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 ...

To the Christian Readers, Especially those in the Town and Corporation of Dartmouth; and Parts adjacent: who have either befriended, or at∣tended these Lectures.

Honoured, and Worthy Friends,

KNowledge is mans excellency above the beasts that perish, Psal. 32.9. the knowledge of Christ is the Christians excellency above the Heathen, 1 Cor. 1.23, 24. Practical and saving knowledge of Christ is the Sincere Christians ex∣cellency above the self-couzening hypo∣crite, Heb. 6.4, 6. but methodical and well digested know∣ledge of Christ, is the strong Christians excellency above the weak, Heb. 5.12, 13, 14. A saving though an imme∣thodical knowledge of Christ, will bring us to Heaven, Ioh. 17.2. but a regular, and methodical, as well as saving knowledge of him; will bring Heaven into us, Col. 2.2, 3.

For such is the excellency thereof even above all other knowledge of Christ that it renders the Vnderstanding ju∣dicious, the Memory tenacious, and the Heart highly and fixedly joyous. How it serves to confirm and perfect the

understanding, is excellently discovered by a worthy Di∣vine of our own, in these words.

* 1.1A young ungrounded Christian when he seeth all the fundamental truths, and seeth good evidence and reasons of them, perhaps may be yet ignorant of the right order and place of every truth: It's a rare thing to have young Professours to understand the necessary truths me∣thodically: and this is a very great defect. For a great part of the usefulness and excellency of particular truths, consisteth in the respect they have to one another. This therefore will be a considerable part of your confirmati∣on and growth in your understandings, to see the body of the Christian doctrine, as it were at one view, as the several parts of it are united in one perfect frame; and to know what aspect one point hath upon another; and which is their due places. There is a great difference be∣twixt the sight of the several parts of a Clock or Watch, as they are disjoynted, and scattered abroad; and the seeing of them conjoyned, and in use and motion. To see here a pin, and there a wheel, and not know how to set them all together, nor ever see them in their due places; will give but little satisfaction: it is the frame and design of holy doctrine that must be known, and every part should be discerned as it hath its particular use to that design, and as it is connected with the other parts.

By this means only can the true nature of Theology, together with the harmony and perfection of truth, be clearly understood. And every single truth also will be much better perceived by him that seeth its place, and order, than by any other: for one truth exceedingly il∣lustrates, and leads in another into the understand∣ing— Study therefore to grow in the more metho∣dical knowledge of the same truths, which you have re∣ceived; and though you are not yet ripe enough to discern the whole body of Theology in due method, yet see so

much as you have attained to know, in the right order, and placing of every part. As in Anatomy, it's hard for the wisest Physician to discern the course of every branch of Veins, and Arteries; but yet they may easily discern the place and order of the principal parts, and greater vessels (and surely in the body of Religion there runs not a branch of greater or more necessary truth than these) so it is in Divinity, where no man hath a perfect view of the whole, till he come to the state of perfection with God; but every true Christian hath the knowledge of all the essentials, and may know the orders, and places of them all.

And as it serves to render the mind more judicious, so it causes the Memory to be more tenacious, and retentive of truths. The chain of truth is easily held in the memory, when one truth links in another, but the loosing of a link endangers the scattering of the whole chain. We use to say, order is the mother of memory:* 1.2 I am sure it's a singular friend to it: Hence it's observed, those that write of the art of memory, lay so great a stress upon place and number. The memory would not so soon be overcharged with a multitude of truths, if that multitude were but orderly dis∣posed. It's the incoherence, and confusion of truths, ra∣ther than their number that distracts. Let but the under∣standing receive them regularly, and the memory well re∣tain them with much more facillity. A bad memory is a common complaint among Christians. All the benefit that many of you have in hearing, is from the present in∣fluence of truths upon your hearts. There is but little that sticks by you, to make a second and third impression upon them. I know it may be said of some of you, that if your affections were not better than your memories, you would need a very large charity to pass for Christians. I confess it's better to have a well-ordered heart, than a methodical head, but surely both are better than either. And for you

that have constantly attended these exercises, and followed us through the whole series, and deduction of these truths, from text to text, and from point to point: who have begun one Sabbath, where you left another; it will be your inex∣cusable fault, if these things be not fixed in your under∣standings, and memories, as nails fastened in a sure place; especially since providence hath now brought to your eyes, what hath been so often sounding in your ears, which is no small help to fix these truths upon you, and prevent that great hazard of them, which commonnly attends bare hearing: for now you may have recourse, as often as you will to them, view, and review them, till they become your own.

But though this be a great, and singular advantage, yet it is not all you may have by a methodical understanding of the doctrine of Christ: it's more than a judicious understanding them, or faithful remembring them, that you and I must design; even the warm, vital animating influences of these truths upon our Hearts, without which we shall be never the better; yea, much the worse for knowing and remem∣bring them.

Truth is the sanctifying instrument, Ioh. 17.17. the mould into which our souls are cast, Rom. 6.17. according therefore to the stamps and impressions it makes upon our understandings, and the order in which truths lye there, will be the depth, and lastingness of their impressions and in∣fluences upon the heart. As the more weight is laid upon the seal, the more fair and lasting impress is made upon the wax. He that sees the grounds and reasons of his peace and comfort most clearly, is like to maintain it the more constantly.

Great therefore is the advantage Christians have by such methodical systems. Surely they may be set down among the desiderata Christianorum, the most desired things of Christians.

Divers worthy modern pens have indeed undertaken this noble subject before me: some more * 1.3 succinctly: others more † 1.4 Copiously: These have done worthily, and their praises are in the Churches of Christ: yet, such a breadth there is in the knowledge of Christ, that not only those, who have written on this subject before me, but a thousand Authors more may imploy their pens after us, and not one interfere with, or straiten another.

And such is the deliciousness of this subject that were there ten thousand Volumes written upon it, they would never cloy, or become nauseous to a gracious heart. We use to say one thing tires, and it's true that it doth so; except that one thing be virtually, and eminently all things; as Christ is: and then one thing can never tire. For such is the va∣riety of sweetness in Christ, who is the deliciae humanige∣neru, the delights of the Children of men; that every time he is opened to believers, from Pulpit, or Press; it is as if Heaven had furnished them with a new Christ: and yet he is the same Christ still.

The Synopsis praefixed to this Treatise, will shew you, that the method is wholly new, and the Treatise it self will satisfie you, that I have not boasted in another mans line; of things made ready to my hand: which I speak not in the least to win any praise to my self, from the undertakement; but to remove prejudices from it: for I see more defects in it, than most of my Readers will see; and can forethink more faults to be found in it, than I shall now stand to tell thee of, or make answer for. It was written in a time of great distractions, and didst thou but know how oft this work hath dyed, and revived under my hand, thou wouldst wonder, that ever it came to thine.

I am sensible it may fall under some censorious, (it may be envious) eyes; and that far different judgements will pass upon it, for pro captu lectoris habent sua fata libelli: and no wonder if a Treatise of Christ be, when Christ

himself was to some, a stone of stumbling, and a rock of offence. I expect not to please every Reader, especially the envious,* 1.5 magna debet esse eloquentia, quae invitis placet. It is as hard for some to look upon other mens gifts without envy, as it is to look upon their own without pride: nor will I be any farther concerned with such Readers, than to pity them; well knowing that every proud contempt, and envious cen∣sure is a Granado that breaks in the hand of him that casts it.

But to the ingenious and candid Reader, I owe satisfacti∣on for the obscurity of some parts of this discourse, occasi∣oned partly by the conciseness of the stile, and partly by the mistakes of the Printer.

For the first, I have this only to say, that I was willing to crowd as much matter as I could into this number of sheets in thy hand, that I might therein ease thee, both in thy pains, and purse. I confess these Sermons were Preach∣ed in a more relaxed stile, and most of these things were in∣larged in the Pulpit, which are designedly contracted in the Press; that the Volume might not swell above the ability of common Readers. And it was my purpose at first to have comprised the second part, viz. the Application of the Redemption that is with Christ, unto sinners, in one Vo∣lume; which occasioned the contraction of this; but that making a just Volume it self, must await another season to see the light. If the Reader will be but a little the more intent, and considerate in reading, this conciseness will turn to his advantage.

And for the mistakes that have happened in the Press, they are not (for the most part) very material; and the principal ones are collected to your hand; which being corrected before you read, the obscurity which is objected, will in great part be thereby removed.

This may suffice to shew the usefulness of such compo∣sures, and to prevent offence; but something yet remains

with me, to say to the Readers in general, to those of this Town in special; and to the Flock committed by Christ to my charge, more especially.

To Readers in general, according as their different states, [ 1] and conditions may be; there are six things earnestly to be requested of them, (1.) If you be yet strangers to Christ, let these things begin, and beget your first acquaintance with him. I assure thee, Reader, it was a principal part of the design thereof; and here thou wilt find many directi∣ons, helps, and sweet incouragements, to assist a poor stran∣ger; as thou art, in that great work. Say not, I am an enemy to Christ, and there is no hope of Reconciliation, for here thou wilt see, how God was in Christ, reconciling the world to himself: say not, all this is nothing, except God had told thee so, and appointed some to treat with thee about it; for he hath committed unto us the word of this reconcilia∣tion; say not, yea, that may be from your own pity, and compassions for us, and not from any commission you have for it: for we are Ambassadours for Christ, 1 Cor. 5.19.

Say not, O but my sins, my sins, are greater than can be forgiven; the difficulties of my salvation too great to be overcome; especially by a poor Creature as I am, that am able to do nothing, no not to raise one penny towards the discharge of that great debt I owe to God: for here thou wilt find upon thy Union with Christ, that there is merit enough in his blood, and mercy enough in his bowels to justifie, and save such an one as thou art. Yea, and I will add for thine incouragement that it is a righteous thing with God to justifie and save thee, that canst not pay him one penny of all the vast sums thou owest him, when by the same rule of justice he condemns the most strict, self-righ∣teous Pharisee that thinks thereby to quit scores with him. It is righteous for a judge to cast him that hath paid 99 l. of the 100. which he owed, because the payment was not full; and to acquit him, whose surety hath paid all,

though himself did not, and freely confess that he cannot pay one farthing of the whole debt.

(2.) If thou be a self-deceiving soul, that easily takest up thy satisfaction about thine interest in Christ, look to it as thou valuest thy soul, Reader, that a fond, and groundless conceit of thine interest in Christ, do not effectually, and fi∣nally obstruct a true, and saving interest in him. This is the common and fatal errour in which multitudes of souls are insnared and ruined:* 1.6 for look as a conceit of great wis∣dom hinders many from the attaining of it; so, a groundless conceit that Christ is already thine, may prove the greatest obstacle betwixt Christ and thee; but here thou wilt meet with many Rules that will not deceive thee; tryals that will open thy true condition to thee.

Thou sometimes reflectest upon the state of thy soul, and enquirest is Christ mine? may I depend upon it, that my condition is safe? thy heart returns thee an answer of peace, it speaks as thou wouldst have it; but remember (friend) and mark this line, Thy final sentence is not yet come from the mouth of thy judge;* 1.7 and what if after all thy self flat∣tering hopes, and groundless confidences a sentence should come from him quite cross to that of thine own heart? where art thou then? what a confounded person wilt thou be? Christless, speechless, and hopeless all at once!

O therefore build sure for Eternity: take heed lest the loss of thine eternal happiness, be at last imputed by thee to the deceitfulness, and laziness of thine own heart; lest thy heart say to thee in Hell, as the heart of Apollodorus seem∣ed in his sufferings to say to him.* 1.8 I am the cause of all this misery to thee.

(3.) If thou be one whose heart is eagerly set upon this vain world, I beseech thee take heed, lest it interpoe it self betwixt Christ and thy soul, and so cut thee off from him for ever. O beware lest the dust of the earth getting into thine eyes, so blind thee, that thou never see the beauty or

necessity of Christ. The God of this world so blinds the eyes of them that believe not. And what are the sparkling pleasures that dazle the eyes of some, and the distracting cares that wholly divert the minds of others, but as a Napkin drawn by Satan over the eyes of them that are to be turned off into Hell, 1 Cor. 4.3, 4.

Some general aims, and faint wishes after Christ thou mayest have, but alas! the world hath centered thy heart, intangled thy affections, and will daily find new diversions for thee, from the great business of life. So that if the Lord break not this snare, thou wilt never be able to deliver thy soul.

(4.) If thou be a loose and careless professor of Christ; I beseech thee, let the things thou shalt read in this Treatise of Christ, convince, shame, and reclaim thee, from thy vain conversation. Here thou wilt find how contrary thy con∣versation is, to the grand designes of the death, and re∣surrection of Christ. O methinks, as thou art reading the deep humiliation and unspeakable sorrows Christ un∣derwent, for the expiating of sin, thou shouldst thenceforth look upon sin as a tender Child would upon that knife, that stab'd his Father to the heart! Thou shouldst never whet, and sharpen it again, to wound the Son of God afresh. To such loose, and careless professors, I particularly recom∣mend the last general use of this discourse, containing many great motives to reformation, and strict Godliness, in all that call upon the name of the Lord Jesus.

(5.) If thou hast been a prophane and vain person, but now art pardoned, and dost experience the super-abound∣ing riches of grace; my request to thee is, that thou love Jesus Christ with a more fervent love, than ever yet thou hadst for him. Here thou wilt find many great incentives, many mighty arguments; to such a love of Christ; poor soul! consider what thou hast been, what the morning of thy life was. What treasures of guilt, thou laidst up in

those dayes, and then think, can such a one as I receive mercy? and that mercy not break my heart! can I read my pardon, and mine eyes not drop! What? mercy for such a wretch as I! a pardon for such a Rebel! O what an in∣genuous thaw should this cause upon thy heart! if it do not, what a strange heart is thine!

Did the love of Christ break through so many impedi∣ments to come to thee. Did it make its way through the Law, through the wrath of God, through the grave, through thine own unbelief, and great unworthiness to come to thee? O what a love was the love of Christ to thy soul! And is not thy love strong enough to break through the vanities, and trifles of this world which in∣tangle it, to go to Christ, how poor, how low, and weak is thy love to Christ then?

(6.) Lastly, Art thou one that hast through mercy at last attained assurance, or good hope through grace, of thy interest in Christ? Rejoice then in thy present mercy, and long ardently to be with thine own Christ in his glory. There be many things dispersed through this Treatise of Christ to animate such joy, and excite such longings. It was truly observed by a worthy Author, (whose words I have mentioned more freely than his name in this dis∣course) that it is in a manner as natural for us to leap,* 1.9 when we see the New Ierusalem, as it is to laugh when we are tickled. Ioy is not under the souls command, when Christ kisseth it. And for your desires to be with Christ, what considerations can you find in this world strong enough to reine them in! O when you shall consider what he hath done, suffered, and purchased for you, where he is now, and how much he longs for your coming, your very hearts should groan out those words, Phil. 1.23. I desire to be dissolved, and to be with Christ. The Lord di∣rect your hearts into the love of God, and into the patient waiting for of Christ.

Having delivered my message to the Reader in general, I [ 2] have somewhat more particularly, to say to you of this place.

You are a people that were born under, and bred up with the Gospel. It hath been your singular priviledge above many Towns and Parishes in England, to enjoy more than 60 years together an able and fruitful Gospel Ministry among you. The dews of Heaven lay upon you, as it did upon Gideons Fleece, when the ground was dry in other places about you. You have been richly watered with Gospel showers. You with Capernaum have been exalted to Hea∣ven in the means of Grace. And it must be owned to your praise, that you testified more respect to the Gospel, than many other places have done, and treated Christs Ambas∣sadors with more civility, whilst they prophesied in Sack∣cloth; than some other places did. These things are praise worthy in you. But all this and much more than this amounts not to that which Jesus Christ expects from you, and which in his name I would now perswade you to, and oh that I! (the least and unworthiest of all the Mes∣sengers of Christ to you) might indeed prevail with all that are Christless among you, (1.) to answer the long continued calls of God to you, by a through and sound Conversion, that the long suffering of God may be your sal∣vation, and you may not receive all this grace of God in vain. O that the damned might never be set a wondering to see a people of your advantages for Heaven sinking as much below many of themselves in misery, as you now are above them in means, and mercy.

Dear friends, my hearts desire and prayer to God for you is, that you may be saved. Oh that I knew how to engage this whole Town to Jesus Christ, and make fast the marri∣age knot betwixt him and you, albeit after that I should presently go to the place of silence, and see man no more, with the Inhabitants of the World. Ah sirs! methinks I see the Lord Jesus laying the merciful hand of an holy

violence upon you, methinks he calls to you as the Angel to Lot, saying, arise lest ye be consumed; and while he lingred the men laid hold upon his hand, the Lord being merciful unto him. And they brought him without the City and said, escape for thy life, stay not in all the plain, escape to the Mountain, lest thou be consumed, Gen. 19.15. How often (to allude to this) hath Jesus Christ in like manner laid hold upon you in the Preaching of the Gospel, and will you not fly for refuge to him? Will you rather be consumed, than endeavour an escape? A beast will not be driven into the fire, and will not you be kept out? The merciful Lord Jesus, by his admirable patience and bounty hath convinced you, how loath he is, to leave, or loose you. To this day his arms are stretched forth to gather you, and will you not be gathered? Alas! for my poor neighbours. Must so many of them perish at last? what shall I do for the daughter of my people?

Lord, by what Arguments shall they be perswaded to be happy? what will win them effectually to thy Christ? they have many of them escaped the pollutions of the World, through the knowledge of the Lord and Saviour. They are a people that love thine Ordinances, they take delight in ap∣proaching to God; thou hast beautified many of them with lovely, and obliging tempers and dispositions. Thus far they are come, there they stick, and beyond this, no power but thine can move them? O thou to whose hand this work is and must be left, put forth thy saving power, and reveal thine arm for their salvation: thou hast glorified thy name, in many among them; Lord glorifie it again.

(2.) My next request is, that you will all be perswaded, whether converted, or unconverted; to set up all the duties of Religion in your families, and govern your Children, and Servants as men that must give an account to God for them in the great day. O that there were not a prayerless Family in this Town. How little will your Tables differ

from a manger, where beasts feed together, if God be not owned, and acknowledged there, in your eating, and drink∣ing? And how can you expect blessings should dwell in your Tabernacles, if God be not called upon there! Say not you want time for it, or that your necessities will not al∣low it, for had you been more careful of those duties, it's like you had not been exposed to such necessities; besides, you can find time to be idle, you can waste a part of every day vainly. Why could not that time be redeemed for God? Moreover, you will not deny, but the success of all your affairs at home, and abroad, depends upon the bles∣sing of God, and if so, think you it is not the right way, even to temporal prosperity, to engage his presence, and blessing with you, in whose hand your all is? Say not, your Children, and servants are ignorant of God, and therefore you cannot comfortably joyn with them in those duties. For the neglect of these duties, is the cause of their igno∣rance and it is not like they will be better, till you use Gods means to make them so.

Besides, prayer is a part of natural worship, and the vilest among men are bound to pray, else the neglect of it were none of their sin. O, let not a duty upon which so many, and great blessings hang, fall to the ground, upon such silly (not to say wicked) pretences to shift it off. Remember, death will shortly break up all your families and disband them, and who then, think you, will have most comfort in beholding their dead? The day of account also hastens, and then who will have the most comfortable appearing, before the just, and holy God? Set up I beseech you the ancient, and comfortable duties of reading the Scriptures, singing of Psalms, and Prayer in all your dwelling places, and do all these conscientiously, as men that have to do with God, and try the Lord herewith, if he will not return in a way of mercy to you, and restore even your outward prosperity to you again. How ever, to be sure, far greater encou∣ragements

than that lye before you, to oblige you to your duties.

[ 3] (3.) More especially I have a few things to say to you, that have attended on the Ministry, or are under my over∣sight, in a more particular manner, and then I have done. And,

[ (1.)] First, I cannot but with deep resentments observe to you, the goodness of our God; yea, the riches of his goodness,

Who freely gave Jesus Christ out of his own bosom for us, and hath not withheld his spirit, Ordinances, and Mi∣nisters to reveal and apply him to us. Here's love, that wants an Epithete to match it!

Who engaged my heart upon this transcendent subject in the course of my Ministry among you. A subject which Angels study, and admire as well as we.

Who so signally protected, and overshadowed our As∣sembly in those dayes of trouble, wherein these truths were delivered to you. You then sate down under his shadow with great delight, and his fruit was sweet to your taste. His banner over you was love, your bread was then sure, and your waters failed not. Yea, such was his peculiar in∣dulgence, and special tenderness to you, that he suffered no man to do you harm. And it can hardly be imagined any could attempt it, that had but known, this, and no worse than this, to be your only design, and business.

Who made these Meditations of Christ, a strong sup∣port, and sweet relief to mine, now with Christ; and no less to me under the greatest exercises, and tryals that ever befell me in this world. Preserving me yet, (though a broken vessel) for some farther use, and service to your souls.

Who in the years that are past left not himself without witness among us, blessing my labours, to the conversion, and edification of many; some of which yet remain with us, but some are fallen asleep.

Who hath made many of you that yet remain, a willing and obedient people, who have in some measure supported the reputation of Religion, by your stabillity, and integrity in dayes of abounding iniquity, my joy, and my Crown; so stand ye fast in the Lord.

Who after all the dayes of fears, and troubles, through which we have past, hath at last given us, and his Churches rest, that we being delivered out of the hands of our ene∣mies, might serve him without fear in righteousness and holiness (which doing this mercy may be extended to us) all the dayes of our life.

In testimony of a thankful heart for these invaluable mercies, I humbly and cheerfully rear up this pillar of remembrance, inscribing it with EBEN EZER and IEHOVAH IIEREH.

As I could not but observe these things to you, so I have [ 2] a few things to request of you, in neither of which I can bear a denyal: so deeply doth Christs, your own, and my interest lye in them.

Look to it (my dear friends) that none of you be found [ 1] Christless at your appearance before him. Those that con∣tinue Christless now, will be left speechless then. God forbid that you that have heard so much of Christ, and you that have professed so much of Christ, should at last fall into a worse condition than those that never heard the name of Christ.

See that you daily grow more Christ-like, by conversing [ 2] with him, as you do, in his precious Ordinances. Let it be with your souls, as it is with a piece of cloth, which receives a deeper dye every time it is dipt into the Fat. If not, you may not expect the continuance of your mercies much longer to you.

Get these great truths well digested both in your heads [ 3] and hearts and let the power of them be displayed in your lives. Else the pen of the Scribe, and tongue of the Preacher

are both in vain. These things that so often warm'd your hearts from the Pulpit, return now to make a second Im∣pression upon them from the Press. Hereby you will reco∣ver and fix those truths, which it's like are in great part already vanisht from you. This is the fruit I promise my self from you, and what ever entertainment it meet with from others,* 1.10 in this Christ despising age; yet two things relieve me; one is, that future times may produce more humble, and hungry Christians, than this glutted age en∣joyes; to whom it will be welcome. The other is, that duty is discharged, and endeavours used, to bring men to Christ, and build them up in him; wherein he doth, and will rejoyce; who is a well wisher, to the souls of men.

Iohn Flavell.

Notes

• * 1.1

  Mr. Baxters Directions to the Converted for their esta∣blishment. p. 96.
• * 1.2

  Ordo est mater memoriae.
• * 1.3

  Mr. Wall's None but Christ.
• † 1.4

  Mr. Isaac A••bros. h••s Looking to Jesus.
• * 1.5

  Seneca.
• * 1.6

  Quam multi saptissent, nisi se prius s••pere p••tassent. Seneca.
• * 1.7

  ☞
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Mr. S. R.
• * 1.10

  Dabi•• posterior aetas tractabi∣liores fortè animas, miti••∣ra pectora quàm nostra habent secula. Arit. Probl.