Concerning Liturgies and their Imposition, Chapter 7
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 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 onelyonly 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 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 onelyonly 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 onelyonly 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 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 onelyonly 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 onelyonly 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 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 onelyonly 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 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 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 onelyonly rule and cause of his VVorship, should make men cautions how they suppose 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 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 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 onelyonly 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 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 onelyonly 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.