Chapter X: Other considerations about the imposition of liturgies.
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 he 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 man 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, everyone 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 open 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 respects the one and the other. And as to 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) enjoin the observance of any of them (no, not of those which put men on no positive duties, but were mere abridgments in point of some practices) upon the disciples of Christ, but only such whose observation for that season was made necessary by reason of scandals and offences before any such imposition of theirs, Acts xv. Nor, by a parity of reason, if regard be had to their example, can there any abridgment be lawfully made of the liberty of Christ's disciples by any imposition of things of the latter 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 abridgment 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 a hinderance 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 lest scandal should ensue, is a course that men are not directed unto by any gospel rule or apostolical practice. The sum is, That abridgment 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 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 great part been caused by this imposition, and where it hath not, some men's sin is not to be made other men's punishment. Reasons pleaded for the imposition opposed shall be elsewhere considered. __________________________________________________________________ __________________________________________________________________
Indexes __________________________________________________________________
Index of Scripture References
Exodus
[1]20:4-5
Leviticus
[2]10:1-3
Deuteronomy
[3]4:2 [4]12:32
Joshua
[5]22:10
Judges
[6]8:24
2 Kings
[7]16:11-12
1 Chronicles
[8]15:13
Proverbs
[9]30:6
Jeremiah
[10]7:31
Ezekiel
[11]34:4 [12]43:8
Matthew
[13]6:6-8 [14]15:9 [15]15:9 [16]15:12-14 [17]15:13 [18]17:27 [19]25:45 [20]28:20 [21]28:20
Mark
[22]7:7-8
Acts
[23]9:31 [24]15 [25]15 [26]15:28-29
Romans
[27]12:6-8 [28]14:15 [29]14:19
1 Corinthians
[30]7:23 [31]10:23 [32]12:6-10 [33]12:7 [34]12:31 [35]14 [36]14:1 [37]14:3-5 [38]14:12 [39]14:20 [40]14:26
2 Corinthians
[41]9:10 [42]12:19
Galatians
[43]5:1
Ephesians
[44]4:7-8 [45]4:7-8 [46]4:7-8 [47]4:7-13 [48]4:8 [49]4:11 [50]4:11-13 [51]4:11-15 [52]4:12
Colossians
[53]2:19 [54]2:20-22
1 Timothy
[55]1:4
2 Timothy
[56]3:15-16
Hebrews
[57]3:5-6
1 Peter
[58]2:16 [59]4:10-11 [60]4:10-11
Revelation
[61]22:18 __________________________________________________________________
Index of Citations
* Baronius, Cesare: Annales Ecclesiastici: [62]1 [63]2
* Bellarmine, Cardinal Robert: De Romano Pontifice: [64]1 [65]2
* Bibliotheca Patrum: [66]1 [67]2
* Book of Common Prayer: [68]1
* Clement of Rome: First Epistle to the Corinthians: [69]1
* Codex Canorum Ecclesiæ Africanæ: [70]1
* Council of Ephesus: [71]1
* Council of Nicea: [72]1
* Cyril of Jerusalem: Mystagogic Catecheses: [73]1
* Dionysis: Celestial Hierarchy: [74]1
* Dionysis: De Divinis Nominibus: [75]1
* Epistle of the Churches of Vienne and Lyons: [76]1
* Gregory the Great, Pope: Epistles: [77]1
* Gregory the Great, Pope: Libellus Responsionem ad Interrogationes
Augustini: [78]1
* Justin Martyr: Apology: [79]1
* Leo the Great: Sermons: [80]1
* Livy: Ab Urbe Condita: [81]1
* Martyrdom of Polycarp: [82]1
* Origin: Homilies: [83]1
* Pseudo-Clement: Apostolic Constitutions: [84]1
* Pseudo-Justin: Quæstiones et Responsiones ad Orthodoxos: [85]1
* Second Milevitan Council: [86]1
* Socrates Scholasticus: Ecclesiastical History: [87]1
* Tertullian: Apologeticum: [88]1 [89]2
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Index of Names
* Alcuinus, Flaccus Albinus: [90]1
* Amatorius: [91]1
* Ambrose, Bishop of Milan: [92]1
* Baronius, Cesare: [93]1 [94]2
* Basil: [95]1
* Bellarmine, Cardinal Robert: [96]1 [97]2 [98]3
* Berno: [99]1
* Burnet, Bishop Gilbert: [100]1
* Clement of Rome: [101]1
* Cyprian, Bishop of Carthage: [102]1
* Cyril of Jerusalem: [103]1 [104]2 [105]3
* Dionysius: [106]1
* Edward VI., King: [107]1
* Eusebius Pamphilus: [108]1
* Gregory the Great, Pope: [109]1 [110]2
* Grotius, Hugo: [111]1
* Ignatius, Bishop of Antioch: [112]1
* Isidore: [113]1
* John Chrysostom, Archbishop of Constantinople: [114]1
* Justin Martyr: [115]1 [116]2 [117]3
* Lapide, Cornelius à: [118]1
* Leo the Great: [119]1
* Lindanus, William Damasus: [120]1
* Livy: [121]1
* Musculus, Wolfgang: [122]1
* Origen: [123]1 [124]2
* Orme, William: [125]1
* Owen, John: [126]1 [127]2
* Pamelius: [128]1
* Polycarp, Bishop of Smyrna: [129]1
* Rabanus, Maurus: [130]1
* Radulphus Tangrensis: [131]1
* Rupertus Titiensis: [132]1
* Santesius: [133]1
* Socrates Scholasticus: [134]1
* Spurius Posthumius: [135]1
* Strabo, Walafrid: [136]1
* Tertullian: [137]1 [138]2
__________________________________________________________________
Index of Greek Words and Phrases
* Atheoi men houn hos ouk esmen, ton demiourgon ton de tou pantos sebomenoi, anendee haimaton kai spondon kai thumiamaton, hos edidachthemen legontes, logo euches kai eucharistias eph' hois prospherometha pasin hose dunamis ainountes;: [139]1 * epi polu poieitai: [140]1 * homoousios: [141]1 * hose dunamis: [142]1 * hose dunamis auto anapempei: [143]1 * Meta to houtos lousai ton pepeismenon, kai sunkatatetheimenon, epi tous legomenous adelphous agomen entha sunegmenoi eisi, koinas euchas poiesomenoi huper te heauton, kai tou photisthentos: [144]1 * theotokos: [145]1 * panta hosa: [146]1 __________________________________________________________________
Index of Latin Words and Phrases
* Concione advocata cum solenne carmen precationis, quod præfari, priusquam populum alloquantur, magistratus solent, peregisset consul, ita coepit: Nulli unquam concioni, Quirites, tam non solum apta, sed etiam necessaria, hæc solennis Deorum comprecatio fuit, quæ nos admoneret, hos esse Deos, quos colere, venerari, precarique majores vestri instituissent, non illos,': [147]1 * Corpus sumus de conscientia, religionis et disciplinæ unitate, et spei foedere coimus in cætum et congregationem, ut ad Deum quasi vi facta precationibus ambiamus orantes. Hæc vis Deo grata est. Oramus etiam: [148]1 * Illuc: [149]1 * Mihi placet, ut sive in Romanis sive in Galliarum partibus, seu in quâlibet ecclesiâ aliquid invenisti quod plus omnipotenti Deo possit placere sollicitè eligas: [150]1 * Ubi frequenter in oratione dicimus, Da omipotens, da nobis partem cum prophetis, da cum apostolis Christi tui, tribue ut inveniamur ad vestigia unigeniti tui.': [151]1 * agenda: [152]1 [153]2 [154]3 * capite nudo, quia non erubescimus, denique sine monitore, quia de pectore oramus: [155]1 * credenda: [156]1 [157]2 * de facto: [158]1 * in rerum natura: [159]1 * manibus expansis: [160]1 * quia innocuis: [161]1 * solenne precationis carmen: [162]1 * suspicientes Christiani: [163]1 * toties quoties: [164]1 __________________________________________________________________
Index of Pages of the Print Edition
[165]1 [166]2 [167]3 [168]4 [169]5 [170]6 [171]7 [172]8 [173]9
[174]10 [175]11 [176]12 [177]13 [178]14 [179]15 [180]16 [181]17
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[214]50 [215]51 [216]52 [217]53 [218]54 [219]55 __________________________________________________________________
This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.
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