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.

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