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 the sacrifice of Christ our high Priest,* 1.1 is most excellent in it self; and most necessary for us.

* 1.2Sacrifices are of two sorts, Eucharistical; or thank-offerings, in testification of homage, duty and service; and in token of gratitude for mercies freely received: and Ilastical, or expiato∣tory; for satisfaction to Justice, and thereby the attoning and reconciling of God. Of this last kind, was the sacrifice offered by Jesus Christ for us. To this Office he was called by God, Heb. 5.5. in it he was confirmed by the unchangeable oath of God, Psal. 110.4. for it he was singularly qualified by his in∣carnation, Heb. 5.6, 7. and all the ends of it he hath fully an∣swered. Heb. 9.11, 12.

My present design is from this Scripture to open the general nature and absolute necessity of the Priesthood of Christ. Shew∣ing what his Priesthood implys in it, and how all this was in∣dispensably necessary, in order to our recovery, from the deplo∣rable state of sin and misery.

First then, we will consider what it supposes, and implies. And then, wherein it consists. And there are six things which it either presupposeth or necessary includeth in it.

1 1.3First, At first sight, it supposes mans revolt and fall from God; and a dreadful breach made thereby, betwixt God and him; else no need of an attoning sacrifice. If one dyed for all, then were all death. 2 Cor. 5.14. dead in Law, under sentence to dye, and that eternally. In all the sacrifices from Adam to Christ, this was still preached to the world; that there was a fearful breach betwixt God, and man; and that even so justice re∣quired our blood should be shed. And the fire flaming on the Altar which wholy burnt up the sacrifice, was a lively Emblem of that fiery indignation, that should devour the Adversaries. But above all, when Christ that true and great sacrifice was of∣fered-up to God, then was the fairest glass that ever was in the world, set before us; to see our sin, and misery by the fall in.

Secondly, His Priesthood supposes the unalterable purpose of God to take vengeance for sin▪ He will not let it pass. I will

not determine what God could do in this case, by his absolute power; but I think it is generally yielded, that by his ordi∣nate power,* 1.4 he could do no less than punish it, in the person of the sinner, or of his surety.

Those that contend for such a forgiveness,* 1.5 as is an Act of Charity, like that whereby private persons forgive one another, must at once suppose God to part with his right, cedendo de jure suo, and also render the satisfaction of Christ altogether useless, as to the procurement of forgiveness. Yea, rather an obstacle, than a means to it. Surely the nature and truth of God, oblige him to punish sin. He is of purer eyes, than to look upon iniqui∣ty, 1 Heb. 13. And beside, the word is gone out of his mouth; that the sinner shall dye.

Thirdly, The Priesthood of Christ, presupposeth the utter im∣potency of man to appease God; and recover his favour by any thing he could do, or suffer. Surely God would not come down, to assume a body to dye; and be offered up for us; if at any cheaper rate it could have been accomplished. There was no other way to recover man, and satisfie God. Those that deny the satisfaction of Christ, and talk of his dying to confirm the truth; and give us an example of meekness, patience, and self-denyal; affirming these to be the sole ends of his death, do not only therein root up the foundation of their own comfort, peace and pardon; but most boldly impeach, and tax the infinite Wis∣dom. God could have done all this at a cheaper rate. The suf∣ferings of a meer creature, are able to attain these ends. The death of the Martyrs did it. But who by dying can satisfie, and reconcile God? What creature can bring him an adequate and proportionable value for sin? Yea, for all the sin that ever was or shall be transmitted to the natures, or committed by the per∣sons of all Gods Elect; from Adam, to the last that shall be found alive at the Lords coming? Surely, none, but Christ, can do this.

Fourthly,* 1.6 Christs Priesthood implys the necessity of his being God-man. It was necessary he should be a man in order to his

passion, compassion, and derivation of his righteousness, and holiness to men. Had he not been man, he had had no sacrifice to offer, no soul, or body to suffer in. The Godhead is impatible, immortal, and above all those sufferings and miseries Christ felt for us. Besides, his being man fills him with bowels of compas∣sion, and tender sense of our miseries. This makes him a merciful, and faithful High-Priest. Heb. 4.15. And not only fits him to pity, but to sanctifie us also; for he that sanctifieth, and they that are sanctified, are both of one. Heb. 2.11, 14, 17. And as necessary it was our High-Priest should be God, since the value and efficacy of of his sacrifice, results from thence.

Fifthly, The Priesthood of Christ implies the extremity of his sufferings. In sacrifices, you know, there was a destruction, a kind of Annihilation of the Creature, to the glory of God. The sheding of the creatures blood, and burning its flesh with fire, was but an umbrage, or faint resemblance of what Christ endured, when he made his soul an offering for sin.

Sixthly and Lastly, It implies the gratious design of God, to reconcile us at a dear rate to himself, in that he called, and confirmed Christ in his Priesthood, by an oath; and thereby laid out a sacrifice of infinite value for the world. Sins for which no sacrifice is allowed are desperate sins. And the case of such sin∣ners is helpless. But if God allow, yea and provide a sacrifice himself; how plainly doth it speak his intentions of peace and mercy? These things are manifestly presupposed, or implyed in Christs Priesthood.

* 1.7This Priesthood of Christ is that function wherein he comes be∣fore God in our name, and place; to fulfil the Law, and offer up him∣self to him a sacrifice of reconciliation, for our sins; and by his in∣tercession to continue and apply the purchase of his blood to them for whom he shed it. All this is contained in that famous Scri∣pture, Heb. 10.7, 8, 9, 10, 11, 12, 13, 14. or more briefly. The Priesthood of Christ is that whereby he expiated the sins of men, and obtained the favour of God for them. Col. 1.20, 22. Rom. 5.10. But because I shall insist more largely upon the se∣veral parts and fruits of this office, it shall here suffice to speak thus much as to its general nature; which was the first thing pro∣posed for explication.

The necessity of Christs Priesthood comes next to be opened. [ 2] Touching which, I affirm, according to the Scriptures; It was ne∣cessary in order to our salvation, that such a Priest, should, by such a Sacrifice, appear before God for us.

The truth of this assertion will be cleared by these two princi∣ples, which are evident in the Scripture, viz. That God stood upon full satisfaction, and would not remit one sin without it. And that fallen man is totally uncapable, of tendring him any such satisfaction. Therefore Christ who only can, must do it; or we perish.

First, God stood upon full satisfaction, and would not remit one sin without it. This will be cleared from the nature of sin. And from the veracity and wisdom of God.

First, From the nature of sin, which deserves that the sinner should suffer for it. Penal evil, in a course of Justice, follows moral evil. Sin and sorrow ought to go together. Betwixt these is a necessary connexion. Rom. 6.23. The wages of sin is death.

Secondly, The veracity of God requires it. The word was gone out of his mouth. Gen. 2.17. In the day that thou eatest thereof, thou shalt surely dye.* 1.8 From that time he was instantly and certainly obnoxious and lyable to the death of soul and bo∣dy. The Law pronounces him cursed that continues not in all things that are written therein to do them. Gal. 3.9. Now though mans threatnings are often vain, and insignificant things; yet Gods shall surely take place. Not one tittle of the Law shall fail, till all be fulfilled. Matth. 5.18. God will be true in his threatnings, though thousands, and millions perish.

Thirdly,* 1.9 The wisdom of God, by which he governs the ratio∣nal world, admits not of a dispensation, or relaxation of the threatnings, without satisfaction. For as good no King, as no Laws for government. As good no Law, as no penalty. And as good no penalty, as no execution. To this purpose one well ob∣serves.

It's altogether undecent, especially to the wisdom and and righteousness of God, that that which provoketh the exe∣cution, should procure the abrogation of his Law. That that should supplant and undermine the Law, for the alone prevent∣ing whereof, the Law was before established.

How could it be expected, that ••en should fear and tremble before God; when they should find themselves more feared than hurt, by his threats

against sin? So then, God stood upon satisfaction, and would ad∣mit no treaty of peace, on any other ground.

* 1.10Let none here object, that reconciliation upon this only score of satisfaction, is derogatory to the riches of grace: or that we allow not God, what we do men; viz. to forgive an injury freely, without satisfaction.

* 1.11Free forgiveness to us, and full satisfaction made to God; by Jesus Christ for us; are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things inconsistent with each other: as in its proper place, shall be fully cleared to you. And for de∣nying that to God, which we allow to men; you must know, that man and man stands on even ground. Man is not capable of being wronged, and injured by man, as God is by man. There is no compare betwixt the nature of the offences.

To conclude, man only can freely forgive man, in a private ca∣pacity; so far as the wrong concerns himself; but ought not to do so, in a publick capacity, as he is a Judge, and bound to execute justice impartially. God is our Law-giver, and Judge. He will not dispense with violations of the Law, but strictly stands on compleat satisfaction.

Secondly, Man can tender to God no satisfaction of his own for the wrong done by his sin. He finds no way to compensate, and make God amends; either by doing, or by suffering his will.

First, Not by doing. This way is shut up to all the world. None can satisfie God, or reconcile himself to him this way. For its evident our best works are sinful. All our righteousness as filthy rags, Isa. 64.6. And it's strange any should imagine, that one sin, should make satisfaction for another: if it be said, not what is sinful in our duties, but what is spiritual pure and good, may ingratiate us with God. It is at hand to reply, that what is good in any of our duties, is a debt we owe to God; yea, we owe him perfect obedience; and it is not imaginable, how we should pay one debt, by another. Quit a Farmer, by contracting a new engagement: if we do any thing that is good, we are be∣holding to grace for it. Ioh. 15.5. 2 Cor. 3.5. 1 Cor. 15.10. In a word, those that have had as much to plead on that score, as any now living, have quitted, and utterly given up all hopes of appeasing and satisfying the justice of God that way. It's like, ho∣ly Iob feared God, and eschued evil as much as any of you; yet he saith, Job 9.20, 21. If I justifie my self, mine own mouth shall

condemn me; if I say I am perfect, it shall also prove me perverse. Though I were perfect, yet would I not know my soul; I would despise my life. It may be David was a man as much after the heart of God, as you; yet he said, Psal. 143.2. Enter not in∣to judgement with thy servant, for in thy sight shall no man living be justified. It's like Paul lived as holy, heavenly, and fruitful a life, as the best of you; and far, far beyond you; yet he saith, 1 Cor. 4.4. I know (or am conscious to my self) of nothing, yet am I not thereby justified. His sincerity might com∣fort him, could not justifie him. And what need I say more, the Lord hath shut up this way to all the world. And the Scri∣ptures speak it roundly, and pl••••••ly; Rom. 3.20. Therefore by the deeds of the Law; there shall no flesh be justified in his sight. Compare Gal. 3.21. Rom. 8.3.

Secondly, And as man can never reconcile himself to God by doing, so neither by suffering. That is equally impossible. For no sufferings can satisfie God, but such as are proportionable to the offence we suffer for. And if so, an infinite suffering must be born. I say infinite, for so sin is; an infinite evil, objectively considered, as it wrongs an infinite God. Now sufferings may be said to be infinite, either in respect of their weight, exceed∣ing all bounds and limits. The letting out the wrath and fury of an infinite God. Or in respect of duration, being endless and everlasting. In the first sense, no Creature can bear an infinite wrath. It would swallow us up. In the second, it may be born, as the damned do; but then, ever to be suffering, is never to have satisfied.

So that no man can be his own Priest, to reconcile himself to God, by what he can do, or suffer. And therefore, one that is able by doing, and suffering to reconcile him, must undertake it, or we perish. Thus you see plainly, and briefly; the gene∣ral nature and necessity of Christs Priesthood.

From both these, several useful Corollarys, or practical de∣ductions offer themselves.

Corollary 1.

* 1.12This shews in the first place, the incomparable excellency of the reformed Christian Religion, above all other Religions known to, or professed in the world. What other Religions seek, the Christian Religion only finds; even a solid foundation for true peace, and settlement of conscience. While the Iews seek it in vain, in the Law; the Mahumetan, in his external and ridicu∣lous observances; the Papist in his own merits; the Believer on∣ly finds it, in the blood of this great sacrifice: this, and nothing less than this, can pacifie a dis••••••••sed conscience, labouring under the weight of its own guilt. Conscience demands no less to satisfie it, than God demands to satisfie him. The grand inquest of consci∣ence is; Is God satisfied? If he be satisfied, I am satisfied. Woful is the state of that man, that feels the worm of conscience nibling on the most tender part of the soul, and hath no relief against it. That feels the intollerable scalding wrath of God, burning within, and hath nothing to cool it. Hear me, you that slight troubles of conscience; that call them fancies, and melan∣cholly whimsies; if you ever had had but one sick night for sin, if you had ever felt that shame, fear, horror, and despair which are the dismal effects of an accusing, and condemning conscience, you would account it an unspeakable mercy to hear of a way for the discharge of a poor sinner, from that guilt. You would kiss the feet of that messenger, that could bring you tydings of peace. You would call him blessed, that should direct you to an effectual remedy. Now, whoever thou art, that pinest away in thine iniquities; that droopest from day to day under the pre∣sent wounds, and dismal presages of conscience, know that thy soul and peace can never meet, till thou art perswaded to come to this blood of sprinkling.

The blood of this sacrifice, speaks better things than the blood of Abel. The blood of this sacrifice, is the blood of God. Act. 20.28. invaluably pretious blood. 1 Pet. 1.18. one drop of it infinitely excels the blood of all other creatures. Heb. 10.4, 5, 6. Such is the blood that must do thee good. Lord, I must have such blood (saith conscience) as is capable of giving thee full satisfaction, or it can give me no peace. The blood of all the Cattle upon a thousand Hills, cannot do this. What is the blood

of beasts, to God? The blood of all the men in the world, can do nothing in this case. What is our polluted blood worth? No no, it's the blood of God, that must satisfie both thee, and me.

Yea, Christs blood is not only the blood of God, but it's blood shed in thy stead, and in thy place and room. Gal. 3.13. He was made a curse for us. And so it becomes sin pardoning blood. Heb. 9.22. Eph. 1.7. Col. 1.14. Rom. 3.26. And consequent∣ly, conscience pacifying, and soul quieting blood. Col. 1.20. Eph. 2.13, 14. Rom. 3.26. O bless God, that ever the news of this blood came to thine ears. With hands and eyes lifted up to Heaven, admire that grace, that cast thy lot in a place where this joyful sound rings in the ears of poor sinners. What had thy case been, if thy mother had brought thee forth in the desarts of Ara∣bia, or in the wastes of America! or what if thou hadst been nur∣sed up by a Popish father, who could have told thee no other re∣medy when in distress for sin, but to go such a pilgrimage; to whip and lash thy self, to satisfie an angry God! Surely the pure light of the Gospel shining upon this generation, is a mercy never to be duly valued, never to be enough prized.

Corollary. 2.

Hence also be informed of the necessity of faith,* 1.13 in order to a state and sense of peace with God. For to what purpose is the blood of Christ our sacrifice shed, unless it be actually and personally applyed,* 1.14 and appropriated by faith? You know when the sacrifices under the Law were brought to be slain; he that brought it, was to put his hand upon the head of his sacrifice, and so it was accepted from him, to make an attonement. Lev. 1.4. Not only to signifie, that now it was no more his, but Gods; the propriety being transferred by a kind of manumission; nor yet that he voluntarily gave it to the Lord, as his own free act; but principally it noted the putting off his sins, and the pe∣nalty due to him for them, upon the head of the sacrifice: and so it implyed in it an execration, as if he had said, upon thy head be the evil. So the Learned observe the Ancient Aegyptians were wont expresly to imprecate, when they sacrificed. If any evil be coming upon us, or upon Aegypt; let it turn and rest upon this head, laying their hand at these words on the sacrifices head. And upon that ground saith the Historian,* 1.15 none of them would

eat of the head of any living creature. You must also lay the hand of faith upon Christ your sacrifice, not to imprecate, but apply, and appropriate him to your own souls; he having been made a curse for you.

To this, the whole Gospel tends; even to perswade sinners to apply Christ, and his blood to their own souls. To this he invited us, Matth. 11.28. Come unto me ye that are weary and heavy laden; and I will give you rest. For this end our sacri∣fice was lifted up upon the Altar. Joh. 3.14, 15. As Moses lifted up the Serpent in the wilderness, so must the son of man be lifted up; that whosoever believeth in him should not perish, but have everlasting life. The Effects of the Law, not only up∣on the conscience, filling it with torments, but upon the whole person, bringing death upon it; are here shadowed out by the stingings of fiery Serpents; and Christ by the brazen Serpent which Moses exalted for the Israelites, that were stun•• to look unto. And as by looking to it, they were healed; so by belie∣ving, or looking to Christ in faith, our souls are healed. Those that looked not to the Brazen Serpent, died infallibly; so must all that look not to Jesus, our sacrifice, by faith. It's true,* 1.16 the death of Christ is the meritorious cause of remission, but faith is the instrumental applying cause: and as Christs blood is necessary in its place, so is our faith in its place also. For to the actual remission of sin, and peace of conscience; there must be a co-operation of all the causes of remission, and peace. As there is the grace and love of God, for an efficient, and impulsive cause; and the death of Christ our sacrifice, the me∣ritorious cause; so of necessity there must be faith, the instru∣mental cause. And these concauses do all sweetly meet in their influences, and activities; in our remission, and tranquility of conscience: and are all (suo genere) in their kind, and place absolutely necessary, to the procuring and applying of it.

What the near that the blood of Christ is shed, if I have no interest in it, no saving influences from it? O be convin∣vinced, this is the end, the business of life. Faith is the Phoe∣nix grace, as Christ is the Phoenix mercy. He is the gift, Joh. 4.10. And this is the work of God Ioh. 6.29. the death of Christ, the offers and tenders of Christ, never saved one soul in themselves, without believing application. But wo is me, how do I see sinners either not at all toucht with the sense of sin,

and so being whole need not the Physitian; or if any be s••••••g, and wounded with guilt, how do they lick themselves whole, with their own duties, and reformations! as Physitians say of wounds, let them but be kept clean, and nature will find balsom of its own, to heal them. If it be so in spiritual wounds, what need Christ to have left the Fathers bosom, and come down to dye in the quality and nature of a Sacrifice for us? O, if men can but have health, pleasure, riches, honours, and any way make a shift to still a brawling conscience, that it may not check, or interrupt them in these enjoyments: Christ may go where he will, for them.

And I am assured till God shew you the face of sin, in the glass of the Law. Make the Scorpions and fiery Serpents, that lurk in the Law, and in your own consciences, to come hissing about you, and smiting you with their deadly stings; till you have had some sick nights, and sorrowful days for sin, you will never go up and down seeking an interest in the blood of this sacrifice, with tears.

But Reader, if ever this be thy condition, then wilt thou know the worth of a Christ. Then thou wilt have a value for the blood of sprinkling. As I remember it's storied of our Crook-back Richard, when he was put to a rout in a field battel, and flying on foot from his pursuing enemies; he cried out, O now (said he) a Kingdom for a Horse. So wilt thou cry a Kingdom for a Christ. Ten thousand Worlds now if I had th••m, for the blood of sprinkling.

Corollary. 3.

Is Christ your High-Priest,* 1.17 and is his Priestood so indi∣spensably necessary to your salvation; then freely acknowledge your utter impotency to reconcile your selves to God, by any thing you can do, or suffer. And let Christ have the whole glory of your recovery ascribed to him. It's highly reasonable, that he that laid down the whole price, should have the whole praise. If any man think, or say, he could have made an attonement for himself; he doth therein cast no light reproach upon that profound wisdom, which laid the design of our redemption in the death of Christ. But of this I have spoken elsewhere. And therefore;

Corollary 4.

* 1.18In the last place I rather choose to perswade you to see your necessity of this Priest, and his most excellent sacrifice; and ac∣cordingly to make use of it. The best of you have polluted natures, poisoned in the womb with sin; those natures have need of this sacrifice. They must have the benefit of this blood to pardon and cleanse them, or be eternally damned. Hear me ye that never spent a tear for the sin of nature; if the blood of Christ be not springled upon your natures, it had been better for you, that you had been the generation of beasts, the off-spring of Dragons or Toads. They have a contemptible, but not a vitiated, sin∣ful nature as you have.

Your Actual sins have need of this Priest, and his sacrifice to procure remission for them. If he take them not away by the blood of his cross, they can never be taken away. They will lie down with you in the dust. They will rise with you, and follow you to the Judgement seat; crying we are thy works, and we will follow thee. All thy repentance and tears, shouldst thou weep as many tears as there be drops in the Ocean, can never take away sin. Thy duties, even the best of them, need this sacrifice. It is in the verture thereof that they are accepted of God. And were it not God had respect to Christs offering, he would not regard, or look towards thee, or any of thy duties. Thou couldst no more come near God, than thou couldst approach a de∣vouring fire, or dwell with everlasting burnings.

Well then, say I need such a Priest every way. Love him in all his offices. See the goodness of God in providing such a sa∣crifice for thee. Meat, drink and air not more necessary, to maintain thy natural life, than the death of Christ is to give, and maintain thy spiritual life.

O then, let thy soul grow big whilst meditating of the use∣fulness and excellency of Christ, which is thus displaied and un∣folded in every branch of the Gospel. And with a deep sence up∣on thy heart, let thy lips say, blessed be God, for Iesus Christ.

Notes

• * 1.1

  Doct.
• * 1.2

  Sacrificia alia sunt Typica, alia significata; & utra ••ue vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu propitiatoria; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu gratia∣rum actio••is. Lucas Trelca∣rius. p. 78.
• 1 1.3

  The nature of Christs Priest∣hood opened.
• * 1.4

  The Reader may find this case learnedly and solidly handled by Dr. Twisse, Vindiciae gra••iae Digress. 8.
• * 1.5

  Nulia alia rati∣one palam f••••ri∣potest odium adversus pera∣tum dici••um, quam poenae commeritae in∣flictione. Brad. de Justific. p. 61.
• * 1.6

  Hinc igit••r apparet quam ne••essari••m fuit ut Christus mediator ••sset & Deus & homo; nisi enim h••mo••non fuisset i••oneum sacrifici••••, & nisi Deus fuisset, sacrificium illud non fuisse•• s••ff••i••ntis virtutis. Ames med. p. 92.
• * 1.7

  Synopsis puri∣oris Theolo∣gi••e. p. 318. Sacerdotium Christi est fun∣ctio qua coram Deo appa et, ut legem ab ipso acceptam, nostro noni••e observe••; scipsum victi∣man reconcilia∣tionis p••o nostris peccatis ipsi of∣serat; fua que apud Deam in∣tercessione op••n ipsius perennem, ac do••ationem spiritus sancti nobū impet••et, atque efficiter ap li••••.
• * 1.8

  Certò a•• statim morieris.
• * 1.9

  D••ct. R••ynold•• on Ps••l. 1.10. p. 409.
• * 1.10

  Ob.
• * 1.11

  Sol.
• * 1.12

  Cor. 1.
• * 1.13

  Cor. 2.
• * 1.14

  Ponet••; manum, significa••s & se scelera sua poenamque iis & debitum; conjicere in ca∣put victimae. Ut Graecis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 genus est imprecationis. Drusius, & Menochius.
• * 1.15

  Hero••. 2.39.
• * 1.16

  It is a rule, that where there is a to∣tal, and suf∣ficient cause in act; there the effect must needs follow. But if they be partial causes, then the causes which suce••d in order, do not produce their compleat effect, until the last cause be in act.
• * 1.17

  Cor. 3.
• * 1.18

  Cor. 4.