested is the very truth, any thing can be hence concluded to the justification of the practice of imposing Liturgies, now enquired into; yet that there may be no pretence left unto a plea, though never so weak and infirm, of such an extract as this layes claim unto, it will be necessary to con­sider the severals of it. It is generally apprehended that our Saviour in his prescription of that Form of Prayer un­to his Disciples did aim at two things. 1. That they might have a summary Symbole of all the most excellent things they were to ask of God in his Name, and so a Rule of squaring all their desires and supplications by. This end all universally concur in: and therefore Matthew consider­ing the Doctrinal nature of it, gives it a place in the first recorded Sermon of our Saviour, by way of anticipation, [Page 16] and mentions it not when he comes to the time wherein it was really first delivered by him. 2. For their benefit and advantage, together with other intercessions that they should also use the repetition of those words, as a prescript Form wherein he had comprized the matter of their Requests and Petitions. About this latter, all men are not agreed in their Judgements, whether indeed our Saviour had this aim in it or no. Many Learned men suppose that it was a supply of a Rule and Standard of things to be prayed for, without prescribing to them, the Use or Rehearsal of that Form of words that he aimed at. Of this number are Musculus, Gortius, and Cornelius à Lapide, with many others; but it may suffice to intimate that some of all sorts are so minded. But we shall not in the case in hand make use of any Principle so far obnoxious unto common prejudice, as experience proves that opinion of those Learned men to be. Let it therefore be ta­ken for granted, that our Saviour did command that Form to be repeated by his Disciples; and let us then consider what will re­gularly ensue thereupon. Our Saviour at that time was Minister of the Circumcision, and taught the Doctrine of the Gospel un­der and with the Observation of all the Worship of the Judaical Church. He was not yet glorified, and so the Spirit was not as yet given; I mean that Spirit which he promised unto his Di­sciples, to enable them to perform all the Worship of God by him required at their hands, whereof we have before spoken. That then which the Lord Jesus prescribed unto his Disciples for their present practise in the Worship of God, seems to have belonged unto the Oeconomy of the old Testament. Now to argue from the prescription of, and outward helps for the per­formance of the Worship of God under the old Testament, un­to a necessity of the like or the same under the New, is upon the matter to deny that Christ is ascended on high, and to have gi­ven spiritual Gifts unto men, eminently distinct from, and above those given out by him under the Judaical Padogogy. However their boldness seems unwarrantable, if not intollerable, who to serve their own ends upon this Prescription of his, do affirm that our Lord Jesus Composed this Form out of such as were then in common use among the Jews. For as the proof their Asserti­on which they insist on, namely the finding of some of the things expressed in it, or Petitions of it in the Writings of the Jews, the eldest whereof is some hundreds of years younger then this [Page 17] Prayer it self, is most weak and contemptible; so the affirma­tion it self is exceeding derogatory to the glory and honour of his Wisdom, assigning unto him a work so unnecessary and trivial, as would scarce become a man of ordinary Prudence and Autho­rity. But yet to carry on the work in hand, let it be supposed that our Saviour did command that Form of Prayer out of such as were then customarily used among the Jews, which is false, and asserted without any colour of proof, also that he prescribed it as a Form to be Repeated by his Disciples, which we have shewn many very eminently Learned men to deny; and that though he prescribed it as a Minister to the Judaical Church, and to his Di­sciples whilst Members of that Church, under the Oeconomy of the old Testament, not having as yet received the Spirit and Gifts of the New, yet that he did it for the use and observance of his Disciples to the end of the World, and that not as to the ob­jective regulation of their Prayers, but as to the repetition of the words; yet it doth not appear how from all these Concessions any Argument can be drawn to the Composition and Imposition of Liturgies, whose Rise and Nature we are enquiring after. For it is certain, that our Saviour gives this direction for the end which he intends in it, not primarily as to the Publick Worship of the Assemblies of his Disciples, but as to the guidance of eve­ry individual Saint in his private Devotion, Matth. 6. 6, 8. Now from a Direction given unto private Persons, as to their private deportment in the Discharge of any Religious Duty, to argue unto a prescription of the whole Worship of God in publick Assemblies, is not safe, But that we may hear the Argument drawn from this act of our Saviour speak out all that it hath to offer, let us adde this also to the fore-mentioned Presumptions, that our Saviour hath Appointed and Ordained, that in the As­semblies of his Disciples in his Worship by him required, they who Administer in his Name in and to the Church, should re­peat the words of this Prayer, though not peculiarly suited to any one of his Institutions, what will thence be construed to ensue? why then it is supposed that this will follow; that it is not onely lawful, but the duty of some men to Compose other Forms, an hundred times as many, suited in their Judgment to the due Administration of all Ordinances of Worship in par­ticular, imposing them on the Evangelical Administrators of those Ordinances, to be read by them, with a severe interdiction of [Page 18] the use of any other Prayers in those Administrations, Bellarmine de Pont. Rom. lib. 4. cap. 16. argues for the necessity of the Ob­servation of Rites indifferent, when once commanded by the Church, from the necessity of the Observation of Baptism, in its self a thing indifferent, after it was commanded by Christ. Some think this is not to Dispute but Blaspheme. Nor is the In­ference before mentioned of any other Complexion. When it shall be made to appear that whatever it was lawful for the Lord Christ to do, and to prescribe to his Church and Disciples in reference to the Worship of God, the same, or any thing of the like nature, it is lawful for men to do, under the pretence of their being invested with the Authority of the Church, or any else whatever, then some colour will be given to this Ar­gument; which being raised on the tottering suppositions be­fore mentioned, ends in that which seems to deserve an harder name, then at present we shall affix unto it.

And this is the stare and condition wherein the Disciples of Christ were left by himself, without the least intimation of any other impositions in the Worship of God to be laid upon them. Not in any thing, or by any act of his did he intimate the ne­cessity, or lawful use of any such Liturgies as these which we are enquiring after, or prescribed and limitted Forms of Pray­ers or Praises to be used or read in the publick administration of Evangelical Institutions, but indeed made provision rendring all such prescriptions useless; and because they cannot be made use of, but by rejection of the Provision by himself made, unlawful.

CHAP. IV.

Of the Worship of God by the Apostles. No Liturgies used by them, nor in the Churches of their plantation. Argument from their practice. Reasons pleaded for the use of Liturgies. Disabilities of Church Officers for Gospel Administration to the edificati­on of the Church. Uniformity in the Worship of God. The pra­ctice of the Apostles as to these pretences considered. Of other Impositions. The Rule given by the Apostles. Of the Liturgies fulsly ascribed unto some of them.

OUr next enquiry is after the practise of the Apostles, the best interpretation of the mind of the Lord Jesus Christ, as to the Agenda of the Church, or what he would have done [Page 19] therein in the Worship of God, and how. That one end of their being furnished with the Spirit of Christ, was the right and due administration of his Ordinances in his Church, to the edifi­cation of his Disciples, I suppose will not be denied. By vertue of his assistance, and the gifts from him received, they dis­charged this part of their duty accordingly. That they used any Liturgies in the Church Worship wherein they went at any time before the Disciples, cannot with any colour of proof be pretended. The Scripture gives us an account of many of their Prayers, of none that were a Repetition of a Form. If any such were used by them, how came the memory of them utterly to perish off the Earth? Some indeed of the Ancients say that they used the Lords Prayer in the Consecration of the Eucharist, which by others is denied, being in its self improbable, and the Testimonies weak that are produced in behalf of its As­sertion. But as hath been shewed, the use of that Prayer no way concerns the present Question. There are no more Christs but one; to us there is one Lord Jesus Christ. For him who hath affirmed, that it is likely they used Forms of Prayer and Homi­lies composed for them by Saint Peter, I suppose he must fetch his Evidence out of the same Authors that he used, who af­firmed that Jesus Christ himself went up and down singing Mass.

The practice then of the Apostles is not, as far as I know, by any sober and learned Persons controverted in this matter. They administred the holy things of the Gospel, by vertue of the holy Gifts they had received. But they were Apostles. The enquiry is, what Directions and Commands they gave unto the Bishops or Pastors of the Churches which they planted, that they might know how to behave themselves in the House and VVorship of God. VVhatever they might do in the dis­charge of their duty by vertue of their extraordinary Gifts, yet the case might be much otherwise with them, who were in­trusted with ordinary Ministerial Gifts onely. But we do not find that they made any distinction in this matter between them­selves and others. For as the Care of all the Churches was on them, the duties whereof they were to discharge by vertue of the Gifts they had received, according to their Commission impowering them thereunto, so to the Bishops of particular Churches, they gave charge to attend unto the administration [Page 20] of the holy things in them, by vertue of the Gifts they had received to that purpose, according to the limits of their Com­mission. And upon a supposition that the Apostles were en­abled to discharge all Gospel Administrations to the edification of the Church, by vertue of the Gifts they had received, which those who were to come after them in the performance of the same Duties, should not be enabled unto, it cannot be imagi­ned but that they would have provided a supply for that want and defect themselves; and not have left the Church halt and maimed to the Cure of those men, whose weakness and unfit­ness for the Duty was its Disease. So then neither did the Apo­stles of our Lord Jesus Christ use any Liturgies, in the sence spoken of, in their administration of the Worship Instituted by him in his Church, nor did they Prescribe or Command any such to the Churches, or their Officers that were planted in them; nor by any thing intimate the usefulness of any such Li­turgy, or Form of publick Worship as after Ages found out and used.

Thus far then is the Liberty given by Christ unto his Church preserved intire, and the Request seems not immodest that is made for the Continuance of it. When men cry to God for the Liberty in his Worship, which was left unto them by Christ and his Apostles, he will undoubtedly hear, though their Fellow servants should be deaf to the like Requests made unto them: And truly they must have a great Confidence in their own Wis­dome and Sufficienty, who will undertake to Appoint and Im­pose on others the Observation of things in the Worship of God, which neither our Lord Jesus, nor his Apostles did ap­point or impose.

Two things are principally pretended as Grounds of the Imposition of publick Liturgies. First, The disability of the pre­sent Ministers of the Churches to Celebrate and administer the Ordinances of the Gospel to the honour of God, and Edifica­tion of the Church without the use of them. Secondly, The great importance of Uni [...]ormity in the Worship of God, not pos­sibly to be attained, but by vertue of this expedient, I desire to know whether these Arguments did occur the consideration of the Apostles or no: If they shall say they did; I desire to know why they did not make upon them the Provision now judged necessary, and whether those that so do, do not therein pre­ferre [Page 21] their wisdome and care for the Churches of God, unto the wisdome and care of the Apostles. If it shall be said, that the Bishops or Pastors of the Churches, in their dayes had abilities for the discharge of the whole work of the Ministry without this relief, so that the Apostles had no need to make any such supply. I desire to know from whom they had these abilities; If it be said that they had them from Jesus Christ, I then shall yet also further ask, whether ordinary Bishops or Pa­stors had any other Gifts from Jesus Christ, but what he pro­mised to bestow on ordinary Bishops and Pastors of his Churches; it seems to me that he bestowed no more upon them then he promised to bestow, viz. Gifts for the Work of the Ministry, with an especial regard to that outward condition of his Churches, whereunto by his providence they were disposed. It will then in the next place be enquired, whether the Lord Jesus Christ promised to give any other Gifts to the ordinary Bishops and Pastors of the Churches in those dayes, then he promised to all such Officers in his Church to the end of the World. If this appear to be the state of things, that the Pro­mise by vertue whereof they received those gifts and abilities for the disdarge of their duty, which rendred the Prescription of Liturgies needless, as to the first Ground of them pretend­ed; did and do equally respect all that succeed in the same Office and Duty, according to the mind and will of Christ unto the end of the World, is not the pretended necessity de­rogatory to the glory of the faithfulness of Jesus Christ, as plainly intimating that he doth not continue to fulfil his Pro­mise; or at least a full declaration of mens unbelief, that they do not, nor will depend upon him for the accomplishment of the same. Thus the first pretended Ground of the necessary use of such Liturgies as we speak of, endeth in a reflection upon the honour of our Lord Jesus, or a Publication of their own Un­belief, and Apostacy.

The Second is like the former. It will not, I suppose, be deni­ed but that the Apostles took care for the Unity of the Churches, and for that Uniformity in the Worship of God which is accepta­ble unto him. Evidence lyes so full unto it in their Writings, that it cannot be denied. Great weight every where they lay upon this duty of the Churches, and propose unto them the wayes whereby it may be done, with multiplied Commands and Exhor­tations [Page 22] to attend unto them. Whence is it then that they never once intimate any thing of that which is now pressed, as the one­ly medium for the attaining of that end? It cannot but seem strange to some, that this should be the onely expedient for that Unifor­mity which is acceptable unto God, and yet not once come into the thoughts of any of the Apostles of Christ, so as to be com­mended unto the Churches for that purpose. Considering the ma­ny Treacheries that are in the hearts of men, and the powerfull workings of unbelief under the most solemn outward Professions, I fear it will appear at the last day, that the true rise of most of the Impositions on the Consciences of men, which on various pre­tences are practised in the World, is from the secret thoughts that either Christ doth not take that Care of his Churches, nor make that supply unto them of spiritual abilities for the work of the Ministry, which he did in the days of old; or that men are now grown wiser then the Apostles, and those who succeeded them in the administration of the things of God, and so are able to make better provision for attaining the end they professedly aimed at, then they knew how to do.

The Heathen I confess thought Forms of Prayer to a means of preserving an uniformity in their Religious Worship. Hence they had a solemn Form for every publick action; yea, for those Orations which the Magistrates had unto the People. So Levius informs us, that when Sp. Posthumius the Consul was to speak unto the People about the wickednesses that were perpetrated by many under the pretence of some Bacchanalian superstition, he gave them an account of the usefulness of the Solenne precatio­nis carmen, which he had recited to keep out, and prevent such differences about their Religion as were then fallen out, lib, 39. Concione advocat a cum Solenne precationis carmen, quod praefari pri­usquam populum alloquantur, Magistratus solent, peregisset Consul, it a caepit. Nulli unquam concioni, Quirites, tam non solum apta, sed etiam necessaria haec solennis Deorum comprecatio fuit, quae nos ad­moneret, hos esse Deos quos colerevenerari, precarique Majores ve­stri instituissent, non illos, &c. But I hope we shall not preferre their Example and Wisdome before that of our Lord Christ, and his Apostles.

Were prejudices removed, and self-interests laid out of the way, a man would think there were nor much more necessity for the determination of this difference; Christ, and his Apostles, [Page 23] with the Apostolical Churches, knew no such Liturgies. At least it seems as was said not an unreasonable request to ask humbly and peaceably at the hands of any of the sons of men, that they would be pleased to allow unto Ministers of the Gospel that are sound in the Faith, and known so to be, who will willingly sub­mit the tryal of their Ministerial abilities to the Judgement of any who are taught of God, and enabled to discern of them a­right, that Liberty in the Worship of God which was confessed­ly left unto them by Christ and his Apostles. But the state of things is altered in the World. At a Convention of the Apostles and others, wherein the holy Ghost did peculiarly preside, when the Question about Impositions was agitated, it was concluded that nothing should be imposed on the Disciples but what was necessary for them to observe antecedently to any Impositions, Acts 15. 28. necessary though not in their own nature, yet in the posture of things in the Churches, necessary to the avoidance of scandal, whereby the observation of that injunction was to be regulated. Nor was there among the things called necessary the Imposition of any one thing positively to be practised by any of the Disciples in the Worship of God, but onely an abridgement of their Liberty in some few external things, to which it did real­ly extend. But that Spirit of Wisdome, Moderation, and Tender­ness whereby they were guided being rejected by men, they began to think that they might multiply Impositions as to the positive practice of the Disciples of Christ in the VVorship of God at their pleasure, so that they could pretend that they were indiffe­rent in themselves before the Imposition of them, which gives as they say, a necessity to their Observations; which proceed­ing must be left to the Judgement-seat of Jesus Christ, Matth. 25. 45.

It is not worth our stay to consider what is pretended concer­ning the antiquity of Liturgies, from some yet extant that bear the Names of some of the Apostles or Evangelists. There is one that is called by the Name of James, printed in Greek and La­tine; another ascribed unto Peter, published by Lindanus; one also to Matthew, called the Aeohtopick; another to Mark, which are in the Bible P. P. And pains have been taken by Santesius, Pamelius and others, to prove them genuine; but so much in vain as certainly nothing could be more. Nor doth Baronius in their lives dare ascribe any such thing unto them. We need not any [Page 24] longer stay to remove this Rubbish out of our way. They must be strangers to the Spirit, Doctrine, and Writings of the Apo­stles, who can impose such Trash upon them, as these Liturgies are stuffed withall? The common use of words in them not known in the Ages of the Apostles, nor of some of them ensuing; The parts in them whose Contrivers and Framers are known to have lived many Ages after; The mentioning of such things in them, as were not once dreamed of in the dayes whereunto they pre­tend, The remembrance of them in them as long before them de­ceased, who are suggested to be their Authours. The preferring of other Liturgies before them when once Liturgies came in use, with a neglect of them; which the utter silence of the first Chri­stian Writers, Stories, Councels concerning them, do abundantly manifest that they are plainly Suppositions, of a very late Fraud and Invention. Yea, we have testimonies clear enough against this pretence. In Gregor. lib. 7. Epist. 63. Alcuinus, Amatorius, Rabanus, lib. P. P. tom. 10. with whom consent Walafridus, Stra­bo, Rupertus Titiensis, Berno, Radulphus Tangrensis, and general­ly all that have written any thing about Liturgies in former days, many of whom shew how, when, and by whom the several parts of that Publick Form which at length signally prevailed were in­vented and brought into use.

CHAP. V.

The practice of the Churches in the first three Centuries as to Forms of Publick Worship. No set Forms of Liturgies used by them. The Silence of the first Writers concerning them. Some Testimonies against them.

IT is not about stinted Forms of Prayer in the Worship and Service of God, by those who of their own accord do make use of that kind of Assistance, judging that course to be better then any thing they can do themselves in the discharge of the work of the Ministry, but of the Imposition of Forms on others who de­sire to stand fast in the Liberty with which Christ hath made them Free, that we enquire. This Freedome we have manifested to have been purchased for them by the Lord Jesus, and the use of it continued by the Apostles in their own practice, and to the [Page 25] Churches planted by themselves. And this will one day appear to have been a sufficient Plea for the maintenance of that Liberty to the end of the world. Now though what is purely matter of Fact among the succeeding Churches, be not so far Argumenta­tive as to be insisted on as a Rule exactly binding us to the imita­tion of it; yet it is deservedly worthy of great Consideration, and not hastily to be rejected, unless it be discovered to have been diverse from the Word whereunto we are bound in all things to attend. We shall therefore make some enquiry into the practice of those Churches, as to this matter of prescribing of Forms of Prayer in publick Church Administrations, so farre as any thing thereof is by good Antiquity transmitted un­to us.

Our first Enquiry shall be into the three first Centuries, where­in confessedly the streams of Gospel Institutions did run most clear and pure from humane mixtures, then in those following, although few of the Teachers that were of Note do escape from Animadversions from those, that have come after them. It cannot be denied but that for the most part the Churches and their Guides within the space of the time limitted, walked in the paths marked out for them by the Apostles, and made conspicuous by the Footsteps of the first Churches planted by them. It doth not then appear, for ought as I can yet discover, that there was any attempt to Invent, Frame and Compose any Liturgies or prescri­bed Forms of administring the Ordinances of the Gospel, exclu­sive to the discharge of that duty by vertue of spiritual Gifts re­ceived from Jesus Christ, much less for an Imposition of any such Forms on the Consciences and Practice of all the Ministers of the Churches within the time mentioned, If any be contrary mind­ed, it is incumbent on them to evince their Assertion by some in­stances of unquestionable Truth. As yet, that I know of, this is not performed by any. Buronius ad An, Christi 58. num. 102, 103, 104, &c. treating expresly of the publick Prayers of the An­cient Christians, is wholly silent as to the use of any Forms a­mongst them; though he contends for their Worshipping to­wards the East, which custome when it was introduced, is most uncertain: but most certain that by many it was immoderately abused, who expresly worshipped the Rising Sun; of which abo­minable Idolatry among Christians, Leo complains Serm. 7. De Nativitate. Indeed the Cardinal ad An. 63. 12, 17. faintly con­tends, [Page 26] that some things in the Liturgy of James were composed by him, because some passages and expressions of it are used by Cy­ril of Jerusalem in his Mistagog. 5. But whereas Cyril lived not within the time limitted unto our Enquiry, and those Treatises are justly suspected to be suppositions, nor is the Testimony of that Liturgy, once cited or mentioned by him, the weakness of this insinuation is evident. Yea, it is most probable that whoso­ever was the Composer of that forged Liturgy, he took those Pas­sages out of those reputed Writings of Cyril, which were known in the Church long before the name of the other was heard of. I know no ground of expectation of the performance of that, which as yet men have come short in, namely, in producing Te­stimonies for the use of such Liturgies as we are enquiring after, considering the diligence, ability, and interest of those have been already engaged in that enquiry. Now the silence of those, who in all probability would have given an account of them, had any such been in use in their dayes, with the description they gave us of such a performance of the Worship of God in the Assemblies of Christians, as is inconsistent with, and exclusive of such prescri­bed Forms as we treat of, is as full an evidence in this kind as our negative is capable of. In those golden Fragments of Antiquity which we have preserved by Eusebius, I mean the Epistles of the Church of Smyrna, about the Martyrdome of Polycarpus, and of the Churches of Vienna and Lyons, concerning their Persecuti­on, we have not the least intimation of any such Forms of Ser­vice. In the Epistle of Clemens, or the Church of Rome to the Church of Corinth, in those of Ignatius, in the Writings of Justin Martyr, Clemens, Tertullian, Origen, Cyprian, and their Con­temporaries, there is the same silence concerning them. The Pseudopegraphical Writings that bear the Names of the men of those dayes, with any pretence of considerable Antiquity, as the Canons of the Apostles, Quaestiones ad Orthodoxos, Dionysius Hie­rarch. Divin. Nom. will not help in the cause. For though in some of them there are Prayers mentioned, and that for and a­bout such things as were not in Rerum Natura, in the dayes wherein those persons lived, unto whose Names they are falsly ascribed; yet they speak nothing to the point of Liturgies as sta­ted in our enquiry. Something I confess may be found in some of the Writings, of some one or two of those of the third Century, intimating the use of some particular Prayers in some Churches; [Page 27] So Origen. Homil. 11. in Hierimea. Ubi frequenter in or at ione di­cimus, da omnipotens, da nobis partem cum Prophetis, da cum Apo­stolis Christi tui, tribue ut inveniamur ad vestigia unigeniti tui. But whether he speaks of a Form, or of the matter onely of Prayer, I know not. But such Passages belong not unto our purpose. Those who deal expresly about the Order, State, and Condition of the Churches, and the Worship of God in them, their Prayers and Supplications knew nothing of prescribed Liturgies; yea, they affirm plainly that which is inconsistent with the use of them. The account given of the Worship of the Christians in those dayes by Justin Martyr, and Tertullian, is known as having been often pleaded. I shall onely mention it in our Passage, and begin with the latter. Illue, saith he, (that is towards Heaven) suspicientes Christiani (not like the Idolaters who looked on their Idols and Images) manibus expausis (not embracing Altars or Images as did the Heathen) quia innocuis capite nudo, quia non crubescimus deni­que sine monitore, quia de pectore oramus, not as they who repeat their Prayers after their Priests or Sacrificers, but powring out our Prayers conceived in our breasts, Apol. cap. 30. And again cap. 39. Corpus s [...]mus de cons [...]ientia, Religionis & Discipl naeunit te, & spei foedere coimus in caetum & congregationem, ut ad Deum qua­si vi facta precatiombus ambiamus orantes. Haecavis Deo grata est. Oramus etiam, &c. Whether this description of the publick Worship of the Christians in those days be consistent with the prescribed Forms contended about, impartial men may easily discern.

The former treateth of the same matter in his Apology in se­veral places of it. [...] Atheists sai [...]h he, we are not, seeing we wor­ship the Maker of the world, affirming indeed as we are taught that he stands in no need of bloud drink-offerings or incense, in all our Obla­tions we praise him according to our abil [...]ties, with (or in the way of) Prayer and Thanksgivings. This was it seems the Liturgie of the Church in the days of Justin Martyr, they called upon God with Prayer and Thanksgivings according to the abilities they had re­ceived. The like account he gives of the Prayers of persons con­verted to prepare themselves for Baptism, as also of the Prayers of the Administratiours of that Ordinance. Afterward also treating [Page 28] of the joyning the Baptized person unto the Church; and the Administration of the Lords Supper in the Assembly he adds. [...], &c. After the Believer who to joyn­ed unto us is thus washed, we bring him to those who are called Bre­thren (that is the Body of the Church) th [...]ther where they are ga­thered together for to make their Prayers and Supplications for them­selves and him who is (newly) illuminated, &c. These Prayers he declares afterwards, were made by him who did preside among the Brethren in the Assembly, that is the Bishop or Pastor, who when he had finished his Prayer, the whole people cried Amen; which leaves small room for the practice of any Liturgy that is this day extant, or that hath left any memory of its self in the world. These Prayers and Supplications he addeth that the Presi­dent of the Assembly [...], powreth out ac­cording to his ability; and [...]: he doth this work at large, or continues long in his work of (praises unto God in the Name of Jesus Christ.) I know some have excepted against the usual interpretation of those words [...]; although they have not been able to assign any other tolerable sense unto them, besides that which they would willingly oppose. But as the rendring of them according to his ability, or as he is able may not onely be justified but evinced to be the onely sense the words are capable of, so the Argument in hand doth not as to its effica­cy depend on the precise signification of those two words, but on the whole contexture of the holy Martyrs discourse; so relating to the Worship of the Churches in those dayes, as to manifest that the use of prescribed Forms of Liturgies to be read in them was then utterly unknown.

I suppose it will be granted that the time we have been enqui­ring into, namely, the first 300 years after Christ, was the time of the Churches greatest purity, though out of her greatest Prosperi­ty; that the Union of the several Churches was preserved, beyond what afterward was ever in a Gospel way attained, and the Uni­formity in Worship which Christ requires observed amongst them; but all this while the use of these Liturgies was utterly un­known; which makes the case most deplorable, that it should now be made the Hinge whereon the whole exercise of the Mi­nistry must [...], it being a thing not onely destitute of any war­rant [Page 29] from Christ and his Apostles, but utterly unknown to [...] Churches whose Antiquity gives them deservedly reverence withall; and so cannot claim its spring and original anteced [...] to such miscarryings and mistakes in the Churches, as all acknow­ledge to deserve a narrow and serious weighing and consideration; we may then, I suppose, without giving occasion to the just impu­tation of any mistake, Affirm, That the Composing and Impositi­on of Liturgies to be necessarily used or read in the Administrati­on of the Ordinances of the Gospel, is destitute of any Plea or Pretence, from Scripture, or Antiquity.

CHAP. VI.

The pretended Antiquity of Liturgies disproved. The most Ancient. Their variety. Canons of Counsels about Forms of Church Ad­ministrations. The Reasons pleaded in the justification of the first Invention of Liturgies answered. Their progresse and end.

COnsidering with what confidence the Antiquity of Liturgies in the Churches of Christ hath been pretended, it may seem strange to some that we should so much as attempt to divert them of that Plea and Pretence. But the love of the Truth en­forceth us to contend against many prejudices in this matter. May a denial of their Antiquity with the Reasons of that denial tendered, provoke any to assert it by such Testimonies, as we have not as yet had the happiness to come to an acquaintance with, the advantage as well as the trouble will be theirs who shall so do. Onely in their endeavour to that purpose, I shall de­sire of them that they would not labour to Impose on those whom they undertake to inform, by the ambiguous use of some words among the Ancient, nor conclude a prescribed Form of Ad­ministration when they find mention of the Administration it self, nor reckon reading of the Scriptures, or singing of Psalms as parts of the Liturgy contended about, nor from the use of some particular Prayer by some persons, argue for the equity or necessi­ty of Composing such entire Liturgies, or Offices as they call them, for all Evangelical Administratours, and their necessary ob­servation. So that these Conditions be observed, I shall profess [Page 30] my self much engaged unto any one who shall discover a Rise of them within the limits of the Antiquity that hath been usually pretended and pleaded in their justification and practice. For my part I know not any thing that ever obtained a Practice and Ob­servation among Christians, whose springs are more dark and ob­scure then these of Liturgies. They owe not their Original to any Councels, General or Provincial; they were not the product of the Advice or Consent of any Churches, nor was there any one of them at any time compleated. No Pleas can I as yet discover in them of old about Uniformity in their use, or any Consent in them about them. Every Church seemeth to have done what seemed good in the Churches own eyes, after once the way unto the Use of them was opened. To whom in particular we are in­debted for that Invention, I know not: It may be those who are wiser do; and I wish they would value the Thanks that they may have for the Discovery when they shall be pleased to make it. They seem to me to have had but slender Originals. One in­vented one Form of Prayer, or Thanksgiving, or Benediction; Another added to what he had found out, which was the ea­sier task. Future Additions gave some compleatness to their beginners. Those in the Greek Church, which bear the names of Chrysostome and Basiil, seem to be the first that ever extend­ed themselves to the whole Worship of the Church; not that by them whose Names they bear they were Composed as now they appear, unless we shall think that they wrote them after their decease; but probably they Collected some Forms into Order that had been by others Invented; making such Additions themselves as they judged needful, and so com­mended the use of them, to the Churches wherein they did preside. The use of them being arbitrarily introduced, was not by any Injunction we find, made necessary. Much less did any one single Form plead for a general Necessity. In the Latine Church, Ambrose used one Form, Gregory another, and Isidore a third. Nor is it unlikely but the Liturgies were as many as the Episcopal Churches of those dayes. Hence in the begin­ning of the Fifth Century in an African Councel, Can. 70. which is the 103d in the Codex Can. African; it is provided, that no Prayers be read in the Administration of the Eucharist, but such as have been approved in some Councel, or have been ob­served by some Prudent men formerly; which Canon with [Page 31] some Addition is confirmed in the Second Milenitan Councel Can. 12. and the Reason given in both is, least there should any thing contrary to the Faith, creep into their way of Wor­ship. But this, as I said, was in the beginning of the Fifth Cen­tury, after diverse Forms of Administration of holy things in the Church, had by divers been invented. The finding out of this Invention was the act of some particular men, who have not been pleased to acquaint us with the Reason of their under­taking. As yet it doth not appear unto us, that those Reasons could possibly be taken from the VVord, the practise of the Apostles, or the Churches by them planted, or those which followed them for some Generations, nor from any Councel held before their dayes; & so it may be we are not much concern­ed to enquire what they were. Yet what is at present pleaded in the behalf of the first Composers of Liturgies may in the way be chiefly considered. Necessity is the first thing usually pretended. Many men being put into the Office of the Ministry, who had not Gifts and Abilities for the profitable discharge of the VVork of the Ministry, unto the edification of the Church, they who had the over-sight of them according to the custome of those dayes, were enforced to Compose such Forms for their use, as they judged expedient, so providing for the Edification of the Church, which else would have suffered from their weakness and insufficiency. Besides many parts of the VVorld, especially the East, in those dayes swarmed with Anti Trinitarian Here­ticks of sundry sorts, who many of them by unsuspected wiles, and dissimulations and subscriptions of Confessions, endeavour­ed to creep into the Office of the Ministry of the Church, partly out of blind zeal to diffuse the poyson of their abominations, partly out of carnal Policy to be made partakers of the advan­tages, which for the most part attended the Orthodox Profession. This increased the necessity of Composing such Forms of Pub­lick VVorship, as being filled with Expression [...] pointed against the Errors of the Times, might be a means to keep Seducers from imposing themselves on Ecclesiastical Administrations. Thus there is no Antient Liturgy, but it is full of the expressions that had been consented upon in the Counsels that were Con­veened for the Condemnation of those Errors, which were in their dayes most rife and pernitious. On this ground do learned men of all sorts conclude the Liturgy falsly ascribed to James, [Page 32] to be younger then the Nieene and Ephesine Councels, from the use of the words [...] and [...] in it.

But it doth not yet appear that these Reasons were sufficient to justifie such an [...]nnovation in the Churches of Christ. For supposing that there were such a decay of Gifts and Abilities among them that were called to the Administration of Gospel Institutions, that they were not able to discharge their duty in that work, to the edification of the Church, in like manner as those had done who went before them, this must needs have come to pass, either because our Lord Jesus Christ did cease to give out his Gifts to his Church, as he had done in former dayes upon his usual terms; or that men were negligent and care­less in the receiving of them from him, either not seeking them at his hand, or not exercising and improving of them accord­ing to his will and command. Other Reason of this decay that I know of, cannot be assigned. To affirm the former on any pretence whatever, is blasphemously to accuse our Lord Jesus Christ of breach of Promise; he having solemnly engaged to be with his Disciples, not for an Age or two, but to the end of the World, and that by the Graces and Gifts of his Spirit. I know it is pretended, that when Christians were multiplyed, there was a necessity of appointing them Officers, who had not the Gifts and Qualifications that otherwise would have been esteemed necessary; But I know withal, that it is impos­sible Christians should be multiplyed in the way of Christ, faster then he is ready to give out Gifts for their edification. The latter Reason above then must be granted to be the Cause of the defect of Abilities in Church Officers, pleaded in the justifica­tion of the Introduction into the Church of composed Forms of Administrations to be read by them. I wish then we might in the fear of the Lord, consider whether the Remedy were well suited unto the Disease. I suppose all impartial men will grant that there ought to have been a return unto him endea­voured from whom they were gone astray, at least Gospel means used for the obtaining of those Gifts of Christ, and the impro­ving of them being received. Finding themselves at the loss wherein they were, should they not have searched their hearts and wayes, to consider wherefore it was that the Presence of Christ was so withdrawn from them, that they were so left with­out the assistanco which others ministring in their places before [Page 33] them had received; should not they have pulled out their single Talent, and fallen to Trading with it, that it might have in­creased under their care? Was not this the Remedy and Cure of the breach made by them, that God and man expected from them? Was it just then and according to the minde of Christ, that instead of an humble returnal unto an holy Evangelical dependance on himself, they should invent an expedient to sup­port them in the condition wherein they were, and so make all such returnal for hereafter needless? Yet this they did in the invention of Liturgies, they found out a way to justifie them­selves in their spiritual negligence and sloth, and to render a de­pendance on the Lord Christ for supplies of his Spirit to enable them unto Gospel Administrations altogether needless, they had now provided themselves with an ability they could keep in the Church, so that he might keep the furniture of his Spirit un­to himself. And this quickly became the most poysonous ingre­dient in the Apostacy of the latter Times.

Nor is there any sufficient warrant for this Invention in the Second Pretence. There were many Antichrists in the Apostles time, yet they never thought of this Engine for their discovery or exclusion out of the Church, Confessions of Faith, or ac­knowledped Forms of wholesome Words with the care of the Disciples of Christ, or his Churches, which are enabled by him to judge and discern of Truth and Error, are the preservations against the danger intimated, that the Gospel hath provided.

This being the entrance that the Liturgies enquired after, made into the Churches of God, we are not much concerned to enquire what was their Progress. That in the Western parts of the World they all at length centred in the Roman Mass-Book and Rituals we know. Their beginnings were small, plain, brief, their use Arbitrary, the Additions they received were from the endeavours of private men in several Ages, occasional for the most part; the number of them great, equal to the various de­nominations of the Churches, until the Papal authority grow­ing absolute and uncontroulable, the Roman Form was impo­sed on the World, that by innumerable artifices in a long tract of Ages was subjected thereunto, and that contrary to the de­termination of former Roman Bishops, who advised the con­tinuance of the different Forms of administrations which were in use in several Churches. Mihi placet, ut sive in Romanis sive [Page 34] in Galliarum partibus▪ seu in qualibet Ecclesia aliquid invenisti quod plus Omnipotenti Deo possit placere solicite eligas. Greg. Resp. ad Interrogat. August.

This being the State and Condition, this the Issue, That the Invention of Liturgies to be read in the Worship of God was come unto, before the Reformation, I shall briefly subjoyn unto it an account of what was done in these Kiagdomes in re­ference unto it, which will make way to the clear stating of the question in particular that we are further to speak unto. The History of our Reformation is known. I shall not speak any thing that may reflect with the least dishonour on the Work or the Workmen. We have abundant cause to bless the Lord continually for the one and the other. Yet still we must remem­ber that our Reformers were men, and that the Reformation was a work performed by men; The former never claimed In­fallibility, nor the latter, that I know of, Perfection; so that some things that were done by the one, and in the other, may admit of new Considerations without the reflexion of any thing upon them, that the one and the other would not readily and willingly admit. I shall therefore briefly give an account of that part of the Work which concerns our business in hand. What was the state of this Nation at the time of the Reformation, and what were the minds of the greater part of men in them, in reference unto the VVork, is sufficiently declared, in all the stories of those dayes. God having been pleased to send the saving Light of the Gospel into the minds and hearts of them in chief Rule, that is King Edward, and some of his Counsel­lors, they found no small difficulties to wrestle withal in deal­ing with the inveterate prejudices wherewith the Generality of men were possessed against the work they intended. The far greater part of the Clergy, true to their carnal present Interest, with all their might and cunning opposed their endeavours. The greatest part of the Nobility averse to their proceedings. The Body of the people blinded with superstition and profaneness, easily excited by the Priests (whose peculiar, concernment lay in keeping all things in their old channel and course) to make head against their proceedings; Foreign Nations round about fo­menting to the uttermost all home-bred discontents, and offer­ing themselves, by the instigation of the Pope, to hinder the work by all wayes that possible they could imagine. Amongst all [Page 35] these the Body of the people, which are the Kings most special care, as they are his strength and wealth, were looked on as most to be regarded, as without whose concurrence their dis­contents of all others were like onely to consume themselves. Now the people being in those dayes very ignorant and un­acquainted with the Doctrines of the Scripture, were very little or not at all concerned what perswasion men were of in Reli­gion, as to the Articles of pure belief, so as they might retain the Agenda in the VVorship of God which they had been ac­customed unto. Hence it was that those Prelates, who were the Instruments of the Papal Persecution in this Nation, wisely stated the whole cause of their cruelty to be the Mass, or the Worship of the Church, seldome unless compelled by Disputati­ons once mentioning of the Articles of Faith, which yet they knew to be the main foundation of the difference between them­selves and the Reformers; because in this particular they had the advantage of the popular favour; the people violently interpo­sing themselves in the behalf of that part of the present Religion wherein their onely share did lye. Had they laid the Reasons and Grounds of their Quarrel in the differences of Opinions about the Credenda of the Gospel, they would scarcely have prevailed with the common people to carry Faggot, for the burning of their Brethren, for things whereof they understood little or nothing at all.

Our wise and provident Reformers considering this state of things, and temper of the minds of men, however they resolved­ly declared for the Credenda of the Gospel, and asserted the Arti­cles of Faith from which the Romane Church had most eminent­ly apostatized, yet found in their concernment to attemper the way of publick Worship as much as was possible with consisten­cy with the Articles of the Faith they professed, to that which the popularity had been inured unto. Observing plainly that all their concernments in Religion lay in the outward Worship whereunto they had been accustomed, having very confused ap­prehensions of the speculative part of it, it was easie for them to apprehend that if they could condescend to furnish them with such a way thereof as might comply in some reasonable manner with their former usuage, these two things would ensue. First, That the main Reformation in the Doctrine which alone would deliver the people from their prejudicate Opinions about the [Page 36] Worship of God, would be carried on with less noise and obser­vation, and consequently less contest and opposition. For whilst they had a Way and Form of Worship proposed to them where­with they could be contented, those that were wiser might be­lieve and teach what they pleased, which in the Providence of God proved in a short time a blessed means of delivering them from their old entanglements and darkness. Secondly, That their Priests who were their chief Instigators to all disorder and op­position to the whole work of Reformation, finding a way pro­posed for their continuance in the possession of their places, and a Worship prescribed which they could as easily perform and go through withall, as what they had practised in former dayes, might possibly acquiesce in the proceedings of their betters, find­ing the temporal interest which they chiefly respected, to be sa­ved. And this afterwards accordingly they did, reading the Ser­vice Book instead of the Mass, without which supply of such wants and defects in them as I shall not name, they would never have entertained any thoughts of owning the Reformation, nor of suf­fering the people to submit themselves thereunto. On these consi­derations and for these ends, it is evident from the story of those times, that our present Liturgy was framed. Rejecting out of the Offices before in use, such things as were directly contrary to the Articles of Faith protested in the Reformation in hand, transla­ting of what remained into English, with such supplies and altera­tions as the rejection of those things before mentioned made ne­cessary: The Book mentioned in some haste, and with some o­ther disadvantages for such a Work, was by our first Reformers compiled. And indeed somewhat there was in this case not much unlike that insisted on in the entrance of this Discourse, be­tween the believing Jews and Gentiles. Many of the Jews who were willing to receive Christs Reformation in point of Faith and Obedience, yet pertinaciously adhered to their old Ceremo­nious Worship; violently setting themselves against any that durst speak a word against its Continuance. That there might not be an endless contest and strife about the matter, and so the progress of the Gospel be hindred amongst the one sort and the other the Apostles taking in hand the old Worship, as to the Gentile Worshippers whose case above came then under consi­deration, they reject and declare, abrogate all such Ceremonies whose necessary observation had an inconsistency with the Do­ctrine [Page 37] of the Gospel, proposing onely some few things to be ob­served, which occasioned the greatest difference between the Par­ties at variance.

Now as this Composition of that Difference was accommoda­ted to the present Scandal, and the obligation unto its observati­on to be regulated thereby; so by the removal thereof, its self as unto any use in the Church of Christ did expire. Nor unlike unto this of the Apostle seems the aim of our first Reformers to have been, That they might win the People who had been ac­customed to the way of Worship in use in the Papacy unto a compliance with the Doctrine of the Gospel, and that there might not be endless Contests about that which was presently to be practised, which perhaps they though of small importance in comparison of those weighty fundamental Truth which they en­deavoured to acquaint them with, and bring them to the belief of, they provided for the use of such parts of it, and in such a man­ner as were not openly inconsistent with the Truths, which was in their hearts to communicate unto them. And it is not impos­sible but that this constitution might have had the same end with the other, if not of present use, being in things of another nature, yet of a timely expiration, when notoriously useless as to the main ends intended in it, had not the interest of some interposed for its Continuance beyond the life and influence of all or any of those causes or occasions. And hence it is that those streams at this day run strongly and fiercely, by the addition and powring in­to of adventitious rivulets, with showers or rather storms of temporal interest, whose springs are all utterly long since dry­ed up.

The Book of Common Prayer being Composed as hath been declared, became from its very Cradle and Infancy a bone of con­tention to the Church of God in this Nation. Many of the People and Ministers who seemed to be enlightened with a beam of Truth, of an equal lustre and brightness with that which shined in [...]he minds of their Brethren, wholly decried that prudential compliance with the peoples ignorance and adherence to Popery, which was openly avowed in the Composition and Imposition of it, and called earnestly for a purer way of the Administrations of Gospel Ordinances more agreeable to the Word and Primitive times, then they apprehended that prescribed Form to contain and exhibit. Others again in the justification of that whereof [Page 38] themselves were the Authours, laboured to recommend the Book, not onely as to Truth, but as useful and very beneficial for the edification of the Church. It is known also that the Contests of men in this Nation about this Form of Divine Service, were not confined to this Nation, but were carried by them into other parts of the world. And should I pursue the suffrage that hath lien against it, from the first day of its Composure, to this wherein we live, never giving it a quiet possession in the minds and consci­ences of men, with the various evils that have all along attended its Imposition, I suppose it might of it self prevail with sober men who desire their moderation should ne known to all, because the Judge standeth at the door, to take the whole matter of the Imposition of this, or the like Form once more under a sedate Consideration. And they may perhaps be the rather induced thereunto, if they will but impartially weigh that the Opposition to the imposed Li­turgy hath increased daily according to the increase of Light and Gospel Gifts among men. So that there seems to be no way to secure its station, but by an Opposition unto them and extirpati­on of them, which is a sad work for any that are called Christians, to engage into.

I presume the conscientious Reader will be able to discover, from what hath been spoken, Rules sufficient to guide his judge­ment in reference unto the use of prescribed Liturgies. The story of their Rise and Progress is enough to plead for a Liberty from an indispensable necessity of their Observation. That which is of pure humane invention, and comparatively of late and uncertain Original, whose Progress hath been attended mith much Super­stition and Persecution, stands in need of very cogent Reasons to plead for its continuance. For others will not out-ballance the evils that are asserted to flow from it. But it may be this will not suffice with some for a final decision and determination of this dif­ference; I shall therefore briefly state the Question about them, which onely I shall speak unto, and try their use and usefulness by that infallible Rule by which both we and they must be judged another day.

CHAP. VII.

The Question stated. First Argument against the Composing and Imposing of Liturgies. Arbitrary Additions to the Worship of God rejected. Liturgies not appointed by God. Made necessary in their Imposition: and a part of the Worship of God. Of Cir­cumstances of Worship. Instituted Adjuncts of Worship not Cir­cumstances. Circumstances of Actions as such, not Circumstan­ces of Worship. Circumstances commanded made parts of Worship. Prohibitions of Additions produced, considered, applyed.

TO clear up what it is in Particular that we insist upon, some few things are to be premised. 1. Then I do not in especial intend the Liturgy now in use in England, any farther then to make it an Instance of such Imposed Liturgies, whereof we treat. I shall not then at all enquire what footing it hath in the Law, how nor when established, nor what particular failings are pleaded to be in it, nor what Conformity it bears with the Roman Offices, with the like things that are usually Objected against it. Nor, Secondly, do I oppose the directive part of this Liturgy as to the reading of the Scripture, when it requires that which is Scripture to be read, the Administration of the Or­dinances by Christ appointed, nor the Composition of Forms of Prayer suited to the nature of the Institutions to which they relate, so they be not Imposed on the Administrators of them, to be read precisely, as prescribed. But, Thirdly, this is that alone which I shall speak unto; the Composing of Forms of Prayer in the Worship of God, in all Gospel Administrations, to be used by the Ministers of the Churches, in all Publick As­semblies, by a precise reading of the words prescribed unto them; with Commands for the reading of other things, which they are not to omit, upon the penalty contained in the Sancti­on of the whole Service and the several parts of it. The liberty which some say is granted for a man to use their own Gifts and Abilities in Prayer before and after Sermons, will I fear as things now stand, upon due Consideration, appear rather to be taken then given. However it concerns not our present question, be­cause it is taken for granted by those that plead for the strict Ob­servation [Page 40] of a Book, that the whole Gospel VVorship of God in the Assemblies of Christians, may be carried on and perform­ed without any such Preaching as is prefaced with the liberty pretended.

These things being Premised, I shall subjoyn some of the Reasons that evidently declare the Imposition and Use of such a Liturgy or Form of Publick Words, to be contrary to the Rule of the Word, and consequently sinful.

First, The Arbitrary Invention of any thing with Com­mands for its necessary and indispensable use in the Publick Wor­ship of God, as a part of that Worship, and the use of any thing so Invented and so Commanded is that Worship, is un­lawful and contrary to the Rule of the Word; But of this na­ture is the Liturgy we treat of. It is an Invention of men, not appointed, not commanded of God; it is commanded to be used in the Publick Worship of God, by reading the several Parts of it, according to the occasions that they respect; and that indispensably; and is made a part of that Worship.

There are Three Things affirmed in the Assumption concern­ing the Liturgy, First, That it is not Appointed or Command­ed of God, i. e. there is no Command of God either for the use of this or that Liturgy in particular, nor in general that any such should so be, and be so used as is pleaded. And this we must take for granted, until some instance of any such Command be produced. Secondly, That it is made Necessary by vertue of the Commands of men, to be used in the Publick Worship of God. About this there will be no difference. Let it be denied, and there is an end of all this strife. I shall not dispute about other mens practise. They who are willing to take it upon their Con­sciences, that the best way to serve God in the Church, or the best Ability that they have for the discharge of their duty there­in, consists in the reading of such a Book (for I suppose they will grant that they ought to serve God with the best they have) shall not by me be Opposed in their way and practise. It is onely about its Imposition, and the Necessity of its Observance by ver­tue of that Imposition, that we Discourse. Now the present Command is, That such a Liturgy be alwayes used in the Pub­lick Worship of God, and that without the use or reading of it, the Ordinances of the Gospel be not Administred, at any time, nor in any place; with strong Pleas for the Obligation [Page 41] arising from that Command, making the omissions of its Ob­servance to be sinful. It is then utterly impossible that any thing should be more indispensably Necessary, then the reading of the Liturgy in the Worship of God, is. It is said indeed, that it is not Commanded as though in its self it were Necessary; either a prescribed Liturgy or this or that, for then it were sin in any not to use it, whether it were commanded by the Church or not, but for Order, Uniformity, Conveniency, and the preventing of sundry Evils that would otherwise ensue, it is commanded; which Command makes the Observation of it Necessary unto us. But we are not as yet enquiring what are the Reasons of its Imposition. They may afterwards be spoken unto: and time also may be taken to shew, that it were much more Tolerable, if men would plead for the Necessity of the things which it seems good unto them to Command, and on that ground to Com­mand their Observance, then granting them not Necessary in themselves, to make them Necessary to be Observed meerly by vertue of their Commands, for Reasons which they say satisfie themselves, but come short of giving satisfaction to them from whom Obedience is required. For whereas the Will of man can be no way influenced unto Obedience, but by meer acknow­ledged Sovereignty, or conviction of Reason in and from the things themselves, Commands in about things wherein they own not that the Commanders have an absolute Sovereignty, (as God hath in all things, the Civil Supream Magistrate in things Civil that are good and lawful) nor can they find the Rea­sons of the things, themselves cogent, are a yoke which God hath nor designed the sons of men to bear. But it is concerning the Necessary use of the Liturgy in the Worship of God that we are Disputing, which I suppose will not be denied.

It remaineth then to consider whether the use of the Liturgy as prescribed be made a part of the VVorship of God. Now that wherewith and whereby God is commanded to be worshipped, and without which all Observation or Perfor­mance of his publick VVorship is forbidden, is it self made a part of his VVorship. The Command with this, or thus, shall you VVorship God, makes the Observation of that Command a part of Gods VVorship. It is said that it is onely a Circum­stance of VVorship but no part of it. Prayer is the VVorship of God; but that this Prayer shall be used and no other, is [Page 42] onely a Circumstance of it. So that though it may be possibly accounted a Circumstance, or Accidentary part of Gods VVor­ship, yet it is not asserted to be of the substance of it. How far this is so, and how far it is otherwise must be considered. Cir­cumstances are either such as follow actions as actions, or such as are arbitrarily superadded and adjoyned by Command unto actions, which do not of their own accord, nor naturally nor necessarily attend them. Now Religious actions in the VVor­ship of God, are actions still. Their Religious Relation doth not destroy their natural being. Those Circumstances then which do attend such actions as actions, not determined by Divine In­stitution may be ordered, disposed of, and regulated by the prudence of men. For instance, Prayer is a part of Gods VVor­ship. Publick Prayer is so, as appointed by him. This as it is an action to be performed by man, cannot be done without the assignment of time, and place, and sundry other things, if Or­der and Conveniency be attended. These are Circumstances that attend all actions, of that nature, to be performed by a Community, whether they relate to the VVorship of God or no. These men may according as they see good regulate, and change, as there is occasion: I mean they may do so, who are acknowledged to have power in such things. As the Action cannot be without them, so their regulation is arbitrary if they come not under some Divine Disposition and Order; as that of time in general doth. There are also some things, which some men call Circumstances also, that no way belong of themselves to the actions whereof they are said to be the Circumstances, nor do attend them, but are imposed on them, or annexed unto them, by the arbitrary Authority of those who take upon them to give Order and Rules in such cases. Such is to Pray before an Image, or towards the East, or to use this or that Form of Prayer in such Gospel administrations and no other. These are not Circumstances attending the nature of the thing it self, but are arbitrarily superadded to the things that they are appointed to accompany. VVhat ever men may call such Additions, they are no less parts of the whole wherein they serve, then the things themselves whereunto they are adjoyned. The Schoolmen tell us, that that which is made so the condition of an action, that without it the action is not to be done, is not a circumstance of it, but such an adjunct as is a necessary part. But not to contend [Page 43] about the word; such additionals that are called Circumstan­stantial, are made parts of Worship, as are made necessary by vertue of Command to be observed. Sacrifices of old were the Instituted Worship of God. That they should be offered at the Tabernacle or Temple at Jerusalem and no where else, was a circumstance appointed to be observed in their Offerings; and yet this circumstance was no less a part of Gods Worship, then the Sacrifice it self. In the judgement of most men not onely Prayer, and the matter of our Prayer is appointed by our Sa­viour in the Lords Prayer, but we are commanded also to use the very words of it. I desire to know whether the precise use of these words be not a part of Gods Worship? It seems that it is: For that which is commanded by Christ to be used in the Worship of God, is a part of Gods Worship. The case is the same here. Prayer is Commanded; and the use of these Prayers is commanded; the latter distinctly as such, as well as the for­mer is made a part of Gods Worship. Nor is there any ground for that distinction of the Circumstantial or Accidentary part of Gods Worship, and Worship Substantially taken, or the Substantial parts of it. The Worship of God is either Moral or Instituted. The latter contains the peculiar wayes and manner of exerting the former according to Gods appointment. The Actions whereby these are joyntly discharged, or the inward Moral Principles of VVorship are exerted in, and according to the outward Institutions have their Circumstances attending them. These in themselves nakedly considered, have in them neither good nor evil; nor are any Circumstances in the VVor­ship of God, much less circumstantial parts of his VVorship, but onely circumstances of those Actions as actions, whereby it is performed. And whatever is Instituted of God, in and about those Circumstances, is a Substantial part of his VVorship.

Nor is the prescribing of such a Form of Prayer a regulati­on of those circumstances of Publick Prayer; for Decency, Order, and Uniformity, which attend it as a publick Action, but the superaddition of an adjunct condition, with which it is to be performed, and without which it is not to be perform­ed as it is Prayer, the VVorship of God. On this nature was Sacrificing of old on the Altar at the Tabernacle or Temple, and there alone. And many more instances of the like nature may be given. Praising of God, and blessing of the People were [Page 44] parts of the VVorship of God, appointed by himself to be performed by the Priests under the Law. In the doing thereof at certain Seasons, they were commanded to use some Forms of words prescribed unto them for that purpose. Not onely hereby the praising and blessing of God, but the use of those Forms in so doing, became necessary part of the VVorship of God. And so was the use of Organs and the like Instruments of Musick, which respect that manner of Prasing him which God then required. The Case is here no otherwise. Prayers and Thanksgivings in the Administration of the Ordinances of the Gospel are of the Instituted VVorship of God. Unto these, as to the manner of their Performance, is the Imposition of the Liturgical Forms spoken of, superadded; and their use made a necessary adjunct of the duty it self, so as that it may not be performed without them; which makes them a no less neces­sary part of the VVorship of God, then any of his Institutions of old were, which related to the Circumstances and the man­ner of his Worship, as the Temple, Tabernacle, Altar, Forms of Thanksgiving, and Confession, composed and prescribed by the Holy Ghost himself.

But I suppose this will not be much gain-said; by some it is acknowledged in express terms, and for the matter of Fact, we find that the Reading of a Book of Service, is with many taken not to be a part, but the whole of the Worship of God, which if it be done, they suppose God is acceptably Worshipped with­out more ado; and if it be omitted, whatever else be done in the room of it, that God is not Worshipped at all.

Our Enquiry then must be whether such Additions to or in the Worship of God, besides or beyond his own Institution and Appointment, be allowable, or lawful to be practised. I shall first recite the words in general of some Testimonies that lye against such a practise, and then consider what they most par­ticularly speak unto. Of this sort are Exod. 20. 4, 5. Thou shalt not make unto thee any graven Image, or any likeness to any thing that is in Heaven about, or that is in the Earth beneath, or that is in the Water under the Earth. Thou shalt not bow down to them nor serve them, for I the Lord the God am a jealous God, visit­ing the iniquities of the Fathers upon the Children, &c. Den. 4. 2. Ye shall not adde unto the Word which I command you, neither shall you diminish ought from it, that you may keep the commandments of the [Page 45] Lord your God which I command you, Chap. 12. 32. What thing so­ever I command you observe to do it, thou shalt not adde thereunto, nor diminish from it, Prov. 30. 6. Adde not unto his words least he re­prove thee and thou be found a liar, Jer. 7. 31. They have built the high places of Tophet which is in the valley of the Son of Hinnom to burn their Sons and their Daughters in the fire, which I commanded them not, neither came it into my heart. Matth. 15. 9. In vain do they worship me, teaching for Doctrines the Commandment of men. ver. 13. Every plant which my Father hath not planted, shall be root­ed up. Also Mark 7. 7, 8. Revel. 22. 18. If any man shall adde un­to these things, God shall adde unto him the plagues that are written in this Book. The Mind of God in these and the like prohibiti­ons, the Reader may find exemplified, Lev. 10. 1, 2, 3, 4, &c. Iosh. 22. 10, &c. Iudg. 8. 24. 1 Chron. 15. 13. 2 Kin. 16. 11, 12. and in other places.

Men who having great abilities of Learning, are able to distin­guish themselves from under the power of the most express rules and commands, should yet methinks out of a sense of their weak­ness (which they are ready to profess themselves convinced of when occasion is offered to deliver their thoughts concerning them) have compassion for those, who being not able to discern the strength of their reasonings because of their fineness, are kept in a conscientious subjection to the express Commands of God, especially conceiving them not without some cogent cause reite­rated.

But least the present exasperation of the Spirits of men, should frustrate that hope and expectation, let us consider what is the precise intendment of the testimonies produced, being we have reason to look well to the justice of our cause in the first place; which being cleared, we may the better be satisfied in coming short of favour where it may not be obtained. The places of Scripture produced, are taken partly out of the Old Testament, partly out of the New. And I suppose it will be granted that there is an equal force of rule in the one, as in the other. For though these in the Old Testament had their peculiar respect to the Wor­ship that was then instituted, yet they had not as then instituted but as the Worship, which God himself had appointed. And therefore their general force abides whilest God requires any Worship at the hands of men; unless it may be made appear that God hath parted with that Prerogative of being the Appointer [Page 46] of his own Worship, now under the New Testament, which he so vindicated unto himself under the Old. Take them then in their general aim and intention, that which these and the like Testimonies unanimously speak unto us, is this, That the will of God is the sole Rule of his Worship, and all the concernment of it, and that his Authority is the sole Principle and Cause of the relation of any thing to his Worship, in a Religious manner; and consequently that he never did, nor ever will allow that the wills of his Creatures should be the rule or measure of his Honour or Worship, nor that their Authority should cause any thing to hold a new relation unto him, or any other but what it hath by the Law of its Creation. As this is the sum and substance of the Se­cond Commandment, wherein so great a cloud of Expositors do center their thoughts, that it will not be easie for any to with­stand them, so that the other Texts produced are express to all the Particulars of the Assertion laid down, may be easily evin­ced.

That the Lord asserts his own Aothority and Will as the con­stituting cause and rule of all his Worship, was the first thing as­serted. His repetition of My Words, what I have commanded, and the like expressions, secure this enclosure. Unless men can pretend, that there is the same reason of the words and com­mands of God himself, it is in vain for them to pretend a power of instituting any thing in the Worship of God: For the formal reason of every such Institutions is, That the Word of it is the VVord of God. It is enough to discard any thing from a relation to the VVorship of God, to manifest that the appointers of it were men, and not God. Nor can any man prove that God hath diligated unto them his Power in this matter. Nor did he ever do so to any of the sons of Men; namely, that they should have Authority to appoint any thing in his VVorship, or about it, that seemeth meet unto their wisdome. VVith some indeed in former days, he entrusted the work of Revealing unto his Church and People what he himself would have observed, which dispen­sation he closed in the Person of Christ, and his Apostles. But to entrust men with Authority not to declare what he revealed, but to appoint what seemeth good unto them, he never did it, the Testimonies produced lye evidently against it. Now surely Gods asserting his own VVill and Authority as the onely rule and cause of his VVorship, should make men cautions how they suppose [Page 47] themselves like or equal unto him herein, especially being desti­tute of warrant from the approved Example or President of any that have gone before them. If the example of any one in the Old or New Testament could be produced, that of his own Mind and Authority made any such Additions to the VVorship of God, as that which we treat about, by vertue of any Trust or Power pre­tended from or under him, and found acceptance in his so doing, or that was not severely rebuked for his sin therein, some coun­tenance would seem to be given unto those, that at present walk in such paths; although I suppose, it would not be easie for them to prove any particular instances, which might have peculiar ex­emption from the general Law, which we know not, to be a suf­ficient warrant for their proceedings. But whereas God himself having instituted his own VVorship and all the concernments of it, doth also assert his own Authority and VVill as the sole cause and rule of all the VVorship that he will accept, no instance be­ing left on record of any one that ever made any Additions to what he had appointed, on any pretence whatever, or by vertue of any Authority wherever that was accepted with him; and whereas the most eminent of those who have assumed that pow­er to themselvea, as also the judgement of the reasons necessary for the exerting of it, as to matter and manner, have been given up in the righteous judgement of God to do things not conveni­ent, yea abominable unto him (as in the Papal Church) it is not unlikely to be the wisdome of men to be very cautious of intru­ding themselves into this thankless Office.

But such is the corrupt nature of man, that there is scarce any thing, whereabout men have been more apt to contend with God from the foundation of the world. That their will and wisdome may have a share (some at least) in the ordering of his VVorship is that which of all things they seem to desire. VVherefore to ob­viate their pride and folly, to his asserting of his own Prerogative in this matter, he subjoyns severe interdictions, against all or any mans interposing therein; so as to take away any thing by him commanded, or to adde any thing to what is by him appointed. This also the Testimonies recited fully express. The Prohibition is plain, Thou shalt not adde to what I have commanded. Adde not to his Words, that is, in his VVorship to the things which by his VVord he hath appointed to be observed; neither to the VVord of his Institution, nor to the things instituted, Indeed adding [Page 19] things adds to the VVord; for the VVord that adds is made of a like Authority with his. All Making to our selves is forbidden, though what we so make may seem unto us to tend to the furthe­rance of the VVorship of God. It is said men may adde nothing to the substance of the VVorship of God, but they may order, di­spose, and appoint the things that belong to the manner and cir­cumstances of it, and this is all that is done in the prescription of Liturgies. Of Circumstances in and about the VVorship of God we have spoken before, and removed that pretence. Nor is it safe distinguishing in the things of God, where himself hath not di­stinguished. VVhen he gave out the Prohibitions mentioned under the Old Testament, he was appointing or had appointed his whole VVorship, and all that belonged unto it, in matter and manner, way and order, substance and circumstance. Indeed there is nothing in its whole nature, as it belongs to the general being of things, so circumstantial, but that if it be appointed by God in his VVorship, it becomes a part of the substance of it; nor can any thing that is not so appointed ever by any be made a circumstance of his VVorship, though many things are circumstances of those actions, which in his VVorship are performed. This distinction then directly makes void the Command, so that Conscience can­not acquiesce in it. Besides we have shewed that Liturgies pre­scribed and imposed, are necessary parts of Gods VVorship, and so not to be salved by this distinction.

Moreover, to testifie what weight he laip on the Observance of these general Prohibitions when men found out other ways of Worship then what he had appointed, though the particulars were such as fell under other special interdictions, yet the Lord was pleased to place the great aggravation of their sin in the con­tempt of those general rules mentioned. This is that he urgeth them with, That they did things by him not appointed; of not ob­serving any thing in Religion, but what he requires, that he pres­seth them withall. The Command is general. You shall adde no­thing to what I have instituted; and the aggravation of the sin pressed by him relates not to the particular nature of it, but to this general command or prohibition; You have done what I com­manded you not. That the particular evil condemned was also a­gainst other special Commands of God, is meerly accidental to the general nature of the Crime they were urged withall. And whereas God hath given out these Rules and Precepts; You shall [Page 49] do whatever I command you, and according as I command you, you shall adde nothing thereunto, nor take any therefrom; can the trans­gression of this Rule be any otherwise expressed, but thus: They did the thing which he commanded not, nor did it ever come into his heart.

It is said that the intention of these Rules and Prohibitions, is onely to prevent the Additions of what is contrary to what God hath appointed, and not of that which may [...]end to the furtherance and better discharge of his Appointments. The usual answer to this acception is, That whatever is added, is contrary to what is commanded, though not in this or that particular command, yet to that command that nothing he added. It is not the nature of any particular that is condemned, but the power of adding, in those Prohibitions. Let us see then whe­ther of these senses have the fairest evidence with the evident purport and intention of the Rules, Precepts, and Prohibitions under Consideration.

Our Lord Jesus Christ directs his Apostles to teach his Dis­ciples to do and observe whatever he commanded them. Those who contend for the latter interpretation of these and the like Precepts before-mentioned, affirm that there is in these words a restriction of the matter of their Commission, to the express commands of Christ. What he commands, they say, they were to teach men to observe, and nothing else, nor will he require the observance of ought else at our hands. The others would have his intention to be, whatever he commanded, and what­ever seemeth good to them to command, so it be not contrary unto what was by him commanded. As if he had said, Teach men to observe whatever I command them, and command you them to observe whatever you think meet, so it be not contrary to my commands. Certainly this gloss at the first view seems to defeat the main intendment of Christ, in that express limitation of their Commission unto his own commands. So also under the Old Testament; given order about his Worship, the Lord lets Moses know that he must do all things according to what he should shew and reveal unto him. In the close of the Work committed unto him, to shew that what he had done was ac­ceptable to God, it is eight or ten times repeated, that he did all as the Lord commanded him: Nothing was omitted, nothing [Page 50] added by him. That the same course might be observed in the following practice, which was taken in the first Institution, the Lord commands that nothing be added to what was so appoin­ted by him; nothing diminished from it. The whole Duty then of the Church, as unto the Worship of God, seems to lye in the precise Observation of what is appointed and commanded by him. To assert things may be added to the Worship of God, not by him appointed, which in the judgement of those that adde them, seem useful for the better performance of what he hath appointed, so that they be not contrary unto them, seems to defeat the whole end and intention of God in all those Rules and Prohibitions; if either the occasion, rise, cause of them, or their commendable Observance be considered. On these and no better terms is that prescribed Liturgy we treat of, introdu­ced and imposed. It comes from man, with Authority to be added to the Worship that Christ requires, and ventures on all the severe interdictions of such Additions, armed onely with the pretence of not being contrary to any particular command, in the matter of it (which yet is denied) and such distinctions, as have not the least ground in Scripture, or in the Reason of the things themselves, which it is applied unto. Might we divert into particulars, it were easie to demonstrate, that the instances given in the Scripture of Gods rejection of such additions, do abundantly obviate all the Pleas that are insisted on, for the wa­ving of the general Prohibition.

CHPA VIII.

Of the Authority needful for the constituting and ordering of any, that is to have relation to God and his Worship. Of the power and authority of Civil Magistrates. The power imposing the Liturgy. The formal reason of religious Obedience. Vse of the Liturgy an act of civil and religious Obedience, Mat. 28. 20. No Rule to judge of what is meet in the Worship of God, but his Word.

BEsides the Regulation of all our proceedings and actions in the Worship of God, by the command and prohibitions insisted on, in the fore-going Chapter, there are two things in­dispensably [Page 51] necessary to render the prescription of any thing in religious Worship allowable, or lawful to be observed, both pointed unto by the Testimonies produced. And these are, First, An Authority to enjoyn; And Secondly, A certain Rule to try the injunction by.

The Worship of God is of that nature, that whatsoever is performed in it, is an act of Religious Obedience. That any thing may be esteemed such, it is necessary that the Conscience be in it subject to the immediate Authority of God. His Authority alone renders any act of Obedience, Religious. All Authority is originally in God, and there are two wayes whereby he is plea­sed to exert it. First, By a Delegation of Authority unto some Persons for some ends and purposes, which they being invested withall, may command in their own Names an Observance of the things about which by Gods appointment their Authority is to be exercised. Thus is it with Kings and Rulers of the Earth. They are powers ordained of God, having Authority gi­ven them by him. And being invested with power, they give out their commands for the doing or performing of such or such things, whereunto their Authority doth extend. That they ought to be obeyed in things good and lawful, doth not arise from the Authority vested in themselves, but from the immedi­ate command of God, that in such things they ought to be o­beyed. Hence Obedience in general unto Magistrates, is a part of our Moral and Religious Obedience unto God, as it respects his Command, whatever the nature and object of it be. But the performance of particular actions, wherein by their determina­tion our Obedience exerts it self, being resolved into that Au­thority which is vested in them, is not Religious but Civil Obe­dience, any otherwise then as in respect of its general nature it relates to the Command of God in general. No act I say, that we perform, whereof this is the formal Reason, that it is ap­pointed and commanded by man, though that man be entrusted with power from God, to appoint and require acts of that na­ture, is an act of Religious Obedience unto God in its self; be­cause it relates not immediately to his divine Authority requi­ring that act.

Secondly, God doth exert his Authority immediately; and that either directly from Heaven, as in the giving of the Law; or [Page 52] by the inspiration of others to declare his will, unto both which his Word written answereth. Now whatever is done in obe­dience to the Authority of God thus exerting it self, is a part of that Religious duty which we owe to God; whether it be in his first Institution and Appointment, or any duty in its primi­tive Revelation; or whether it be in the Commands he gives for the Observation of what he hath formerly appointed. For when God hath Commanded any things to be Observed in his Worship, though he design and appoint men to see them obser­ved accordingly, and furnish them with the Authority of Com­manding to that purpose, yet the interposition of that Authori­ty of men, though by Gods Institution, doth not at all hinder, but that the duty performed is Religious obedience, relating directly to the Will and Command of God. The power com­manding in the case we have in hand is mans, not that of the Lord: For though it be acknowledged that those who do com­mand, have their Authority from God; yet unless the thing commanded be also in particular appointed by God, the Obedi­ence that is yielded is purely Civil, and not Religious. This is the state of the matter under Consideration. The Command­ing and Imposing Power is variously apprehended. Some say it is the Church that doth it; and so assert the Authority to be Ecclesiastical; every Church, say they, hath Power to order things of this nature for order and decency sake; when it is en­quired what the Church is that they intend, there some are at a loss, and would fain insinuate somewhat into our thoughts that they dare not openly assert and maintain. The truth is, the Church in this sense is the King, or the King and Parliament, by whose Advice he exerts his Legislitive Power. By their Autho­rity was the Liturgy Composed, or it was Composed without Authority: by their Authority it must be Imposed if it be Im­posed; what is, or was done in the Preparation of it by others, unto their judgement hath no more influence into the Autho­ritative imposition of it, when the act of a Person learned in the Law, drawing up a Bill for the Consideration of Parliament, hath into its binding Law Power, when confirmed. In this sense we acknowledge the Power ordaining and imposing this Liturgy to be of God, to be good and lawful, to be obeyed un­to the utmost extent of that Obedience, which to man can be [Page 53] due, and that upon the account of the Institution and Com­mand of God himself. But yet supposing the Liturgy to fall within the precincts and limits of that Obedience, yet the ob­servance and use of it, being not Commanded of God, is pure­ly an act of Civil obedience, and not Religious, wherein the Conscience lies in no immediate subjection to Jesus Christ. It is of the same general nature with the honest discharge of the Office of a Constable; and this seems in consistent with the nature of the Worship of God.

But whatever be the immediate imposing Power, we have direction as to our duty in the last Injunction of our blessed Saviour to his Apostle, Matth, 28. 20. Teaching them to ob­serve all things whatsoever I have commanded. In things which concern the Worship of God, the commanding Power is Christ; and his Command the adaequate Rule and Measure of our Obedience. The Teaching, Commanding, and en­joyn [...]ng of others to do and observe those Commands, is the duty of those entrusted with Christs Authority under him. Their Commission to Teach and Enjoyn, and our Duty to Do and Observe, have the same Rules, the same Measure, Bounds, and Limits. What they teach and en­joyn beyond what Christ hath Commanded, they do it not by vertue of any Commission from him; what we do be­yond what he hath Commanded, we do it not in obedience to him; what they so teach, they do it in their own Name, not his; what we so do, we do in our own strength, not his; nor to his Glory. The Answer of Bellarmine to that Argument of the Protestant Divines from this place, against the Impositions of his Church, is the most weak and frivolous, that I think ever any Learned man was forced to make use of; and yet where to find better will not easily oc­curre. Our Lord Jesus Christ saith, Go and teach men to do and observe whatever I have commanded you, and so I am with you; To which he subjoynes, It is true; but yet we are bound also to obey them that are set over us, that is our Church Guides; and so leaves the Argument as sufficiently discharged. Now the whole Question is concerning what those Church Guides may teach and enjoy [...], whereunto we are to give Obedi­ence, which is here [...]presly restrained to the thing [...] Com­manded [Page 54] by Christ; to which the Cardinal offers not one word. The things our Saviour treats about, are principally the Agenda of the Gospel, things to be done and observed in the Worship of God. Of these, as was said, he makes his own Command the adaequate Rule and Measure. Teach men to observe [...], all whatsoever I command; in their so doing alone, doth he promise his Presence with them; that is, to enable them unto the discharge of their duty. He com­mands, I say, all that shall to the end of the World, be called to serve him in the Work of the Gospel, to teach. In that Expression he compriseth their whole duty; as their whole Authority is given them in this Commission. In their Teach­ing indeed they are to command with all Authority; and upon their non-obedience of men unto their teaching, either by not receiving their word, or by walking unworthy of it when it is received in the Profession of it, he hath allotted them the course of their whole proceedings; but still re­quiring that all be regulated by what they are originally commissionated, and enabled to teach and command. Let then the Imposition of a Liturgy be tryed by this Rule. It was never by Christ Commanded to his Apostles, cannot by any be taught as his Command, and therefore men in the Teaching or Imposing of it, have no promise of his Pre­sence, nor do they that observe it, yield any obedience un­to him therein. This I am sure will be the Rule of Christs En­quiry at his great Visitation at the last Day; the things which himself hath Commanded will be enquired after, as to some mens Teachings, and all mens Observation, and those onely. And I cannot but admire with what peace and sa­tisfaction to their own Souls, men can pretend to act as by Commission from Christ, as the chief Administrators of his Gospel and Worship on the Earth, and make it their whole business almost to teach men to do and observe what he never commanded, and rigorously to enquire after and in­to the observation of their own commands, whilest those of the Lord Jesus are openly neglected.

But let the Authority of men for Imposition, be supposed to equal the fancy of any who through ignorance or interest are most devoted unto it; when they come to put their Autho­rity [Page 55] into execution, commanding things in and about the Wor­ship of God, I desire to know by what Rule they are to pro­ceed in their so doing. All the actions of men are, or ought to be Regular. Good or evil they are, as they answer to, or dissent from their proper Rule. The Rule in this matter must be the Word of God, or their own Prudence. Allow the for­mer to be the Rule, that is revealing what they ought to com­mand, and there is a total end of this Difference. What a Rule the latter is like to prove is easie to Conjecture; but there is no need of Conjectures where Experience interposeth. The great Philosopher is blamed by some for inserting the de­termination of men Wise and Prudent, into his definition of the Rule of Moral Vertue. For, they say that cannot be cer­tainly known, whose Rule and Measure is fluctuating and uncertain. If there be ground for this Assertion in reference to Moral vertues, whose Seed and Principles are in-laid in the nature of Man, how much more is that Rule to be question­ed when applied to things whose spring and foundation lies meerly in supernatural Revelation. How various, uncertain, and tumultuating, how roving this pretended Rule is like to prove, how short it comes to any one single property of a sufficient Rule, much more of all things that are necessary to compleat a Rule of Prorocecome in such cases, were easie to demonstrate. What good and useful place that is like to ob­tain in the Worship of God, which having its Rise in the Au­thority of man; is framed by the Rule of the wisdome of man; and so wholly resolved into his Will, I may say will be one day judged and determined, but that it is so already suffici­ently in the Word of Truth.

CHAP. IX.

Argument Second. Necessary use of the Liturgy exclusive of the use of the means appointed by Christ for the Edification of his Church.

WE proceed to some further Considerations upon the state of the Question before laid down; and shall in­sist on some other Argument against the Imposition pleaded [Page 56] for. We have spoken to the Authority Imposing; our next Argument is taken from the Thing or Matter Imposed, and the End of that Imposition.

An Humane Provision of means for the accomplishing of any End or Ends in the Worship of God, for which Jesus Christ himself hath made and doth continue to make Provi­sion, to the exclusion of that Provision so by him made, is not allowable, About this Assertion I suppose we shall have no Contention. To assert the Lawfulness of such Provisions, is in the first instance to exalt the Wisdome and Authority of men, above that of Christ, and that in his own house. This men will not nakedly and openly do, though by just conse­quence it be done every day. But we have secured our Pro­position by the plainness of its terms, against which no Ex­ception can lye. It remaineth then that we shew, that the things mentioned in it, and rejected as disallowable are di­rectly applicable to the Imposition of Liturgies contended about.

That the Prescription of the Liturgy, to be used as pre­scribed, is the Provision of a means for the accomplishing of some Ends in the Worship of God, the Judgement and the Practise of those who Contend for it, do sufficiently declare. Those Ends, or this End (to sum them up all in one) is, That the Ordinances and Institutions of Christ may be quickly ad­ministred and solemnized in the Church with decency and or­der unto the Edification of the Assemblies wherein it is used. I suppose none will deny this to be the end intended in its Im­position; it is so pleaded continually; nor is there uny other that I know of assigned. Now of the things mentioned it is the last that is the principal end; namely, the Edification of the Church, which is aimed at for its own sake, and so regu­lates the whole Procedure of meer mediums, and those that are so mediums as also to be estemed subordinate ends. Such are Decency and Order, or Uniformity. These have not their worth from themselves, nor do they influence the intention of the Liturgists for their own sakes, but as they tend unto Edification. And this the Apostolical Rule expresly requireth, 1 Cor. 14. The Prescription then of a Liturgy is a Provision for the right Administration of the Ordinances of the Gospel [Page 57] uno the Edification of the Church. This is its general nature; and in the Administration of the Ordinances of the Gospel, consists the chief and main work of the Ministry: That this Provision is Humane, hath been before declared. It was not made by Christ, nor his Apostles; but of men, and by men was it made and Imposed on the Disciples of Christ. It re­maineth then that we Consider whether Jesus Christ have not made provision for the same end and purpose; namely, that the Ordinances and Institutions of the Gospel may be administred to the edification of the Church. Now this the Apostle ex­presly affirms, Ephes. 4. 7, 8, 9, 10, 11, 12, 13. Unto every one of us is given grace according to the measure of the gift of Christ; wherefore he saith when he ascended up on high, he led captivity captive and gave Gifts unto men,—He gave—some Pastors and Teachers for the perfection of the Saints, for the work of the Mi­nistry, for the edifying of the Body of Christ; till we all came in the unity of the Faith, and of the knowledge of the Son of God, unto a p [...]rfect man unto the measure of the stature of the fulness of Christ. The Lord Jesus who hath appointed the Office of the Ministry, hath also provided sufficient furniture for the Persons called according to his mind to the discharge of that Office, and the whole Duty of it. That the administration of the Ordi­nances of the Gospel is the work of the Ministry I suppose will not be denied. Now that this work of the Ministry may be discharged to the edification of his Body, and that to the end of the World, until all his People in every Generation are brought unto the Measure of Grace assigned unto them in this life, is expresly affirmed. He hath given Gifts for this end and pur­pose; namely, that the work of the Ministry may be perform­ed to the edification of his Body. To say that the Provision he hath made is not every way sufficient for the attaining of the End for which it was made by him, or that he continueth not to make the same Provision that he did formerly, are equally false, equally blasphemous; the one injurious to his Wisdome, the other to his Truth, both to his Love and Care of his Church. For Decency and Uniformity in all his Churches the Lord Jesus also hath provided. The Administration of the same specifical Ordinances in the Assemblies of his Disciples conveened according to his mind, according to the same Rule [Page 58] of his Word, by vertue of the same specifical Gifts of the Spi­rit, by him bestowed on the Administrators of them, consti­tutes the Uniformity that he requires and is acceptable unto him. This was the Uniformity of the Apostolical Churches, walking by the same Rule of Faith and Obedience, and no other; And this is all the Uniformity that is among the true Churches of Christ, that are this day in the World. To ima­gine that there should be an Uniformity in Words and Phra­ses of Speech and the like, is an unpracticable Figment, which never was obtained, nor ever will be to the end of the World. And when men by the invention of Rites and Orders, began to depart from this Uniformity, how far they were from fal­ling into any other, is notorious from that Discourse of So­crates on this matter, lib. 5. cap. 21. For these then the Lord Christ hath made provision. And where there is this Unifor­mity unto Edification, let those things be attended unto, which are requisite for the nature of Assembles meeting for such ends, as Assemblies, and all the Decency and Order which Christ requireth will ensue. I suppose it will not be safe for any man to derogate from the sufficiency of this provision. If any shall say, That we see, and find by experience that men called to be Ministers are not so enabled to the Work of the Ministry, as by vertue of the Gifts they have received to admidister the Ordinancer of the Gospel unto the edification of the Church, I shall desire them to Consider whether indeed such persons be rightly called unto the Ministry, and do labour aright to dis­charge their duty in that Office; seeing that if they are so, aud do so, there seems to be a direct failure of the Promise of Christ, which is blasphemy to imagine. And it may be Considered whether this pretended defect and want, do not, where it is in those who are indeed called to the Work of the Ministry, proceed from their neglect to stir up the Gifts that they have received by the use and exercise of them, for which end alone they are entrusted with them; And it may be fur­ther Considered whether their neglect hath not been occasion­ed greatly by some mens imposing of prescribed Liturgies, and others trusting to their use, in those things, and for those ends, for which men are entrusted with those Gifts by Jesus Christ. And if this be so, as indeed upon due search it will appear so [Page 59] to be, then we have a secret inclusion of the Provision made by Christ for the ends mentioned, plainly intimated unto us, before we arrive at the express Consideration of it.

But to proceed; The provision that Christ hath made for the discharge of the whole Work of the Ministry, in the Administration of the Ordinances of the Gospel unto the edification of his Church, is his Collation or bestowing of Gifts on men rightly called to the Office of the Ministry, enabling them unto, and to be exercised in that Work: In the Prescription and Imposition of a Liturgy, there is a pro­vision made for the discharge of the Work of the Ministry in the Administration of the Ordinances of the Gospel unto the edification of the Church, in and by the precise reading and pronouncing of the words set down therein without alteration, diminution, or addition. It remaineth then to Consider where this latter Provision be not exclusive of the former, and whether the use of them both at the same time be not inconsistent. The Administration of Gospel Ordi­nances, consists in Prayer, Thanksgiving, Instruction and Exhortations, suitably applied unto the special nature and end of the several Ordinances themselves, and the use of them in the Church. For the right performance of all these, Christ gives Gifts unto Ministers; the Liturgy a certain number of Words to be read without addition or alteration, and this toties quoties as the Ordinances are to be administered. Now unless it can be made to appear, that an ability to read the pre­scribed words of the Liturgy, be the Gifts promised by Christ for the discharge a [...] the Work of the Ministers, which cannot be done, it is most evident, that there is an inconsistency be­tween the use and actual exercise of these several Provisions of mediums for the compassing of the same end; and conse­quently the necessary indispensable use of the Liturgy is di­rectly exclusive of the use of the means provided by Christ, and for that end, for which the Liturgy is invented and im­posed. What dismal effects have issued hereupon may be de­clared hereafter if need be. Certainly more then one Com­mandment of God, and more then one Promise of Christ have been made void by this Tradition: And I desire that none would be offended, if as my own apprehension I affirm, [Page 60] That the Introduction of Liturgies was, on the account in­sisted on, the principal means of increasing and carrying on that sad defection and Apostasie, in the guilt whereof most Churches in the World had enwrapped themselves. Nor doth there lye at present any relief against this Consideration from hence, that Ministers are allowed the exercise of their gifts they have received in their Preaching, and Prayers before and after Sermons; For First, that indeed there is such a Liberty allowed, if the present Liturgy be so imposed as by some is pre­tended, is very questionable; many that are looked on as skilled in that law and Mystery of it, do by their practise give another interpretation of the intendment of its Imposition▪ making it extend to all that is done in the Publick Worship, the bare Preaching or Reading of a Sermon or Homily excepted. Nor Secondly, is that the matter enquired into, Whether Mi­nisters may at any time, or in any part of Gods Worship make use of their Gifts, but whether they may do it in all those Ad­ministrations, for whose performance to the edification of his Body, they are bestowed on them by Jesus Christ; which by the Rule of the Liturgy we have shewed they may not; and I doubt not but it will be granted by those who contend for the Imposition of the Liturgy, that it extends to the principal parts, if not the whole of the Publick Worship of God in the Church. Now certainly it is necessary that Conscience be clearly satisfied, that this prescription of an Humane Provision of means for such Ends in the Worship of God, as Christ hath made provision for, which is ex [...]luded thereby, be not against express rule of Scripture, (Ezech 43. 8. Matth. 15. 9. Col. 2. 20.) without president or example, derogatory to the Glory of Christ, (Heb. 3. 5▪ 6.) and in particular of his Truth, Wisdome, and Love of his Church, as also to the perfection the Scripture, (2 Tim. 3. 15, 16.) and whether it brings not the Ministers of the Gospel into open sin (Rom. 12. 6▪ 7, 8. 1 Cor. 12. 6, 7, 8, 9, 10. Ephes. 4. 8, 11, 12. 1 Pet. 4. 10, [...].) and so be an occasion of the wrath of God, and ruine of the Souls of Men, before they admit of it, or submit unto it.

CHAP. X.

Other Considerations about the Imposition of Liturgies.

FUrthermore, the great Rule of Gospel Administrations is that all things be done to Edification. This is the main End of the Ministry its self, in all the duties thereof, that are pure­ly Evangelical. For this end was the Office of the Ministry Instituted, for this end are Ministerial Gifts dispensed, for this end were the Sacraments appointed, and all Church Assem­blies, Church Power, and whatever else belongs to Churches; it is all Ordained for this End that the Body of Christ may be edified and increased with the increase of God, Ephes. 4. 7, 8, 9, 10, 11, 12, 13, 14, 15. Col. 2. 19. Acts 9. 31. Rom. 14. 19, 15. 1 Cor. 10, 23. cap. 14. 3, 4, 5, 12, 26. 2 Cor. 12. 19. 1 Tit. 1. 4. The full and adaequate Rule of all Church-order and duties is, That all things be done to Edification. It doth not hence ensue that whatever men shall judge to conduce to edification, may be used by themselves or imposed on others in the Worship of God. Christ himself, the onely wise and competent Judge in such Cases, hath precisely himself determined what is con­ducing hereunto; having as on other accounts, so on this also, limitted men to his prescription, because nothing is effectual unto Edification but by vertue of his blessing, which is annex­ed onely to his own Institutions. But this will undeniably hence ensue, That whatever is contrary unto, or an hindrance of Edification, oughr not to be appointed or observed in the Worship of God. For certainly whatever is an hindrance of that in any kind, unto whose furtherance all things of that kind ought to contribute, their whole worth and vertue consisting in that contribution, can have no due place amongst them. If it appear that this is the state and condition of this Imposed Liturgy in Church Administrations, I presume it will be con­fessed that it ought not to obtain any place or room amongst them. The Edification of the Church depends principally on the blessing of God upon the exercise of those Ministerial gifts [Page 62] which are bestowed on men for that end; namely, that the Church be edified. God supplying seed to the Sower, blesseth it with an encrease in the field where it is sowed, 2 Cor. 9. 10. The Gifts that are bestowed on Ministers are their principal Talents that they ought to trade withall for the profit of their Master; that is, the building up of his house wherein his wealth in this world doth lye. Yea, all the Gifts that are bestowed by the Spirit of Christ on men, are given them to profit withall, 1 Cor. 12. 7. and they are required with them to act for God in the edification of the Body of Christ, every one according to his measure, 1 Pet. 4. 10, 11. This I suppose will be granted. Moreover, that the Gifts bestowed by Christ on the guides of his Church, the Ministers of the Gospel are proportioned and suited to the end which he aimeth to accomplish by them, as we have in part before declared, so it is evident from the infinite Wisdome of him that bestows them. From both which it will undeniably follow, that on the due and regular use and employment of those Gifts which men receive from Christ, depends and that solely the edification of his Church, I suppose this will not be denied, where the Gifts bestowed by the Spirit of Christ upon the Ministers of his Church, are used and exercised in the Work of the Ministry, according to his Mind and Will, there by his blessing the edification which he doth intend will ensue. Let us then proceed. These Gifts as the Scripture witnesseth, and experience convinceth are bestow­ed in great variety and in several degrees. The greater and more excellent they are in any entrusted with them, the more excel­lent is the means of edification which the Lord affords unto his Disciples by them. Edification then as in its general nature it depends on the gifts of Christ which he bestows on the Offi­cers of his Church, so as to the degrees of it, and its special fur­therance, it depends on the degrees and special improvement of those Gifts. For this cause all those to whom the work of the Ministry is committed, as they ought to desire spiritual gifts, 1 Cor. 14. 1. that the Church may be edified by them, so to covet earnestly the best gifs, 1 Cor. 12. 31. that they may singu­larly edifie the Church, and also seek to excel in those gifts, 1 Cor. 14. 20. that the same word of Edification may be carried on to the utmost. It may then be enquired how these spiritual [Page 63] gifts which we must suppose all Ministers of the Gospel in some measure to have received, may be improved, so that they may excel to the edifying of the Church, which is expresly required of them: We say then, that the improvement and encrease of spiritual gifts doth ordinarily and regularly depend on their due and holy exercise. He that had a Talent and used it not, though he endeavoured to keep it safe, yet it did not encrease; when every [...]e that traded with the stock wherewith they were en­trusted, made a regular encrease according to the measure they had received. And in Experience we daily see men Napkening their Talents until they are taken from them; whilst others re­ceive Additions to their store, at least such supplies as that their first Provisions fail not. Hence the great direction for the exercise of the work of the Ministry is, to stir up the gift recei­ved, by a due performance whereof in all persons entrusted with them, is the whole work of edifying the body of Christ, until it reach the measure appointed to every member, com­pleated and finished. Edification then depends on the improve­ment of Gifts, and the improvement of Gifts on their due ex­ercise according to the mind of Christ. The want then of that due exercise, either by the neglect of them on whom they are bestowed, or any hindrance of it put upon them by others, is the sole way of obstructing the improvement of spiritual gifts, and by direct and immediate consequence of the edification of the Church. Now this seems to be so much done by the prescri­ption of the Liturgy and imposition of it, that it is impossible for the wit of man to invent a more effectual expedient for the compassing of that evil end. The main exercise of Spiritual gifts on which their growth and improvement doth depend, lyes in the administration of Gospel Ordinances. That is the work of the Ministry for which they are bestowed. To hinder therefore or forbid that exercise is directly to forbid the due, regular, ap­pointed means of their encrease, and so also of the edification of the body of Christ; the means indispensably necessary unto it, being removed and taken away. Now this is openly and avow­edly done in the imposed Liturgy if imposed. It says expresly that the Ministers of the Gospel shall not use or exercise any Spiritual gift in the administration of those Ordinances for which provision is made in the Book.

[Page 64] And as in this Case the condition of the People who are de­prived of the means of their edification, is sad, so that of the Ministers of the Gospel miserable and deplorable. The Lord Jesus Christ bestows gifts upon them, requiring the use and ex­ercise of them in the Work of the Ministry at their utmost peril; Men on the other side, forbid them that use and exercise, and that with such forcible Prohibitions as threaten to bear down the whole publick exercise of the Ministry before the [...]. But the Lord knows how to deliver those that are his out of tem­ptation. It will be no relief against the force of this Considera­tion, that there are some things left wherein Ministers may ex­ercise their gifts and trade with their Talents; for as this is but pretended, so it is not in this or that part of their Work, but in the whole of the Ministry committed unto them, that Christ indispensably requires of the guides of his Church, that they should trade with their Talents and exercise their Gifts; and accordingly are they to provide for their account at the last day: By this one engine then at the same time are the people depri­ved of the means of Edification provided for them in the Care, Wisdome, and Love of the Lord Christ, and Ministers brought into a necessity of sinning, or fore-going the publick exercise of their Ministry.

Again in Particular; It is the work and duty of the Ministers of the Gospel, to make Application of the Grace of Christ whereof they are Stewards to the Flocks committed to their Charge, and that according to the especial state and condition of all especial wants which may any way be known unto them. The way of their Application of this Grace, lyes principally in the Administration of Gospel Ordinances. Therein are they to declare, unfold, tender, and apply the Grace of Christ according unto the wants of his Disciples, the good of whose souls they watch for in particular. These wants are very far from being the same, and in the same degree in and unto every Congregati­on, or unto any one Congregation at all times, or unto all Per­sons in any Congregation, which is easily discerned by a faithful and skilful Guide. The especial Application then mentioned according to the Rule of the Gospel, and special Addresses unto God in the Name of the Flock, with respect to the especial wants of all or any of them, belongs to that edification, which [Page 65] Christ hath appointed for his Church. Now how this duty can be attended unto in the observance of a prescribed Form of Li­turgy, from whence it is not lawful to digress, is beyond my un­derstanding to apprehend. I confess men who scoffe at Edifica­tion, and deride spiritual Gifts, who thinks all Religion to con­sist in the Observation of some carnal Institution, who neither know nor care to come to an acquaintance with the spiritual [...] poor souls, nor do tremble at the threatnings of Christ pointed against their negligence and ignorance, Ezek. 34. 4. that suppose the whole Baptized World converted to God, and Preaching its self on that account less necessary then for­merly at the first Plantation of the Gospel; that esteem the doubts and temptations of Believers as needless scruples, and their sedulous endeavours to grow in Grace and the knowledge of our Lord Jesus Christ labour lost in hypocrisie; that perhaps do envy at, and are troubled with the light and knowledge of the People of God, and suppose they can discharge the Duty of the Ministry by a bare reading of the Service Book to their Pa­rish, by themselves, or some Hired by them so to do, without once enquiring into the spiritual Condition of them, the care of whose souls they plead to be committed to them, may think light of this Consideration; but those who know the terrour of the Lord, and any thing of their own Duty, will be otherwise minded. Yet farther; There seems to be in the Imposition of a Liturgy to be used always as a Form in all Gospel Administra­tions, an unwarrantable abridgement of their Liberty, where­with Christ hath made us free; and therefore sin in the Impositi­on and Use of it. For as it is a sin in others to abridge us of the Liberty purchased for us by Jesus Christ, so it is in us, to give it up, and not to suffer in our Testimony for it. Now of that Li­berty purchased for us by Jesus Christ, so far as it relates to the Worship of God there are two Parts; First, a freedome from those Paedagogical Institutions of God himself, which by his own appointment were to continue onely to the time of Re­formation. Secondly, A freedome from subjection to the Au­thority of men as to any new Impositions in or about the Wor­ship of God, 1 Cor. 7. 11. And the same Rule is given out as to our duty and deportment in reference unto both these, Gal. 5: 1. 1 Pet. 2. 16. Now not to stand fast in the Liberty for us pur­chased [Page 66] by Christ, is not to have that esteem of it as a Priviledge given us by his Love as we ought to have, not that sense of it as a duty enjoyned us by him which ought to be in us. I say there is the same reason of both these in respect of Liberty. As we are freed from Mosaical Institutions, so that none can Impose the Observation of them upon us, by vertue of their first Appoint­ment, so are we also from any succeeding Impositions of men. Our Liberty equally respects the one and the other. [...] those Institutions, such was the tenderness of the Holy Ghost and the Apostles of our Lord Jesus Christ by his directions and guidance, that they would not, (no not for a season) enjoyn the observance of any of them, no not of those which put men on no positive Duties; but were meer abridgements in point of some practises, upon the Disciples of Christ, but onely such whose observation for that season was made necessary by reason of scandals and offences, before any such Imposition of theirs, Acts 15. nor by a purity of reason if regard be had to their Ex­ample, can there any abridgement be lawfully made of the Li­berty of Christs Disciples by any Imposition of things of the la­ter sort, unless it be as to the Observation of some such things as are made necessary in case of scandal antecedent unto any such Imposition. We grant then that there may be, yea, there ought de facto to be an abridgement made of our Liberty, as to the per­formance of some things at some times, which in general we are made free unto, where that performance in the use and exercise of our Liberty, would prove an hindrance unto Edification, the great End whereunto all these things are subservient. But then the case must be so stated antecedent to any Imposition. First to Impose that which is not necessary, and then to assert a Necessi­ty of its Observation least Scandal should ensue, is a Course that men are not directed unto by any Gospel Rule or Apostolical practise. The sum is, that abridgement of the Liberty of the Di­sciples of Christ by Impositions on them of things which he hath not appointed, nor made necessary by Circumstances ante­cedent unto such Impositions, are plain Usurpations upon the Consciences of the Disciples of Christ, destructive of the Liberty which he hath purchased for them, and which if it be their duty to walk according to Gospel Rule, is sinful to submit unto. That of this nature is the Imposition of a Liturgy contended [Page 67] about, is evident. It hath no Institution or Appointment by Jesus Christ, it is wholly of Men, there is nothing antecedent unto its Imposition that should make it Necessary to be Impo­sed; a Necessity of its Observation is induced upon and by its Imposition, which is directly destructive to our Liberty in Jesus Christ. The Necessity pretended from the insufficiency of Mini­sters for the discharge of that which is their proper Work, hath in grea [...] [...] been caused by this Imposition; and where it hath not, some mens sin, is not to be made other mens punishment. Reasons pleaded for the Imposition Opposed, shall be elsewhere Considered.

FINIS.

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