The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

DOCT. That Iesus Christ did dedicate and wholy set himself apart, to the Work of a Mediator, for the Elect sake.

* 1.1This point is a glass, wherein the eye of your Faith may see Jesus Christ preparing himself, to be offered up to God for us. Fitting himself to die. And to keep a clear Method, I shall open these two things in the doctrinal part, first, what his san∣ctifying himself implys. Secondly, how it respects us.

[ 1] First, What is implyed in this phrase I sanctifie my self. And there are seven things carried in it.

First, This phrase, [I sanctifie my self] implys the personal union of the two natures in Christ. For what is that which he here calls himself, but the same that was consecrated to be a

Sacrifice; even his humane nature? This was the sacrifice. And this also was himself. So the Apostle speaks, Heb. 9.14. He through the eternal Spirit, offered up himself to God, without Spot. So that our nature by that assumption, is become him∣self. Greater honour cannot be done it. Or a greater ground of comfort proposed to us. But having spoken of that uni∣on in the former Sermon, I shall remit the Reader thither.

Secondly, This sanctifying or consecrating himself to be a Sacrifice for us, implys the greatness and dreadfulne••s of that breach which sin made betwixt God and us. You see no less Sacrifice than Christ himself, must be sanctified, to make at∣tonement. Judge of the greatness of the wound, by the breadth of the plaister. Sacrifice, and offering, and burnt offer∣ing for sin, thou wouldst not, but a body hast thou prepared me, Heb. 10.5. All our repentance, could we shed as many tears for Sin, as there have fallen drops of rain, Since the Creation, could not have been our attonement: but God was in Christ reconciling the world to himself. And had he not sanctified Christ to this end, he would have sanctified himself upon us, in Judge∣ment, and fury for ever.

Thirdly, This his sanctifying himself, implys his free and vo∣luntary undertakement of the Work. It is not I am sanctified, as if he he had been meerly passive in it; as the Lambs that typed him out were,* 1.2 when pluckt from the fold: but it's an active verb that he uses here, I sanctifie my self, he would have none think that he dyed out of a necessity of compulsion, but out of choice. Therefore he is said to offer up himself to God, Heb. 9.14. And in Ioh. 10.18. I lay down my life of my self, no man takes it from me. And although it's often said his Father sent him, and gave him; yet his heart was as much set on that work, as if there had been nothing but glory, ease, and comfort in it. he was under no constraint, but that of his own Love. There∣fore as when the Scripture would set forth the willingness of the Father to this work, it saith God sent his Son, and God gave his Son; so when it would set forth Christs willingness to it: it saith, he offered up himself, gave himself, and here in the Text sanctified himself. The sacrifice that strugled, and came not without force to the Altar, was reckon'd ominous, and unlucky by the Heathen; our sacrifice dedicated himself. He dyed out of choice. And was a free-will offering.

Fourthly, His sanctifying himself implys his pure and perfect holyness. That he had no Spot or blemish in him. Those beasts that prefigured him, were to be without blemish. And none else were consecrated to that Service. So, and more than so it behoved Christ to be, Heb. 7.26. Such an High-Priest be∣came us as is holy, harmless, undefiled, separate from Sinners. And what it became him to be, he was. Therefore in allusion to the Lambs offered under the Law, the Apostle calls him, a Lamb without blemish, or Spot, 1 Pet. 1.19. Every other man hath a double Spot upon him, the heart Spot, and the life Spot. The Spot of original, and the Spots of actual Sins. But Christ was without either. He had not the Spot of original Sin, for he was not by man. He came in a peculiar way into the world, and so escaped that. Not yet of actual sins, for as his nature, so his life was Spotless, and pure, Isa. 53.9. He did no iniquity. And though he was tempted to sin, externally, yet he was ne∣ver defiled in heart, or practice. He came as near it as he could come for our sakes, yet still without sin, Heb. 4 15. If he sanctifie himself for a Sacrifice, he must be such as the Law re∣quired, pure, and spotless.

Fifthly, His sanctifying himself for our sakes speaks the strength of his Love, and largeness of his heart to poor sinners, thus to set himself wholly and entirely apart for us. So that what he did, and suffered, must all of it have a respect and relation to us. He did not (when consecrated for us) live a moment, do an act, or speak a word; but it had some tendency to pro∣mote the great design of our Salvation. He was only, and wholly, and always doing your work, when consecrated for your sakes. His Incarnation respects you, Esa. 9.6. For us a Child is born, to us a Son is given. And he would never have been the Son of man, but to make you the Sons and Daughters of God. God would not have come down in the likeness of sinful flesh, in the habit of a man, but to raise up sinful man into the likeness of God. All the miracles he wrought were for you, to confirm your Faith. When he raised up Lazarus, Joh. 11.42. Because of the people which stand by, I said it: that they might believe that thou hast sent me. While he lived on earth, he lived as one wholly set apart for us. And when he dyed, he dyed for us, Gal. 3.13. He was made a curse for us. When he hanged on that cursed tree he hang'd

there in our room, and did but fill our place. When he was buried, he was buried for us. For the end of it was, to per∣fume our Graves, against we come to lie down in them. And when he rose again, it was (as the Apostle saith) for our Iusti∣fication, Rom. 4.25. When he ascended into glory, he protest∣ed it was about our business. That he went to prepare places for us. And if it had not been so, he would have told us, Ioh. 14.2. And now he is there, it is for us that he there lives. For he ever lives to make intercession for us, Heb. 7.25. And when he shall return again to Judge the world, he will come for us too. He comes (when ever it be) to be glorified in his Saints, and admired in them that believe, 2 Thes. 1.10. He comes to gather his Saints home to himself, that where he is, there they all may be, in Soul, and Body with him for ever. Thus you see how, as his Consecration for us doth speak him set a part for our use; so he did wholly bestow himself, time, life, death, and all upon us. Living, and Dying for no other end, but to accomplish this great work of Salvation for us.

Sixthly, His sanctifying himself for us, plainly speaks the Vice∣gerency of his death, that it was in our room or stead. When the Priest Consecrated the Sacrifice, it was set apart for the people. So it's said of the scape Goat, And Aaron shall lay both his hands upon the head of the live Goat, and confess over him all the iniquities of the Children of Israel; and all their transgressions, in all their sins: puting them upon the head of the Goat. And shall send him away by the hand of a fit man, into the Wilderness, Levit. 16.21. Thus Isa. 53.6.7. He stood in our room, to bear our burden.. And as Aaron laid the iniquities of the people upon the Goat, so were ours laid on Christ. It was said to him in that day, on thee be their Pride, their Unbelief, their hardness of heart, their vain thoughts, their earthly mindedness, &c. Thou art Consecrat∣ed for them, to be the Sacrifice in their room. His death was in our stead, as well as for our good. And so much his san∣ctifying himself [for us] imports.

Seventhly, His sanctifying himself, imports the extraordinari∣ness of his Person. For it speaks him to be both Priest, Sa∣crifice, and Altar all in one. A thing unheard of in the world before. So that his name might well be called wonder∣ful.

I sanctifie my self. I sanctifie, according to both natures. My self, that is my humane nature; which was the Sacrifice, upon the Altar of my Divine nature. For 'tis the Altar that sanctifies the gift. As the three offices never met in one Per∣son before, so these three things never met in one Priest before. The Priests indeed Consecrated the bodies of Beasts for Sacrifice; but never offered up their own Souls, and Bodies as a whole burnt offering, as Christ did. And thus you have the import of this phrase, I sanctifie my self for their sake.

[ 2] Secondly, I shall shew you briefly the habitude, and respect that all this hath to us. For unto us the Scriptures every where refer it. So in 1 Cor. 5.7. Christ our Passover is Sacrificed for us, Eph. 5.2. He loved the Church, and gave himself for it. See Tit. 2.14. This will be made out by a three fold con∣sideration of Christs Death, And

• First, Let it he considered, that he was not offered up to God for his own Sins. For he was most holy, Isa 53.9. No ini∣quity was found in him. Indeed the Priests under the Law, offered for themselves as well as the people: But Christ did not do so, Heb. 7.27. He need not daily as those High-Priests, to offer up Sacrifice, first for his own Sins, and then for the peoples. And indeed had he been a sinner, what value or efficacy could have been in his Sacrifice? He could not have been the Sacrifice, but would have needed one. Now if Christ were most holy, and yet put to death, and cruel sufferings: either his Death and sufferings must be an act of injustice, and cruelty: or it must respect others, whose persons and cause he sustained in that suffering capacity. He could never have suffered or dyed by the Fathers hand, had he not been a sinner by imputation. And in that respect (as Luther speaks) he was the greatest of sinners. Or as the Prophet Isaiah speaketh, all our sins were made to meet upon him. Not that he was so intrinsecally, but was made so; sc. by imputation. As is clear from 2 Cor. 5.21. He was made sin for us, that had no sin. So that hence it's evident, that Christs Death or Sacrifice is wholly a respective, or relative thing.
• Secondly, It is not to be forgotten here, that the Scriptures frequently call the death of Christ a price,* 1.3 1 Cor. 6.20. And a ransom, Matth. 20.28. Or counterprice. To whom then doth it relate, but to them that were and are in bondage and

• captivity? If it were to redeem any, it must be captives: but Christ himself was never in Captivity. He was always in his Fathers bosom, as you have heard; but we were in cruel bon∣dage, and thraldom under the Tyranny of sin, and Satan. And it's we only that have the benefit of this ransom.
• Thirdly, Either the death of Christ must relate to believers, or else he must die in vain. As for the Angels, those that stood in their integrity needed no Sacrifice; and those that fell are totally excluded from any benefit by it. He is not a Mediator for them. And among men that have need of it, unbelievers have no share in it. They reject it. Such have no part in it. If then he neither dyed for himself, as I proved before, nor for Angels, nor unbelievers: either his blood must be shed with respect to believers, or which is most absurd, and never to be imagined, shed as water upon the ground, and totally cast away. So that you see by all this it was for our Sakes (as the Text speaks) that he sanctified himself. And now we may say Lord, the Condemnation was thine, that the Iustifi∣cation might be mine. The Agony thine, that the Victory might be mine. The Pain was thine, and the Ease mine. The Stripes thine, and the Healing Balm issuing from them mine. The Vinegar and Gall was thine, that the Honey and Sweet might be mine. The Curse was thine, that the Blessing might be mine. The Crown of Thorns was thine, that the Crown of Glory might be mine. The Death was thine, the Life pur∣chased by it mine. Thou payedst the Price, that I might enjoy the Inheritance.

We come next to the Inferences of truth, deducible from this point. Which follow,

Inference 1.

If Jesus Christ did wholly set himself apart for believers,* 1.4 How reasonable is it, that believers should Consecrate and set themselves apart wholly for Christ! Is he all for us, and shall we be nothing for him? What he was, he was for you. What ever he did, was done for you. And all that he suffered,* 1.5 was suffered for you; Oh then, I beseech you Brethren by the mercys of God, present your Bodys (i. e. your whole selves, for so body is there Synechdochically put to signifie the

whole person) I say present your bodys, a living Sacrifice, holy acceptable to God; which is your reasonable Service, Rom. 12.1. As your good was Christs end, so let his glory be your end. Let Christ be the end of your conversation, Heb. 13.7. As Christ could say to me to live, is you; So, do you say for us to live is Christ, Phil. 1.21. O that all who profess Faith in Christ, could subscribe Cordially to that profession, Rom. 14.8. None of us liveth to himself, and no man dyeth to himself, but whe∣ther we live, we live to the Lord; and whether we die, we die to to the Lord: so then whether we live or die, we are the Lords. This is to be a Christian indeed. What is a Christian, but an holy dedicated thing to the Lord? And what greater evidence can there be that Christ set himself apart for you, than your setting your selves apart for him?

This is the marriage Covenant, Hos. 3.3. Thou shalt be for me, and not for another, so will I be for thee. Ah what a life is the life of a Christian! Christ all for you, and you all for him. Blessed exchange! Soul (saith Christ,) all I have is thine. Lord, (saith the Soul) and all I have, is thine. Soul (saith Christ) my person is wonderful, but what I am, I am for thee. My life was spent in labour, and travel; but I lived for thee. And Lord (saith the believer) my person is vile, and not worth thy accepting, but such as it is it's thine, my Soul, with all and every faculty; my body, and every member of it, my gifts, time, and all my Talents are thine.

And see that as Christ bequeathed and made over himself to you, so ye in the like manner bestow and make over your selves to him. He lived not, neither dyed (as you hear) for him∣self, but you. O that you in like manner would down with self, and up with Christ, in the room of it.

Woe, woe, is me (saith one) that the holy profession of Christ is made a stag••e garment by many to bring home a vain fame. And Christ is made to serve mens ends. This is to stop an Oven with a Kings Robes. Except men Martyr and slay the body of sin in sanctified self-denyal, they shall never be Christs Martyrs and faithful Witnesses. Oh, if I could be master of that house-Idol my self. Mine own. Mine own wit, will, credit, and ease, how blessed were I! O but we have need to be redeemed from our selves, rather than from the Devil and the world. Learn to put out your selves, and to put in Christ for your

selves. I should make a sweet bargain, and give old for new, if I could shuffle out Self, and substitute Christ my Lord in place of my self, to say, not I, but Christ, not my will, but Christs, not my ease, not my lusts, not my credit but Christ, Christ. —O wretched Idol my self, when shall I see thee wholly decourted, and Christ wholly put in thy Room? O if Christ had the full place and Room of my self, that all my aims, pur∣poses, thoughts and desires would coast and land upon Christ, and not upon my self.

He set himself apart for you Believers, and no others. No, not for Angels; but for you, will ye also set your selves apart peculiarly for Christ? be his, and no others. Let not Christ and the world share and divide your Hearts, in two halves betwixt them; let not the world step in and say, half mine. You will never do Christ right, nor answer this Grace, till you can say as it is, Psal. 73.25. whom have I in Heaven but thee? and on Earth there is none that I desire in comparison of thee. None but Christ, none but Christ is a proper Motto for a Christian.

He left the highest and best injoyments even those in his Fa∣thers bosom, to set himself apart for Death and sufferings for you; are you ready to leave the bosom of the best and sweetest injoyments you have in this world, to serve him? if you stand not habitually ready to leave Father, Mother, Wife, Children, Lands, yea, and life too, to serve him: You are not worthy of him, Mat. 10.37.

He was so wholly given up to your service, that he refused not the worst and hardest part of it; even bleeding, groaning, dying work, his love to you sweetned all this to him: can you say so too? do you account the reproaches of Christ, greater riches than the Treasures of Egypt, as Moses did, Heb. 11.26.

He had so intirely devoted himself to your work, that he could not be at rest till it was finished. He was so intent upon it, that he forgot to eat Bread. Joh. 4.31, 32. so it should be with you. His service should be Meat and Drink to you; to con∣clude,

He was so wholly given up to your work and service, that he would not suffer himself to be in the least diverted, or taken off from it. And if Peter himself counsel him to favour himself; he shall hear, get thee behind me Satan. Oh happy were it if our Hearts were but so engaged for Christ. In Gallens time it was

proverbial, when they would express the impossibility of a thing. You may assoon take off a Christian from Christ. Thus you see what use you should make of Christs sanctifying himself for you.

Inference 2.

* 1.6If Christ have sanctified or consecrated himself for us, learn hence what an horrid evil it is to use Christ, or his Blood, as a common, and unsanctified thing. Yet so some do as the Apostle speaks, Heb. 10.29. The Apostate is said to tread upon the Son of God, as if he were no better than the dirt under his Feet, and to count his Blood an unholy (or common) thing. But woe to them that so do, they shall be counted worthy of some∣thing worse then dying without mercy. As the Apostle there speaks.

And as this is the Sin of the Apostate, so is it also the Sin of all those that without Faith approach, and so prophane the Table of the Lord, unbeleivingly and unworthily handling those aw∣full things. Such eat and drink judgement to themselves, not dis∣cerning the Lords Body, 1 Cor. 11.29. Whereas the body of Christ was a thing of the deepest sanctification that ever God created. Sanctified (as the Text tells us) to a far more excellent and glo∣rious purpose, than ever any Creature in Heaven or Earth was sanctified. It was therefore the great sin of those Corinthians, not to discern it; and not to behave themselves towards it, when they saw and handled the signs of it, as so holy a thing.

And as it was their great Sin, so God declared his just indigna∣tion against it, in those sore strokes inflicted for it. As they discerned not the Lords body, so neither did the Lord discern their bodies from others, in the judgements that were inflicted. And as one well observes God drew the Model and Plat-form of their punishment, from the structure and proportion of their sin. And truly, if the moral and spiritual Seeds and originals of many of our outward afflictions and sicknesses were but duly sifted out, possibly we might find a great part of them, in the Bowels of this sin.

The just and righteous God, will build up the breaches we make upon the honour of his Son, with the ruines of that beauty, strength and honour which he hath given our Bodies. O then,

when you draw nigh to God in that ordinance, take heed to sancti∣fie his name, by a spiritual discerning of this most holy, and most deeply sanctified Body of the Lord. Sanctified beyond all Crea∣tures, Angels or Men, not only in respect of the Spirit which fill'd him without measure, with inherent holiness; but also in respect of its dedication to such a service as this. It being set apart by him, to such holy solemn ends, and uses: as you have heard.

And let it for ever be a warning to such as have lifted up their hands to Christ in an holy profession, that they never lift up their Heel against him afterwards by Apostacy. The Apostate treads on Gods dear Son, and God will tread upon him for it. Thou hast troden down all that err from thy Statutes, Psal. 119.118.

Inference 3.

What a choice pattern of love to the Saints,* 1.7 have we here before us! calling all that are in Christ, to an imitation of him. E∣ven to give our selves up to their service, as Christ did. Not in the same kind, so none can give himself for them; but as we are capable. You see here how his Heart was affected to them, that he would sanctifie himself as a Sacrifice for them. See to what a height of duty the Apostle improves this example of Christ, 1 Ioh. 3.16. Hereby perceive we the love of God, because he laid down his life for us; and we ought also to lay down our lives for the Brethren. Some Christians came up fairly to this pattern, in the Primitive times. Priscila and Aquila, laid down their Necks for Paul, Rom. 16.4. (i. e.) eminently hazarded their lives for him; and even he himself could rejoyce if he were offered up upon the Sacrifice and service of their Faith, Phil. 2.17. And in the next times, what more known, even to the Enemies of Christianity, than their fervent love one to another? Ecce quam mutuò se deli∣gunt, & mori volunt pro alterutris. See how they love one ano∣ther, and are willing to dye one for another.

But alas, that Primitive Spirit is almost lost in this degenerate Age. Instead of laying down life, how few will lay down twelve pence for them. I remember it's the observation of a late Wor∣thy upon, Matth. 95.40. that he is perswaded there is hardly that man to be found this day alive, that fully understands, and ful∣ly believes that Scripture. O did men think what they do for them, is done for Christ himself, it would produce other effects, than are yet visible.

Inference 4.

Lastly, if Christ sanctified himself, that we might be s••ncti∣ed by [or in] the truth,* 1.8 then it will follow by found consequence, that true sanctification is a good evidence that Christ set apart him∣self to dye for us. In vain did he ••anctifie himself (as to you) unless you be sanctified.* 1.9 Holy Souls only can claim the benefit of the great Sacrifice. O try then, whether true holiness (and that is only to be judged by its conformity to its pattern, 1 Pet. 1.15. As he that called you is holy, so be ye holy) whether such an holy∣ness as is, and acts (according to its measure) like Gods holi∣ness; in the following perticulars, be ••ound in you.

First, God is universally holy in all his ways, so Psal. 145.17. His works are all holy; what ever he doth, it's still done as becomes an holy God. He is not only holy in all things, but at all times un∣changeably holy. Be ye therefore holy in all things, and at all times too, if ever ye expect the benefit of Christs sanctifying himself, to dye for you.

O Brethren, let not the Feet of your conversation be as the Feet of a lame man; which are unequal, Prov. 20.7. be not sometimes hot, and sometimes cold, at one time carefull, at a∣nother time careless. One day in a spiritual rapture, and the next, in a fleshly frolick; but be ye holy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Pet. 1.15. in all manner of conversation, in every creek, and turning of your lives; And let your holiness hold out to the end. Let him that is holy, be holy still, Rev. 22.11. not like the Hypocrites paint but as a true natural complexion.

Secondly, God is examplarily holy. Jesus Christ is the great pattern of holiness. Be ye examples of holiness too, unto all that are about you. Let your light so shine before men, that they may see your good works, Matth. 5.16. as wicked men infect one another by their examples, and diffuse their poison and malignity whereever they come, so do ye diffeminate godliness in all places, and com∣panies; and let those that frequently converse with you; especi∣ally those of your own Families, receive a deeper Dye and Tin∣cture of heavenlyness, every time they come nigh you, as the cloth doth, by every new dipping into the Fat.

Thirdly, God delights in nothing but holiness, and holy ones, he hath set all his pleasure in the Saints. Be ye holy herein, as God

is holy. Indeed there is this difference betwixt Gods choice, and yours. He chooses not men because they are holy, but that they may be so. You are to chuse them for so your delightful Compani∣ons, that God hath chosen, and made holy. Let all your de∣lights be in the Saints, even them that excel in vertue, Psal. 16.3.

Fourthly, God abhors and hates all unholiness: do ye so also, that you may be like your Father, which is in Heaven. And when the Spirit of holiness runs down thus upon you, a sweeter evi∣dence the World cannot give, that Christ was sanctified for you. Holy ones may confidently lay the hand of their Faith, on the head of this great Sacrifice; and say Christ our Passover, is sacri∣ficed for us.

Notes

• * 1.1

  Doct.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e.) praetium ex ad∣verse respondens.
• * 1.4

  Infer. 1.
• * 1.5

  Synechdoche hebraica, pro vos totos. Sic Pareus in loc.
• * 1.6

  Infer. 2.
• * 1.7

  Infer. 3.
• * 1.8

  Infer. 4.
• * 1.9

  N••que enim sic sanctifi••avi•• se∣meti••sum Chri∣stus pro nobis, ut nos manea∣mus pro••ani; & alieni à com∣munion•• spiritus, & sanctificati∣onis illius.

  Qui illiuss••••t expertes, fru∣stra sibi com∣m••rcium Chri∣sti pollicentu••, Musculus in loc.