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. 1. That the dignity of Christ was openly proclaimed,* 1.1 and defend∣ed by an enemy; and that in the time of his greatest re∣proaches, and Sufferings.

To open this mystery of providence to you, that you may not stand idly gazing upon Christs Title, as many then did: we must first consider the nature and quality of this Title. Secondly, what hand the providence of God had in this matter. Thirdly, and then draw forth the proper Uses and improvements of it.

[ 1] First, To open the nature and quality of Christs Title or In∣scription; let it be throughly considered and we shall find

First, That it was an extraordinary Title, varying from all examples of that kind; and directly crossing the main design and end of their own custom. For as I hinted before, the end of it was to clear the equity of their proceedings; and shew the people how justly they suffered those punishments inflicted on them for such crimes.* 1.2 But Lo, here is a Title expressing no crime at all, and so vindicating Christs innocency. This some of them per∣ceived, and moved Pilate to change it, not this is, but this is he that said I am the King of the Jews. In that as they conceived lay his Crime. O how strange and wonderful a thing was this! But what shall we say! It was a day of wonders, and extraordina∣ry things. As there was never such a person Crucified before, so there never was such a Title affixed to the Cross before.

Secondly, As it was an extraordinary, so it was a publick Title, both written,* 1.3 and published with the greatest advantages of spread∣ing it self far and near, among all people that could be. For it was written in three Languages, and those most known in the world at that time. The Greek tongue was then known in most parts of the world. The Hebrew was the Jews native Language. And the Latine the Language of the Gentiles. So that it being written both in Hebrew, Greek, and Latine, it was easie to be understood, both by Jews and Gentiles.

And indeed unto this the providence of God had a special eye, to make it notorious and evident to all the world. For even so all things design'd, for publick view, and knowledge were written.

Iosephus tells us of certain Pillars on which was Engraven in Let∣ters of Greek and Latine.* 1.4 It is a wickedness for strangers to enter into the holy place. So the Souldiers of Gordian the third Emperour, when he was slain upon the borders of Persia, they raised a Monument for him, and engraved his memorial upon it, in Greek, Latine, Persick, Iudaick, and Egyptick Letters; that all people might read the same. And as it was written in three Learned Languages, so it was exposed to view in a publick place; and at that time, when multitudes of strangers, as well as Iews were at Ierusalem: it was at the time of the Passover. So that all things concurred to spread and divulge the innocency of Christ, vindicated in this Title.

Thirdly, As it was a publick, so it was an honourable Title. Such was the nature of it,* 1.5 saith Bucer; that in the midst of death Christ began to Triumph by it. And by reason thereof the Cross began to change its own nature, and instead of a rack, or Engine of torture, it became a Throne of Majesty. Yea, it might be called now, as the Church it self is, the Pillar and ground of Truth; for it held out much of the Gospel, much of the glory of Christ; as that Pillar doth, to which a Royal Proclamation is affixed.

Fourthly, It was a vindicating Title. It clear'd up the honour, dignity, and innocency of Christ, against all the false imputations, calumnies, and blasphemies, which were cast upon him before, by the wicked tongues, both of Iews and Gentiles.

They had called him a deceiver, a usurper, a blasphemer, they rent their cloaths in token of their detestation of his blasphemy; because he made himself the Son of God, and King of Israel. But now in this they acknowledged him to be, both Lord and Sa∣viour. Not a mock King, as they had made him before. So that herein the honour of Christ was fully vindicated.

Fifthly,* 1.6 Moreover, it was a predicting, and presaging Title. Evidently foreshewing, the propagation of Christs Kingdom; and the spreading of his name and glory, among all kindreds, Nations, Tongues, and Languages. As Christ hath a right to enter into all the Kingdoms of the earth by his Gospel, and set up his Throne in every Nation: so it was presaged by this Title, that he should do so. And that both Hebrews, Greeks, and Latines, should be called to the knowledge of him. Nor is it a wonder that this should be predicted by wicked Pilate, when Caiaphas himself, a

man every way as wicked as he; had Prophesied to the same pur∣pose, Ioh. 11.51, 52. For being High Priest that year, he Pro∣ph••sied, that Iesus should dye for that Nation, and not for that Nation only, but that also he should gather together in one, the children of God, that were scattered abroad. Yea, many have Prophesied in Christs name, who for all that shall never be owned by him, Matth. 7.22.

Sixthly, And Lastly, it was an immutable Title. The Jews endeavoured, but could not perswade Pilate to alter it. To all their importunities he returns this resolue answer, What I have written I have written;* 1.7 as if he should say, urge me no more, I have written his Title, I cannot, I will not alter a Letter, a Point thereof. Surely the constancy of Pilate at this time, can be at∣tributed to nothing, but divine special Providence. Most wonder∣ful, that he, who before was as unconstant, as a reed shaken by the wind, is now as fixed as a Pillar of Brass.

And yet more wonderful that he should write down that very particular in the Title of Christ, This is the King of the Iews, which was the very thing, that so scared him but a little before, and was the very consideration that moved him to give Sentence. What was now become of the fear of Caesar? that Pilate dares to be Christs Herald, and publickly to proclaim him The King of the Iews. This was the Title.

[ 2] Secondly, We shall next enquire what hand the divine providence had in this business.

And indeed, the providence of God in this hour acted gloriously, and wonderfully these five ways.

• First, In over ruling the heart and hand of Pilate, in that draught and stile of it, and the contrary to his own inclination. I doubt not but Pilate himself was ignorant of, and far enough from design∣ing that which the wisdom of Providence aimed at,* 1.8 in this matter. He was a wicked man, he had no love to Christ. He had given Sentence of death against him. Yet this is he that proclaimed him, to be Iesus, King of the Iews. It so over ruled his Pen, that he could not write what was in his own heart and intention, but the quite contrary; even a fair and publick Testimony to the Kingly office of the Son of God, This is the King of the Iews.
• Secondly, Herein the wisdom of providence was gloriously dis∣plaied, in applying a present, proper, publick remedy, to the re∣proaches

• and blasphemies which Christ had then newly received, in his name and honour. The superstitious Iews wound him, and Heathen Pilate prepares a plaister to heal him. They reproach, he vindicates. They throw the dirt, he washes it off. O, the pro∣found and inscrutable wisdom of providence!
• Thirdly, Morever, providence eminently appear'd at this time, in keeping so timerous a person, a man of so base a spirit, that would not stick at any thing to please the people, from receding, or giving ground in the least to their importunities. Is Pilate be∣come a man of such resolution and constancy? Whence is this? But from the God of the Spirits of all flesh. Who now flowed in so powerfully upon his Spirit, that he could not chuse but write: and when he had written, had no more power to alter what he had written, that he had to refuse to write it.
• Fourthly, Herein also much of the wisdom of providence ap∣pear'd, in casting the ignominy of the death of Christ upon those very men who ought to bear it. Pilate was moved by divine in∣stinct, at once to clear Christ, and accuse them. For it is, as if he had said you have moved me to Crucifie your King, I have Crucified him, and now let the ignominy of his death rest upon your heads, who have extorted this from me. He is righteous, the crime is not his but yours.
• Fifthly, And lastly, the providence of God wonderfully disco∣ver'd it self, (as before was noted) in fixing this Title to the Cross of Christ, when there was so great a confluence of all sorts of people, to take notice of it. So that it could never have been more advantagiously published, than it was at this time. So that we may say, how wonderful are the works of God! His ways are in the Sea, his paths in the great deeps; his footsteps are not known. His providence hath a prospect beyond the understandings of all Creatures.

Inference 1.

Hence it follows that the providence of our God can,* 1.9 and of∣ten doth over rule the counsels and actions of the worst of men to his own glory.

It can serve it self by them that oppose it, and bring about the glory and honour of Christ, by those very men, and means, which are design'd to lay it in the dust. Surely the wrath of man

shall praise thee, Psal. 76.10. The Jews thought when they Crowned Christ with Thorns, bowed the knee, and mocked him; led him to Golgotha, and crucified him; that now they had utter∣ly dispoiled him of all his Kingly dignities: and yet even there, he is proclaimed a King. Thus the dispersion of the Jews upon the death of Stephen, spread the Gospel far and near, For they went every where Preaching the Word, Acts 8.4. Thus Pauls bonds for the Gospel, fell out to the furtherance of the Gospel, Phil. 1.12. O, the depth of divine wisdom to propagate, and establish the interest of Jesus Christ, by those very means that seem to im∣port its destruction: that extracts a Medicine out of poison! How great a support, should this be to the faith of Gods people! When all things seem to run cross to their hopes and happiness! Let Is∣rael therefore hope in the Lord, for with the Lord there is mer∣cy, and with him is plenteous Redemption, Psal. 130.7. (i. e.) He is never at a loss for means, to promote and serve his own ends.

Inference 2.

* 1.10Hence likewise it follows, That the greatest services perform∣ed to Christ accidentally, and undesignedly; shall never be ac∣cepted, nor rewarded of God. Pilate did Christ an eminent piece of service. He did that for Christ that not one of his own Disci∣ples at that time durst do, and yet this service was not accepted of God; because he did it not designedly for his glory, but from the meer over rulings of providence.

If there be first a willing mind, it is accepted, according to what a man hath, saith the Apostle, 2 Cor. 8.12. The eye of God is first and mainly upon the will; if that be sincere and right for God, small things will be accepted; and if not, the greatest shall be abhor∣red. So 1 Cor. 9.17. If I do this thing, (i. e.) (Preach the Gospel) willingly, I have a reward; but if against my will, a dispensation is committed to me, q. d. If I upon pure principles of Faith and Love, from my heart, designing the glory of God, and delighting to promote it by my ministry, do chearfully and willing∣ly apply my self to the Preaching of the Gospel, I shall have ac∣ceptance and reward with God: but if my work be a burden to me, and the service of God esteemed as a bondage; why then provi∣dence may use me for the dispensing of the Gospel to others, but

I my self shall lose both reward and comfort. As it doth not excuse my sin, that God can bring glory to himself out of it: so neither doth it justifie an action, that God hath praise and honour acciden∣tally by it. Paul knew that even the strife and envy in which some Preached Christ, should turn to his salvation; and yet he was not at all beholding to them for promoting his salvation that way. So Pilate here promotes the honour of Jesus Christ to whom he had no Love, and whose glory he did not at all design in this thing; and therefore hath neither acceptance nor reward with God.

O, therefore what ever you do for Christ do it heartily, design∣edly, for his glory. Of a ready and willing mind. With pure and sincere aims at his glory. For this is that the Lord more re∣spects, than the greatest services by accident.

Inference 3.

Would not Pilate recede from what he had written on Christs behalf.* 1.11 How shameful a thing is it for Christians to retract what they have said or done on Christs behalf! When Pilate had asserted him to be King of the Jews, he maintains his assertion, and all the importunity of Christs enemies shall not move him an hairs bredth from it. What I have written, I have written, q. d. I have said it, and I will not revoke it. Did Pilate say what I have written, I have written. And shall not we say what we have believed, we have believed. And what we have professed, we have professed. What we have engaged to Christ we have engaged. We will stand to what we have done for him; we will never recant our former ownings of, and appearances for Christ.

As Gods Election, so your profession must be irrevocable. O let him that is holy be holy still. That counsel given by a Reve∣rend Divine in this case is both safe and good.

Be sure saith he you stand on good ground, and then resolve to stand your ground against all the world. Follow God, and fear not men. Art thou godly, repent not whatsoever thy Religion cost thee. Let sinners repent, but let not Saints repent. Let Saints repent of their faults, but not of their Faith. Of their iniquities, but not of their righteousness. Repent not of your righteousness, lest you afterward repent of your repentance. — Repent not of your Zeal, or your forwardness, or activity in the holy ways of

the Lord. — Wish not your selves a step farther back, or a cubit lower in your stature, in the grace of God. Wish not any thing undone, concerning which God will say well done.

In Gallens time it was a proverbial expression, when any one would shew the impossibility of a thing. You may as soon ••urn a Christian from Christ as do it.

A true heart-choice of Christ is without reserves, and what is without reserves, will be without repentance. There is a stiffness and stoutness of spirit, which is our sin. But this is our glory, in the matters of God said Luther, I assume this title, cedo nulli, I yield to none: if ye be hot and cold, off and on. Profess, and retract your profession. He that condemned Christ with his lips, will condemn you by his example. Resolute Pilate shall be your Judge.

Inference 4.

* 1.12Did Pilate affix such an honourable vindicating Title to the Cross, Then the Cross of Christ is a dignified Cross. Then the Cross and sufferings of Christ are attended with glory and honour. Remember when your hearts begin to startle at the sufferings and reproaches of Christ, that there is an honourable Title upon the Cross of Christ. And as it was upon his, so it will be upon your cross also, if ye suffer for Christ. Moses saw it, which made him esteem the very reproaches of Christ, above all the treasures of Aegypt, Heb. 11.26. How did the Martyrs glory in their suffer∣ings for Christ! calling their chains of Iron, chains of Gold; and their Manacles, bracelets.

* 1.13I remember it's storied of Ludovicus Marsacus a Knight of France, that when he with divers other Christians of an infe∣riour rank and degree in the world, being condemned to die for Religion, and the Jaylor had bound them with chains, but did not bind him, being a more honourable person than the rest: He was offended greatly by that omission, and said, why do not you honour me with a Chain for Christ also, and create me a Knight of that illustrious order?

To you (saith the Apostle) it's given in the behalf of Christ, not only to believe but also to suffer for his sake, Phil. 1.29. There is a twofold honour attending the cross of Christ. One in the very sufferings themselves, another, as the reward and fruit of

them. To be called out to suffer for Christ, is a great honour. Yea, an honour peculiar to the saints. The damned suffer from Christ, the wicked suffer for their sins. The Angels glorifie Christ by their active, but not by their passive obedience. This is reserved as a special honour for saints.

And as there is a great deal of honour in being called forth to suf∣fer on Christs account; so Christ will confer special honour upon his suffering saints, in the day of their reward. Matth. 10.32. He that confesses me before men, him will I confess also before my Father which is in Heaven. O Sirs, one of these days the Lord will break out of Heaven, with a shout, accompanied with Myriads of Angels, and ten thousands of his Saints, those glister∣ing Courtiers of Heaven. The heavens and earth shall flame and melt before him. And it shall be very tempestious round about him; the graves shall open; the sea and earth yield up their dead. You shall see him ascending the awful throne of Judgement, and all flesh gathered before his face; even multitudes, multitudes that no man can number. And then to be brought for••h by Christ be∣fore that great assembly of Angels and Saints; and there to have an honourable mention and remembrance made of your labours, and sufferings, your pains, patience, and self-denial, of all your suf∣ferings and losses for Christ: and to hear from his mouth, well done good and faithful servant. O what honour is this! Yet this shall be done to the man, that now chooses sufferings for Christ, rather than sin: that esteems his reproaches greater riches, than the trea∣sures of Aegypt.

I tell you, it's an honour the Angels have not. I make no doubt but they would be glad, (had they bodies of flesh as we have) to lay their necks on the block for Christ. But this is the Saints pe∣culiar priviledge.* 1.14 The Apostles went away from the council re∣joyoing that they were honoured to be dishonoured for Christ; or as we translate, counted worthy to suffer shame for him, Act. 5.41. Surely, if there be any stigmata laudis, marks of honour, they are such as we receive for Christs sake. If there be any shame that hath glory in it, it is the reproach of Christ, and the shame you suffer for his name.

Inference 5.

* 1.15Did Pilate so stiffly assert and defend the honour of Christ, what doubt can then be made of the success of Christs interest, and the prosperity of his cause; when the very enemies▪ thereof are made to serve it?

Rather than Christ shall want honour, Pilate the man that condemned him, shall do him honour, And as it fared with his person, just so with his interest also. How often have the people of God received choice mercies, from the hands of their enemies? Rev. 12.16. the earth helped the woman, (i. e.) wicked men did the Church service. So that this may singularly relieve us against all our despondencies and fears of the miscarriage of the in∣terest of Christ.

That people can never be ruined, who thrive by their losses: conquer by being conquered: multiply by being diminished. Whose worst enemies are made to do that for them, which friends cannot or dare not do. See you a Heathen Pilate proclaiming the honour and innocency of Christ; God will not want instruments to honour Christ by. If others cannot, his very enemies shall.

Inference 6.

* 1.16Did Pilate vindicate Christ in drawing up such a Title to be af∣fixed to his cross, then hence it follows; that God will sooner or later, clear up the innocency and integrity of his people, who commit their cause to him. Christs name was clouded with many reproaches. Wounded through and through by the blasphemous tongues of his malitious enemies. He committed himself to him that judgeth righteously, 1 Pet. 2.23. and see how soon God vin∣dicates him. That's sweet and seasonable counsel for us, when our names are clouded with unjust censures, Psal. 37.5, 6. Com∣mit thy way unto the Lord, trust also in him; and he shall bring it to pass. He shall bring forth thy righteousness as the light, and thy Iudgement as the noon day. Ioseph was ac∣cused of incontinency, David of treason; Daniel of disobedi∣ence; Elijah of troubling Israel; Ieremy of revolting; Amos of preaching against the King; The Apostles of sedition, re∣bellion and alteration of Laws; Christ himself of gluttony, sorce∣ry,

blasphemy, sedition: But how did all these honourable names wade out of their reproaches, as the Sun out of a cloud! God clear'd up their honour for them even in this world. Slanders, saith one, are but as soap, which though it soils and daubs for the pre∣sent, yet it helps to make the garment more clean and shining. When hair is shaven, it comes the thicker, and with a new in∣crease. So when the Razor of censure hath (saith one) made your heads bare,* 1.17 and brought on the baldness of reproach, be not discouraged, God hath a time to bring forth your righteousness as the light, by an apparent conviction to dazel and discourage your adversaries.

The world was well changed, when Constantine kissed the hollow of Paphnutius eye, which was ere while put out for Christ. Scorn and reproach is but a little cloud, that is soon blown over. But suppose you should not be vindicated in this world; but die under a cloud upon your names. Be sure God will clear it up, and that to purpose in that great day. Then shall the righteous (even in this respect) shine forth as the Sun, in the Kingdom of their Father. Then every detracting mouth shall be stopped. And no more cruel arrows of reproach shot at the white of your reputation.

Be patient therefore, my Brethren, unto the coming of the Lord. The Lord comes with ten thousands of his Saints, to execute Iudge∣ment upon all; and to convince all that are ungodly, of all their ungodly deeds, which they have ungodlily committed. And of all their hard speeches which ungodly sinners have spoken against him, Jude. 15. Then they shall retract their censures, and alter their opi∣nions of the Saints. If Christ will be our Compurgator, we need not fear who are our Accusers. If your names for his sake be cast out as evil, and spurned in the dirt; Christ will deliver it you again in that day whiter than the snow in Salmon.

Inference 7.

Did Pilate give this Title to cast the reproach of his death up∣on the Jews,* 1.18 and clear himself of it. How natural is it to men to transfer the fault of their own actions from themselves to others?* 1.19 For when he writes, this is the King of the Jews, he wholly char∣ges them with the crime of crucifying their King: and it is as if

he had said; hereafter let the blame and fault of this action lye wholly upon your own heads, who have brought the guilt of his blood upon your selves and children.

I am clear, you have extorted it from me. O where shall we find a spirit so ingenious, to take home to it self the shame of its own actions, and charge it self freely with its own guilt? Indeed it's the property of renewed gratious hearts to remember, confess, and freely bewail their own evils,* 1.20 to the glory of God: and that's a gratious heart indeed, which in this case judgeth that the glory which by confession goeth to the name of his God, is not so much glory lost to his own name, but it's the power of grace moulding our proud natures into another thing, that must bring them to this.

Notes

• * 1.1

  Doct. 1.
• * 1.2

  Hoc extraordi∣narium est, quod fine ignominia titulus appo••i∣tur. Calv.
• * 1.3

  Tribus linguis toto o••b••t••nc vulga••issimis; scribi voluit; ut ab omnibus legi, & inte••igi potuit. Pare••••.
• * 1.4

  In locum saen∣ctum ingredi alien gini•• 〈◊〉〈◊〉 ••st.
• * 1.5

  Bucer. in Loc.
• * 1.6

  T••ibus linguis scribi voluit, ut praesagium hoc esset, f••turae vocationis om∣nium non modo Hebraeorum sed & Graecorum, & Latinorum ad Christ•• regnum. Par.
• * 1.7

  Haec Pilati constantia di∣vinae providen∣tiae tribuenda est. Calv.
• * 1.8

  Longe altius prospexit Dei providentia, qua Pilati sly∣lum g••be••navit. Calv.
• * 1.9

  Infer. 1.
• * 1.10

  Infer. 2,
• * 1.11

  Infer. 3.
• * 1.12

  Infer. 4.
• * 1.13

  Cur me non quo∣que torque do∣nas, & illustris illius ordinis militem non cre∣as? Thuan. Hist.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  Infer. 5.
• * 1.16

  Infer. 6.
• * 1.17

  Mant. in Iam. p. 227.
• * 1.18

  Infer. 7.
• * 1.19

  Q. d. Voluiftis ut Regem ves∣trum crucifige∣rem, crucifixi: vestra post hac erit ignominia qui hoc à me extorseritis. Calv ad Matth. 27.37.
• * 1.20

  N••c enim pudet sanctos viros, postquam reno∣vata corda fue∣rint, per resipi∣sce••tiam. Lap∣sus sui & dede∣coris ad Dei glo••iam memi∣nisse. Nihil nobis decedit, quod redit in illius honorem. Brightmanus in Cant.