Concerning Liturgies and their Imposition, Chapter 1
A DISCOVRSE CONCERNING Liturgies, AND THEIR IMPOSITION.
Printed in the Year, 1662.
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 onelyonly glory in their yoke, not being able to see to the end of the things that were to 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 onelyonly 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 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 onelyonly. 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 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, then the mistake of some who thought John had observed it as a Christian, who kept it onelyonly as a Judaical Feast among the Jews; whence the Tradition ran strong that he observed it with them, on the fourteenth day of the MonethMonth, 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 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 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 onelyonly 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.