Sermon XXXVIII
Wherein four weighty Ends of CHRIST'S Humiliation
are opened, and particularly applied.
Isa. liii. 2. Heshallfee the travail of hisfoul, andbefatisfied. WEE are now arrivedat the laſt particularwhich wedeſign-
ed toſpeak to in Chriſt'sstate ofhumiliation, namely, the designs and bleſſed ends for which hewas ſodeeplyabafed. Itis inconſiſtent with the prudence ofacommon agent, to beatvaſt expences oftime, pains, and coſt, and not to propound to him-
felfadeſign worthyofall thoſe expences. And it is much leſs imaginable, that Chriſt ſhouldſo ſtupendoufly abaſe himself, by ſtooping from the boſom ofhis Father to the ſtate of the dead, where our laſtdiſconrſe left him, ifthere had notbeen ſome ex-
cellent, andglorious thing in his eye, the attainment whereof, might give him a content and fatisfaction, equivalent to all the forrows, and abaſements, he endured for it.
And ſo much isplainlyheld forth in this ſcripture, " He shall " ſee the travail ofhis foul, andbe fatisfied." In which words three things fallunder our confideration.
First, The travailing pangs ofChriſt. So the agonies of his foul, and tormentsofhis bodyare fitly called, not only becauſe ofthe ſharpness and acutenessofthem,being inthat reſpect, like
birth-pangs of a travailing woman, for ſo this * word ſignifies, butalſobecauſethey fore-run, and make wayfor the birth,which
abundantly recompences all thoſe labours. I ſhall not here infiftuponthepangs andagonies enduredby Chriſt in the garden, oruponthe croſs, which the prophet ſtiles " the travail ofhis
" foul," having, in the former fermons, openedit largely in its particulars, but paſs tothe
,,This wordſignifiesboth thebirth and pain attend. ingit. Strigel.- VOL. II.
למצ
2 SERM . XXXVIII . The Fountain of Life. Second Thing confiderable in theſe words; and that is the affured fruits and effects of this his travail ; he shall fee the travail of his foul. By feeing, underſtand the fruition, obtainment, or enjoyment of the end of his fufferings. He shall not ſhed his blood upon an hazard : his deſign ſhall not mifcarry; but he ſhall certainly fee the ends he aimed at accom pliſhed.
" And Thirdly, This ſhall yield him great fatisfaction : as a
woman forgets her forrow, forjoy that a man is born into " the world," John xvi. 21. he ſhall ſee it, and be fatisfied. As God, when he had finiſhed the work of creation, viewed
that his work with pleaſure and fatisfaction ; ſo doth our exalted Redeemer, with greatcontentment, behold the happy iſſues *ofhis hard fufferings. It affords pleaſure to aman to ſee great affairs, by orderly conduct, brought to happy iſſues. Much more doth it yield delight to Jeſus Chriſt, to see the refults of "that moſt profound wisdom and love, wherein he carried on re-
demption-work. Allruns into this doctrine.
Doct. That allthe bleſſed designs and ends for which the Lord
Jesus Christ humbled himself to the death of the cross, Shall
certainly be attained, to his full content and fatisfaction. MY preſent buſineſs is not to prove, that Chriſt ſhall certainly obtain what he died for ; nor to open the great fatisfaction and pleaſure which will ariſe to him outof thoſe iſſues ofhis death, but to point at the principal ends ofhis death ; making
fome brief improvements as we paſs along.
First, Then let us enquire into the deſigns and ends of Chrift's humiliation, at least the main and principal ones ; and we ſhall find, that as the ſprinkling ofthe typical blood inthe Old Testament was done for four weighty ends or uſes, an-
ſwerably, the precious and invaluable blood of the Teftator and furety ofthe New Testament is ſhed for four weighty ends alfo.
First, That blood was ſhed and applied to deliver from danger; Exod. xii. 13. " Andthe blood ſhall be to you for a
66. + token upon the houſes where you are ; and when I fee " 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."
+ The Jews implicitly acknowledged by this ceremony, that they were to be liberated from eternal death by the bloodofthe Meffial
Vatab.
SERM . XXXVIII . The Fountain of Life. 3 Secondly, That bloodwas ſhed to make an atonementbetwixt God and the people; Lev. iv. 20. "And he thall do with the
" bullock as he did with the bullock for a fin-offering ; ſo ſhall " he do with this; and the prieſt ſhall make an atonement for " them, and itſhall be forgiven them."
Thirdly, That bloodwas ſhed to purify perſons from their ceremonial pollutions, Lev. xiv. 6. 7. "He shalldip the cedar
" wood, andſcarlet, and hyffop, with the living bird, inthe " blood of the bird that was killed over the running water, and " he ſhall ſprinkle uponhim that is to be cleanſed from the " leproſy ſeven times ; and ſhallpronounce him clean, and " ſhall let the living bird looſe in the open field,"
Fourthly, That † blood was ſhed to ratify and confirm the teſtament or covenant ofGod with the people, Exod. xxiv. 8. " AndMofes tooktheblood, and ſprinkled itonthe people and " faid, behold theblood of the covenant, which the Lord hath
" madewith you concerningall thesewords." Theſe were the fourmainends for ſhedding, and ſprinkling that typical blood. Suitably, there are four principal ends for hedding and applying
Chrift's 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 atonement, ſo was this. Thatwas ſhed to purify perſons from uncleanneſs, fowas this. That was ſhed to confirm the Teſtament, ſo was this. As will appear in the following particulars more at large.
First, One principaldeſign and end ofthedding the blood of Chriſt was to deliver his peoplefrom danger, thedanger ofthat wrathwhichburns down to thelowesthell. So you find, 1 Theff. i. 10. " Even Jeſus who delivered us fromthe wrath tocome." Here our mifery is bothſpecified and aggravated. Specified, in calling it wrath, a word of deep and dreadful fignification. Thedamned beſt underſtandthe importanceofthatword. And
aggravated, in calling it wrath to come, or coming wrath. Wrath tocome implies both the futurity and perpetuity of this wrath. It is wrath that ſhall certainly and inevitably comeupon finners. As ſure as the night follows the day. As fure as the winter follows the ſummer, ſo ſhall wrath follow fin, and the pleaſuresthereof. Yea, itisnotonly certainlyfuture, butwhen
* Seven times, Signifies perfect expiation; this number was confecrated to denote perfection. Menoch. + Theshedding andsprinkling ofblood ſignifies that the covenant wouldbe fure and ſtable, even with the hazard oflife. Rivet.
The Fountain of Life. SERM . XXXVIII.
it comes it will beabiding wrath, or wrath ſtillcoming.. When millions ofyears and ages are paſt and gone, this will stillbe wrath to come. Ever coming as a river ever flowing. Now, from this wrath to come, hath Jeſus delivered his peoplebyhisdeath. For that was the price laiddown for their
redemption fromthe wrath of the great and terribleGod, Rom. v. 9. " Much more thenbeing juſtified by his blood, we shall " be ſaved from wrath through him." The blood of Jefus was the pricethat ranſomedman from this wrath. And it was
ſhednot only to deliver them from wrath to come, but todeliver them freely, fully, distinguiſhingly, and wonderfully from it.
First, Freely, by his own voluntary interpoſitionand ſuſception of the mediatorial office, moved thereunto by his own
bowels of compaſſion ; which yearned over his elect in their
miſery . The faints were once a loſt generation, that had fold themſelves, and their inheritance alſo ; and had notwherewithal to redeem either : but they had anear kinſman (even
their elder brother by the mother's ſide) to whom the rightof
redemptiondid belong; who beinga mighty man of wealth, the heir of all things, undertook to be their Goell; and out of his own proper ſubſtance to redeem both them and their inheritance. Them to be his own inheritance, Eph. i. 10. And heaven to be theirs, I Pet. i. 4. All this he did moſt freely, whennone made ſupplication to him. No fighing of the pri-
foners came before him. Hedefigned itfor us beforewehad abeing. Andwhen the purpoſes of his grace were come to their parturient fulness, then did he freely lay out the infinite
treaſures ofhis blood to purchaſe our deliverance fromwrath.
Secondly, Chriſt bydeath hathdelivered hispeoplefully. A full deliverance it is, both inreſpect of time and degrees. A fulldeliverance in reſpect of time. Itwas not a reprieve, but a deliverance. Hethought it notworththe ſheddingofhisblood
torefpite the execution forawhile. Nay, in the procurement oftheir eternal deliverance from wrath, and in the purchaſe of
their eternal inheritance, he hath but an even bargain, not a jotmorethan his blood was worth. Therefore is hebecome " the author of (eternal ſalvation) to them that obey him," Heb. v. 9. Andas it is full inreſpect of time, ſo likewise in
reſpect of degrees. Hedied not to procure a mitigation or abatement of the rigour or feverity of the ſentence, but to re-
ſcuehis people fully from all degrees ofwrath. So that there
* See Mr. Cafe's Mount Piſgah, p.85.
SERM . XXXVIII . 5 The Fountain of Life.
is no condemnation tothem that are in Chriſt, Rom. viii. r . All the wrath ofGod to the laſt drop, was ſqueezed out into
that bitter cup which Chrift drank off, andwrung out the very dregs thereof..
Thirdly, This deliverance obtained for us by the death of Chriſt, is a special and diftinguiſhing deliverance. Not common toall, but peculiar to fome; and they by nature nobetter thanthoſe that are left under wrath. Yea, as to natural difpofition, moralqualifications, and external endowments, oftentimes far inferior to them that periſh . How oftendo we find a moral righteoufneſs, anharmleſs innocency, aprettyingenuity, a readi.
neſs , to allofficesoflove; inthem that are notwithstanding left under thedominion ofother lufts, andunder the damning fen-
tenceof the law; whilſt, on theother fide, proud, peeviſh, fenfual, morofe, and unpoliſhed natures, are chosen to be the fubjects ofthis falvation. " You feeyour calling, brethren," 1 Cor.
i.26.
Fourthly, and lastly, It is a wonderful falvation. It would weary the arm ofan angel to writedown all the wonders that
are inthis falvation. That ever fuch adeſign ſhouldbe laid, ſuch a project ofgrace contrived in the heart of God, who might have fuffered the whole ſpeciestoperiſh. That it ſhould only concern man, and not the angels, by nature more excellent than us; that Chriſt ſhould be pitched upon to go forth upon thisglorious deſign. That he ſhould effect it in ſuch a way, by taking our nature and fuffering the penalty of the
law therein. That our deliverance ſhould be wrought our and finiſhedwhen the Redeemer andhis deſign ſeemed both to be loſt and periſhed. Theſe with many more are ſuchwonders as will take up eternity itſelf to ſearch, admire, andadore them.
BeforeI partfrom this firſt end ofthedeathofChriſt, give me leave todeduce two uſeful corollaries from it, and then proceed toa ſecond,
Coroll. 1. Hath Chriſt by death delivered hispeople from the wrath to come ? How ingrate and difingenuous athingmust it be
thenfor thosethathave obtainedfuch adeliverance as this, torepineandgrudge at those light afflictions theyfufferforamomentupon Chrift's account in this world !
Alas ! What are theſe ſufferings, that we ſhould grudge at them ? Are they like thoſe which theRedeemer fuffered for our deliverance ? Did ever any of us endure for him what he endured forus ? Or is there anythingyou can fuffer for Chriſt in
this world, comparable to this wrath to come, which youmust
6 The Fountain of Life. SERM. XXXVIII. have endured,hadhe not, bytheprice of his own blood reſcued you from it.
Reader, wilt thou but make the compariſon in thine own thoughts, in the following particulars , and then pronounce when thou hast duly com-
Compare.
pared.
First, What is the wrath ofman to thewrath ofGod ? What is the arm of a creature to the anger of a Deity ? Canmanthunder withan arm
The Natures.
likeGod ?
Secondly, What are the ſufferings of the vile body here, to the tortures of a foul and body in
Subjects.
hell ? The torments of the foul are the very foul
oftorments.
Thirdly, What are the troubles of amoment to that wrath, which, after millions ofyears are
Duration .
gone, will still be called wrath to come ? O what compare betwixt a point of haſty time, and the intermi-
nableduration ofvaſt eternity ?
Fourthly, What compare is there betwixt the Continuity. intermitting forrows and fufferings of this life, and the continued uninterrupted wrath to come ? Our troubles here are not conftant, there are gracious relaxa-
tions, lucid intervals here; but the wrath to come allows not a moment's eaſe or mitigation .
Fifthly, What light and eaſy troubles are thoſe, Defigns. which, being put into the rank and order ofadju-
vant cauſes, work under the influence and bleſſing ofthe firſtcauſe, to the everlastinggoodofthem thatloveGod, comparedwith that wrath to come, out ofwhich nogood effects or iſſues are poffible to proceed tothe fouls on which it lies ?
Sixthly, and Lastly, How much more comfortAndcompaable is it, to fuffer in fellowship with Chriſt and nions. his faints for righteouſneſs ſake, than to fuffer with devils and reprobates for wickedness fake ? Grudgenot then, O ye that are delivered by Jefus from wrath
tocome, at any thing ye do fuffer, or ſhall fuffer from Chriſt,
or for Chrift in this world.
Coroll. 2. If Jeſus Chriſt hath delivered his people from the wrath to come, how little comfort can any man take in his preſent enjoyments and accommodations in the world, whilst it
remains a question with him, whether he be deliveredfrom the wrath to come? It is well for the preſent, but will it be ſo ſtill ? Man is a proſpecting creature, and it will not fatisfy
SERM . XXXVIII . The Fountain of Life. 7 him that his preſent condition is comfortable, except he have ſomehope it thall be ſo hereafter. It can afford a man little content that all is eaſy and pleasant about him now, whilſt ſuch paſſages and terrible hints of wrath to come are given him by his own confcience 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 uponthe plaiſter of the wall were to Belteſhazzar, in the height of a frolic *. It is a cuſtom with some of the Indians, when they have taken a priſoner
(whom they intend not preſently to eat) to bring him with great triumph into the village, where he dwelleth that hath
taken him ; and placing him inthehouſe ofone that was flain in the wars, as it were to re-celebrate his funerals, they give himhiswives or ſiſters to attend onhim, and uſe at his pleaſure; they apparel him gorgeously, and feed him with all the dainty meats that maybe had ; affording him all the pleaſure that can bedeviſed; when he hath paſſed 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 enjoymentsofthe wicked, which feed them for the day of flaughter. How little ſtomach can a man have to thoſe dainties that underſtands the end and meaning ofthem ! Give not ſleep therefore to thine eyes, reader, till thou
haft got good evidence, that thou art ofthat numberwhomJeJushath deliveredfrom wrath to come. Till thou canſt ſay, he isa Jeſus to thee. This may be made out to thy fatisfaction three ways.
First, IfJesus have delivered theefromfin, the cause ofwrath, thoumayest conclude he hath delivered theefrom the wrath, the effect andfruits offin. Upon this account the ſweet name of Jeſus, was impoſed upon him, Matth. i. 21. " Thou shalt call his " name Jeſus, for he ſhall fave his people from their fins." Whilſt a man lies under the dominion and guilt of fin, he lies
expoſed to wrath to come ; and when he is delivered from the guilt and power of fin, he is certainly delivered from the dangerofthis coming wrath. Where ſin is not imputed, wrath is not threatned.
Secondly, If thy foul dofet an inestimable value on Jefus Christ, and be endeared to him upon the account of that inexpreffible grace manifeſted in this deliverance, it is a goodfign thy
* Sir R. Barkley, on the felicity of Man, p. 12, 13 .
8: The Fountain of Life. SERM. XXXVIII. Joulhathashare in it. Mark what an epithet the ſaints give Chrift upon this account, Col. i. 12, 13. "Giving thanks tothe
" Father, who hath delivered us from the power ofdarkness, " andtranflated us into the kingdom ofhis [dear] Son. " Chrift is therefore dear, and dear beyond all compare, tohisfavedones.
I remember it is ſtoried of the poor enthralled Grecians, that when + Titus Flaminius had reſtored their ancient liberties, and proclamation was to bemade in the market-place by an herald;
they ſo preſſed tohear it, that the herald was ingreatdanger of being ſtified and preſſed to death among the people ; but when
the proclamation was ended, there were heard ſuch ſhouts and joyfulacclamations, that the very birds ofthe air fell down aſto-
niſhedwith thenoiſe, while they continued tocry, Σωτηρ , Σωτηρ,
aSaviour, a Saviour ; and all the followingnight they continudancing and finging about his pavilion.
If fuch a deliverance ſo endeared them to Titus, how ſhould the great deliverance from wrath to come, endear all the redeemed to love their dear Jeſus ? This is the native effect of
mercy on the foul that hath feit it.
: Thirdly,To conclude,A diſpoſition andreadiness ofmind todo, or endure any thingfor Chrift'sfake, upon theaccount of his deliverancefrom thewrath to come ; isagoodevidenceyou arefode-
livered, Col. i. 10, 11. " That we may walk worthy ofthe Lord " to allpleaſing, being fruitful in every good work." There is readiness to do for Chrift . " Strengthened with all might,
according to his glorious power, unto all patience and long- " ſuffering with joyfulneſs." There is a chearful readineſs to endure anything for Chriſt. Andhowboththeſe flow fromthe ſenſe ofthis great deliverance from wrath, the 12th verſe will
inform you, which was but nowcited. Ohthen be ſerious and aſſiduous in the reſolution of this grand cafe. Till this be refolved, nothing can be pleaſant tothy foul.
End 2. As the typical blood was ſhedand ſprinkled to deliver fromdanger, ſo it was ſhed to make atonement, Lev. iv. 20.
"He ſhall expiate(we tranſlate, atone) the fin." The word importsboth. Andthe true meaning is, thatby theblood of the
bullock, all whoſe efficacy ſtood inits relation to thebloodof Chriſt, ſignified and ſhadowed by it, the people, for whom it was ſhed, ſhould be reconciled toGod, by the expiation and
remiſſion oftheir fins. Andwhat was ſhadowed in this typical blood, was really deſigned and accomplished by Jeſus Chriſt, in
the ſhedding of his blood.
+ Plutarch. in vita T. Flaminii.
SERM . XXXVIII. 9 The Fountain of Life.
Reconciliation of the elect to God, is therefore another of thoſe beautiful births which Chrift travailed for. So you find
it expreſsly, Rom. v. 10. " If when we were enemies, we were " reconciled toGod by the death ofhis Son. " This (if) is not aword ofdoubting,but argumentation. The apoſtle ſuppoſes it is a knowntruth, or principle yieldedby all Chriſtians, that the death of Chriſt was to reconcile the elect toGod. And again he affirms itwith like clearness, Col. i. 20. "And having made 66 peacebytheblood of his croſs, byhim to reconcileallthings." And that thiswas a main and principal enddeſigned both by the
Father and Son in the humiliation of Chrift, is plain from 2 Cor. v. 18 , 19. "God was in Chriſt reconciling the world 66 tohimself." Godfilledthe humanitywithgrace and authority. The fpirit ofGodwas in him to qualify him. The authority ofGod was inhim by commiſſion, to make all he did valid. The grace and love ofGod to mankind was in him, and one of
theprincipal effects in which itwas 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 "
" fins," I John ii. 2. " † Now reconciliation or atonement is nothing else but the making upof the ancient friendſhip betwixtGod and men which fin haddiſſolved, and ſo to reduce " theſe enemies intoa ſtate of concord, and ſweet agreement." Andthemeans by which thisbleſſeddeſign was effectually com-
paſſed, was by thedeath of Chriſt, which made compleat ſatiſfaction toGod, for the wrong he had done him. There was a breach madeby fin betwixtGod and angels, but that breach is never tobe repaired or made up; ſince, as Chrift took not onhim their nature, ſo he never intended tobe amediator of reconciliation betwixtGod andthen. That will be an eternal breach . But, thatwhich Chrift deſigned, as the endofhis death, was to
reconcileGod and man. Not the whole species, buta certain number, whoſe names were given to Chriſt. Here Imuſt briefly open, 1. How Chriſt's death reconciles. 2.Why this reconciliation is brought about by his death, rather than any otherway. 3. What are the articles according towhich it is made. And 4 What manner ofreconciliation this is. First, How Christ reconciles God and man by his death. And itmust needs beby the fatisfaction hisdeath made tothejuſtice
Reconciliare nihil aliud eft quam amicitiam offenfione aliqua gravi diremptam refacire, etfic inimicos inpriftinam concordiam reducere. B. Daven in Col. i. 20. VOL. II. B :
TO The Fountain of Life . SERM . XXXVIII. ofGod forour fins. And fo, reparation being made, the enmity ceaſes. Hence it is faid, Ifa. liii. 5. " The chaſtiſement ofour " peacewasuponhim, andbyhis ſtripes we are healed." That is, (as our Engliſh Annotators well explain it) he was chaſtifed to procure our peace, by removal of our fins, that fet God and us aſunder, the guilt thereofbeingdischarged with theprice ofhisblood .
Now this reconciliation is made and continued betwixtGod andus, three ways ; namely, by the oblation of Chrift, which was the price that procured it, and ſo we were virtually or
meritorioufly reconciled. By the application of Chriſt and his benefits to us through faith, and ſo we are actually reconciled. Andby the virtual continuation of the facrifice of Chrift in hea-
ven,by his potent and eternal interceffion, and ſo our ſtate of reconciliation is confirmed, and all future breaches prevented. Butall depends, as you fee, upon thedeath ofChriſt. For had not Chriſt died, his death could never be applied to us, nor pleadedinheaven for us. How thedeath of Chriſt meritoriouf-
ly procures our reconciliation, is evident from that fore-cited Iſcripture, Rom. v. 10. " When we were enemies, we were re- " conciled toGodby thedeath ofhisSon," (i. e.) Chriſt's death didmeritoriouflyor virtually reconcileus toGod, who, as to
our ſtate, were enemies long after that reconciliation was made. That the application of Chriſt to us by faith, makes that virtual
reconciliation to become actual, is plain enough from Eph . ii.
16, 17. "And that he might reconcile both untoGod in one " bodyby the croſs, having flain the enmity thereby. And " came and preached peace toyou that were afar off, and to " them that were nigh. Now therefore (as it is added, verſe " 19.) Ye are no more ſtrangers and foreigners, but fellow-ci- " tizens with the ſaints," &c. And that this ſtate of friendſhip is ſtill continued by Chriſt's interceffion within the vail, fo that there can be no breaches madeupon the ſtateofour peace, notwithstanding all the daily provocations we giveGod by our fins, is the comfortable truth which the Apostle plainly afferts, after he hadgiven aneceſſary caution toprevent the abuſe of it,
in 1 John ii. 1, 2. " My little children, theſe things I write un-
" to you thatye fin not; and ifany man fin, we have an Ad-
vocate with the Father, Jeſus Chrift the righteous ; and he is " the propitiation," &c. Thus Chriſt reconciles us toGod by hisdeath.
Secondly, And ifyou enquirewhy this reconciliationwasmade by the death ofChriſt, rather than any other way, fatisfaction
isathand in theſe two anſwers.
SERM . XXXVII. 11 The Fountain of Life. First, That we can imagine no other wayby which it could becompaſſed. And, Secondly, IfGod could have reconciled us as much by another way, yet he could not have obliged us ſo much bydoing it in another way, as he hath by doing it this way. Surely, nonebut he that was God manifeſted in our fleſh could offer a
facrifice of fufficient value to make God amends for the wrong done him by one fin, much less for all the ſins ofthe elect. Andhow God ſhould (eſpecially after a peremptory threatning ofdeath for ſin) re-admit us into favour without full fatisfac tion, cannot be imagined. He is indeed inclined to acts of
mercy, but none muſt ſuppoſe him to exerciſe one attribute in prejudice to another. That his justice 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 hehath 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 andus.
Thirdly, This reconciliation, purchaſed bythebloodofChriſt, isoffered untomenby theGoſpel, upon certain articles and conditions ; upon the performance whereof, it actually becomes
theirs; and without which, notwithstanding all that Chrift hath done and fuffered, the breach ſtill continues betwixt them and God. And let no man think this aderogation from the freeneſs
and riches ofgrace, for theſe things ſerve ſingularly to illuſtrate
and commend the grace ofGod to ſinners.
As he conſultedhis own glory, inthe termsonwhich he offers us our peace with him; ſoit is his grace which brings up fouls tothoſe terms of reconciliation. And furely he hath not fu-
ſpended the mercy 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 andfaith. In the firſt, we lay down arms againft God, and it is meet it ſhould be ſo, before he re-admits us in-
to a ſtate of peace and favour; in the other, we accept Chrift andpardon through him with a thankfulheart, 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 himturn to the Lord, and he will B2
12 SERM. XXXVIII . The Fountain of Life .
66" have mercyon him ; and to ourGod, for he will abundantly pardon." So Rom. v. 1. " Being justified by faith, we "havepeacewithGod." And furely it would not become the holyGod to own, as his friend and favourite, aman that goes
on perverfely and impenitently in the way of fin; not somuch as acknowledging, or once bewailing the wrong he hath done him, purpoſing to do ſo no more ; or to receive into amity one that flights and rejects the Lord Jeſus, whoſe precious blood was ſhed to procure, and purchase peace and pardon for finners.
But if there be any poor foul, that faith in his heart, it repentsme for ſinning against God, and is fincerely willing to come toChrift, upongoſpel-terms, heſhallhave peace. And that peace,
Fourthly, Isno commonpeace. Thereconciliationwhich the Lord Jeſus died to procure for broken-hearted believers, it is,
First, A firm well-bottomed reconciliation, putting the reconciled foulbeyond allpoſſibilityofcomingunder God's wrath any more. Ifa. liv. Fo "Mountains may depart, and hills be " removed, but the covenantofthis peace cannot be removed." Chrift isafurety,bywayofcaution, topreventthenewbreaches, 2John i. 2. Secondly, This reconciliation with God, is the fountain out ofwhich all our other comforts flow to us , this is plainly includedin thoſe words of Eliphaz toJob, chap. xxii. 21. "Ac-
" quaint now thyselfwith him, and be at peace, thereby good " ſhall come uponthee." As trade flourishes, and riches come inwhenpeace is made betwixt ſtares andkingdoms : Soall ſpiritual and temporal mercies flow into ourboſoms, when once we are reconciled toGod. Whatthe comfort offuch a peace will bein aday of ſtraits anddangers,andwhat it will be valued at
in a dyingday, who but he that feels it candeclare ? And yet ſuchanonecannot fully declare it, for it paſſes allunderſtanding, Phil . iv. 7. We shall now make ſome improvement of this, and paſs on to the third end of the death of Chriſt .
Inf. 1. IfChrist died to reconcile Godandman ; how horridan evilthen isfin ! And how terrible was that breach made betwixt Godand the creature by it, which could no otherway be made up
butbythedeath ofthe Son ofGod ! I remember I have read, that whena great chaſm orbreach was made in the earth by an
earthquake, and the oracle was confultedhow it might becloſed ;
this answer was returned, That breach can never be closed, exceptfomething ofgreat worth be thrown into it. Such a breach wasthat which finmade, itcould never be reconciledbut by
SERM . XXXVIII . The Fountain of Life. 13 thedeath ofJesus Chriſt,the moſt excellentthing inallthe creation.
Infer. 2. How fad is thestate ofallfuch as are not comprised vinthearticles ofpeacewithGod! 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, ifGod be aman'senemy, he hath an Almighty enemy in him, whoſe very frown is deftruction, Deut. xxxii. 40, 41, 42. " I lift up my " hand toheaven and ſay, I live for ever. If I whet my glit- " tering fword, and my hand take hold onjudgment, I will " render vengeancetomyenemies, and I will reward them that " hate me . Iwill make mine arrows drunk with blood, (and 66 my ſword ſhall devour fleſh) and that with the blood of the " flain and the captives, from the beginning ofrevenges 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 Pfal. cxxxix. 10. The wings ofthe 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 dowhen thou art in Saul's cafe,
I Sam. xxviii. 15, 16. Alas, whither wilt thou turn ? To whomwiltthou complain ? Butwhatwilt thou do, when thou
fhalt ſtand at the bar, and fee that God, who is thine enemy, upon the throne? Sad is their cafe indeed, who are not comprehended in the articles of peace withGod. Infer. 3. IfChriſt died to reconcile us toGod, give diligence to clearup toyour own fouls, your interest in this reconciliation.
If Chrift thought it worth hisblood to purchaſe it, it is worth your care and pains to clear it. Andwhat can better evidence
it, than your confcientious tenderness of fin, left you make new breaches. Ah, ifreconciled, you will fay, as Ezra ix. 14. " Andnow ourGod, ſeeing thou haft given us ſuch a delive- " rance as this ; ſhouldwe againbreakthy commandments ?" If reconciled toGod, his friends will be your friends, and his enemies your enemies. IfGod be your friend, you will be diligent to pleaſe him, John xv. 10, 14. He that makes not peacewithGod, is an enemy to his own foul. And he that is at peace, but takesno pains to clear it, is an enemy to his own comfort. But I muſt paſs from this to the third end of Chriſt's death.
End3. Youhave feen twoofthoſebeautiful births ofChriſt's travail, and lo, athird cometh, namely, Thefanctification ofhis people. Typicalbloodwas ſhed, as youheard, to purify them
14 The Fountain of Life. SERM . XXXVIII. thatwere unclean; and ſo was thebloodofChriſt ſhed to purge away the ſins of his people; ſo ſpeaks the apostle expreſsly, Eph. v. 25, 26. " Chriſt gave himself for the church, that he
" might fanctify and cleanſe it." And fo he tells us himself, John xvii. 29. " And for their fakes I ſanctify myſelf," (i. e)
confecrate ordevote myself todeath, " That they alſo might " be ſanctified through the truth." Upon the account of this benefit receivedby theblood ofChriſt, is that Doxology, which,
in a lower ſtrain, is now founded in the churches, but will be matter of the Lamb's ſong in heaven, Rev. i. 5, 6. " To him
" that loved us, and waſhed us from our fins, in his own " blood,--be glory and honour for ever." Now, there is a
two-fold evil in ſin, the guilt of it, and the pollution of it. Juftification properly cures the former, ſanctification the latter; butboth juſtification, and ſanctification, flow unto ſinners out of the death ofChriſt. And though it is proper to ſay the Spirit ſanctifies, yet, it is certain, it was the blood of Chriſt that procured for us the Spirit of ſanctification. Had not Chrift died, the Spirit had never comedown from heaven uponany
fuchdeſign.
The pouring forth of Chriſt's blood for us, obtained the pouring forth ofthe ſpirit ofholiness upon us. Therefore, the Spirit is ſaid to come in his name, and to take ofhis, andfew it unto us. Hence it is faid, 1 John v. 6. " He came both by " blood and by water:" By blood, waſhing away the guilt;
bywater, purifying from the filth of ſin. Now this fruit of Chrift's death , even our fanctification, is a moſt incomparable
mercy. For, do but conſider a few particular excellencies of holineſs.
First, Holiness is the image and glory ofGod. His image, Col. iii. 10. and his glory, Exod. xv. 11. Who is like unto "
thee, O Lord, glorious in holiness : " Now, when the guilt and filthof fin is waſhed off, and the beauty ofGod put upon the foul in ſanctification, O what a beautiful creature is the foul now! So lovely in the eyes of Chriſt, even in its imperfect holineſs, that he faith, Cant. vi. 5. " Turn away thine eyes from 66 me, for they have overcome me." So we render it, but the * Hebrew word ſignifies, " they have made me proud, or puf- " fed me up." It is abeam ofdivineglory upon the creature, enamouringthe very heart of Chrift .
Secondly, As it is the ſoul's highest beauty, ſo it is the ſoul's beſt evidence for heaven . **"Bleſſed are the pure inheart, for
* ינכחרה
SERM . XXXVIII. The Fountain of Life. 15 " they ſhall fee God," Mat. v. 8. " Andwithout holineſs no
man thall ſee God," Heb. xii. 14. No gifts, no duties, no natural endowments will evidence a right in heaven, but the leaſt meaſure of true holiness will fecure heaven to the foul.
Thirdly, As holiness is the foul's beſt evidence for heaven, fo it is a continual ſpring of comfort to it, in the way thither. The pureſt and fweeteſt pleaſures in this world, are the reſults ofholineſs. '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, Pfal. iv. 3. " The Lord hath ſet aparthim that is godly, for " himself," q. d. this is the man, and that the woman, to whom Lintend tobe good for ever . This is aman for me. Oholineſs, how furpaſſingly glorious art thou ?
Inference 1. Did Chriſt die to ſanctify his people, how deep then is the pollution of fin, that nothingbutthe blood of Chrift cancleanfe it ! Allthe tears of a penitent finner, ſhould he ſhed
as many as there have fallen drops of rain, ſince the creation, to this day, cannot wash away one fin. The everlaſting burnings in hell, cannot purify the flaming confcience, from the leaſt fin. O gueſs at the woundby the largeneſs and length ofthis tent that follows the mortal weapon, Sin.
Inference 2. Did Chriſt die to ſanctify his people ? Behold then the love of a Saviour. "He loved us, and washed us from
our fins in his own blood." He did not ſhed the blood of beafts, as the priests ofolddid, buthisown blood, Heb. ix . 12 . And that not common, but precious blood, 1 Pet. i. 1, 19.
Theblood of God; one drop of which out-values the blood that runs in the veins of all Adam's poſterity. And not fome of thatblood, but all; to the laſt drop. He bled every vein dry
for us ; and what remained lodged about the heart of adead Jeſus, was let outby thatbloody ſpear which pierced the Peri-
cardium : fo that he bestowed the whole treaſure of his blood uponus. And thus liberal was he of his blood to us, when we were enemies. This then is that heavenly Pelican that feeds hisyoungwithhis own blood. O what manner of love is this !
But I must haften .
End 4. As Chrift died to ſanctify his people ; sohe died alſo to confirm the New Testament to all thoſefanctified ones. So itwas in the type, Exod. xxiv. 8. and ſo it is in the text. "This is
the New Teftament in myblood," Matth. xxvi. 28. (i. e.) ratified and confirmed by my blood. For, where a teſtament is, there muſt alſo of neceffity be the death of the teftator, Heb,
16 The Fountain of Life. SERM. XXXVIII. ix. 16. Sothat now all the blefſſings 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 teftament in force to them. Men make their wills and testaments , and Chriſt makes his. What theybequeath, andgive in their wills, is a free and vo-
Juntary act, they cannot be compelled todo it. And what is bequeathed tous in this teſtament of Chrift, is altogether a free and voluntary donation *. Other teftators uſe to bequeath their eſtates to their wives and children, and near relations ; fo doth this teftator, all is ſettled uponhis ſpouſe the church, up-
on believers, his children. A ſtranger intermeddles not with theſe mercies. They give all their goods and eſtates, that can that way be conveyed, to their friends that ſurvive them. Chriſt giveth tohis church, in this New Testament, three forts ofgoods.
First, All temporal good things, 1 Tim. vi. 1. Mat. vi. 33. (i. e.) the comfort and bleſſing ofall, though not the poffeffionofmuch. "As havingnothing, andyetpoffeffing all things," 2Cor. vi. 10. Secondly, All ſpiritual good things arebequeathedtothem in this teſtament, as remiffion of fin, and acceptation withGod, which are contained in theirjuſtification, Rom. iii. 24, 25, 26.
Sanctification oftheirnatures, both initialand progreffive, 1 Cor.
1. 30. Adoption intothe family of God, Gal. iii. 26. The miniſtry of angels, Heb. i. 14. Intereſt in all the promiſes, 2 Pet. i. 4. Thus all ſpiritual good things are in Chriſt's teſtament conveyed to them. Andas all temporal, and ſpiritual, fo,
Thirdly, All eternal good things. Heaven, glory, and eternal life, Rom. viii. 10, 11. No fuch bequests as theſe were everfound in the teftaments ofprinces. That which kings and nobles fettle by will upon their heirs, are but trifles to what Chrift hath conferred in the New Testamentuponhis people. Andall this is confirmed and ratified by thedeath of Chrift, fo
that the promiſe is ſure, and the eſtate indefeaſible to all the heirs ofpromife. How the death of Chriſt confirmed the New Testament is worth our enquiry, The Socinians, as theyallow no other end
ofChriſt's death, but the confirmation of the New Testament, ſothey affirınhedid it only by way ofteſtimony, or witneſs-
* Nullo præfentis metu periculi. i. e. Without any fear of preſentdanger. Coke's Instit. l.3. cap. 10.
SERM . XXXVIII . The Fountain of Life. 17 bearing in hisdeath. But this is a vile derogation from the
efficacy of Chrift's 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 confirm the teſtament byhis blood, as witness to the truth of
thoſe things, but his death ratified it as the death of a teſtator, which makes the New Testament irrevocable. And fo Chrift is called in this text. Look as when a manhath made his will, and is dead, that will is preſently in force, and can never be re-
called. Besides, the will of the dead is ſacred with men. They dare not croſs it. It is certain the laſt will and teftament of Chriſt is moſt ſacred, andGod will never annul or make it void. Moreover, it is not with Chriſt as with other teftators, who die,
andmust trust the performance oftheir 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 fulfil his will is now in his ownhands, Rev. i. 18 .
Inference 1. Did Chriſt die to confirm the New Testament, inwhich ſuch legacies are bequeathed to believers. How are
all believers concerned then to prove the willof a dead Jeſus t My meaning is, to clear their title to the
Theprobate ofChrist's
mercies contained in this bleſſed teſta ment. And this maybe done two ways. By clearing to ourſelves our covenant-
last willandtestament.
relations to Chriſt. Andby discovering thoſe ſpecial covenantimpreſſions upon our hearts, to which the promises therein contained, dobelong.
First, Examine your relations to Chriſt. Areyou hisſpoufe ? Have you forfaken all for him ? Pfal. xlv. 10. Are you ready
to take your lot with him, as it falls in profperity or adverſity ? Jer. ii . 2. And areyou loyal to Chriſt ? " Thou shalt be for me,
" and not for another," Hof. iii. 3. Do you yield obedience to him as your head and husband ? Eph . vi. 24. then you maybe confidentyou are interested in thebenefits andbleſſingsofChrift's laſt will and teftament; for can you imagine Chriſt will make a teftament and forget his ſpouſe ? It cannot be. Ifhe ſoloved the church as to give himself for her, much more what he hath is ſettled on her. Again, areyou his ſpiritual feed, his children
by regeneration ? Areyou born of the Spirit ? John iii. Doyou
reſemble Chriſt in holiness ? I Pet. i. 14, 15. Doyou find a reverential fear of Chriſt carrying you to obey him in all things ? Mal. i. 6. Are you led by the Spirit ofChriſt ? " As many as VOL . II. C
18 The Fountain of Life. SERM . XXXVIII . " are ſo led, they are the fons of God," Rom. viii. 14. To conclude, Have you thespirit of adoption, enabling you to cry, Abba Father ? Gal. iv. 6. That is, helpingyou in agracious manner, with reverence mixed with filial confidence, to open yourhearts fpiritually to your Father on alloccafions ? If ſo, you are children ; and if children, doubt mot butyou have a rich legacy in Chriſt's laſt will and testament. He would not feal uphis teftament, and forget hisdear children.
Secondly, You may difcern your intereſt in the new teſtament or covenant (for they are fubſtantially the ſaine 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 contains. Such are ſpiritual illuminations, Jer. xxxi. 34gracious ſoftneſs andtenderness ofheart, Ezek. xi. 19. the awful dreadand fear ofGod, Jer. xxxii. 40. the copy or tranfcript of his laws on your hearts in gracious correſpondent principles, Jer. xxxi. 33. Theſe things ſpeakyou the children of the covenant, the perfons on whom all theſe great things are fettled. 1
Inference 2. To conclude, It is the indiſpenſibleduty of all on whom Chriſt hath fettledſuch mercies, to admire his love, and walk answerably to it.
First, Admire the love ofChriſt. Ohow intenſe and ardent was the love of Jeſus ! who deſigned for you fuch an inheri
tance, with fuch a fettlement 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 foul, and you alſo have ſeen fomewhat ofit this day. Before this love, let all the faints fall down aftoniſhed, humbly profeffing that they owe themſelves,
and all they are, or ſhall be worth, to eternity, to this love.
Secondly, And be fure you walk becoming perſons for whom Chrift hath done ſuch great things. Comfort yourſelves under prefent abafures with your ſpiritual privileges, James ii. 5. and let all your rejoicing be in Chriſt, andwhatyou have in him, whilſt others are bleſſing themselves invanity. Thus we have
finiſhed the ſtate of Chriſt's humiliation, and thence proceed to the ſecond ſtate ofhis exaltation.
An Introduction to the State ofExaltation. HAving finiſhed what I deſigned to ſpeak to, about the work ofredemption, ſo far as it was carried on by Chrift in his humble ſtate, we shall now view that bleſſed work as it
is further advanced, and perfectedin hisstate ofexaltation.
The whole of that work was not to be finiſhed on earth in
SERM . XXXVIII. The Fountain of Life . 19 a ſtate of fuffering and abafure, therefore the apoſle makes his exaltation, inorderto the finiſhing of theremainder ofhis work,
ſo neceſſary a part of his priesthood, that without it he could nothave been a priest, Heb. viii. 4. " Ifhe were on earth he
" ſhould not be a priest," (i, e.) ifhe ſhould havecontinued always here, andhad notbeenraiſedagain from thedead, and takenup into glory, he couldnot have been a compleat andperfect priest.
For look, as itwasnotenoughforthe ſacrifice tobe ſlainwithout, 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. ix. 7. ſo itwas not ſufficient that Chriſt thedhis ownblood on earth, except he carryitbefore the Lord intohea-
ven, and there perform his interceffion-work for us.
Moreover,GodtheFather ſtood engagedinafolemncovenant, cove to rewardhim for hisdeephumiliation, witha moſt glorious and
illuſtrious advancement, Ifa. xlix. 5, 6, 7. And howGod (as itbecame him) made this good to Chrift, the apostle very clear-
ly expreſſes it, Phil. ii. 9.
Yea, juſtice required it ſhould be ſo. For how could our furetybe detained inthe priſon ofthe grave, when thedebt for whichhe was imprisoned was byhim fullydiſcharged, ſo that the law ofGod muſt acknowledge itſelftobe fully fatisfied in allits claims anddemands ? His refurrectionfrom the dead was,
therefore, but his diſcharge or acquittance upon fullpayment. Which could not injuſtice be deniedhim.
And, indeed,God the Father loſt nothingby it, for there never was amore glorious manifeſtation made ofthe name ofGod to theworld, thanwas made inthatwork. Therefore it isſaid, Phil. ii. 11. , ſpeakingofone ofthe deſigns ofChriſt's exaltation, itwas,(faiththe apostle), " That every tongue ſhould confels " that Jesus Chriſt is Lord, to the glory ofGod the Father." Ohow is the love ofGod to poor ſinners illuſtriouſly, yea, afto-
niſhingly, diſplayed in Chriſt's exaltation. When, to thew the complacency and delight,which he took inourrecovery, he hath
openly declared to the world,that his exalting Chriſt to all that glory, fuch as no mere creature ever was, or can be exalted to, wasbestowed upon him, as a reward for that work, that moſt
grateful work, ofour redemption, Phil. ii. 9. Wherefore, God alſohathhighlyexaltedhim ; there is an " *emphaticalpleonaſin C2 * Υπερυψοσε, Pleonasmus emphaticus, Hieron. Multiplicavit fublimitatem ejus, Arab. Sublimitatefublimavit eum, Syr. In-
figniter
20 The Fountain of Life. SERM . XXXVIII. " inthat word," our Engliſh is too flat, to deliver out the ele-
gancy of the original, it isfuper-exaltation . The Syriac, renders it, " he hath multiplied his fublimity." TheArabic, " he hath " heightned him with an height. " Juſtin, " he hath famouf- " ly exaltedhim." Higher hecannot raiſehim, agreater argument of his high fatisfaction and content, in the recovery ofpoor
finners, cannot be given. For this, therefore, God the Father, ſhall have glory and honour aſcribed to him in heaven, to all eternity.
Now this fingular exaltation ofJesus Chriſt, asit properly reſpects hishumannature, which alone iscapable ofadvancement ; for, in reſpect ofhis divine nature, he never ceaſed to be the Most High. So it was done to him as a common perfon, and as thehead ofall believers, their repreſentative in this, as well as
in his other works. Godtherein ſhewingwhat, in due time, he intends todowith the perſons ofhis elect, after they, in conformity to Chriſt, have ſuffered awhile. WhateverGod the Father intendeth to do in us, or for us, he hath firſt done it to the perſonof our Representative, JesusChrift. Andthis, ifyouobſerve, the ſcriptures carry in very clear and plain expreffions, through all the degrees and ſteps of Chriſt's exaltation, viz . his refurrection, afcenfion, feffion at the right-hand ofGod, and returning tojudge the world. Of which I purpoſe to ſpeakdiſtinctly in the following fermons.
He aroſe fromthe dead, as acommon perſon,Col. iii. 1. " If " ye then be riſen with Chriſt," ſaith the apostle; ſo that the ſaints have communion and fellowship withhim in his refurrection.
He afcended into heaven, as acommonperſon,for ſo it is ſaid in Eph . ii . 6. " Hehath raiſed us up," or exalted us together with Chriſt. He sits at God's right-hand, as a common perſon, for ſo it follows in the next clauſe, " and hath made us fittoge- " ther in heavenly places in Chriſt Jeſus." We fit there in our Repreſentative. And when he ſhall come again to judge the world, thefaints ſhall come with him. So it is prophefied, Zech . xiv. 5. " The Lord myGod ſhall come, and all the faints with " thee." And as they ſhall come with Chriſt from heaven, fo they ſhall fit on thrones with him, judging by way of fuffrage. They ſhall be affeffors withthe Judge, 1 Cor. vi. 2. This de-
ſerves a ſpecial remark, thatall this honour is givento Chrift, as ourHead and Repreſentative, for thence refults abundance of
figniter extulit, Juſtin. M. Secundum eandem naturam dicitur exaltatus,fecundum quam humiliatas fuit. Zanch.
SERM . XXXVIII. 21 The Fountain of Life. comfort tothepeople ofGod. Carry it therefore alongwith you
inyour thoughts, throughout thewhole of Chriſt'sadvancement. Think when you shall hear that Chriſt is riſen from the dead, and
is inall that glory and authority in heaven, how fure the ſalvationof his redeemed is. " For if when we were enemies, we were
"" reconciled toGod, by the death ofhis Son ; much more, being
reconciled, we shall be savedby his life." Surely, it cannotbe ſuppoſed, but " he is able to ſave to the uttermoft, all them that " come toGodbyhim; feeing he ever lives to make interceffion," Heb. vii. 25. Think how fate the people ofGod in this world are, whoſe Head is inheaven. It was a comfortable expreſſion ofoneofthe fathers, encouraging himselfand others with this
truth inadark day ; " Come, (faidhe,) whydo we tremble thus, " Do we not fee our head above water + ?" If he live, believers cannot die, John xiv. 19."Because I live, ye ſhall live alfo."
Andlet no man's heart ſuggeſt a ſuſpicious thought tohim, that this wonderful advancement of Chrift, may cauſe him to
forget his poor people, groaning here below under fin andmiſery. For thetemper anddiſpoſition of his faithful and tender heart, is not changedwith his condition. He bears the fame
reſpect to us, as when he dwelt among us. For indeed he there lives and acts upon our account, Heb. vii. 25. 1 John ii. 1, 2. Andhow ſeaſonable and comfortable will the meditations of Chriſt's exaltation be to thee, O believer, when fickneſs hath waſted thy body, withered its beauty, andGod is bringing thee
to the duft ofdeath ! Ah ! think then, that that " vile body " ſhall be conformed tothe glorious body of Chriſt," Phil. iii. 21. AsGodhath glorified, and highly exaltedhisSon, " whoſe " form was marred more than any man's ;" ſo willhe exalt thee alfo. I donotſay, to a parity, or equality, in glory with Chriſt, for, in heaven he will be difcerned and diftinguished, by his peculiar glory, from all the angels and faints ; as the fun is knownby its excellent glory from theleſſer ſtars. But we shall be conformed to this glorious Head, according to the proportion of members . O whither will love mount the believer in thatday!
Having ſpoken thus much of Chriſt's exalted ſtate, tocaſt fome 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 fore-mentioned heads, viz. his refurrection, afcenfion, ſeſſionatthe Father's right-hand, and his return tojudge the world.
† Nonnevidemus caput noftrumfuper aquas. Greg.
22 The Fountain of Life. SERM . XXXIX. SERMONΧΧΧΙΧ.
Wherein the Refurrection of CHRIST, with its Influen-
ces upon the Saints Reſurrection, is clearly opened, and comfortably applied, being the firſt Step of his Exaltation.
Маттн . xxviii . 6. He is not here ; forhe is risen, ashesaid:
come, fee theplace where the Lord lay. WEhavefiniſhedthedoctrineofChriſt's humiliation,whereing the Sun of righteouſneſs appeared to you, as a ſetting fun, gone out of ſight ; but as the fun when it is gonedown tous, begins a newday in another part of the world; fo Chriſt, having finiſhed his courſe and work in this world, riſes again, andthat, in order to the acting anotherglorious part of his work
inthe world above. In hisdeath, he was upon the matter totally eclipsed ; but in his refurrection, he begins to recover his
light and glory again. God never intended,that the darling of his foul ſhouldbe loſt in an obſcure ſepulchre. An angel de-
ſcends from heaven, to roll away the stone, and, with it,the reproachofhisdeath. And to be the heavenlyherald, to proclaim his refurrection to thetwo Mary's, whoſe love toChriſt had, at this time, drawn them to visit the ſepulchre, wherethey lately
left him.
At this time (the Lordbeing newly riſen) the keepers were trembling, and become as dead men. So great was the terrible majeſty, and awful folemnity, attending Chriſt's refurrection : but, to encourage theſe good fouls, the angel prevents them with theſe good tidings; " He is not here ; for he is riſen, as " he said: come, ſee the place where the Lord lay :" q. d. Be
not troubled, though you have not the end you came for, one fightmoreofyour dear, though dead, Jesus ; yet you have not
loft your labour; for, to your eternal comfort, I tell you, " he " is riſen, as he said." And to put it outofdoubt, come hi-
ther and fatisfyyourſelves," See the placewhere the Lord lay."
In which words, we have both adeclaration, and confirmationof the refurrection ofChriſt from the dead.
First, A declaration of itby the angel,both negatively and affirmatively. Negatively, He is not here. Here indeed you laid him, hereyou left him, and here you thought to find him as you left him ; but you are happily mistaken,He is not here.
SERM . XXXIX. The Fountain of Life. 23 1
However, this givingthem nofatisfaction, fo he might continue dead ſtill, though removed to another place, as indeed they fufpected he was, John xx. 13. Therefore his refurrection is declared poſitively and affirmatively ; He is riſen ; ηγερθε, the * word imports, the active power or ſelf-quickening principle, by which Chriſt raiſed himself from the state of the dead. Which Luke takes notice ofalſo, Acts i. 3. where he faith, HeShewed,
or preſented , himself alive after his paſſion. It was the divine nature, orGodhead ofChriſt,which revived and raiſed the manhood.
Secondly, Here is alſo a plain confirmation of Chriſt's refurrection, and that, first, From Chriſt's own prediction, He is rifen, as hesaid. He foretold that, which I declare to be now fulfilled. Let it not therefore ſeem incredible to you. Secondly, by their own fight, " Come, ſee the place where the
" Lord lay. " The grave hath lost its guest; it is now empty ; death hath loft its prey. It received, but couldnot retainhim. " Come, fee the place wherethe Lord lay." Thus the reſurrectionof Chriſt is declared, and confirmed. Hence our obfervation is,
Doct. That our Lord Jesus Christ, by the almighty power of
his own Godhead, revived, and rosefrom the dead ; to the
terror and consternation ofhis enemies, and the unspeakable confolation ofbelievers. That our Lord Jesus Chriſt, though laid, was not loft in thegrave; but the thirdday revived and roſe again, is a truth
confirmed to us by many infallible proofs, as Luke witneſſeth, Acts i. 3. We have teſtimonies of it, both from heaven and
earth, and both infallible. From heaven, wehave the teſtimonyofangels, andtothe teftimonyof an angel all credit is due;
for angels are holy creatures, andcannotdeceive us . The angel tells the two Marys, inthe text, " He is riſen." We have
teſtimonies of itfrom men, holy men, who where eye-witneſſes ofthis truth, to whom he ſhewed himself alive by the ſpace of
forty days after his refurrection, by no less than † nine folemn apparitions to them. Sometimes five hundred brethren ſaw him
*The argument whereby we provethat Chriſt raiſed himselfby hisownpower, isdrawn from the very activity of his refurrection : Chriftus ηγερθε, i. e. Chrift arofe, Matth. xxviii. 6. παρεσησεν έαυτον ζωντα, Acts 1. 3. Maccov.loc. Com. p. 874. + John xx. 14. Mark xvi. 12. John xx.19 . 1 Cor. xv. 6, 7. 1Cor. xv. 8. John vii. 26. Jolm xxi. 1, 2. Luke xxiv. 36.
24 The Fountain of Life . SERM . XXXIX . atonce, 1 Cor. xv. 6. Theſe were holy perfons, who durſt not deceive, and who confirmed their teſtimony with their blood. So that no point of religion is of more confeffed truth, and infallible certainty than this before us.
AndbleſſedbeGod it is fo. For if it were not, then were " the goſpel in vain," I Cor. xv. 14. ſeeing it hangs the whole weight of our faith, hope, and falvation, upon Chrift as rifen
from the dead t. If this were not ſo, then would the holy, and divinely inſpired apoſtles be foundfalfe-witneſſes, 1 Cor. XV. 15. For they all, with one mouth, conftantly, and to the death affirmed it. IfChriſt be not rifen, " then are believers " yet in their fins," I Cor. xv. 17. For our juftification is truly aſcribed to the refurrection of Chriſt, Rom. iv. 25. Whilft Chriſt was dying, and continued in the ſtate ofthedead, the price of our redemption was all that while but in paying, the payment was compleated, when he revived and roſe again. Therefore for Chriſt to have continued always in the ſtate of thedead, had been never to have compleatly fatisfied; hence thewhole force and weight of our justification depends upon his refurrection. Nay, had not Chriſt riſen, " the dead had " periſhed," I Cor. xv. 17. Even the dead who died in the faith of Chrift, and of whoſe ſalvation there now remains no ground todoubt. Moreover, Had he not revived, and riſen from the dead, how could all the types that prefigured it have been fatisfied ? Surely they must have ſtood as infignificant things in the ſcriptures, and ſo muſt all the predictions of his refurrection, by which it was ſo plainly foretold. See Matth. xii. 40. Luke xxiv. 46. Pfal. xvi. 10. 1 Cor. xv. 4.
To conclude. Hadhe not riſen from the dead, how could he have been inſtalled in thatglory whereofhe is now poffefſed
in heaven, and which was promiſed him before the worldwas, upontheaccount of his death and ſufferings ? " For to this
" end Chrift both died, and roſe and revived, that he might " be Lord both of the dead and living," Rom. xiv. 9. And that, in this ſtate of dominion and glorious advancement, he might powerfully apply the virtues and benefits of his blood to us, which elſe had been as a precious cordial ſpilt upon the ground.
‡ Our deliverance, was in his death, put in motion ; or, as they ſay, in fieri, i. e. begun ; but was finiſhed in bris refurrection, whence it is, that ourjuftification or abſolution from debt is juftly
by the apostle afcribed not to his death but refurrection, &c. Maccov. loc. Com. p. 869.
SERM . XXXIX. 25 The Fountain of Life . Sothen, there remains no doubt at all of the certainty of Chriſt's refurrection ; it was ſo, andupon all accounts it must needs be fo ; for you ſee how great a weight the ſcriptures hang upon this nail. And bleſſed be God it is a nail faſtened in a fureplace. I need ſpend no morewords toconfirm it ; but rather chooſe to explain and open the nature, and manner ofhis
refurrection, which I shalldo by ſhewing you four or five pro-
perties of it. And the firſt is this,
First, Chriſt roſe from the dead with awful majeſty. So you find it in Mat. xxviii. 2, 3, 4. " And behold, there was a
great earthquake; for the angel of the Lord defcended from heaven, and came and rolled back the stone from the door, " and fat upon it. His countenance was like lightning, and " his raimentwhite as ſnow. And for fear ofhim the keepers
" did ſhake, andbecame as dead men." Human infirmity was notable to bear ſuch heavenly majeſty as attended the buſineſs of that morning. Nature ſank under it. This earthquake was, as one calls it, triumphalefignum : a ſign of triumph, or
token of victory, given by Chriſt, not only to the keepers, and the neighbouring city, but to the whole world, thathe had overcome death in its own dominions, and, like aconqueror, lifted uphis head above all his enemies. So when the Lord fought from heaven for his people, and gave them a glorious, though but temporaldeliverance; ſeehow the propheteſs drives on the triumph inthat rhetorical fong, Judg. v. 4, 5. Alluding tothe moſt awful appearance of God, at the giving of the law. Lord, when thou wenteſt out of Seir, when thou marchedſt out of the field ofEdom, the earth trembled, and
the heavens dropped, the clouds alſodropped water. The mountains melted from before the Lord, even that Sinai " from before the LordGod of Ifrael." Our Lord Jesus went out of the grave, in like manner, and marched out of that
bloody field, with apomp and majeſty ‡ becoming ſo great a conqueror.
Secondly, And to increaſethe ſplendorofthatday, anddrive onthe triumph, his refurrection was attendedwith the reſurection ofmany of the faints; whohad lept in their graves till
then, andthen were awakenedand raiſed to attend the Lord at his riſing. So you read, Mat. xxvii : 52. 53. "And the graves " were opened, and many bodies of the ſaints, which ſlept
† Eft incedere cumpompa et majestate. i. e. It isto marchwith romp and majefty. VOL. II. D
26 The Fountain of Life . SERM . XXXIX. " aroſe, and came out of the graves, after his refurrection ; " and went into the holy city, and appeared unto many." This wonderwas defigned, both to adorn the refurrection of
Chrift, and to give a ſpecimen or pledge of our refurrection ; which alſo is to be inthe virtue of his. This indeed was the refurrection of faints, andnone but faints, the refurrection of many faints, yet it was but a ſpecial, refurrection, intended only to ſhew what God will one day do for all his ſaints. And, for the preſent, to give teftimony ofChrift's refurrection, from the dead. They were ſeen, andknown of many in the city, whodoubtleſs never thought tohave ſeenthem anymore inthis
world. To enquire curioufly, as fome do, who they were, whatdifcourſe theyhad with thoſe towhom they appeared, and
what became of them afterwards, is a vain thing. God hath caſt a veil of filence, and fecrecy upon theſe things, that we might content ourselves with the written word, and he that " will not believe Mofes and the prophets, neither will he be- " lieve though oneriſe from the dead," as theſe ſaints did.
Thirdly, As Chrift roſe from the dead with thoſe ſatellites, or attendants, who accompanied him athis refurrection ; ſo it was by the power of his own Godhead that he quickened and
raiſedhimſelf; and bythe virtue ofhis refurrection were they raiſed alſo, who accompanied him. It was not the Angel who rolledbackthe ftone that revivedhim inthe fepulchre, but
he reſumed his own life, fo he tells us, John x. 18. " I lay " downmy lifethat Imay take it again." Hence 1Pet, iii. 18. He is faid to be put todeath inthe flesh, but quickned by the
Spirit, (i. e.) by the power of his Godhead, or divine nature, which is oppoſed there to fleſh, or his human nature. By the eternal Spirit he offered himself up to God, when he died, Heb. ix. 14. (i. e.) by his own Godhead, not the third perſon
in the Trinity, for thenit could not have been aſcribed to him ashis own act, that he offered up himself. Andby the fame Spirit he was quickned again. And, therefore, the apostle well obſerves,Rom. i. 4. "That " he was declared to be the Son of God with power, by his " refurrection from the dead. Now if he had been raiſedby the power of the Father, or Spirit only, and not byhis own,
howcouldhe be declared by his refurrection tobe the Son of God? What morehad appeared in him than in others ? For
others are raiſedby the power of God, if that were all. So thatin this reſpect alſo itwas amarvellous refurrection. Never anydid, or ſhall riſe as Chriſt roſe, by a ſelf-quickning principle. For tho many dead ſaints roſe atthat time alſo, yet it
SERM. XXΧΙΧ . The Fountain of Life . 27 wasby the virtue of Chriſt's refurrection that their graves were opened, and their bodies quickned. Inwhich reſpect, he faith,
John xi . 25. when he raiſed dead Lazarus, I am the reſur- " rection and the life," (i e.) the principle of life andquick-
ning, by which the dead faints arė raiſed.
Fourthly,And therefore itmaybe trulyaffirmed, that though fome dead faints are raiſed to life before the refurrection of Chriſt, yet that Chrift is " the firſt-bornfrom the dead," as he
is called, Col. i. 18. For though Lazarus and others were raiſed, yet not by themselves, but by Chrift. It was by his virtue and power, not their own. And though they were raiſedtolife, yet they died again. Death recoveredthem again, but Chriſt dieth no more. " Death hath no dominion over
him." He was the firſt that opened the womb of the earth, the firſt-bornfrom the dead, that inallthings he might have thepre-eminence.
Fifthly, But laftly, Chriſt roſe as apublic or common perfon. "As the firſt fruits of them that flept," 1 Cor. xv. 20.
Idefire this maybe well understood; for upon this account it isthat our refurrection is ſecured to us by the refurrection of Chriſt; and not a refurrection only, but a bleſſed and happy one, for the firſt-fruits, both affured and ſanctified the whole cropor harvest. Now that Chriſt did riſe, as a public perſon, repreſenting and comprehending all the elect, who are called the children of
the refurrection, is plain from Eph. ii. 6. Wherewe are ſaid to be rifen with, or in him. So that, we are faid todie inAdam, (who alfo was a common perſon) as the * branches die in the death of the root; ſo we are faid to be raised from death in
Chriſt, who is thehead, root, and repreſentative, of all his elect feed. And why ishe called the first-born, andfirst-begottenfrom thedead, but with respect to the whole number ofthe elect, that are to be born from the dead in their time and order alſo, and as fure as the whole harvest follows the firſt fruits, fo
thall the general refurrection of the faints to life eternal, follow thisbirth, of the firſt-born from the dead.
It ſhall furely follow it, I ſay, and that not only as a confequent follows an antecedent, but as an effect follows its proper
cause. Now there is a three-fold cafuality, or influence that Chriſt's refurrectionhath upon the ſaints refurrection, ofwhich
it is both the meritorious, efficient, and exemplary caufe. D 2 * Mankind putrifiedin their firſtparent, as the branches inthe root. Greg.
28 The Fountain of Life. SERM . XXXIX. First, The refurrection of Chriſt, is the meritorious cauſeof the ſaints refurrection, as itcompleated his fatisfaction, and finiſhed his payment, and ſoour juſtification is properly aſſigned to it, as before was noted from Rom. iv. 25. This his reſurrectionwas the receiving of the acquittance, the cancelling of the bond. And had not this beendone,we had ſtillbeen in our ſins, as he fpeaks, 1 Cor. xv. 7. and ſo our guilthadbeen
ſtill a bar to our happy refurrection. But now, the price being paid in his death, which payment was finiſhed when he revived; and thediſcharge then received for us, now there is no-
thing lies in bar againſt our refurrection to eternal life.
Secondly, As it is the meritorious cauſe ofour refurrection, ſo it is the efficient cause of it alſo. For when the time ſhall come, that the faints ſhall riſe out of the dust, they ſhall be
raiſed by Chriſt, as their head, inwhom the effective principle of their life is. " Your life is hid with Chrift inGod," as it is Col. iii . 3. As when a man awakes out of his fleep †, " the " animal ſpirits ſeated in the brain, being ſet at liberty by the
⚫⚫digestion ofthoſevapours that bound them up, doplay freely " through every part and member of thebody;" ſo Chriſt, the believer's myſtical-head, being quickned ; the ſpiritof life,which is inhim, ſhall be diffuſed through all his members to quicken themalſo in the morning ofthe reſurrection. Hence thewarm
animatingdew of Chriſt's refurrection is ſaid tobe toour bodies, as thedewofthe morning is to the withered, languiſhing plants, which revive by it, Ifa xxvi. 19. " Thy dew is as the dew of
" herbs;" and then it follows, " the earth ſhall caſt forth her " dead." So thatby the fame faith we put Chriſt's refurrection into the promises, we may put the believer's refurrection intothe conclufion. And therefore, the apostle makes them convertibles, reaſoning forward, from Chriſt's to ours ; and back again fromours to his, I Cor. xv. 12, 13. Which is alſo the ſenſe ofthat ſcripture, Rom. viii. IC, II . " And if Chriſt be in " you, the body indeed is deadbecauſe of fin; but the ſpirit is " life becauſe of righteouſneſs." (i. e.) Though you are really united to Chriſt by the Spirit, yet yourbodies muſt die as well
+ Proximum inftrumentumfivefedesfomni eft cerebrum, utpote in quofpiritus animalesfrigefiuntet condenſantur, aut etiam refolvunturet diſſipantur, proxime, tanquam in propriafpirituum animalium officina, et in quo etiam radices nervorum obftruuntur, per vapores, nespiritus animales fenfui communi fervireaut in partes reliquas inferiores corporis propagari libere poffint. Keckerm. Syft. Phyf. p. (mihi) 441.