Doctrine 3: They Are the Seed of Christ and the Church of God

DOCTRINE III. They are the Seed of Christ, and the Church of God, for whose sakes this fountain is opened.

The subjects of this privilege are the House of David, and the inhabitants of Jerusalem. These are typical expressions, and there is a spiritual meaning that is to be sought in them, though the literal meaning is not to be excluded; and here is a double type, though the thing aimed at in it is one and the same. How far this shall be literally accomplished in both the parts of it, when the nation of the Jews shall be converted to the Christian religion, I shall not enquire now, but confine my present discourse to the mystical and spiritual meaning of it. David was a type of Christ; and in how many things Christ was represented by him, would be too great a digression now to enquire: but it is certain, that by a frequent scripture metonymy, Christ the antitype, is called by the name of David the type (Jeremiah 30:9): "They shall serve the Lord their God, and David their King, whom I will raise up to them." Ezekiel 34:23: "I will set up one Shepherd over them, and he shall lead them, even my Servant David," and elsewhere. And there are many things spoken in the Psalms concerning David, that can be properly applied to none but Christ. By the House of David, we may literally understand his natural posterity, or those that descended from him by natural generation, so the word, "house," is frequently used; under which is shadowed Christ's spiritual seed, or those who were given him by his Father, and were to descend from him by a spiritual regeneration. Such a seed is promised him (Psalm 22:30): "A Seed shall serve him; it shall be counted to the Lord for a generation." And under the type of David, the seed of Christ is eminently set forth, in Psalm 89. And it comprehends in it all the elect of God, whom he tells us that his Father had given to him, and they were in due time to be born of him by a new birth. Jerusalem was a city which God chose out of all the tribes of Israel, to put his name there: there he settled his ordinances, and therefore is said to have a peculiar respect for it (Psalm 87:2): "The Lord loveth the gates of Zion, more than all the dwellings of Jacob." And hence it is usually applied to the Church of God; sometimes to the militant, [illegible] 26: "Jerusalem which is above is free, which is the mother of us all;" sometimes to the triumphant (Hebrews 12:22): "You are come to the heavenly Jerusalem." And in the former of these respects it is here to be understood; and then by the inhabitants of Jerusalem, we are to conceive is meant, those who are by the grace of God brought over to him, and privileged with the immunities of the city of God: and this typical application of Jerusalem is peculiarly celebrated in Psalm 122. So that these are the same subjects with the former, represented under a diverse type. Only we are to observe, that God's elect are comprehended, because, though they are not at present actually the seed of Christ, and members of the militant Church, yet they are designed to be so, and given to Christ for that end; and by their being in due time made so, it is evidenced that they were appointed to this privilege from eternity. Now these are they for whom this fountain is opened. And in order to our distinct taking this up, we may observe;

1. It is certain that this fountain is not in any sense opened to all the world. There is a twofold opening of it, which might have been observed, namely there is that which is outward, by the promulgation of the Gospel, and that which is inward, made by the illumination of the Spirit. In this latter sense, none but the children of God have this discovery made to them (Romans 11:7): "The election has obtained it, the rest were blinded." Hence that awful word of Christ (Matthew 13:11): "It is given to you to know the mysteries of the Kingdom of Heaven, but to them it is not given." But we are now considering it in respect to the former sense, though as it aims especially at the latter. And here it must be granted, that Christ is not opened to any, but such to whom there is some signification made, by which they may be informed concerning him, so as to discover him to be a fountain of life; and this must be either by immediate revelation, or by the dispensation of the Gospel to them. The former is not ordinary, and therefore, whatever God will do on prerogative, yet he has given us no other ground to expect it but in the latter (Romans 10:14): "How shall they believe in him of whom they have not heard?" But it is notorious that a great part of the world are altogether ignorant of this fountain, and there is none sent to show it to them, and so must remain strangers to it. For men to think that the light of nature can discover, or that the sun, moon and stars can preach a Christ to fallen man, is a vain and groundless opinion; the Apostle is positive in this (2 Corinthians 4:3): "If our Gospel be hid, it is hid to them that are lost."

2. That this fountain is opened in the outward discoveries and offers of it, to those that are not of the seed of Christ, or of his mystical body. Christ has a visible, as well as a spiritual seed: that is, such as are only so in outward appearance; there is a Jew that is so outwardly, and one who is so inwardly. Now it is the visible Church of Christ which is the subject of the outward dispensations of the Gospel, and exhibitions of Christ therein. Christ is preached as well to reprobates as to elect; the Gospel is afforded, and the grace of it offered, as well to those in whom it is a savour of death, as to those to whom it becomes a savour of life (2 Corinthians 2:15, 16). The Apostle tells us, in Romans 9:6: "All are not Israel that are of Israel," that is, all do not belong to the true seed, that have the external denomination: and yet these are they to whom the ministration of the letter is equally afforded.

3. This notwithstanding the direct aim, and great design of opening this fountain, is for the sake of those that are given to Christ. This is a great truth, though the carnal minds of natural men are prejudiced at it, and engage in so many earnest cavils against it; and it becomes a stone of stumbling and a rock of offence to them, yet it is fully asserted in the Word of God, and is necessary to be laid open in the Ministry of the Gospel. That then this truth may be cleared up, let us observe the following Propositions.

1. That there is a select number of Adam's ruined posterity, whom God has appointed to bring to eternal life by Christ. We must begin here, if we would follow this grace down from the fountain of it. God's last end in this great affair was the exaltation of the glory of his grace; but in the ordering of the media by which this was to be brought about, there must be a subject in whom it is to be exalted; and that can be no other than a creature that needed it. This necessity man brought upon himself by his undoing apostasy, out of the ruins whereof God would pick up such as should be made the monuments of it: and these were not intended to be all, but only some, who are called his Chosen, those whom he has given to Christ, those whose names are written in the Book of Life, and other like distinguishing notes, differencing them from the rest of mankind: nor could this appointment be only general and conditional, for then it were improper to say, that their names were written, or that God knows who they are, but we are assured that he does (2 Timothy 2:19).

2. Hence it was for their sakes that Christ was prepared and appointed to be a fountain of life to them. All mankind died in the first transgression (Romans 5:12): By one man sin came into the world, and death by sin; so that death passed upon all men, for that all have sinned. There must therefore a well of salvation be opened for the man, if ever he be restored to life again. The Son of God, barely considered as a divine person, could not be so to fallen man, as the case stands between God and him. He was capable of being made so, but there was a great deal to be done in this affair to bring it about; he must become a surety for us; he must, as such, take our nature upon him, and in it put himself in our room, under the law, and comport with the sanctions of it. Accordingly he must do and die for us, and therein fulfil all righteousness; and in that way he became able to save us to the uttermost. God is therefore said to have made him all this (1 Corinthians 1:30): Who of God is made to us wisdom, and righteousness, and sanctification, and redemption. Now that which was designed in this was our salvation, and therefore it had a peculiar respect to those whom he was to save. Christ therefore declares the very design of this (John 17:19): For their sakes do I sanctify myself. And it is a thing altogether unquestionable, that if it had not been for this, the Son of God had never taken this province upon him, and gone through it, as may be gathered from (John 3:17): God sent not his Son into the world to condemn the world, but that the world through him might be saved.

3. That the Gospel, in which this fountain is opened, was appointed to be the way of the communication of the virtue of it to these. It is not enough that there was a fullness of all grace stored in Christ, but there must be a derivation of the saving virtue of it, to all those that live by it. Now, though the Spirit of God, to whom the application of it belongs, is he who derives it to us from Christ, yet he has a way in which he so does; and we are given to understand that this is by the Gospel: and therefore the virtue of it is metonymically assigned to the Gospel, which is called the power of God to salvation (Romans 1:16). And the reason is, because as it is to become ours, so God deals with us in bringing us to this faith, according to our nature, as reasonable creatures, by showing us our object, and the fullness and sufficiency of it; by discovering the terms of the Covenant on which we may come to be interested in it; by setting before us all the incentives to move us to entertain it; all of which are discovered to us in and by the Gospel. For we are told (2 Timothy 1:10): Life and immortality are brought to light by the Gospel. When therefore God intends men salvation, in the ordinary dispensation of himself to them, he makes use of the Gospel as a medium by which he will apply himself to them.

4. Those to whom it is thus to be dispensed live mixed among other men. It is God's good pleasure, that his Chosen shall be scattered up and down in the world, and have their dwelling among those that are his enemies; he therefore calls them from the lions' dens, and from the mountains of the leopards (Canticles 4:8). There are indeed some places in the world that are wholly in darkness, and we know not of any of those that are given to Christ among them; but in other places they dwell one with another; in some places there are more, in others there are fewer of these, but there are no places where Christ has a seed, but there are wicked men dwelling with the godly. The Apostle therefore tells us, that we must go out of the world, if we would be wholly separated from such (1 Corinthians 5:10). And we are acquainted that God has some, whom he will sooner or later make sharers in this benefit, in every nation (Revelation 5:9): You have redeemed us to God by your blood, out of every kindred and tongue, and people, and nation. The tares and the wheat must grow together till the end of the world; then will a separation be made between the one and the other, and not till then (Matthew 13:40, 41). And these not only dwell together in one city or town, but oftentimes they live in the same house, and lie in the same bed (Luke 13:34): There shall be two men in one bed, the one shall be taken and the other left.

5. That God has appointed men, who are called by him to it, to be the ordinary dispensers of this Gospel. He could indeed have done it immediately by his Spirit, or he could have employed the glorious angels in this affair, who would have accounted it an honor thus to minister for the heirs of salvation: but he has chosen this way in his wisdom, as that which is best accommodated for us, and that wherein he will gain the greater glory to himself, according to (2 Corinthians 4:7). We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. It was for this end that Jesus Christ gave such gifts to men when he ascended, as (Ephesians 4:10 &c.). For the perfecting of the saints, &c. And the Apostle gives us to understand, that ordinarily there is no other way for us to come to faith in Christ, and obtain salvation by him (Romans 10:14, 15). How shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

6. That these cannot distinguish between those that are given to Christ, and others. They are not acquainted with the secret counsels of God concerning men in particular; they find men equally lying in the rubbish of the apostasy, and have not been admitted to look into the Lamb's Book of Life, and there to read whose names stand upon record, so as to apply themselves to them and to no other. Those whom God has purposed to show his special grace upon, are alike with others in their natural estate, being children of wrath as they (Ephesians 2:3). There is no difference between them in their frame and disposition (Romans 3:9). They are all under sin. In their natural state they are held under the power and dominion of their lusts, and are as ill conditioned as the most, and possibly have run themselves into as great exorbitancies (Titus 3:3). We ourselves were sometimes disobedient, serving divers lusts, &c. No, they may have set themselves so prodigiously against God, and Christ, that these may doubt of them, and object against them, so did Ananias, with respect to Paul, when God bade him to visit him (Acts 9:13). Lord, I have heard by many of this man, how much evil he has done to your saints at Jerusalem, &c. Before God comes with his power to accompany their ministry to effect, his servants may meet with more discouragement, from such whom God will bring home to himself by their ministry at last, than from any others.

7. Hence they are to open and offer this grace to all that hear them. It is true, those offers are to be made upon Gospel terms; they are to preach it as a covenant, and not only to tell sinners that there is mercy to be had with God, but to show them in what way alone they may come by it. However they are thus to exhibit this fountain, and bid all without exception to come to it, they must endeavour to make all that hear them sensible of their need of it, and then to give them all encouragement to come to it; they are to repeat their invitation to the thirsty to come to the waters (Isaiah 55:1). They are to tell the weary and heavy laden; that if they do come, Christ will give them rest (Matthew 11:28). They are to invite the most wicked, to set the hopes of mercy before them, and assure them that if they comply with the proposals of the Gospel, they shall be welcome, and need not to despair. They are to tell the wicked, that if he will forsake his way, and return to the Lord, he will abundantly pardon (Isaiah 55:7). To let them know that Christ came to save chief sinners (1 Timothy 1:15). Nor are there any sins or sinners exempted but such as have committed the unpardonable sin, which is hard to know, and ought not easily to be charged upon any.

8. And there shall a glory redound to God from all those to whom this fountain is thus opened. It is not to be expected, that all that are invited will come; we read (Matthew 22:5, 6), they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants and entreated them spitefully, and slew them. There are some that will heartily accept of the call, and come to Christ with all their hearts; and there are others who will bid him depart, and return scorn and contempt to all the invitations which he gives them. However God will be no loser by these, either the one or the other. Despisers indeed will lose the benefit which they might have been made happy by, had they complied with the treaty; but God will make his word to obtain its end (Isaiah 55:11). My word which goes out of my mouth, it shall not return to me void, but shall accomplish that which I please, &c. Paul longed for the conversion of all his hearers, but he found it to fall out otherwise in many of them, notwithstanding he comforted himself in this, that his labor should not be lost, but God would be glorified in the issue, whatever the efficacy were (2 Corinthians 2:15). We are to God a sweet savour of Christ, in them that are saved, and in them that perish.

9. But yet if it had not been for this seed of Christ, this fountain had not been thus opened. Christ was exhibited for the discovery of God's grace, and though they that despise it shall smart for their so doing, yet the prime design of sending the Gospel, and revealing Christ in it to any, is man's salvation by him; and but for this there had been no Christ, and so no offer of him. Man's relation to the Covenant of Works, exposed him sufficiently to revenging justice; the new covenant was for the display of grace. If God sends his Gospel to any, it is because he has some there to be made partakers of his saving mercy, this was the reason why Paul must tarry at Corinth (Acts 18:9, 10). Be not afraid, &c. for I have much people in this city; and we may suppose the reason why the Spirit forbade him to preach the Word in Asia, and would not suffer him to go into Bithynia (chapter 16:6, 7), was because there were none there to be converted by his preaching.

Hence these, and only these shall partake in the saving good of it. Others partake in the outward benefit of it, but through their sin, it turns to their greater condemnation: but these are made to enjoy the efficacy of this fountain, and all the virtue of it derives to them for their everlasting good: and in this regard it is opened only for them; that is, for their real good in the event. It is indeed the others fault that they are not savingly benefited by it; but the peculiar grace and favor of God appears to these, not only in affording the fountain to be opened to them, but also in bringing of them to it, and making them drink of it, and live for ever; and it is certain, that there must be besides the outward offer of it to men by the Word and the Ministry of it, the powerful operation of the Spirit of God, to persuade and enable sinful men thus to forsake their broken cisterns, at which they dwelt contentedly, and betake themselves to the fountain of living waters. Christ says (John 6:44), No man can come to me, except the Father which has sent me, draw him; and they are only those that did thus belong to Christ in the Covenant of Redemption, to whom he so irresistibly and efficaciously applies himself in bringing them over to Christ by faith; [illegible] that (John 10:26), You believe not, because you are [illegible] of my sheep. And without doubt, all that [illegible] thus opened for, shall in due time be made happy [illegible] in it (John 6:37), All that the Father has given me, shall come to me.

We may here take notice of the wonderful love of God to his chosen in Christ. When the Scripture attributes love to God, it points to his good will in purposing good to be bestowed on them, and making them that are appointed thereto to partake therein: and this love is looked upon to be greater or less, according to the things that are willed in it, and the benefit received by them: and on this account, God is said to love some of his creatures more than others, in that he has done more for them, and prepared greater blessings to bestow on them. There is a common love of God, in which the whole creation is a sharer, appearing in his benignity in bestowing on them these favors by which they are preserved, supplied, and comforted; to this is to be referred that (Acts 14:17), He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness; and chapter 17:25, He gives to all life, and breath, and all things. But then there is a special love which God has for some of his creatures, and that was in appointing, providing, and opening this fountain for them, from which they may derive everlasting life. This therefore is mentioned in the Gospel with an emphasis, as if it were the only love (1 John 4:9), In this was the love of God manifested to us, etc., and John 3:16, God so loved the world, etc. Certainly then this love of God to those for whom it was prepared must be great beyond conception: Paul thus signalizes the love of Christ to him (Galatians 2:20), Who loved me, and gave himself for me. Now it is certain that this fountain was ordained for the saving benefit of those, and only those whom God ordained to eternal life by Christ; but for whose sake it had never been. And though such to whom this fountain is opened in the dispensation of the Gospel, are by virtue of it privileged singularly above others, as (Psalm 147:20), He has not dealt so by any nation, etc., yet the specialty of it appears in respect of those to whom it is applied by the Spirit, and they are made to drink of it, and to live by it; for to these only it becomes effectual in regard of the great design of it: and these are only the Israel of God, his chosen and called. For though it is ministerially opened to others, yet spiritually it is to them a sealed fountain, and they participate not in the virtue of it. How infinitely then are these beholden to God for Christ? And what praise and thanksgiving ought they to be ever celebrating their gratitude to him withal, for this benefit?

Learn hence how vain a thing it is for any to boast and be confident, in that they enjoy the outward Gospel dispensations. True, God does favor such more than he does them that sit in the dark, and have no Gospel light shining among them; and they owe him great thanks for such a favor, because by it they are nearer salvation, as to the means; the fountain is brought to them, and if they perish for all, it will be their own fault: however this outward privilege does not give them the security of salvation. There are multitudes that die of thirst, notwithstanding the fountain is before them, and they are invited to drink of it, and live, because they will not make use of it; they will not come to Christ that they might have life (John 5:40). They leave it for their broken cisterns, which will not afford one drop of the waters of life to them; and if they drink never so large draughts thereof, it will not quench their appetites. Boast not then of your privileges, unless God has given you a heart to improve them. Think of that awful observation (Deuteronomy 29:2, 3, 4), You have seen all, etc., yet the Lord has not given you a heart to perceive, and eyes to see, and ears to hear to this day. Think not that life is secured to you by this, or that because God has favored you with the Gospel, you are safe, or secure of salvation by it; you may prove despisers, and then your guilt and condemnation will be the greater: for none equally suffer God's wrath, with those to whom a Christ has been offered, and they neglected him. God will call those whom he pleases, to receive Christ, and live by him; the saving virtue of the Gospel shall not be lost, although you put it from you, and perish. Be not then high minded, but fear.

USE. III. We here see of what great importance it is for us all to make our Calling and Election sure. It certainly is a duty incumbent on all, and therefore we are called upon to use diligence in it (2 Peter 1:10). Surely it infinitely concerns all the children of fallen Adam to get a title to the fountain of life, and take care that they be not mistaken about it. It is not enough to give a historical credit to the truths of the Gospel, wherein we are told that Jesus Christ is an all-sufficient Savior, and that all life and salvation is fountained in him; though this credit is also necessary in order to our coming to, and believing on him: but our concern is to know whether we are sharers in it, whether it be made ours, and shall assuredly afford us salvation. It is evident that we are all perishing in our natural state; that this world is a thirsty and dry wilderness, where there is no water of life; that all saving good is laid up in Christ, as in a fountain; that all to whom he is offered, do not accept of him; that many who pretend to receive him, will be found hypocrites and self deceivers; that to be mistaken in this affair another day, will be the creature's undoing; that [illegible] have any claim to this but the Seed of Christ, and children of the Church Mystical. See then that this foundation is laid in you. Christ tells us in Matthew 7:22, 23, Many will say to [illegible] in that day, Lord, Lord, &c. and then I will [illegible] to them, I never knew you, depart from [illegible] workers of iniquity. Take heed of being found in that number, in the day of account; it will be an aggravated misery to lose [illegible] hope that you pleased yourselves withal here, because it was a false one.

USE. IV. Here is matter of encouragement to awakened sinners that sit under the Gospel. Are there any whose thirsty souls, not only crave after happiness, but find no satisfaction in those objects which sin has diverted men to [illegible]: you find your misery, in that you perish without the waters of life, and that this wilderness will afford none, and are thereupon inquisitive after Christ, of whom you have heard a report that he is one that can do it for you: to such this truth speaks seasonably and comfortably. Here is a well of salvation opened in this dry and thirsty land, its waters are healing and satisfying; there is enough of them, there is a fountain, and it can never fail. And not only are you comprehended in the general invitation given to all where the Gospel is preached, but it is the special direction of it that is given to such as you, and all encouragement joined with it; the weary and heavy laden are singled out in it (Matthew 11:28). The poor and needy, and such whose eyes fail them, are remembered with a gracious promise (Isaiah 41:17). And indeed, the way in which God persuades and allures perishing sinners to come to Christ, is by touching their consciences, and making them apprehensive of their woeful misery in themselves, and their helplessness anywhere else, that so the revelation of Christ to them may be very welcome, as showers of rain are to the weary wilderness, that is parched. You have great reason then to hope in his grace, and accordingly to adventure yourselves upon it; for if God be opening of your hearts to receive Christ, it is because he intends to fill them with him; and the emptying you of every other thing, is a step to that.

USE. V. Let this quicken the children of God, to make a free and full improvement of this fountain for all the ends of it. The usefulness of it extends to all the necessities of your souls; there is no relief that you can need, but here it may be fully supplied: and your occasions are such as call you every day to come to it. If you go anywhere else to get them supplied, you will return ashamed. God has opened this fountain to you; he has rolled the stone from the mouth of it; he has planted you by it; and is from time to time drawing out these waters, and presenting them to you in his holy ordinances: why then should you use them sparingly? They are your own, God has given them you freely, and he bids you to drink of them abundantly. You many times complain of your pinching want; you thirst, and Oh! that you could have a satisfying draught; why then do you stand off? What! question your title, doubt whether you may make use of your own, and live upon it with greatest contentment? Oh this unbelief! Pray to God to cure you of it; and endeavor to improve all the encouragement that he has given you, to make you, with holy boldness, at all times come to him, and bring your vessels with you, that they may be filled. The more you thus do, the more you will please him, and the more happy and delightful will your pilgrimage be to you, and the more abundantly will you praise and glorify God for this unspeakable gift.