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 all the blessed designs and ends for which the Lord Iesus Christ humbled himself to the death of the Cross,* 1.1 shall cer∣tainly be attained, to his full content and satisfaction.

My present business is not to prove that Christ shall certainly obtain what he died for, nor to open the great satisfaction and plea∣sure which will rise to him out of those issues of his death; but to point at the principal ends of his death, making some brief im∣provements, as we pass along.

[ 1] First, Then let us enquire into the designs and ends of Christs

humiliation, at least, the main and principal ones: and we shall find that as the sprinkling of the Typical blood in the Old Testa∣ment, was done for four weighty Ends or Uses; answerably the pretious and invaluable blood of the Testator and surety of the New Testament, is shed for four weighty Ends also.

First,* 1.2 That blood was shed and applied to deliver from danger, Exod. 12.13. And the blood shall be to you for a token upon the houses where you are, and when I see the blood I will pass over you. And the Plague shall not be upon you, to destroy you when I smite the Land of Egypt.

Secondly, That blood was shed to make an attonement betwixt God and the people, Levit. 4.20. And he shall do with the Bullock, as he did with the Bullock for a sin offering; so shall he do with this; and the Priest shall make an attonement for them, and it shall be forgiven them.

Thirdly, That blood was shed to purifie persons from their ce∣remonial pollutions,* 1.3 Levit. 14.6, 7. He shall dip the Cedar wood, and Scarlet, and Hysop with the living bird in the blood of the bird that was kill'd over the running water, and he shall sprinkle upon him that is to be cleansed from the Leprosie seven times; and shall pronounce him clean, and shall let the living bird loose in the open field.

Fourthly, That blood was shed to ratifie and confirm the Testa∣ment or Covenant of God with the people,* 1.4 Exod. 24.8. And Moses took the blood, and sprinkled it on the people, and said, behold the blood of the Covenant, which the Lord hath made with you concerning all these words. These were the four main Ends of shedding and sprinkling that Typical blood. Sutably, there are four principal Ends of shedding and applying Christs blood. As that Typical blood was shed to deliver from danger, so this was shed to deliver from wrath, even the wrath to come. That was shed to make an attonement, so was this. That was shed to purifie persons from uncleanness, so was this. That was shed to confirm the Testament, so was this. As will appear in the particulars more at large.

End 1.

First,* 1.5 One principal design and End of shedding the blood of Christ was to deliver his people from danger, the danger of that

wrath which burns down to the lowest Hell. So you find, 1 Thes. 1.10. Even Iesus who delivered us from the wrath to come. Here our misery is both specified, and aggravated. Spe∣cifi'd, in calling it wrath, a word of deep and dreadful significati∣on. The damned best und••rstand the importance of that word. And aggravated in calling it wrath to come, or coming wrath. Wrath to come implies both the futurity▪ and perpetuity of this wrath. It's wrath that shall certainly and inevitably come upon sinners. As sure as the night follows the day. As sure as the Winter follows the Summer; so shall wrath follow sin, and the pleasures thereof. Yea, it's not only certainly future, but when it comes it will be abiding wrath or wrath still coming. When millions of years and Ages are past and gone, this will still be wrath to come. Ever coming, as a r••ver e••er flowing.

Now from this wrath to come, hath les••s delivered his people by his death. For that was the price laid down ••or their redemption from the wrath of th•• gr••at and terrible God Rom. 5.9. Much more then being ••ustified by his blood, we shall be saved from wrath through him. The blood of Jesus was the price that ran∣somed man from his wrath. And it was shed not only to deliver them from wrath to come, but to deliver them freely, fully distin∣guishingly, and wonderfully from it.

First, Freely, by his own voluntary interposition and susception of the mediatorial office, moved thereunto by his own bowels of compaossion; which yearned over his Elect in their misery. The Saints were once a lost generation, tha•• had sold themselves, and their inheritance also;* 1.6 and had not wherewithall to Redeem ei∣ther: but they had a near kinsman (even their elder Brother by the Mothers side) to whom the right of Redemption did belong; who being a mighty man of wealth▪ the heir of all things, under∣took to be their Goell; and out of his own proper substance to Re∣deem both them and their inheritance. Them to be his own inhe∣ritance, Eph. 1.10. And heaven to be theirs 1 Pet. 1.4. All this he did most freely, when none mad•• supplication to him. No sighing of the prisoners came before him. He design'd it for us before we had a being. And when the purposes of his grace were come to their parturient fulness, then did he freely lay out the infinite treasures of his blood to purchase our deliverance from wrath.

Secondly, Christ by death hath delivered his people fully. A full deliverance it is, both in respect of Time and Degrees. A full deliverance in respect of Time. It was not a Reprieve, but a de∣liverance. He thought it not worth the shedding of his blood to respite the execution for a while. Nay, in the procurement of their eternal deliverance from wrath, and in the purchase of their eternal inheritance, he hath but an even bargain, not a jot more than his blood was worth. Therefore is he become the Author of [Eternal Salvation] to them that obey him, Heb. 5.9. And as it is full in respect of Time, so likewise in respect of Degrees. He died not to procure a mitigation or abatement of the rigor or severity of the sentence, but to rescue his people fully from all degrees of wrath. So that there is no condemnation to them that are in Christ, Rom. 8.1. All the wrath of God to the last drop, was squeezed out into that bitter cup which Christ drank off, and wrung out the very dregs thereof.

Thirdly, This deliverance obtained for us by the death of Christ, is a special and distinguishing deliverance. Not common to all, but peculiar to some; and they by nature no better than those that are left under wrath. Yea, as to natural disposition, moral qua∣lifications and external endowments often times far inferiour to them that perish. How often do we find a moral righteousness, an harmless innocencie, a pretty ingenuity a readiness to all offices of love; in them that are notwithstanding less under the dominion of other Lusts, and under the damning sentence of the Law; whilst on the other side, proud, peevish, sensual, morose, and unpol∣lisht natures, are chosen to be the subjects of this Salvation. You see your calling, brethren, 1 Cor. 1.26.

Fourthly, And lastly, it is a wonderful salvation. It would wea∣ry the arm of an Angel to write down all the wonders that are in this salvation. That ever such a Design should be laid, such a project of grace contrived in the heart of God; who might have suffered the whole species to perish; That it should only concern man, and not the Angels, by nature more excellent than us; that Christ should be pitcht upon to go forth upon this glorious Design. That he should effect it in such a way, by taking our nature and suffering the penalty of the Law therein. That our deliverance should be wrought out and finisht when the Redeemer and his design seem'd both to be lost and perished. These with many more are such wonders as will take up eternity it self to search, admire, and adore them.

Before I part from this first End of the Death of Christ, give me leave to deduce two useful Corollaries from it, and then pro∣ceed to a second.

Corollary 1.

* 1.7Hath Christ by Death delivered his people from the wrath to come? How ingrate and disingenious a thing must it be then for those that have obtain'd such a deliverance as this, to re∣pine and gru••ge at those light afflictions they suffer for a moment upon Christs account in this world!

Alas! What are these sufferings, that we should grudge at them? Are they like those which the Redeemer suffered for our deliverance? Did ever any of us endure for him, what he en∣dured for us? Or is there any thing you can suffer for Christ in this world, comparable to this wrath to come, which you must have endured, had he not by the price of his own blood rescued you from it?

* 1.8Reader, wilt thou but make the comparison in thine own thoughts in the following particulars, and then pronounce, when thou hast duly compared.

* 1.9First, What is the wrath of man, to the wrath of God? What is the Arm of a creature, to the Anger of a Deity? Can man thunder with an arm like God?

* 1.10Secondly, What are the sufferings of the vile body here, to the tortures of a S••ul and Body in Hell? The torments of the Soul, are the very soul of t••rmen••s.

* 1.11Thirdly, What are the troubles of a moment, to that wrath which after Millions of years are gone, will still be call'd wrath to come? O what compare betwixt a point of hasty Time, and the interminable Duration of vast Eternity?

* 1.12Fourthly, What compare is there betwixt the intermitting sor∣rows and sufferings of this life, and the continued uninterrupted wrath to come? Our troubles here are not constant, there are gra∣tious relaxations, lucid intervals here; but the wrath to come allows not a moments ease, or mitigation.

* 1.13Fifthly, What light and easie troubles are those which being put into the rank and order of adjuvant causes, work under the in∣fluence and blessing of the first cause to the everlasting good of them that love God, compared with that wrath to come, out of

which no good effects or issues are possible to proceed to the souls on which it lies?

Sixthly,* 1.14 And lastly how much more comfortable is it, to suffer in fellowship with Christ and his Saints for righteousness sake; than to suffer with Devils and reprobates for wickedness sake? Grudge not then O ye that are delivered by Jesus from wrath to come, at any thing ye do suffer, or shall suffer from Christ, or for Christ in this world.

Corollary 2.

If Jesus Christ hath delivered his people from the wrath to come,* 1.15 how little comfort can any man take in his present enjoyments and accommodations in the world, whilst it remains a questi∣on with him whether he be deliver'd from the wrath to come! It's well for present, but will it be so still? Man is a prospecting creature, and it will not satisfie him that his present condition is comfortable, except he have some hope it shall be so hereafter. It can afford a man little content that all is easie and pleasant about him now; whilst such passages and terrible hints of wrath to come are given him by his own conscience daily. Oh methinks such a thought as this, what if I am reserved for the wrath to come? Should be to him as the fingers appearing upon the plaister of the wall were to Belteshazzar in the height of a frollick. It's a cu∣stom with some of the Indians when they have taken a prisoner (whom they intend not presently to eat) to bring him with great Triumph,* 1.16 into the village where he dwelleth that hath taken him; and placing him in the house of one that was slain in the Wars, as it were to re-celebrate his funerals, they give him his Wives or Sisters to attend on him, and use at his pleasure. They apparel him gorgeously, and feed him with all the dainty meats that may be had; affording him all the pleasure that can be devised: when he hath past certain months in all these pleasures, and like a Capon is made fat with delicate fare, they assemble themselves upon some festival day, and in great pomp bring him to the place of execution where they kill, and eat him.

Such are all the pleasures and enjoyments of the wicked, which feed them for the day of slaughter. How little stomach can a man have to those dainties that understands the end and meaning of them. Give not sleep therefore to thine eyes, Reader, till thou

have got good evidence that thou art of that number whom Iesus hath delivered from wrath to come. Till thou canst say he is a Je∣sus to thee. This may be made out to thy satisfaction three waies.

First, If Iesus have delivered thee from sin the cause of wrath, thou maist conclude he hath delivered thee from wrath, the effect and fruit of sin. Upon this account the sweet name of Iesus was imposed upon him, Matth. 1.21. Thou shalt call his name Iesus, for he shall save his people from their sins. Whilst a man lies under the dominion and guilt of sin, he lies exposed to wrath to come; and when he is delivered from the guilt and power of sin, he is certainly delivered from the danger of this coming wrath. Where sin is not imputed, wrath is not threatened.

Secondly, If thy soul do set an inestimable value on Iesus Christ, and be endeared to him upon the account of that inex∣pressible grace manifested in this deliverance, it's a good sign thy soul hath a share in it. Mark what an Epithite the Saints give Christ upon this account, Col. 1.12, 13. Giving thanks to the Father who hath delivered us from the power of darkness, and translated us into the Kingdom of his [Dear] Son. Christ is therefore Dear and dear beyond all compare to his saved ones. I remember it's storied of the poor enthralled Grecians, that when Titus Flamminius had restored their ancient liberties; and proclamation was to be made in the Market place by an Herald.* 1.17 They so prest to hear it that the Herald was in great danger of being stifled and prest to death among the people; but when the Proclamation was ended, there were heard such shouts, and joyful acclamations; that the very birds of the air fell down astonished with the noise while they continued to cry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Saviour, a Saviour: and all the following night they continued dancing and singing about his Pavilion.

If such a deliverance so indeared them to Titus. How should the great deliverance from wrath to come endear all the Redeemed to love their dear Iesus. This is the native effect of mercy on the soul that hath felt it.

Thirdly, To conclude, a disposition and readiness of mind to do, or endure any thing for Christs sake upon the account of this deliverance from the wrath to come; is a good evidence you are so delivered, Col. 1.10, 11. That we may walk worthy of the Lord to all pleasing, being fruitful in every good work. There's readi∣ness to do for Christ. Strengthened with all might according to his

glorious power, unto all patience and long suffering with Ioyfulness; There's a chearful readiness to endure any thing for Christ. And how both these flow from the sence of this great deliverance from wrath, the 12. vers. will inform you, which was but now cited. Oh then be serious and assiduous in the resolution of this grand case. Till this be resolved, nothing can be pleasant to thy Soul.

End 2.

As the Typical blood was shed and sprinkled to deliver from danger,* 1.18 so it was shed to make attonement, Levit. 4.20. He shall expiate (We translate attone) the sin.* 1.19 The word imports both. And the true meaning is, that by the blood of the Bullock, all whose efficacy stood in its relation to the blood of Christ signified and shadowed by it; the people for whom it was shed, should be reconciled to God by the expiation and remission of their sins. And what was shadowed in this Typical blood was really designed and accomplisht by Jesus Christ in the shedding of his blood.

Reconciliation of the Elect to God, is therefore another of those beautiful births which Christ travailed for. So you find it expresly, Rom. 5.10. If when we were enemies, we were re∣conciled to God by the Death of his Son. This [if,] is not a word of doubting but argumentation. The Apostle supposes it as a known truth, or principle yielded by all Christians; that the death of Christ was to reconcile the Elect to God. And again he affirms it with like clearness, Col. 1.20. And having made peace by the blood of his Cross, by him to reconcile all things. And that this was a main and principal end designed both by the Father and Son in the humiliation of Christ is plain from 2 Cor. 5.18, 19. God was in Christ reconciling the world to him∣self. God filled the humanity with grace and authority. The Spirit of God was in him to qualifie him. The authority of God was in him by Commission,* 1.20 to make all he did valid. The grace and love of God to mankind was in him, and one of the principal effects in which it was manifested, was this design upon which he came, viz. to reconcile the world to God. Upon which ground Christ is called the propitiation for our sins, 1 Joh. 2.2. Now, Reconciliation or attonement is nothing else but the making up of the ancient friendship betwixt God and men which sin had dissolved, and so to reduce these enemies into a state of concord and sweet agreement. And the means by which this blessed design was

effectually compassed, was by the death of Christ which made compleat satisfact••on to God for the wrong we had done him. There was a breach made by sin betwixt God and Angels, but that breach is never to be repaired or made up. Since as Christ took not on him their nature, so he never intended to be a mediator of reconciliation betwixt God and them. That will be an Eternal breach. But that which Christ designed as the end of his dea••h was to reconcile God and man. Not the whole species, but a cer∣tain number whose names were given to Christ. Here I must briefly open. First, how Christs death Reconciles. Secondly, why this Reconciliation is brought about by his death, rather than any other way. Thirdly, what are the Articles according to which it's made. And Fourthly, what manner of Reconciliation this is.

[ 1] First, How Christ Reconciles God and men by his death. And it must needs be by the satisfaction his Death made to the Justice of God for our sins. And so, reparation being made, the enmi∣ty ceases. Hence it's said, Isa. 53.5. The chastisement of our peace was upon him, and by his stripes are we healed. That is (as our English Annotators well sense it) He was chastized to procure our peace by removal of our sins that set God and us as∣sunder, the guilt thereof being discharged with the price of his blood.

Now this Reconciliation is made and continued betwixt God and us three waies, namely, by the oblation of Christ which was the price that procured it, and so we were virtually or meritori∣ously reconciled. By the application of Christ and his benefits to us through faith, and so we are actually reconciled. And by the virtual continuation of the sacrifice of Christ in heaven, by his po∣tent and eternal intercession, and so our state of reconciliation is confirmed, and all future breaches prevented. But all depends as you see, upon the death of Christ. For had not Christ died, his death could never be applied to us, nor pleaded in heaven for us. How the death of Christ meritoriously procures our reconciliation is evident from that forecited Scripture, Rom. 5.10. When we were enemies we were reconciled to God by the death of his Son, (i. e.) Christs death did meritoriously or virtually reconcile us to God, who as to our state were enemies, long after that reconciliation was made. That the application of Chri••t to us by faith, makes that virtual reconciliation to become actual is plain enough from Eph. 2.16.17. And that he might reconcile both unto God in

one body by the Cross, having slain the enmity thereby. And came and Preached peace to you that were afar off, and to them that were nigh. Now therefore (as it is added vers. 19.) Ye are no more strangers and foraigners, but fellow Citizens with the Saints, &c. And that this state of friendship is still continued by Christs intercession within the vail, so that there can be no breaches made upon the state of our peace notwithstanding all the daily provocations we give God by our sins; is the com∣fortable truth which the Apostle plainly asserts, after he had given a necessary caution to prevent the abuse of it, in 1 Ioh. 2.1, 2. My little children, these things write I unto you that ye sin not; and if any man sin, we have an Advocate with the Father; Iesus Christ the righteous: and he is the propitiation, &c. Thus Christ reconciles us to God, by his death.

Secondly, And if you enquire why this reconciliation was made [ 2] by the death of Christ, rather than any other way. Satisfaction is at hand in these two answers.

First, That we can imagine no other way by which it could be compassed. And

Secondly, If God could have Reconciled us as much by another way, yet he could not have Obliged us so much by doing it in ano∣ther way, as he hath by doing it this way. Surely none but he that was God manifest in our flesh, could offer a sacrifice of suf∣ficient value to make God amends for the wrong done him by one sin, much less for all the sins of the Elect. And how God should (especially after a peremptory threatening of death for sin) re∣admit us into favour without full satisfaction, cannot be imagined. He is indeed inclin'd to acts of mercy, but none must suppose him to exercise one attribute, in prejudice to another. That his Iustice must be Eclipsed, whilst his mercy shines. But allow the infinite wisdom could have found out another means of reconciling us as much, can you imagine that in any other way he could oblige us as much, as he hath done by reconciling us to himself by the death of his own Son? It cannot be thought possible. This therefore was the most effectual just, honourable and obliging way to make up the peace betwixt him and us.

Thirdly, This reconciliation purchased by the blood of Christ, is offered unto men by the Gospel upon certain Articles and con∣ditions; upon the performance whereof it actually becomes theirs; and without which, notwithstanding all that Christ hath

done and suffered, the breach still continues betwixt them and God. And let no man think this a derogation from the freeness and riches of Grace, for these things serve singularly to illustrate and commend the grace of God to sinners.

As he consulted his own glory, in the terms on which he offers us our peace with him; so 'tis his grace which brings up souls to those terms of reconciliation. And surely he hath not suspended the mer∣cy of our reconciliation upon unreasonable or impossible conditions. He hath not said, if you will do as much for me, as you have done against me I will be at peace with you: But the two grand Articles of peace with God are Repentance and faith. In the first we lay down arms against God, and it's meet it should be so, before he re∣admit us into a state of peace, and favour: in the other we accept Christ and pardon through him with a thankful heart, yielding up our selves to his government. Which is equally reasonable.

These are the terms on which we are actually reconciled to God. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him turn to the Lord, and he will have mercy on him; and to our God, for he will abundantly pardon. So Rom. 5.1. Being justified by faith, we have peace with God. And surely it would not become the holy God to own as his friend and favorite a man that goes on perversely and impenitently in the way of sin; not so much as acknowledging or once bewailing the wrong he hath done him, purposeing to do so no more; or to receive into amity one that slights and rejects the Lord Jesus, whose pretious blood was shed to procure and purchase peace and pardon for sinners.

But if there be any poor soul that saith in his heart, it repents me for sinning against God, and is sincerely willing to come to Christ upon Gospel terms, he shall have peace. And that peace,

Fourthly, Is no common peace. The reconciliation which the Lord Jesus died to procure for broken hearted believers it is,

• First, A firm well bottom'd reconciliation, putting the reconciled soul beyond all possibility of coming under Gods wrath any more. Isai. 54.10. Mountains may depart and hills be removed, but the Covenant of this peace cannot be removed. Christ is a surety by way of caution, to prevent new breaches, 2 Iohn 1.2.
• Secondly, This reconciliation with God is the fountain out of which all our other comforts flow to us; this is plainly carried in those words of Eliphaz to Iob. Chap. 22.21. Acquaint now thy self with him, and be at peace, thereby good shall come unto thee.

• As trade flowrishes, and riches come in when peace is made betwixt States and Kingdoms: so all spiritual and temporal mercies flow into our bosoms, when once we are reconciled to God. What the comfort of such a peace will be in a day of straights and dangers, and what it will be valued at in a dying day, who but he that feels it can declare? And yet such a one cannot fully declare it, for it pas∣ses all understanding, Phil. 4.7. We shall now make some im∣provement of this, and pass on to the third end of the death of Christ.

Inference 1.

If Christ died to reconcile God and man.* 1.21 How horrid an evil then is sin! And how terrible was that breach made betwixt God and the creature by it, which could no other way be made up but by the death of the Son of God! I remember I have read that when a great chasm or breach was made in the earth by an earthquake, and the Oracle was consulted how it might be closed; this answer was returned, that breach can never be closed, except something of great worth be thrown into it. Such a breach was that which sin made, it could never be reconciled but by the death of Jesus Christ, the most excellent thing in all the Creation.

Inference 2.

How sad is the state of all such as are not comprized in the Articles of peace with God!* 1.22 The impenitent unbeliever is excepted. God is not reconciled to him: and if God be his enemy, how little avails it, who is his friend. For if God be a mans enemy, he hath an Almighty enemy in him, whose very frown is destruction. Deut. 32.40, 41, 42. I lift up my hand to Heaven, and say, I live for ever. If I whet my glittering sword, and my hand take hold on judgement; I will render vengeance to my enemies, and I will reward them that hate me. I will make mine arrows drunk with blood, (and my sword shall devour flesh) and that with the blood of the slain and the Captives, from the beginning of revenge upon the enemy.

Yea, he is an unavoidable enemy. Fly to the utmost parts of the earth there shall his hand reach thee as it is, Psal. 139.10. The wings of the morning cannot carry thee out of his reach. If God

be your enemy you have an immortal enemy, who lives for ever to avenge himself upon his adversaries. And what wilt thou do when thou art in Sauls case, 1 Sam. 28.15, 16. Alas, whither wilt thou turn? To whom wilt thou complain. But what wilt thou do when thou shalt stand at the Bar and see that God who is thine ene∣my upon the throne? Sad is their case indeed, who are not compre∣hended in the Articles of peace with God.

Inference 3.

* 1.23If Christ died to reconcile us to God, give diligence to clear up to your own souls your interest in this reconciliation. If Christ thought it worth his blood to purchase it, it's worth your care and pains to clear it. And what can better evidence it than your consci∣entious tenderness of sin, lest you make new breaches. Ah, if re∣conciled you will say as Ezra. 9.14. And now our God, seeing thou hast given us such a deliverance as this; should we again break thy Commandments? If reconciled to God, his friends will be your friends, and his enemies your enemies. If God be your friend you will be diligent to please him, Iohn 15.10, 14. He that makes not peace with God is an enemy to his own soul. And he that is at peace but takes no pains to clear it, is an enemy to his own comfort. But I must pass from this to the third End of Christs death.

End 3.

* 1.24You have seen two of those beautiful births of Christs travail, and lo a third cometh, namely the sanctification of his people. Ty∣pical blood was shed as you heard to purifie them that were unclean, and so was the blood of Christ shed to purge away the sins of his people; so speaks the Apostle expresly, Ephes. 5.25, 26. Christ gave himself for the Church, that he might sanctifie and cleanse it. And so he tells us himself, Joh. 17.19. And for their sakes I sanctifie my self (i. e.) consecrate or devote my self to death, that they also might be sanctified through the truth. Upon the ac∣count of this benefit received by the blood of Christ, is that Doxo∣logy which in a lower strain is now sounded in the Churches, but will be matter of the Lambs song in Heaven, Rev. 1.5, 6. To him that loved us and washed us from our sins in his own blood — be glory and honour for ever.

Now there is a twofold evil in sin, the guilt of it and the polution of it. Justification properly cures the former, Sanctification the latter; but both Justification and Sanctification flow unto sinners out of the death of Christ. And though it's proper to say the spi∣rit sanctifies, yet it is certain it was the blood of Christ that procu∣red for us the spirit of sanctification. Had not Christ died, the spi∣rit had never come down from Heaven upon any such design.

The pouring forth of Christs blood for us obtained the pouring forth of the spirit of holiness upon us. Therefore the spirit is said to come in his name, and to take of his and shew it unto us. Hence it's said, 1 Joh. 5.6. he came both by blood and by water; by blood washing away the guilt, by water purifying from the filth of sin. Now this fruit of Christs death, even our sanctification, is a most incomparable mercy. For do but consider a few particular ex∣cellencies of holiness.

First, Holiness is the Image and glory of God. His image Coll. 3.10. and his glory, Exod. 15.11. who is like unto thee, O Lord, glorious in holiness. Now when the guilt and filth of sin is washt off, and the beauty of God put upon the soul in sanctifica∣tion, O what a beautiful Creature is the soul now. So lovely in the eyes of Christ even in its imperfect holiness, that he saith, Cant. 6.5. Turn away thine eyes from me for they have overcome me.* 1.25 So we render it, but the Hebrew word signifies, they have made me proud, or puffed me up. It's a beam of divine glory up∣on the Creature, enamouring the very heart of Christ.

Secondly, As it's the souls highest beauty, so it's the souls best evidence for heaven. Blessed are the pure in heart, for they shall see God, Matth. 5.8. And without holiness no man shall see God, Heb. 12.14. No gifts, no duties, no natural endowments will evidence a righ•• in heaven, but the least measure of true holi∣ness will secure heaven to the soul.

Thirdly, As holiness is the souls best evidence for heaven, so it's a continual spring of comfort to it in the way thither. The purest and sweetest pleasures in this world are th•• results of holiness. Till we come to live holily, we never live comfortably. Heaven is Epitomized in holiness.

Fourthly, And to say no more, It is the peculiar mark by which God hath visibly distinguished his own, from other men, Psal. 4.3. The Lord hath set apart him that is Godly for him∣self, Q. D. this is the Man, and that the Woman to whom I

intend to be good for ever. This is a man for me. O holiness, how surpassin••ly glorious art thou!

Inference 1.

* 1.26Did Christ die to sanctifie his people, how deep then is the polu∣tion of sin, that nothing but the blood of Christ can cleanse it! All the tears of a penitent sinner, should he shed as many as there have fallen drops of rain since the Creation to this day, cannot wash away one sin. The everlasting burnings in Hell, cannot purifie the flaming conscience from the least sin. O guess at the wound by the largeness and length of this Tent that follows the mortal wea∣pon sin.

Inference 2.

* 1.27Did Christ die to sanctifie his people. Behold then the love of a Saviour. He loved us, and washed us from our sin in his own blood. He did not shed the blood of beasts as the Priests of old did, but his own blood, Heb. 9.12. And that no common, but pretious blood, 1 Pet. 1.19. The blood of God, one drop of which out values the blood that runs in the veins of all Adams po∣sterity. And not some of that blood, but all; to the last drop. He bled every vein dry for us, and what remain'd lodg'd about the heart of dead Jesus, was let out by that bloody Spear which pierced the Pericardium: so that he bestow'd the whole treasure of his blood upon us. And thus liberal was he of his blood to us when we were enemies. This then is that heavenly Pelican that feeds his young with his own blood. O what manner of love is this! But I must hasten.

End 4.

* 1.28As Christ dyed to sanctifie his people. So he dyed also to con∣firm the New Testament to all those sanctified ones. So it was in the Type, Exod. 24.8. And so it is in the truth. This is the New Testament in my blood, Matth. 26.28. (i. e.) ratified and con∣firmed by my blood. For where a Testament is, there must also of necessity be the death of the Testator, Heb. 9.16. So that now all the blessings and benefits bequeathed to believers in the last Will

and Testament of Christ, are abundantly confirmed and secured to them by his death. Yea he died on purpose to make that Testament in force to them. Men make their Wills and Testaments, and Christ makes his.* 1.29 What they bequeath and give in their Wills is a free and voluntary act, they cannot be compell'd to do it. And what is bequeathed to us in this Testament of Christ is altogether a free and voluntary donation. Other Testators use to bequeath their Estates to their Wives, and Children, and near relations; so doth this Testator, all is settled upon his Spouse the Church. Upon believers, his children. A stanger intermedles not with these mercies. They give all their goods and estates that can that way be conveyed to their friends that survive them, Christ giv∣eth to his Church in this New Testament three sorts of Goods.

• First, All Temporal good things, 1 Tim. 6.1. Matth. 6.33. (i. e.) the comfort and blessing of all, though not the possessi∣on of much. As having nothing and yet possessing all things, 2 Cor. 6.10.
• Secondly, All Spiritual good things are bequeath'd to them in this Testament, as Remission of sin, and acceptation with God which are contained in their Justification, Rom. 3.24, 25, 26. Sanctification of their natures both initial and progressive, 1 Cor. 1.30. Adoption into the family of God, Gal. 3.26. The Ministry of Angels, Heb. 1.14. Interest in all the Promises, 2 Pet. 1.4. Thus all spiritual good things are in Christs Testa∣ment conveyed to them. And as all Temporal, and Spiritual, so
• Thirdly, All Eternal good things. Heaven, Glory, and eter∣nal life, Rom. 8.10.11. No such bequests as these were ever found in the Testaments of Princes. That which Kings and Nobles settle by will upon their Heirs, are but trifles to what Christ hath conferred in the New Testament upon his people. And all this is confirmed and ratified by the death of Christ, so that the promise is sure, and the Estate indefeasible to all the Heirs of Promise.

How the death of Christ confirmed the New Testament is worth our Enquiry. The Socinians, as they allow no other end of Christs death but the confirmation of the New Testament, so they affirm he did it only by way of Testimony, or witness bearing in his death. But this is a vile derogation from the efficacy of Christs blood, to bring it down into an equality with the blood of Martyrs. As if there were no more in it, than was in their blood.

But know, Reader, Christ died not only or principally to con∣firm the Testment by his blood as a witness to the truth of those things, but hi•• death ratified it as the death of a Testator, which makes the New Testament irrevocable. And so Christ is called in this Text. Look as when a man hath made his Will and is dead, that Will is presently in force, and can never be recall'd. Besides the will of the dead is sacred with men. They dare not cross it. It's certain the last will and Testament of Christ is most sacred, and God will never annul or make it void. Moreover, it is not with Christ as with other Testators who die and must trust the performance of their wills with their Executors, but as he died to put it in force, so he lives again to be the Executor of his own Testament. And all power to fulfill his Will is now in his own hands, Rev. 1.18.

Inference 1.

* 1.30Did Christ die to confirm the New Testament in which such Legacies are bequeathed to believers. How are all believers con∣cerned then to prove the Will of dead Jesus.* 1.31 My meaning is to clear their Title to the mercies contained in this blessed Testament. And this may be done two waies. By clearing to your selves your Covenant Relations to Christ. And by discovering those special Covenant impressions upon your hearts to which the Pro∣mises therein contained do belong.

First, Examine your Relations to Christ. Are you his Spouses, have you forsaken all for him, Psal. 45.10. Are you ready to take your lot with him as it falls in prosperity or adversity, Ier. 2.2. And are you Loyal to Christ, Thou shalt be for me, and not for another, Hos. 3.3. Do you yield obedience to him as your Head and Husband, Eph. 6.24. Then you may be confident you are interested in the benefits and blessings of Christs last Will and Testament, for can you imagine, Christ will make a Testament and forget his Spouse? It cannot be. If he so loved the Church as to give himself for her, much more what he hath is settled on her. Again, are you his spiritual seed, his children by regene∣ration? Are you born of the Spirit? Ioh. 3. Do you resemble Christ in holiness? 1 Pet. 1.14, 15. Do you find a reverential fear of Christ carrying you to obey him in all things? Mal. 1.6. Are you led by the Spirit of Christ, as many as are so led, they

are the Sons of God, Rom. 8.14. To conclude, have you the Spirit of Adoption, inabling you to cry Abba Father? Gal. 4.6. That is, helping you in a gratious manner, with reverence mixt with filial confidence to open your hearts spiritually to your Fa∣ther on all occasions? If so, you are children, and if children doubt not but you have a rich Legacie in Christs last Will and Testament. He would not seal up his Testament, and forget his dear children.

Secondly, You may discern your interest in the New Testament or Covenant, (for they are substantially the same thing) by the new Covenant impressions that are made on your hearts, which are so many clear evidences of your right to the benefits it con∣tains. Such are Spiritual illumination, Ier. 31.34. Gratious softness, and tenderness of heart, Ezek. 11.19. The awful dread and fear of God, Ier. 32.40. The Copy or transcript of his Laws on your hearts, in gratious correspondent principles, Ier. 31.33. These things speak you the Children of the Cove∣nant, the persons on whom all these great things are settled.

Inference 2.

To conclude,* 1.32 it is the indispensible duty of all on whom Christ hath settled such mercies, to admire his Love, and walk answer∣ably to it.

First, Admire the Love of Christ. O how intense and ardent was the Love of Jesus! who designed for you such an inheri∣tance, with such a settlement of it upon you! These are the mercies with which his Love had travailed big from eternity, and now he sees the travail of his soul, and you also have seen some∣what of it this day. Before this Love let all the Saints fall down astonished-humbly professing, that they owe themselves and all they are or shall be worth to eternity, to this Love.

Secondly, And be sure you walk becoming persons for whom Christ hath done such great things. Comfort your selves under present abasures with your spiritual priviledges, Iam. 2.5. And let all your rejoycing be in Christ, and what you have in him, whilst others are blessing themselves in vanity. Thus we have finished the state of Christs humiliation and thence proceed to the second state of his Exaltation.

* 1.33HAving finished what I designed to speak to about the work of Redemption, so far as it was carried on by Christ in his humbled state we shall now view that blessed work as it is further advanced and perfected in his State of Exaltation.

The whole of that work was not to be finished on earth in a state of suffering and abasure, therefore the Apostle makes his Exal∣tation in order to the finishing of the remainder of his work, so necessary a part of his Priesthood, that without it he could not have been a Priest, Heb. 8.4. If he were on earth he should not be a Priest, (i. e.) if he should have continued alwaies here, and had not been raised again from the dead and taken up into glory, he could not have been a compleat and perfect Priest.

For look as it was not enough for the sacrifice to be slain without, and his blood left there; but after it was shed without, it must be carried within the vail into the most holy place before the Lord, Heb. 9.7. So it was not sufficient that Christ shed his own blood on earth, except he carry it before the Lord into heaven, and there perform his intercession work for us.

Moreover, God the Father stood engaged in a solemn Covenant to reward him for his deep humiliation, with a most glorious and illustrious advancement, Isa. 49.5, 6, 7. And how God (as it became him) made this good to Christ, the Apostle very clearly expresses it, Phil. 2.9.

Yea, Justice required it should be so. For how could our sure∣ty be detained in the prison of the Grave, when the debt for which he was imprisoned was by him fully discharged, so that the Law of God must acknowledge it self to be fully satisfied in all its claims and demands. His Resurrection from the dead was therefore but his discharge or acquittance upon full payment. Which could not in Justice be denyed him.

And indeed God the Father lost nothing by it, for there ne∣ver was a more glorious manifestation made of the name of God to the World than was made in that work. Therefore it's said, Phil. 2.11. Speaking of one of the designs of Christs Exal∣tation, it was (saith the Apostle) That every Tongue should confess that Iesus Christ is Lord, to the Glory of God the Fa∣ther. O how is the Love of God to poor sinners illustriously, yea astonishingly displayed in Christs Exaltation. When to

shew the Complacency and delight which he took in our reco∣very, he hath openly declared to the world that his exalting Christ to all that glory, such as no meer creature ever was or can be exalted to, was bestowed upon him as a reward for that work, that most grateful work of our Redemption, Phil. 2.9. Wherefore God also hath highly exalted him, there is an Emphatical Pleonasmus in that word, our English is too flat to deliver out the elegancy of the Original it is Super-Exalta∣tion.* 1.34 The Seriack renders it, he hath multiplyed his Subli∣mity. The Arabick, he hath heightened him with an height. Iustin, he hath famously exalted him. Higher he cannot raise him, a greater Argument of his high satisfaction and content in the recovery of poor sinners cannot be given. For this therefore God the Father shall have glory and honour ascribed to him in Heaven to all Eternity.

Now this singular Exaltation of Jesus Christ as it properly respects his humane nature which alone is capable of advancement, for in respect of his divine nature he never ceased to be the most high. So it was done to him as a common person, and as the head of all believers, their representative in this as well as in his other works. God therein shewing what in due time he intends to do with the persons of his Elect, after they in Conformity to Christ have suffered a while. What ever God the Father intendeth to do in us or for us, he hath first done it to the person of our representative, Iesus Christ. And this if you observe, the Scriptures carry in very clear and plain expressions through all the degrees and steps of Christs Exaltation, viz. his Re∣surrection, Ascension, Session at the right hand of God. And re∣turning to Iudge the World. Of which I purpose to speak di∣stinctly in the following Sermons.

He rose from the Dead as a common person, Col. 3.1. If ye then be risen with Christ, saith the Apostle, so that the Saints have Communion and fellowship with him in his Resur∣rection.

He Ascended into Heaven as a common person, for so it's said in Eph. 2.6. He hath raised us up, or exalted us together

with Christ. He sits at Gods right hand as a common person, for so it follows in the next clause, and hath made us sit together in heavenly places in Christ Iesus. We sit there in our re∣presentative. And when he shall come again to Judge the World, the Saints shall come with him. So it is Prophesied, Zech. 14.6. The Lord my God shall come, and all the Saints with thee. And as they shall come with Christ from Heaven, so they shall sit on Thrones with him, judging, by way of suffrage. They shall be assessors with the Judge, 1 Cor. 6.2. This deserves a special remark that all this honour is given to Christ as our head and re∣presentative, for thence results abundance of comfort to the peo∣ple o•• God. Carry it therefore along with you in your thoughts throughout the whole of Christs advancement. Think when you shall hear that Christ is risen from the dead, and is in all that glory and authority in Heaven. How sure the salvation of his Re∣deemed is. For if when we were enemies, we were reconciled to God, by the death of his Son, much more being reconciled; we shall be saved by his Life. Surely it cannot be supposed but he is able to save to the uttermost all them that come to God by him: Seeing he ever lives to make intercession, Heb. 7.25. Think how safe the people of God in this world are, whose head is in Heaven. It was a comfortable expression of one of the Fa∣thers incouraging himself and others with this truth in a dark day.* 1.35 Come (said he) why do we tremble thus, do we not see our head above water? If he live believers cannot die, Ioh. 14.19. Because I live, ye shall live also.

And let no mans heart suggest a suspicious thought to him, that this wonderful advancement of Christ may cause him to forget his poor people, groaning here below under sin and misery. For the temper and disposition of his faithful and tender heart is not changed with his condition. He bears the same respect to us, as when he dwelt among us. For indeed he there lives and acts upon our ac∣count, Heb. 7.25. 1 Ioh. 2.1, 2.

And how seasonable and comfortable will the meditations of Christs Exaltation be to the believer▪ when sickness hath wasted thy Body wither'd its beauty, and God is bring••ng the•• to the dust of Death. Ah think then, that that vile Body shall be con∣formed to the glorious Body of Christ, P••al. 3.21. As God hath glorified and highly exalted 〈◊〉〈◊〉 Son, whose form was mar'd more than any mans, so will he exalt thee also. I do not say to a

parity or equality in glory with Christ, for in heaven he will be discerned and distinguished by his peculiar glory, from all the An∣gels and Saints; as the Sun is known by its excelling glory from the lesser Star. But we shall be conform'd to this glorious head according to the proportion of members. O whither will Love mount the believer in that day!

Having spoken this much of Christs exalted state to cast some general light upon it, and engage your attentions to it, I shall now, according to the degrees of this his wonderful exaltation briefly open it under the forementioned heads, viz. His Resurrection, Ascension, Session at the Fathers right hand, and his return to Judge the World.

Notes

• * 1.1

  Doct.
• * 1.2

  Per hunc ritum implicitè profi∣tebantur Hae∣braei, se libe∣randos ab aeter∣na mort••p••r Missiae sangui∣nem. Vatab.
• * 1.3

  Septies, signi∣ficabat perfe∣ctam expiatio∣nem. Numerus hic perfectioni sacer. Menoch.
• * 1.4

  Effusio & as∣persio sanguinis significat foedus stabile fore, & firmum etiam cum vitae dis∣crimins. Rivet.
• * 1.5

  End 1.
• * 1.6

  Vide Mr. Ca•••• his Mount P••sgah. p. 85.
• * 1.7

  Cor. 1.
• * 1.8

  Compare.
• * 1.9

  The Na∣tures.
• * 1.10

  Subjects.
• * 1.11

  Duration.
• * 1.12

  Continuity.
• * 1.13

  Designs.
• * 1.14

  And Com∣panions.
• * 1.15

  Cor. 2.
• * 1.16

  Sir Rich. Bark∣ley in the feli∣city of man, p. 12, 13,
• * 1.17

  Plutarch in vita T. Fla∣minii.
• * 1.18

  End 2.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  Reconciliare nihil aliud est quam amiciti∣am offensione aliqua gravi diremptam resar cire; & sic inimicos in pri∣stinam concor∣diam reducer••. B. Daven. in Col. 1.20.
• * 1.21

  Infer. 1.
• * 1.22

  Infer. 2.
• * 1.23

  Infer. 3.
• * 1.24

  End 3.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  Infer. 1.
• * 1.27

  Infer. 2.
• * 1.28

  End 4.
• * 1.29

  Nullo praesentis metu pericu••i. Co••kes Instit. lib 3. cap. 10.
• * 1.30

  Infer. 1.
• * 1.31

  The P••obat of Christs last Will and Te∣stament.
• * 1.32

  Infer. 2.
• * 1.33

  An Intro∣duction to the State of Exaltation.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pleonasmus E••phaticus. Hierom. Multiplicavit subliratem ejus.

  Arab. Sublimitate Sublimavit eum. Syr. Insignitor extalit, Justin. Sec••nd••m, eandem naturam dicitur exaltatus, secundum quam humiliatus fuit. Zanch.
• * 1.35

  Nonne videnus capat nostrum super aquas? Greg.