issued hereupon may be declared hereafter, if need be. Certainly more than one commandment of God, and more than 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 that the introduction of liturgies was, on the account insisted on, the principal means of increasing and carrying on that sad defection and apostasy, in the guilt whereof most churches in the world have inwrapped themselves. Nor doth there lie 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 practice give another interpretation of the intendment of its imposition, making it extend to all that is done in the public worship, the bare preaching or reading of a sermon or homily excepted. Nor, secondly, is that the matter inquired into, whether ministers may at any time, or in any part of God's 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 showed 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 public worship of God in the church. Now, certainly, it is necessary that conscience be clearly satisfied that this prescription of a human provision of means for such ends in the worship of God as Christ hath made provision for, which is excluded thereby, be not against express rule of Scripture, Ezek. xliii. 8; Matt. xv. 9; Col. ii. 20-22; without precedent or example; derogatory to the glory of Christ, Heb. iii. 5, 6, and, in particular, of his truth, wisdom, and love of his church, as also to the perfection of the Scripture, 2 Tim. iii. 15, 16;—and whether it brings not the ministers of the gospel into open sin, Rom. xii. 6-8; 1 Cor. xii. 6-10; Eph. iv. 8, 11, 12; 1 Pet. iv. 10, 11; and so be an occasion of the wrath of God and ruin of the souls of men, before they admit of it or submit unto it.

CHAPTER 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

itself, 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," Eph. iv. 7, 8, 11-15; Col. ii. 19; Acts ix. 31; Rom. xiv. 15, 19; 1 Cor. x. 23, xiv. 3-5, 12, 26; 2 Cor. xii. 19; 1 Tim. i. 4. The full and adequate 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 only wise and competent judge in such cases, hath precisely himself determined what is conducing hereunto, having, as on other accounts, so on this also, limited men to his prescription, because nothing is effectual unto edification but by virtue of his blessing, which is annexed only to his own institutions. But this will undeniably hence ensue, that whatever is contrary unto or a hinderance of edification, ought not to be appointed or observed in the worship of God; for certainly whatever is a hinderance of that, in any kind, unto whose furtherance all things of that kind ought to contribute, their whole worth and virtue 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 which are bestowed on men for that end,-namely, that the church be edified. God supplying "seed to the sower" blesseth it with an increase in the field where it is sowed, 2 Cor. ix. 10. The gifts that are bestowed on ministers are their principal talents, that they ought to trade withal for the profit of their Master; that is, the building up of his house, wherein his wealth in this world doth lie. Yea, all the gifts that are bestowed by the Spirit of Christ on men are given them "to profit withal," 1 Cor. xii. 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. iv. 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 wisdom 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, [that]

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 intrusted 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. xiv. 1, that the church may be edified by them, so to "covet earnestly the best gifts," chap. xii. 31, that they may singularly edify the church; and also seek to excel in those gifts, chap. xiv. 20, that the same word of edification may be carried on to the utmost. It may, then, be inquired how these spiritual 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 expressly required of them. We say, then, that the improvement and increase 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 increase, when every one that traded with the stock wherewith they were intrusted made a regular increase, according to the measure they had received. And in experience we daily see men napkining 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 intrusted with them, is the whole work of edifying the body of Christ, until it reach the measure appointed to every member, completed 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 hinderance 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, lies 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 increase; 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 expressly 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.

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 is 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 public exercise of the ministry before them. 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 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, wisdom, and love of the Lord Christ, and ministers brought into a necessity of sinning, or foregoing the public 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 lies 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, 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, belong to that edification which 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 scoff at edification and deride spiritual gifts, who think all religion to consist in the observation of some carnal institution, who neither know nor care to come to an acquaintance with the spiritual wants of poor souls, nor do tremble at the threatenings of Christ pointed against their negligence and ignorance, Ezek. xxxiv. 4; that suppose the whole baptized world converted to God, and preaching itself, on that account, less necessary than 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 hypocrisy; 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 inquiring 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 terror of the Lord, and any thing of their own duty, will be otherwise minded. Yea, farther, there seems to be in the imposition of a liturgy, to be used always as a form in all gospel administrations, an unwarrantable abridgment of the 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 freedom from those pedagogical institutions of God himself, which by his own appointment were to continue only to the time of reformation; secondly, A freedom from subjection to the authority of men as to any new impositions in or about the worship of God, 1 Cor. vii. 23. And the same rule is given out as to our duty and deportment in reference unto both these, Gal. v. 1; 1 Pet. ii. 16. Now, not to stand fast in the liberty for us purchased by Christ, is not to have that esteem of it as a privilege given us by his love we ought to have, nor that sense of it as a duty enjoined 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 virtue of their first appointment, so are we also from any succeeding impositions of men. Our liberty equally