's very like the Pharisee spake no more then what was true for they were generally men very inoffensive as to all such things For the discovering of this false foundation I shall lay down foure things viz. 1. 'T is a very great mercy to be freed from these scandalous sinnes If God have preserved you from these visible diseases that you have none of these botches of Egypt upon you it is to be acknowledged as a very great blessing The Pharisee did not amisse in blessing God that he was no Extortioner if he had done it upon a right ground if he had not gone on to censure the Publican he had not been blamed but commended for it David blesses God for preserving him from the sinne of murther upon Abigails perswasion Vid. 1 Samuel 25. 32 33. And there is very great reason for it For 1 Hereby we are delivered from much anguish and torment of conscience These scandalous sinnes as they do in an extraordinary manner waste the conscience so they do lay a foundation of much horrour and trouble in the soul every sinne creates much torment but these great abominations create exceeding much What horrour did Davids Adultery and Murther cast into his spirit Though God pardoned them both to him yet he was filled with anguish a long time after vid. Ps 6. Ps 38. Ps 50. 1. Now t is a great mercy when God prevents any anguish 2. Hereby we are delivered from being hurtful examples to other men Grosse scandalous offences are very prejudicial to others The hearts of those that are good are grieved and such as are wicked are caused to stumble oftentimes to their eternal ruine Davids sin gave great occasion of sin to others Now it 's a great mercy when God keeps a person from being an instrument of hurt to others especially of hurt to their soules 2. Such as expect salvation must keep themselves from such wickednesses Vid. 1 Cor. 6. 9 10. Heaven is not a place of common receipt for good and bad 'T is not like your ordinary Innes which lodge all kinde of passengers without difference such Lepers so living and dying must expect to go to another place Rev. 22. 15. Without shall be dogs c. 3. 'T is possible for a person to be free from these abominations and yet to be mortally sick of spiritual diseases Every sick man hath not the plague A man may die of a consumption as well as of a Fever A person may be in a damnable state that never committed murther or uncleannesse 1. The Pharisee was free from all these impieties and yet deadly sick in his soule Luke 18. 11. Paul when he was a Pharisee saith that he was blamelesse concerning all such enormities Phil. 3. 6. and yet at that time sick even unto death so he in Mat. 32. 11. so the five Virgins Mat. 25. 1. Those in 2 Pet. 2. 18 20. A natural conscience may keep men from such enormities The penalty of humane Lawes may preserâ—◠〈…〉 these great wickednesses Civil education may preserve a man from falling into these wickednesses A desire to keep our reputation in the world with men with whom we converse may keep us from these high impieties Meer restraint may do this 2. If freedome from these offences were enough to proclaime men to be spiritually whole then no hypocrite should be sick A man must be free from all these sinnes before he be advanced into the hypocrites forme Now we know that every hypocrite is spiritually and mortally sick Yea the Scripture tells us that hell is prepared for the hypocrites other sinners are said to have their portion with the hypocrites Mat. 2â— 51. The hypocrite is of all sinners the special proprietor of Hell and yet he is free from all these offences 3. It 's possible for one that hath no saving grace in his heart to be free from these offences Though every one that hath grace will abandon these sins yet every one that is free from these sins hath not grace The instances mentioned before will prove this But every one that wants saving grace is under the rage of spiritual sicknesses Yea he that is without true grace is not onely sick in sinne but dead in sin Eph. 2. 1. and yet those that are dead in sin may be free from these wickednesses 4. Although many be free from the actual commission of these sinnes yet they have the roots of these sinnes in their hearts Every sinne is in that bundle of sinne which we call original There is pride and murther and theft c Now the pollution of nature if it be not healed by justifying grace and pardoning mercy and sanctifying grace is enough to make the soule sick and that unto death Yea indeed the great sicknesse of the soul lies there There lies the strength of sinne and the heat of sinne David when he bewailes his murther goes to that as the root of it Psalme 51. 5. All a mans actual sinnes be they never so grosse might soone be healed if that were but healed This is the fountaine of blood This is the law of sin here is the devils magazine 5. Though thou art free from thâ—se foule sins yet thou mayest have some secret idol or other set up in thy heart Now the least sin a vaine thought is a mortal sicknesse in it selfe and if it be not healed will prove a soul-destroying sicknesse The Papists have devised a distinction of sinnes venial and sinnes mortal That there are some sinnes that in their own nature do not make a man liable to eternal death but onely to temporal chastisement so Bellarmine teaches The Scripture knows no such distinction nor can we allow it All sinnes are venial to true repentance except that one sinne against the holy Ghost He that commits that shall never be forgiven But there is no sin venial in its own nature the least is a mortal sicknesse and deserves eternal death So saith the Scripture Gal. 3. 10. Rom. 6. ult the Apostle speaks of all sinne that is opposed to legal righteousnesse and there is no sinne so small but it is a breach of the Law of God For of every idle word that a man shall speak he shall give an account at the day of judgement Mat. 12. 36. What is lesse then an idle word and yet that doth in its own nature deserve wrath By all these things it appeares that a man may be spiritually 〈…〉 thief nor drunkard c. 4. Yet may a person gather evideners of grace from his acting against sinne in some cases David argues so Ps 18. 23. And therefore for the winding up of this point I shall lay down some Rules whereby a person may know whether his acting against sinne be from a principle of saving grace or meerly from common restraint 1. He that forbears sinne from a principle of true grace doth act from the Authority and declaration of anaked truth When the immediate declaration of Gods Will in his Word
communication of the Divine nature to them cause them to become the servants of righteousnesse Of this the Apostle speaks Rom. 6. 18. Being made free from sinne ye became the servants of righteousnesse This is the work of Sanctification Of this the Apostle speaks Tit. 2. 14. Who gave himselfe for us that he might purifie us unto himselfe c. Christ takes off the yoke of sinne and puts on the neck the yoke of grace This the Apostle fully expresses Rom. 8. 2. The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death 3 The condemnation of sinne The wages of sinne is damnation Rom. 6. ult Jesus Christ is a horne of salvation to his 〈…〉 for he hath 〈◊〉 the wine 〈…〉 anger and suffered the 〈…〉 their sinnes for them Of 〈…〉 speaks in 1 Pet. â— 2â— Who his 〈…〉 sinnes in his body c. And the 〈…〉 affirms Rom. 8. 1. That there i◠〈…〉 to them that are in Christ Jesus Thus in respect of sinne Christ is a horne of salvation 2. In respect of Satan Satan is a sworne adversary to the Elect. He goeth about continually like a roaring lion seeking how he may devoure them 1 Pet. 5. 8. There are three things in respect whereof Christ is salvation to them from Satan 1. The Dominion of Satan The Elect are by nature as well as others the bondslaves of Satan Eph. 2. 2. they are his servants by nature and by their own voluntary sinfulnesse they have enslaved themselves to his bondage more Of this the Apostle speaks 2 Tim. 2. 26. Now Jesus Christ is salvation to the Elect from this estate He doth at the conversion of the Elect cut the cords and unloose the chaines by which the devil holds them fast in bondage Of this our Saviour speaks Luke 11. 21. By his death he did triumph over him Col. 2. 15. and at the moment of our conversion he doth actually put us into the possession of this victory Acts 26. 18. He doth then turn us from the power of Satan unto God 2. The temptations of Satan Satan as he tempted Christ the Head of which we reade Mat. 4. 1 2 3. so doth he not cease to assault and tempt all his members The more visible Christs image is in any person the more violently doth the devil assault him The Apostle speaks of this as in many other places so fully in Eph. 6. 12. Now in this respect Christ is salvation to them He stands by them that these temptations may not prevaile over them He interposeth himself between them and the teeth of this roaring lion that he may not have his will on them Of this our Saviour speaks Luk. 22. 31 32. 3. The accusations of Satan The devil is called in Scripture The accuser of the brethren Rev. 12. 10. and he is a diligent creature at this work for he accuseth them day and night before the Lord. There are many imperfections and weaknesses in the children of God they do too often step aside out of Gods way we have too many sad instances of the truth of this in Scripture which I need not name The Devil takes occasion from these to accuse us not onely to men but to God He that turnes every stone to hurry us into sinne doth when he hath overcome us represent all to God against us in the ugliest shape he can that he may hinder mercy from us Yes he is so malicious that when he can have nothing visibly to lay to our charge he will pretend something as we see in the case of Job Chap. 1. 9 c. Ch. 2. 4 c. Christ now is a horne of salvation to us in this respect He stands continually pleading for us at Gods right hand as soone as Satan puts in a Bill Christ puts in an answer and so doth cast out and nullifie all his Accusations Thus is he salvation to them in respect of Satan 3. In respect of â—â—n 〈…〉 by men both in theâ—◠〈…〉 spiritual estate 1. In their outward 〈◊〉 Men 〈…〉 against them they 〈…〉 because they 〈…〉 image they have so much of the 〈…〉 Because I have chosen you out of the 〈◊〉 therefore doth the world hate you John 15. 19. The great ones of the world they rise up often against them and vex them c. Now Christ is salvation to them in this regard Sometimes breaking the hornes that devoure them Sometimes melting the hearts of their devourers making their enemies their friends Sometimes removing them from them that would break them alwayes delivering them from the evil and hurt of the attempts made against them turning them for their greater and best good He makes their vinegar better then their wine Of this the Apostle was confident in his own case Phil. 1. 19. This shall turne to my salvation through your prayer and the supply of the Spirit of Jesus Christ. Christ is a horne even of temporal salvation to the Elect in this regard He makes your troubles as good friends to you as your comforts He makes your worst conditions work together for your best good 2. In your spiritual estate Christ is salvation to you from men in two respects First In regard of the corruptions of the world Wicked men give wicked examples and by the example of one wicked man others are corrupted Now albeit the Godly are sometimes infected in regard of some particular acts yet are they saved from the general corruptions of wicked men amongst whom they live Jesus Christ keeps them from soyling themselves as others do This is that which is recorded of the Angel of the Church of Pergamus Rev. 2. 1â— and of those few in Sardis chap. 3. 4. Thâ—s was Noah saved in that corrupt age in which he lived Gen. 7. 1. Secondly â—n regard of the evil counsels of men Wicked men are of the same minde with the devil their father They are daily tempting inticing alluring and perswading the godly to walk with them in their wayes Joseph was tempted by his Mistresse Gen. 39. 7. This is put in amongst the Catalogue of the sufferings of the old Martyrs that they were tempted Heb. 11. 37. Christ the great Counsellor of his Church saved all these from yielding to such temptations Though they are sometimes ensnared yet they are againe brought off by Christ from those ensnarements and Christ gives them power afterward the more to resist them and to abhor them II. Positively Christ is salvation 1. In respect of grace 2. In respect of glory Jesus Christ is eternal salvation unto the Elect. All that salvation which hath been mentioned before is in reference to this which is the upshot of all He therefore saves them from sinne from the devil from men that he may bring them to this eternal happinesse He is called in Scripture eternal life 1 John 5. 20. The Authour of eternal salvation Heb. 5. 9. The salvation of Israel Psal 53. 6. The Captaine of our salvation Heb.
the children of God c. for as many of you as have been baptized c. there is neither Jew nor Greek bond nor free male nor female for ye are all one in Christ Jesus The words are a Proposition In which we have 1. The Subject Christ But Christ 2. The Predicate He is all and in all He is all things that are necessary to salvation and that in all persons who do beleeve in him who are renued and regenerated by his grace I intend to go over all the comparisons by which Jesus Christ is set out in Scripture And I have begun with this as a Preface or introduction to the rest I shall handle it generally and draw from it this observation viz. Doct. The Lord Jesus Christ is all things in and to all persons that have a true saving interest in him Christ is all and in all It doth not exclude the Father and Holy Ghost but all other things as circumcision uncircumcision c. A like phrase Act. 4. 12. Christ is all and in all to every beleever Here are two rules to be observed 1. We are not to understand this as excluding the other persons of the Trinity for the whole God-head is all in alto beleevers as well as Jesus Christ But because Jesus Christ the second person of the Trinity is the head of the mystical body by vertue of which union true beleevers are made one mystical body with Christ Eph. 1. ult therefore is this principally appropriated to him to be all in all to those that are united to him by saving faith 2. The truth of this proposition is not from the humane nature but from the divine it is from the power of the divine nature in Christ that he is all in all to his people because the fulnesse of the God-head dwells bodily in the humane nature as a part of the person Now he is all in all to them in these five respects viz. 1. By way of merit Jesus Christ is meritoriously all in all to beleevers Whatsoever they are whatsoever they have whatsoever they do or can expect is only upon the score and account of his purchase and merit They enjoy no good thing upon any other termes but only upon the consideration of Christs merits Because he hath done and suffered for them and in their stead therefore do they partake of those blessings which make them happy to all eternity The Patriarchs in the Old Testament Christians in the New have pleaded with God for all blessings only upon the account of Christ Dan. 9. 17. cause thy face to shine upon thy Sanctuary that is desolate for the Lords sake Of this the Apostle speaks when he saith that Christ is made unto us of God wisdom righteousnesse sanctification and redemption 1 Cor. 1. 30. Christ doth bestow upon us and God is pleased to accept for us the merit of Christs Passion death obedience and righteousnesse 2. Christ is all in all to them by way of conveyance As he hath merited all for them so 't is from him and through him that all good things are communicated to them John 14. 6. As we have all propter Christum so we receive all we have per Christum through Christ He is not only the fountaine but the Medium and conduit through whom all a beleever hath is conveyed to him Jesus Christ is a beleevers root Joh. 15. 5. Now as all the sap which is in the branches is communicated through the root so all the good which a beleever hath is derived through Christ God hath put all that good he intends to bestow upon his Elect into Christs hands as a Feoffee in trust and from him as the great Lord-steward is all communicated unto them Of this the Apostle speaks Col. 2. 19. From Christ the head the whole body by joynts and bands having nourishment ministred and â—nit together increaseth with the increase of God Jesus Christ is as it were the hand of God through which all good things are sent in to us He is the door John 10. 7. 3. Christ is all in all to them by way of efficiency and causality He it is that works all in all in his Saints 1 Cor. 12. 6. There are diversities of operations but it is the same God which worketh all in all This our Saviour bears witnesse unto John 15. 5. when he tells us that without him we can do nothing The soul is the principle of all action in man Jesus Christ is the principle of all motion and spiritual action in his Saints for he is the soul of their soule Not a good desire not a good thought but what is inspired by Jesus Christ The Apostle doth freely acknowledge this Gal. 2. 20. I live yet not I but Christ liveth in me c. so Phil. 2. 12 13. Work out your own salvation c. For it is God which worketh in you both to will and to do of his good pleasure 4. Christ is all in all to them virtually he is instead of all things to them Solomon saith that money answereth all things Ecoles 10. 19. it is meat drink cloaths house lands c. all things that are vendible may be procured by money Jesus Christ is virtually all things he makes up all things that are wanting Hence it is that he is in Scripture compared to all things to food to cloathing to physick to gold to health c. because he stands for all these things unto the soules of his Saints Hence is that promise Rev. 21. 7. He that overcometh shall inherit all things Jesus Christ is for all uses and purposes This is in the text he is Circumcision to the Gentile wisdome to the Barbarian c. 5. Christ is all in all to them by way of benediction and sanctification It is from him that any good they enjoy becomes a blessing to them He makes every thing effectual for those ends for which they are appointed No good thing would be good to us without the benediction of Christ yea were it not for his blessing every good thing would prove a snare a crosse and a curse to us as they do to them who have no interest in Christ This is that which Solomon saith Prov. 10. 22. The blessing of the Lord it maketh rich Thy health would be thy greatest sicknesse thy wealth would be thy ruine thy parts and abilities would be a snare to thee did not Jesus Christ sanctifie them by his blessing All the good the Saints enjoy depends upon Christs blessings to make them good to them The Application follows Use 1. How injurious to Jesus Christ are they who mingle other things with Jesus Christ as the causes of their salvation The Papists mingle their own merits and righteousnesse indulgences the sufferings of other men with the merits of Christ as the causes of their justification and salvation What else iâ— this but to deny the al-sufficiency of Jesus Christ If he be all in all for justification and
not O ye servants of God despondingly fear the attempts of your enemies Gods Church though it be the worlds great friend yet meeteth with many enemies many bloody hornes are goaring at it to destroy it Look into all the ages that are past and you will finde it Pharaoh was a horn and a bloody one Nebuchadnezzar was a horn You read of four horns Zech. 1. 18 19. In the New Testament you read of hornes Herod the Heathen Emperours these were bloody horns You read of a little horn Dan. 7. 8. This is Antichrist Oppose this horn of salvation to all these horns of destruction 1. This horn is longer then they they reach to one Kingdome he the world over 2. This horne is stronger then they 3. This horn is longer-lived then they Vid Micah 4. 12 13. No horn hath yet been able to stand None shall Psal 75. 8. 10. That horn of Christ that with one push overthrew many Legions of Devils is it not strong enough to bring down men PSAI. 72. 6. He shall come down like raine upon XVII SERM. at Mary Wolneth Lon. Novem. 14. 1652. the mowen grasse THis Psalme was penned by David as appeares from v. 20. It was composed by him a little before his death when he had made his sonne Solomon King Upon the occasion of Adâ—nijahs rebellion we read in 1 King 1. 33 34 c. that Solomon was by the appointment of David annointed King of Israel and Judah David having set him in his Throne doth in the close of his life make this Psalme wherein he doth prophetically foretel and accordingly prayes for the prosperity of him and his Kingdome under which he doth also Prophecy of the felicity of Christs Kingdome of which Solomon was a type Here are some passages which cannot be properly understood of Solomon or his Kingdome but are chiefly to be understood of Christ and his Kingdome as that in ver 7 8 17 c. He shall have dominicâ—â— His Name shall endure for ever Therefore it is to be expounded of Solomon and his Kingdome as they were typical of Christ the true Solomon and his Kingdome Here are three parts of the Psalme 1. Matter of petition v. 1 2 3. 2. Matter of Prophecy v. 4. to 18. 3. Matter of praise v. 18 19. The Text falls under the second head which I called matter of Prophecy David doth describe by the Spirit of Prophecy the Kingdom of Solomon but especially the Kingdom of Christ which was prefigured by Solomon's Kingdome This Kingdome is described two wayes 1. By the righteousnesse of it v. 4. There are both the parts of righteousnesse The defending of the good He shall judge the poore of thy people and save the children of the needy The punishment of the wicked He shall break in pieces the oppressor 2. By the blessed fruits of it These are several as namely 1. The holy feare and reverence of God ver 5. They shall fear thee as long as the Sun and Moon endure thoroughout all generations 2. The propagation of his Kingdom by the calling in of the Gentiles ver 8 9 10 11. He shall have dominion also from sea to sea from the river to the worlds end 3. The great blessing which should accrue to his Subjects and the great glory of the King This is v. 12 13 14 15 16 17. He shall redeeme their soule from deceit c. 4. The great encrease and edification of his Church I name this last because it is in the text and the verse following the text He shall come down like raine c. In which we have First a Prophecy of Christs communications to his Church He shall come down Secondly the nature of this communication As the raine as the showers He shall come down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a foure-fold descending of Christ which the Scripture mentions 1. His incarnation the manifestation of himselfe in the flesh 2. The abasing of himselfe in condition He did not onely assume humane flesh but all the natural infirmities of our flesh he took upon him the form of a servant lived in the meanest and lowest condition of the sonnes of men Of this descension the Apostle speaks Phil. 2. 6 7. 3. The subjecting of himself to death His abiding under the power of the grave for three dayes and three nights This is the lowest piece of his descension Of this the Apostle speaks Eph 4. 9. In that he ascended what is it but that he also desconded first into the lowest parts of the earth These descensions or comings down of Christ are included one in another When he took our nature upon him he did truly descend Not as if the Divine nature came where it was not before but because God did in the incarnation of Christ manifest himself after such a manner as he never had done before For God cannot properly be said to ascend or descend he being a most simple and spiritual Essence is not moved from place to place as creatures are but he is said to ascend or descend in regard of the manifestation of his presence either by the effects of his presence or by visible species or shapes which appearing or disappearing he is said to ascend or descend Although men might look upon his descension as having reâ—erence to his incarnation Yet 4 There is another descension which we shall rather expound this of the distillations of his grace and spiritual blessings upon his Church These indeed are glorious descensions When Christ lets fall the influences of his grace then doth he come down in a glorious manner Every drop of grace is a Metaphorical descension Christ doth spiritually come down when he lets any spiritual vertue drop down in his Ordinances upon the souls of his people Of this kinde of descension the Church speaks Esay 64. 1. Like the raine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some think our English word water comes from this Hebrew word matar because they are so neer in sound one to another Rain is the distillation of a moist cloud which being dissolved by the heat of the Sunne and by the collision of other clouds sends down its water to the middle Region of the aire The reason why it falls down by drops and doth not come like a torrent is because the cloud is not dissolved all at once but by little and little Vpon the mowen grasse Detondere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word used here hath a double signification It signifies a shorn fleece of wool and it signifies a meadow newly mowen This hath occasioned divers readings some reade it He shall come down like the rain into a fleece of woâ—ll So the Septuagint they that follow this reading make it an allusion unto the dew that fell upon Gideons fleece Judg 6. 37 38 39. when all the land beside was dry and againe upon the rest of the land when the fleece was dry 〈…〉 read it according to our translation
of the Israelites out of Egypt into Canaan which place was assigned unto them by lot as we reade in the book of Joshuah Then were the Jews in a more conspicuous manner formed into one Polity or Common-wealth and from that time the separation began That which made this separation was the Ceremonial worship which God established in that Church or Nation according to which they and their posterity were to worship God This separation continued from that time untill the death and resurrection of Christ During all this long tract of time there was a manifest separation between the Jew and the Gentile But now Christ hath as a corner stone made a firme union between these two so that the Jew and Gentile are brought together under the same worship This is done by the abolition of the Ceremonial Law Christ hath taken down this wall of separation and so made both one Church The Apostle treats largely of this in Eph. 2. 13 14 15 16. He is our peace who hath made both one and broken down the middle wall of partition between us c. The Jew and the Gentile are now made one house by the death of Christ 2 In reference to the spiritual union of beleeleevers one with another We reade often in Scripture of spiritual fellowship and communion between beleevers The Apostle Phil. 2. 1. speaks of the fellowship of the Spirit and Phil. 1. 5. He makes mention of their fellowship in the Gospel So 1 John 1. 7. saith the Apostle If we walk in the light as he is in the light we have fellowship one with another This spiritual communion or fellowship doth consist First In mutual affection one to another One Saint loves another though they have never seen the faces one of another Secondly In participation of the same graces and priviledges They are all like one another They partake of the same gifts of the same Graces the same Reconciliation the same Adoption the same Sanctification the same Salvation that belongs to one belongs to them al. This is that which the Apostle mentions Eph. 4. 4 5 6. From hence it is that the Scripture calls the salvation of the Elect Common-salvation Jude 3. because it's common to all the Elect. The same graces which are wrought in one Saint are wrought in another though perhaps different in degree Thirdly In the performing of mutual offices one to another They pray one for another they give thanks for the good of one another they grieve for one anothers evils they beare one anothers burthens they rejoyce in one anothers comforts they supply one anothers wants both outward and inward as far as they are able The Apostle speaks of these mutual offices which beleevers by vertue of that fellowship which is between them owe one to another in that 1 Cor. 12. 26 Now it is in and through Christ that union and communion of Saints one with another is made Our communion with Christ is the foundation of our mutual communion which we have one with another John 17. 23. I in them and thou in me that they may be made perfect in one 'T is this uniting corner stone that brings every particular stone of the building into one For our mutual union one with another is in him who is the head of the union The Apostle speaks fully to thâ—s in Eph. 1. 10. That he might gather together in him all things both which are in heaven and which are in earth The Greek word is very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather to a head All the Saints of God that are were or shall be both those that are gloriously triumphing in heaven and those that are yet militant on earth are gathered together to a head in Jesus Christ Membership with him is the foundation of mutual membership which we have one with another This is the second 3. In regard of Direction The corner stone is that which gives the builders direction how to lay and place all the other stones If the several stones of the wall be not laid level to the corner stone the whole building is spoiled He that would build right must have his eye to the corner stone Jesus Christ is a beleevers Direction and Rule in all spiritual things that which is not done by Christs Command or example or by some direction from him is not wel done Learne of me saith our Saviour for I am lowly and meek-hearted and ye shall finde rest to your souls Mat. 11. 29. Jesus Christ is the beleevers pattern His Word and his example we must have an eye continually upon if we would not miscarry He that saith he abideth in Christ he ought so to walk as he walked 1 John 2. 6. Lay all things level to Christ and then act vigorously I have given you an example that ye should do as I have done to you John 13. 15. Nothing will either be lasting or comfortable which doth not runne parallel with the line of Christ 4. In regard of Beauty Skilful builders place the strongest stones in the corner because of bearing and the fairest stones because of beauty If the corner stones be graceful the whole building is the more comely Psal 144. 12. More Art is bestowed on the corner stone then on any other part of the building Iesus Christ is the beauty of the spiritual building If this one stone were taken away the whole building would be an uncomely heap One Christ hath more bâ—auty in him then ten thousand Sainâ—s Psalm 45. 2. Thou art fairer then the children of men The fairest Saint is but an Ethiopian if compared with Christ He is in respect of his beauty compared to the Lily and Rose which are the most beautiful of all flowers Cant. 2. 1. The blinde world looked upon him as deformed Esay 53. 2. There is no forme nor comelinesse in him but those that know him admire his beauty Look upon him in his Divine Nature and so he is more beautiful then the Sunne Look upon him as man and so he is exceeding beautiful No doubt but his body for the outward feature of it was very comely 'T is a Rule which Divines have That which God doth immediately he doth most exactly And for his soule that had more grace in it then is in all the sons of men laid together His soul was unsoyl'd by sinne and it was richly furnished with all grace God shewed more of his Art and skill in Iesus Christ then upon all the stones of the building besides The beautiful Angels are black if compared with Christ This is the first particular 2. For the second Christ differs from all other corner stones in five respects 1. He is a living stone The corner stones of all material buildings are inanimate But Christ hath life in him 1 Pet. 1. 4. He hath life in himself and he communicates life unto the whole building From him all the stones of the spiritual house are called lively stones ver 5. Ye also
both thee and them How unable is that to expiate sin which doth it selfe stand in need of expiation 3. The Popish purgatory is also a direct despising of this fountaine it reproaches Christs purgatory as if it were not sufficient contrary to Heb. 1. 3. 3. The Socinians despise this fountaine in that they deny Christ to be a price for sinne They say Christ did not suffer vice nostâ—â in our stead but onely commodo nostro for our profit to be as an example to us We deny not but that Christ by his sufferings hath left us an example of patient sufferings The Apostle is expresse for this 1 Pet. 2. 21. but this was but an inferior and lesse principal end of his sufferings We have benefit by Pauls death and all other Saints but the principal end was to be a propitiation for sinne Therefore he is called a ransome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 6. A counterprize because the end of his sufferings was to satisfie the justice of God for our sins The Apostle saith That he himself bare our sinnes in his body on the crosse and by his stripes we are healed 1 Pet. 2. 24. If Christ did not suffer in our stead as well as in our nature we must suffer and satisfie for our selves God will have satisfaction but the Scripture saith and let us for our comfort beleeve it That he was wounded for our sinnes he was brâ—â—â—sed for our offences the chastisemenâ— of our peace was on him and that God hath laid on him the iniquity of us â—ll Esay 53. 5 6. 4. All unbleevers that make no use of this fâ—untain are guilty of despising it Though men do not with the Jews wash in the blood of bulls or with Papists make other expiatories either of the Masse or Purgatory nor with Socinians deny the satisfaction of his blood yet if we reject the â—enders of grace in and through his blood made in the Gospel we do despise it as much as they The Prophet makes not beleeving in Christ and despising of Christ equivalent Esay 53. 1 3. There is no medium between not beleeving and despising I have two things to say to all that despise this fountain First It is a great sinne 'T is a despising of the richest love the deepest wisdom the gloriousest grace that ever God did or could manifest to the sâ—nnes of men The washing away of sinne by Christs blood is the deepest plot of infinite wisdome the richest piece of unsearchable grace that ever was manifested to the sons of men 'T is that which the Angels do and shall study for ever Secondly The danger is great He that despiseth Christ despiseth cleansing All that hate me love death Prov. 8. 38. 'T is a question disputed by Divines whether God could have forgiven sinne without satisfaction Most conclude God by his absolute power might but now he hath declared himself that he will not expiate sinne any other way nor by any other meanes but by Christ whom he hath set forth to be a propitiation for sinne Rom. 3. 25. Therefore he that refuseth to wash in this fountain must of necessiâ—y perish in his own filthinesse Behold ye despisers saith the Apostle and wonder and perish Acts 13. 41. God himself cannot now save him that rejects Christs blood 2. Let the opening of this fountaine occasion the opening of other fountainâ— in all our hearts Deep calleth unto deep Psal 42. 7. There are five fountains which the consideration of the opening of this fountaine should open in the heart of every beleever 1 A fountain of love We should set this fountaine wide open both to God and Christ It was love that set open this fountain Rev. 1. 7. and it should work love in us towards him again we are commanded to love Christ We are threatned with a curse if we love him not in 1 Cor. 16. 22. The streams of this fountaine if any thing will cause the springs of love to overflow in our hearts 2. A fountain of thankfulnesse The Apostle speaking of the redemption we have by Christs blood begins with Benedictus Deus Ephes 1. 3. We are unworthy to wash in this fountaine if we do not daily render praises to God and Christ for it Ordinary thankfulnesse will not serve for such an extraordinary fountain We owe much thankfulnesse to God for the fountains of common water and much more for this fountain of Grace in the blood of Christ Sing Davids song of praise Psal 103. init Blesse the Lord O my soul and all that is within me blesse his holy Name Our hearts if it were possible and our lips too should be as full of praises as this fountain is of grace 3. A fountaine of sorrow This fountain shews our guilt We should not have wanted a fountain for sin if we had not fallen into sin We should never think on this fountaine for sinne but we should break forth into sorrow because of sin 4. A fountain of faith We can neither wash in this fountain nor go to it without faith Christ will be to us still as a fountaine sealed if we do not beleeve in him In his Name through faith in his Name whosoever beleeveth in him shall have remission of sins Acts 10. 43. This is the testimony both of Prophets and Apostles And then 5. A fountain of humility and self denyal By nature we have proud thoughts of our selves All the good which is wrought in us we arrogate to our selves This should teach us to ascribe all our purification to Christ 'T is this fountaine that hath cleansed us if we be cleansed The fountain is opened to our hands We could neither open the fountain nor come to the fountain God hath done both This is the second branch of Exhortation 3. Make daily use of this fountain Bathe your selves in it continually Though once washing be enough to purge away sin as to the maine work yet there will be need of daily purging Though we need no new sacrifice for sinne yet we need daily applications of the merit of that one sacrifice upon every miscarriage 4. When ever you see a fountaine of water think on Jesus Christ Had we spiritual hearts we might think on Christ all the day long few creatures but have some memorial of him He bears the names of his people upon his breast Should not we bear him in our heart by holy thoughts and mediations on him The more we think on him the more shall we love him and the more will he communicate his love to us This is the second Use 3. For Consolation This Doctrine is the foundation of all comfort to beleevers 1. Against that bitter fountaine which is in our hearts We have a bloody fountain in our nature which is alwayes running The droppings of this fountain defâ—le us defile our services Well oppose this fountain to that fountain Gods fountain is more able to cleanse then this fountain is to defile This fountain can drown thy fountain Christ is a greater cleanser then sin is a defiler Micah 7. 19. The sea of Christs blood is deep enough to drown all thy sins Though thy fountain defile thee daily yet Christs fountain can cleanse thee daily 2. Against their inability to make use of this fountain They are discouraged because of the obstructions which lie in their way This text tells you they are all done away the fountain is not â—ealed it stands wide open day and night FINIS