Gospel Churches a Standing Ordinance, Treatise · Chapter 9
CHAP. IX.
The Church-ſtate, Goſpel-Inſtitutions, are bottomed upon the Mediatory Office of Chriſt. Their continuation from thence dedemonſtrated. Of Chriſt's Prophetick, Prieſtly, Kingly-Office. Chriſt as the great Prophet of the Church, hath revealed the Goſpel-Church-ſtate, with the Inſtitutions, and Ordinances. Chriſt call'd an Apoſtle, and why. Said to be ſent by the Father: Such a Prophet as never was in the World before; nor hath there, or ſhall there be, any like him. What of the Father he revealed. The continuation of Goſpel-Churches evinced from hence. Of the Prieſtly-Office of Chriſt, Goſpel-Churches, Inſtitutions, bottomed upon it, at large demonſtrated. Of the Kingly-Office of Chriſt. Goſpel-Churches bottomed thereupon.
Demonſtration. IX.
THe Church-State, Goſpel-Churches, Inſtitutions are bottomed upon the Mediatory Office of Chriſt; from whence a continuation of them till his next, ſecond, glorious coming doth neceſſarily follow. To Chriſt, as Mediator, a threefold-Office (whereinto by Solemn Unction he was inaugurated by the Father) doth appertain, viz. Prophetick, Prieſtly, Kingly: Arguments from each of theſe, might at large be inſiſted on, to demonſtrate the truth we are at preſent contending for.
I. That Chriſt is the great Prophet of the Church, will not be denied, Deut. 18.18. Act. 3.22. and 7.37. As a Prophet, he is fully acquainted with the Will of God, and hath perfectly Revealed it to the Church; both in reſpect of Doctrine, Worſhip, and Diſcipline. The truth is, his whole work, as a Prophet, is to reveal the Will of God, and therein to Teach, and Inſtruct us. He is alſo call'd, The Apoſtle of our Profeſſion, Heb. 3.1. The Prophetick-Office of Chriſt, with reſpect unto his immediate, Authoritative, Miſſion from the Father, is that which is intended by the expreſſion. He is ſaid frequently, to be ſent by the Father, Iſa. 19.20. and 48.16. and 61.1. Zach. 2.8, 9. He whom the Father ſent, is the deſcription he gives of himſelf, Joh. 3.34. which is frequently repeated, John 3.17, 18, 28, 34. and 5.23, 24, 30, 36, 37, 38. and 6.29, 38, 39, 40, 44, 57. and 7.16, 28, 29. and 8.16, 18, 29, 42. and 9.4. and 10.36. and 11.42. and 12.44, 45, 49. and 13.26. and 14.24. and 15.21. and 16.5. and 17.3, 18, 21, 23, 25. and 20.21. A Prophet he is, and ſuch a Prophet as never was in the World before; nor any other like him, was there to be; and as a Prophet he reveals the Father himſelf, John 1.18. And his Name, Chap. 13.6. and 17.3. i. e. the myſtery of the Covenant of the Grace of GOD, his Love, Kindneſs to the Sons of Men; his Worſhip, whole will, reſpecting our Obedience, and Salvation. And for this work, he was ſent from the Father; had his Authority from him, and furnitures through the Spirit (poured out upon him without meaſure) for the diſpatch of it. So that, he that hears Chriſt, hears the Father; and he that refuſeth Chriſt, refuſeth the Father alſo: becauſe he acts in his Name, Authority, in this his Office. That from hence, the continuation of Goſpel-Churches, Inſtitutions, muſt neceſſarily follow, is evident. For,
1. Chriſt, as the great Prophet of the Church, hath declared theſe to be one part of his Fathers Will, that (as ſuch) he was to Reveal (as hath been proved). That at any time it ſhould be lawful for us, to oppoſe the Will of the Lord, thus ſolemnly revealed, none will ſure have the confidence, to affirm.
2. The Apoſtle to the Hebrews, chap. 1. & chap. 2. makes Chriſt's coming, as the great Prophet of God, one argument of the abolition of the whole Moſaick Paedagogy, and the introduction of thoſe Goſpel-Inſtitutions they were in the practice of. God that ſpake in the Prophets, hath ſpoken in his Son, q. d. You expected a Prophet (for ſo they did) who ſhould bring in a New-Miniſtration, reveal the whole will of the Father to you; this is He, he is the Apoſtle ſent from him for this end: attend him, conſider him, Heb. 3.1. Now certainly if the Apoſtle lookt upon this as a good argument for the ſame (at leaſt one of the ſame) ends for which 'tis produced by us, 'twill be immodeſty for any to look upon it, as impertinent, incogent.
3. Chriſt as the great Prophet, when he Tabernacled in the World, revealed this State, the Laws, Inſtitutions relating to it: Had we lived in the time when, and been one of thoſe to whom he had communicated them, ought we to have believed, obeyed, ſubjected to them? Sure! 'Twill not be denied, but we ought. Are not the ſame Laws, delivered to the Apoſtles, recorded in the Scriptures? This will not be oppoſed. What then? Have the Laws of CHRIST, by their being written, loſt their Authority? This will not (I am ſure it cannot with any pretext of Reaſon) be ſaid. It remains therefore, that Churches, with the Worſhip affixt to them, being once of the diſcovery of CHRIST, muſt ſtill continue ſo to be; and our practice ſuitable to that diſcovery, neceſſitate precepti, neceſſary.
4. Is there any greater Prophet than Chriſt riſen up? Doth he come in his Fathers, or in his own Name; What's his meſſage that he brings? Is he upon a new diſcovery of the Fathers will, pouring contempt upon what hath been Revealed by Chriſt? Every ſpiritual believer knows what reception he ought to have with him, viz. neither he, nor his Meſſage to be received, but rejected, as an impoſtor, a lye, 2 John 10.11.
5. Hath Chriſt ceaſed to be a Prophet, Since he was ſignally inaugurated into that Office by the viſible deſcent of the holy Spirit upon him in the form of a Dove, Mat. 3.16, 17? Shall he do ſo till he deliver up the Mediatory-Kingdom to the Father? Neither the one, nor the other will be aſſerted. Doth he now any other wayes diſcharge that Office, than by his written Word, and Spirit, opening the underſtanding of believers to perceive his Inſtructions contained therein? Surely no. The Revelation then made by him, with reſpect to Inſtitutions, Worſhip, is in every day to be attended to by the Saints. A Church-ſtate is then bottomed upon the Prophetick-office of Chriſt, and to continue from the time of its erection by him, to the conſummation of all things.
II. As 'tis bottomed upon the Prophetick-Office of Chriſt, ſo 'tis upon his Sacerdotal, or Prieſtly. The Apoſtle argues from the change of the Levitical prieſt-hood, to the change of the whole of that Church-polity, its Laws and Inſtitutions, Heb. 7.12. For the Prieſt-hood being changed, there is made of neceſſity, a change alſo of the Law. If this be a cogent Argument, it follows ſtrongly on the contrary; If there be no change of the prieſt-hood (as the Melchizedekian Prieſt-hood, or the prieſt-hood of Chriſt after the order of Melchizedeck abides for ever, as the ſame Apoſtle tells us) then there is no change of the Law, or inſtitutions appertaining thereunto. That the whole of Goſpel-inſtitutions have a dependance upon the Prieſtly-Office of Chriſt, is manifeſt.
1. That the legal Miniſtration, or Worſhip, was affixt to, had a dependance upon the Aaronick Prieſt-hood, the Apoſtle plainly enough declares in the forecited place, Heb. 7.12. Now if the Worſhip of that day had ſuch dependance upon that Prieſthood, that it liv'd and dyed; ſtood, and fell with it: the Goſpel-miniſtration, and Worſhip, muſt have the ſame dependance upon the real Eternal Prieſthood of CHRIST; for that was Typick of this throughout.
2. Chriſt by his Death, or the Oblation of himſelf, which was a principal part of his Prieſtly-Office, vertually, put a period to the Law of Commandments contain'd in Moſaick-Ordinances, Eph. 2.15. And ſo by the removing of them, made way for the erection of the Goſpel-church-ſtate, with the Inſtitutions appertaining thereunto. This the Apoſtle fully declares, v. 18, 19, 20, 21, 22. For through him (as our High-Prieſt, for as ſuch, he's diſcourſing of him, as is Evident, from v. 13, 14, 15, 16▪) we both (viz. Jewes, and Gentiles) have an acceſs (in Goſpel-inſtitutions) by one Spirit unto the Father. Now therefore ye are no more Strangers, and Forreinners, but Fellow-citizens with the Saints, and of the houſhold of God. And are built upon the Foundation of the Apoſtles, and Prophets, Jeſus Chriſt himſelf being the chief Corner-ſtone: In whom all the building fitly joyn'd together, groweth unto an holy Temple in the Lord. In whom you are builded together for an Habitation of God through the Spirit. Nothing could be more Evident, if written with the beams of the Sun, than this; that Goſpel-churches (call'd the Houſhold, the Building of GOD) with all the Inſtitutions of CHRIST, through which they have acceſs to God, are bottom'd upon the Prieſtly-Office of Chriſt. 'Tis through him, as our Prieſt, that we have acceſs in Worſhip to the Father; and equally, in, and through him, (as ſuch) that we are of the houſhold of God, his Habitation, Temple.
3. All the fittings, preparings of Souls, as fit materials for this Spiritual-Temple, Building, and the management of the Ordinances thereof, are bottom'd upon the Prieſtly-Office of Chriſt. That men in their natural ſtate, are altogether unfit, for ſuch a building, or work, will be granted; otherwiſe, Arguments enough lie near at hand, for it's confirmation. Our Lord hath ſolemnly determin'd this Controverſy (if with any it be a Controverſy) Joh. 3.3, 5. That perſons fitneſs lies in the communication of the Spirit, a divine principle of Life, the participation of the grace of the Covenant; that therein alſo lies their meetneſs, ability for the work, and ſervice of this Temple, will not be denied. Now whence flowes all this, but from the Oblation, Interceſſion of Chriſt; the two ſignal parts of his Prieſtly-Office. Nay
4. The Saints comming to God with their Temple-Worſhip (all of it) hath its Foundation here; were it not for the Prieſt-hood of Chriſt, they muſt ſtand off at an eternal diſtance; Jehovah would be a terror, conſuming fire to them. This all know, who have a ſight of themſelves in their lapſed, corrupt, depraved ſtate; and of the infinite, purity, and righteouſneſs of God. This the Apoſtle treats of, Heb. 4.14, 15, 16. and 7.19. Yea
5. All the acceptance of their Perſons, and all their Temple-worſhip, with the Father of Spirits, is bottomed here. Were not Chriſt our High-prieſt, had he not (as ſuch) made an Attonement, Reconciliation for us; did he not make Interceſſion (as ſuch) for us; both we, and our moſt ſolemn performances would be loathed, rejected, by the Lord.
6. Their encouragement to come to God with boldneſs, the great motive to abide in their Temple-Worſhip, and not to forſake the Aſſembling themſelves together; to be diligent in the diſcharge of the duties they are obliged to perform to one another in their Church-relation, is fixed here, Heb. 10.20, 21, 22, 23, 24, 25. Their rejection of Goſpel-communion, is accounted an undervaluing of the Prieſtly-Office of Chriſt, v. 28, 29. To which add
7. That the preſervation of Goſpel-churches, Ordinances, is a fruit of the Prieſtly-Office of Chriſt, bottomed upon his Oblation, Interceſſion. Why are they not diſperſed, ſcattered? Why have not their Adverſaries ruin'd, deſtroyed them? Whence is it that they have liberty to tread the Lords Court, and Worſhip before the footſtool of his Throne in Peace? yea, whence is it, That the Devil with all his power, policy, hath not been able to ruin, deſtroy the Churches of Chriſt? It's Chriſt that died, yea rather, that is riſen again; who ever lives to make Interceſſion, Rom. 8.34. ſo that in this matter, hear's full meaſure of Demonſtration, preſſed down, running over, that Goſpel-Churches, Inſtitutions appertaining to them, are bottomed upon the Prieſtly-Office of Chriſt. If he continue our High-prieſt, if there be any vertue in his death, energie, power in his Interceſſion, they muſt continue alſo. And when theſe fail, we are content to ſink, periſh.
Maluimus cum Chriſto perire, quam cum Caeſare regnare.
III. Goſpel-churches, Inſtitutions, are alſo bottomed upon the Kingly-Office of Chriſt; whence their perennity, perpetuity, is Evident. That Chriſt is a King, hath his Subjects, Laws, by which he governs them, cannot be denied. That he hath (yet doth) exerciſed his Kingly-ſoveraignty over them, will be granted; if he do not do ſo, he is not King, his deſpotick authority is at an end. Who are his Subjects? Thoſe that dwell in Sion, his Church, his Body, his Houſe, his Kingdom; which hath been demonſtrated to be Saints embodied, and worſhipping him in a Goſpel-church-ſtate; to theſe he is a Head, Lord, King. What are the Laws he Rules them by, gives forth for the tryal of their Faith, Love, Obedience? They are Goſpel-Ordinances of his own inſtitution, and appointment. And as of old, the people of the Jewes, that Church of God, when they rejected his Ordinances, are ſaid to reject him, caſt off his Soveraignty, Ruledom: So becauſe of their pertinacious adherence to the Laws of Moſes, when Chriſt had perioded that Miniſtration, had left the World, and was gone to his Father; with a rejection of him, and the Miniſtration introduced by him, they are ſaid to be Citizens that hated him, and ſend a meſſage after him, ſaying, We will not have this man Reign over us, Luk. 19.14. 'Tis true, Chriſt as King, rules in the Saints by his Spirit, Grace: but viſibly by his Word, and Goſpel-inſtitutions doth he Reign over them. Theſe are his Chariot, or Throne of State, wherein he ſhew's himſelf publickly in Majeſty and Glory. They are his inſignia regalia, or Kinglyarms, or Enſigns: none can offer deſpite, affront, to theſe; but they affront him, and are guilty of high-treaſon againſt him. We juſtly condemn the Papiſts as oppoſers of the Kingly-Office of Chriſt; becauſe, contrary to his Precept, they have taken away one part of the Inſtitution of Chriſt, viz. the Cup from the Laity: and what is to be thought of thoſe who turn their backs upon all, and attempt the pulling down of that houſe of the appointment of Chriſt, wherein they are to be miniſtred. If Chriſt be King, he hath his Churches, over whom (as ſuch) he doth preſide; and his Laws, as royal Enſigns, in the midſt of them, for them to conform to.