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 ...

The SEVENTEENTH* 1.1 SERMON.* 1.2 (Book 17)

IEPH. XXII.

And hath put all things under his feet, and gave him to be the head, over all things to the Church.

THE foregoing verses are spent in a thankful and humble adoration of the grace of God, in bringing these Ephesians to believe in Christ. This effect of that power that raised their hearts to believe in Christ; is here compared with that other glorious effect of it, even the raising of Christ himself from the dead. Both these owe themselves to the same efficient cause. It raised Christ from a low estate, even from the dead, to an high, a very high and glorious state: to be the head both of the world, and of the Church: the head of the world, by way of dominion; the head of the Church, by way of union, and special influence: ruling the world for the good of his people in it. He gave him to be the head over all things to the Church.

In this Scripture, let these four things be seriously heeded.

• [ 1] First, The dignity and authority committed to Christ. He hath put all things under his feet: which implies full, ample, and absolute dominion in him; and subjection in them over whom he raigns. This power is delegated to him by the Father. For be∣sides the essential, native, ingenite power and dominion over all, which he hath as God; and is common to every person in the Godhead, Psal. 22.28. there is a mediatory dispensed authority; which is proper to him as Mediator which he receives as the re∣ward, or fruit of his suffering, Phil. 2.8.
• [ 2] Secondly, The subject recipient of this authority, which is Christ; and Christ primarily, and only. He is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, first receptacle of all authority and power. Whatever authority any creature is cloathed with, is but Ministerial, and derivative; whether it be Political, or Ecclesiastical. Christ is the only Lord Jude 4. the fountain of all power.
• [ 3] Thirdly, The Object of this authority. The whole creation. All things are put under his feet. He rules from Sea, to Sea; even to the utmost bounds of Gods creation. Thou hast given him power over all flesh, Joh. 17.2. all creatures, rational, and irrati∣onal; animate, and inanimate; Angels, Devils, Men, Winds, Seas all obey him.
• [ 4] Lastly, And Especially take notice of the finis cui, end for which he governs,* 1.3 and rules the universal Empire. It is to the Church, (i. e.) for the advantage, comfort, and Salvation of that chosen remnant he died for. He purchased the Church, and that he might have the highest security that his blood should not be lost, God the Fa∣ther hath put all things into his hand; to order and dispose all as he pleaseth. For the furtherance of that his design and end. As he bought the persons of some, so the services of all the rest; and that they might effectually serve the end, they are designed to, Christ will order them all, in a blessed subordination and subservi∣ency thereunto. Hence the Point is,

DOCT. That all the Affairs of the Kingdom of providence,* 1.4 are ordered and determined by Iesus Christ, for the special advantage, and everlasting good of his redeemed people.

Joh. 17.2. As thou hast given him power over all flesh, that he should give eternal life, to as many as thou hast given him. Hence it comes to pass, that all things work together for good, to them that love God; to them that are the called according to purpose, Rom. 8.28.

That Jesus Christ hath a providential influence upon all the af∣fairs of this world, is evident both from Scripture assertions, and rational observations, made upon the actings of things here be∣low.

The first Chap. of Ezek. contains an admirable Scheme or draught of providence. There you see how all the wheels, that is the mo∣tions and revolutions here on earth, are guided by the spirit that is in them. And vers. 26. it's all run up into the supream cause. There you find one like the son of man, which is Jesus Christ, sit∣ting upon the throne, and giving forth orders from thence, for the government of all. And if it were not so, how is it, that there are such strong combinations, and predispositions of persons and things to such ends and issues, without any communications of counsels, or holding of intelligence with one another? as in Israels deliverance out of Aegypt, and innumerable more instances have appeared? Certainly if ten men from several places should all meet at one place, and about one business, without any fore-appoint∣ment among themselves; it would argue their motions were se∣cretly over-ruled by some invisible Agent. How is it that such marvailous effects are produced in the world, by causes that carry no proportion to them? Amos 5.9. and 1 Cor. 1.27. And as of∣ten the most apt and likely means are rendred wholly ineffectual? Psal. 33.16. In a word, if Christ have no such providential in∣flux how are his people in all ages preserved in the midst of so many millions of potent and malitious enemies; amongst whom they live, as sheep in the midst of wolves? Luk. 10.3. How is it that the bush burns, and yet is not consumed? Exod. 3.2.

But my business in this discourse, is not to prove that there is a providence, which none but Atheists deny. I shall choose ra∣ther to shew by what Acts Jesus Christ administers this Kingdom. And in what manner. And what use may be made thereof.

As to the first, he rules and orders the Kingdom of Providence, by supporting, permitting, restraining, limiting, protecting, pu∣nishing, and rewarding those over whom he raigns providenti∣ally.

* 1.5First, He supports the world, and all creatures in it, by his power. My Father works hitherto, and I work. Joh. 5.17. And in him (that is in Christ) all things consist. Col. 1.17. It's a considerable part of Christs glory to have a whole world of creatures oweing their beings and hourly conservations to him. The parts of the world are not coupled and fastned together as the parts of an house, whose beams are pinn'd and nail'd to each other; but rather as several rings of Iron, which hang together by the vertue of a loadstone. This goodly fabrick was raised to the foundation, when sin entred, and had tumbled into everlasting confusion, had not Christ stept in to shore up the reeling world. For the sakes of his redeemed that inhabit it, he doth, and will prop it by his omnipotent power. And when he hath gathered all his Elect out of it, into the Kingdom above; then will he set fire to the four quarters of it, and it shall lye in white ashes. Mean while, he is given for a Covenant to the people, to esta∣blish the earth. Isai. 49.8.

Secondly, He permits and suffers the worst of creatures in his dominion to be, and act as they do. The deceived, and the de∣ceiver are his. Job. 12.16. Even those that fight against Christ, and his people, receive both power, and permission from him. Say not that it's unbecoming the most holy, to permit such evils which he could prevent if he pleased. For as he permits no more than he will overrule to his praise; so that very permission of his, is holy, and just. Christs working is not confounded with the creatures. Pure Sun-beams are not tainted by the noisom vapours of the dunghil on which they shine. His holiness hath no fel∣lowship with their iniquities: nor are their transgressions at all ex∣cused by his permissions of them. He is a rock, his work is per∣fect; but they have corrupted themselves. Deut. 32.4, 5. This holy permission, is but the withholding of those restraints from their Lusts; and denying those common assistances which he is no

way bound to give them. Acts 14.16. He suffered all nations to walk in their own waies. And yet should he permit sinful creatures to act out all the wickedness that is in their hearts, there would neither remain peace, nor order in the world. And there∣fore,

Thirdly, He powerfully restrains creatures by the bridle of providence, from the commission of those things to which their hearts are propense enough.* 1.6 Psal. 76.10. The remainder of wrath thou wilt restrain, or gird up. Leting forth just so much as shall serve his holy ends, and no more. And truly this is one of the glorious mysteries of providence, which amazes the serious and considerate soul. To see the spirit of a creature fully set to do mischief. Power enough as one would think, in his hand to do it, and a door of opportunity standing open for it; and yet the effect strangely hindred. The strong propensions of the Will are inward∣ly checkt, as in the case of Laban, Gen. 31.24. or a diversion and rub is strangely cast in their way; as in the case of Senacha∣rib, 2 King. 19.7, 8. So that their hands cannot perform their enterprises. Iulian had two great designs before him, one was to conquer the Persians, the other to root out the Galileans; as he by way of contempt called the Christians: but he will begin with the Persians first, and then make a sacrifice of all the Chri∣stians to his Idols. He doth so, and perishes in the first attempt. O the wisdom of providence!

Fourthly, Jesus Christ limits the creatures in their acting, as∣signing them their boundaries, and lines of liberty; to which they may, but beyond it cannot go. Rev. 2.10. Fear none of those things that ye shall suffer, behold the Devil shall cast some of you into prison; and ye shall have tribulation for ten daies. They would have cast them into their graves, but it shall only be into prisons: they would have stretcht out their hands upon them all, no, but only some of them shall be exposed. They would have kept them there perpetually, no, it must be but for ten daies. Ezek. 22.6. Behold the Princes of Israel were in thee, every one to their power to shed blood. They went as far as they had power to go, not as far as they had will to go. Four hundred and thirty years were determined upon the people of God in Aegypt, and then, even in that very night, God brought them forth; for then the time of the promise was come, Acts 7.17.

Fifthly, The Lord Jesus providentially protects his people, amidst a world of enemies, and dangers. It was Christ that ap∣peared unto Moses in the flaming bush: and preserved it from be∣ing consumed. The bush signified the people of God in Aegypt. The fire flaming on it, the exquisite sufferings they there endured. The safety of the bush amidst the flames, the Lords admirable care and protection of his poor suffering ones. None so tender∣ly careful as Christ. As birds flying, so he defends Jerusalem, Isai. 31.5. (i. e.) as they fly swiftly towards their nests, crying when their young are in danger; so will the Lord preserve his. They are preserved in Christ Iesus, Jude 1. as Noah and his fa∣mily were in the Ark. Hear how a Worthy of our own expresses himself upon this point.

* 1.7That we are at peace in our houses, at rest in our beds; that we have any quiet in our enjoyments, is from hence alone. Whose person would not be defiled or destroyed? whose habitation would not be ruined? whose blood almost would not be shed, if wicked men had power to perpetrate all their conceived sin? It may be the ruine of some of us hath been conceived a thou∣sand times. We are beholding to this providence of obstructing sin, for our lives, our families, our estates, our liberties, and whatsoever is or may be dear to us. For may we not say some∣times with the Psalmist, Psal. 57.4. My soul is among Lyons, and I lye even among them that are set on fire, even the sons of men, whose teeth are spears, and their tongue a sharp sword. And how is the deliverance of men contrived from such persons? Psal. 58.6. God breaks their teeth in their mouths, even the great teeth of the young Lyons. He keeps this fire from burning, — some he cuts off and destroys. Some he cuts short in their power. Some he deprives of the instruments whereby alone they can work. Some he prevents of their de∣sired opportunities, or diverts by other objects for their lusts. And oftentimes causeth them to spend them among themselves, one upon another. We may say therefore with the Psalmist, Psal. 104.24. O Lord how manifold are thy works? in wis∣dom hast thou made them all, the earth is full of thy riches.

Sixthly, He punishes the evil doers; and repaies by providence into their own lap the mischief they do, or but intend to do un∣to them that fear him. Pharaoh, Senacharib, both the Iulians, and innumerable more are the lasting monuments of this righte∣ous

retribution. 'Tis true, a sinner may do evil an hundred times, and his daies be prolonged: but oft-times God hangs up some eminent sinners in chains, as spectacles, and warnings to others. Many a heavy blow hath providence given the enemies of God, which they were never able to claw off. Christ rules, and that with a rod of Iron, in the midst of his enemies. Psal. 110.2.

Seventhly and Lastly, He rewards by providence the services done to him, and his people. Out of this treasure of providence God repays oftentimes those that serve him, and that with an hundred fold reward now in this life. Matth. 19.29. This active vigilant providence hath its eye upon all the wants, straights and troubles of the creatures; but especially upon such as Religion brings us unto. What huge volumes of experiences might the people of God write upon this subject? And what a pleasant Histo∣ry would it be to read the strange, constant, wonderful and unex∣pected actings of providence for them that have left themselves to its care?

Secondly, We shall next enquire how Jesus Christ administers [ 2] this providential Kingdom?

And here I must take notice of the means by which, and the manner in which he doth it. The means or instruments he uses in the governing the Providential Kingdom, (for he cannot be perso∣nally present with us himself) are either Angels or Men; the Angels are ministring creatures sent forth by him for the good of them that shall be heirs of Salvation. Heb. 1.14. Luther tells us they have two offices, superius canere, & inferius vigilare, to sing above, and watch beneath. These do us many invisible offices of love. They have dear and tender respects and love for the Saints. To them God as it were puts forth his children to nurse, and they are tenderly careful of them whilst they live, and bring them home in their arms to their Father when they die. And as Angels, so Men are the servants of providence: Yea, bad men as well as good. Cyrus on that account is called Gods ser∣vant: they fulfil his will, whilst they are prosecuting their own lusts. The earth shall help the woman, Rev. 12.16. But good men delight to serve providence: they, and the Angels are fellow-servants in one house, and to one master. Rev. 19.10. Yea, there is not a creature in Heaven, or Earth, or Hell, but Jesus Christ can Providentially use it, and serve his ends, and promote his designs by it. But whatever the Instrument be Christ uses;

of this we may be certain, that his Providential working is Holy, Judicious, Soveraign, Profound, Irresistible, Harmonious, and to the Saints peculiar.

First, It's holy. Though he permits, limits, orders, and overrules many unholy persons and actions; yet he still works like himself; most holily, and purely throughout. The Lord is righteous in all his ways, and holy in all his works. Psal. 145.17. It's easier to separate light from a Sun-beam, than holiness from the works of God. The best of men cannot escape sin in their most holy actions. They cannot touch, but are defiled. But no sin cleaves to God, whatever he hath to do about it.

Secondly, Christs providential working is not only most pure and holy; but also most wise, and Judicious. Ezek. 1.20. The wheels are full of eyes:* 1.8 they are not moved by a blind impetus, but in deep counsel and wisdom. And indeed the wisdom of providence manifests it self principally in the choice of such states for the people of God, as shall most effectually promote their eternal happiness. And herein it goes quite beyond our understandings, and comprehensions. It makes that medicinal, and salutiferous, which we judge as destructive to our comfort and good,* 1.9 as poyson. I remember it is a note of Suarez, speaking of the felicity of the other world; then (saith he) the blessed shall see in God, all things and circumstances pertaining to them, excel∣lently accommodated, and attempered. Then they shall see that the crossing of their desires was the saving of their souls. And that they had, if they had not perished. The most wise Provi∣dence looks beyond us. It eyes the end, and suits all things there∣to; and not to our fond desires.

Thirdly, The Providence of Christ is most supream, and sove∣raign. Whatsoever he pleaseth, that he doth, in Heaven, and Earth; and in all places. Psal. 135.6. He is Lord of Lords, and King of Kings,* 1.10 Rev. 19.16. The greatest Monarchs on Earth, are but as little bits of clay. As the worms of the earth to him. They all depend on him. Prov. 8.15, 16. By me Kings raign, and Princes decree Iustice, by me Princes rule, Nobles, even all the Iudges of the Earth.

Fourthly Providence is profound and inscrutable. The Judge∣ments of Christ are as the great deeps, and his footsteps are not known, Psal. 36 6. There are hard texts in the works, as well as in the words of Christ▪ The wisest heads have been at a loss, in interpreting some providences. Ier. 12.1, 2. Iob. 21.7. The Angels had the hands of a man under their wings. Ezek. 1.8. (i. e.) They wrought secretly, and mysteriously.

Fifthly,* 1.11 Providence is irresistible in its designs and motions, for all providences are but the fulfillings and accomplishments of Gods immutable decrees, Eph. 1.11. He works all things according to the counsel of his own will. Hence Zech. 6.1. The Instruments by which God executed his wrath, are called Chariots coming from betwixt two mountains of brass.* 1.12 (i. e.) the firm and immutable decrees of God. When the Iews put Christ to death▪ they did but do that the hand and counsel of God had before determined to be done. Acts 4.28. So that none can oppose, or resist Providence. I will work, and who shall lett. Isa. 43.13.

Sixthly, The Providences of Christ are Harmonious. There are secret chains, and invisible connexions betwixt the works of Christ. We know not how to reconcile promises, and pro∣vidences together: nor yet providences one with another: but certainly they all work together, Rom. 8.28. as adjuvant cau∣ses, or con-causes standing under, and working by the influ∣ence of the first cause. He doth not do and undo. Destroy by one providence, what he built by another. But look as all seasons of the year, the nipping frosts, as well as halcion days of summer, do all conspire and conduce to the harvest; so it is in providence.

Seventhly, Lastly, The providences of Christ work in a special and peculiar way, for the good of the Saints. His providential, is subordinated to his Spiritual Kingdom. He is the Saviour of all men, especially of them that believe. 1 Tim. 4.10. These only have the blessing of providence. Things are so laid and or∣dered, as that their eternal good shall be promoted and secured by all that Christ doth.

Inference 1.

* 1.13If so, See then in the first place, to whom you are beholding for your lives, liberties, comforts, and all that you enjoy in this world. Is it not Christ that takes order for you. He is indeed in Heaven, out of your sight; but though you see him not, he sees you, and takes care for all your concerns. When one told Silentiarius of a plot laid to take away his life,* 1.14 he answered, Si Deus mei curam non habet, quid vivo? if God take not care of me, how do I live? how have I escaped hitherto? In all thy waies acknow∣ledge him. Prov. 3.6. It's he that hath espied out that state thou art in, as most proper for thee. It's Christ that doth all for you that is done. He looks down from Heaven upon all that fear him; he sees when you are in danger by Temptation, and casts in a providence you know not how, to hinder it. He sees when you are sad, and orders reviving providences to refresh you. He sees when corruptions prevail, and orders humbling providen∣ces to purge them. Whatever mercies you have received, all along the way you have gone hitherto, are the orderings of Christ for you. And you shall carefully observe how the promises, and providences have kept equal pace with one another; and both gone step by step with you until now.

Inference 2.

* 1.15Hath God left the government of the whole world in the hands of Christ, and trusted him over all, then do ye also leave all your particular concerns in the hands of Christ too, and know that the infinite wisdom and love which rules the world, manages every thing that relates to you. It is in a good hand, and infi∣nitely better than if it were in your own.* 1.16 I remember when Me∣lanchthon was under some despondencies of spirit about the estate of Gods people in Germany; Luther chides him thus for it, desi∣nat▪ Philippus, esse rector mundi, let Philip cease to rule the world. It's none of our work to steer the course of providence, or direct its motions; but to submit quietly to him that doth. There is an Itch in men, yea, in the best of men, to be disputing with God Let me talk with thee of thy Iudgements, saith Jeremy, Jer. 32.1, 2. Yea, how apt are we to regret at providences, as if it

had no conducency at all to the glory of God, or to our good. Exod. 5.22. Yea, to limit providence, to our way and time: thus the Israelites tempted God, and limited the Holy One, Psal. 78.20, 41. How often also do we unbelievingly distrust providence, as though it could never accomplish what we profess to expect and believe? Ezek. 37.11. Our bones are dry, our hope is lost; we are cut off for our part. So Gen. 18.13, 14. Isai. 40.27. There are but few Abrahams among believers, who against hope, belie∣ved in hope; giving glory to God. Rom. 4.20. And it is but too common for good men to repine and fret at providence, when their wills, lusts, or humours are crossed by it. This was the great sin of Ionah. Brethren, these things ought not to be so. Did you but seriously consider, either the design of providence, which is to bring about the gratious designs, and purposes of God up∣on you, which were laid before this world was. Eph. 1.11. or that it is a lifting up of thy wisdom, against his; as if thou couldst better order thine affairs, if thou hadst the conduct and manage∣ment of them. Or that you have to do herein with a great and dread∣ful God, in whose hands you are as the clay in the Potters hand, that may do what he will with you, and all that is yours, with∣out giving you an account of any of his matters. Iob 33.13. Or whether providence hath cast others, as good by nature as your selves; tumbled them down from the top of health, wealth, ho∣nours and pleasures to the bottom of Hell.

Or Lastly, Did you but consider how often it hath formerly baffled, and befool'd your selves. Made you retract with shame, your rash headlong censures of it: and enforced you by the sight of its births and issues, to confess your folly and ignorance as Asaph did, Psal. 73.22. I say if such considerations as these could but have place with you in your troubles, and temptations, they would quickly mould your hearts into a better and more quiet frame.

O that I could but perswade you to resign all to Christ. He is a cunning workman,* 1.17 as he he is called, Prov. 8.30. and can effect what he pleaseth. It's a good rule de operibus Dei non est judicandum, ante quintum actum. Let God work out all that he intends, have but patience till he hath put the last hand to his work, and then find fault with it, if you can. You have heard of the patience of Iob, and have seen the end of the Lord. Iam. 5.11.

Inference 3.

* 1.18If Christ be Lord and King over the providential Kingdom, and that for the good of his people,* 1.19 let none that are Christs hence∣forth stand in a slavish fear of creatures. It's a good note that Grotius hath upon my text: It's a marvailous consolation (saith he) that Christ hath so great an Empire, and that he governs it for the good of his people, as an head consulting the good of the bo∣dy. Our Head and Husband is Lord General of all the Hosts of Heaven and Earth. No creature can move hand, or tongue with∣out his leave, or order. The power they have is given them from above, Ioh. 19.11, 12. The serious consideration of this truth will make the feeblest spirit cease trembling, and fall a singing. Psal. 47.7. The Lord is King of all the earth, sing ye praises with un∣derstanding: that is (as some well paraphase it) every one that hath understanding of this comfortable truth. Hath he not given you abundant security in many express promises, that all shall is∣sue well for you that fear him? Rom. 8.28. All things shall work together for good, to them that love God. And Eccles. 8.12. Verily it shall be well with them that fear God, even with them that fear before him. And suppose he had not, yet the very un∣derstanding of our relation to such a King, should in it self be suf∣ficient security. For he is the (a) 1.20 universal, (b) 1.21 supream, (c) 1.22 absolute, (d) 1.23 meek and merciful, (e) 1.24 victorious, (f) 1.25 and immortal King.

He sits in glory at the Fathers right hand, and to make his seat the easier, his enemies are a footstool for him. His love to his people is unspeakably tender,* 1.26 and fervent. He that touches them, touches the apple of his eye Zech. And it's hardly imaginable that Jesus Christ will sit still, and suffer his enemies to thrust out his eyes. Till this be forgotten, the wrath of man is not feared, Isai. 51.12, 13. He that fears a man that shall die, forgets the Lord his Maker: he loves you too well, to sign any order to your preju∣dice, and without his order none can touch you.

Inference 4.

* 1.27If the Government of the world, be in the hands of Christ, then our engaging and entitling of Christ to all our affairs and

business, is the true and ready way to their success and prosperity. if all depend upon his pleasure, then sure it's your wisdom to take him along with you to every action and business. It's no lost time, that's spent in prayer, wherein we ask his leave, and beg his presence with us. And take it for a clear truth, that which is not prefaced with prayer, will be followed with trouble. How easily can Jesus Christ dash all your designs, when they are at the very birth, and article of execution! and break off in a moment all the purposes of your hearts. It's a Proverb among the Papists, that Mass and Meat hinder no nan. The Turks will pray five times a day how urgent soever their business be. Blush you that enterprise your affairs, without God. I reckon that bu∣siness as good as done, to which we have gotten Christs leave, and engaged his presence to accompany us to it.

Inference 5.

Lastly,* 1.28 Eye Christ in all the events of providence; see his hand in all that befals you, whether it be evil, or good. The works of the Lord are great, sought out of all them that have pleasure therein. Psal. 111.2. How much good might we get, by obser∣vation of the good, or evil that befals us throughout our course!

First, In all the evils of trouble and affliction that befal you, eye Jesus Christ in it all. And set your hearts to the study of these four things in affliction.

• First, Study his Soveraignty and Dominion. For he creates and forms them. They rise not out of the dust: nor do they befal you casually. But, he raises them up, and gives them their commis∣sion, Jer. 18.11. Behold I create evil, and devise a device against you. He elects the instrument of your trouble. He makes the rod as afflictive as he pleaseth. He orders the continuance, and end of your troubles. And they will not cease to be afflictive to you, till Christ say leave off, it is enough. The Centurion wisely con∣sidered this, when He told him, Luk. 7.8. I have souldiers under me, and I say to one go, and he goeth; to another come and he cometh: meaning, that as his souldiers were at his beck and com∣mand, so diseases were at Christs beck, to come, and go, as he or∣dered them.
• Secondly, Study the wisdom of Christ in the contrivance of your troubles. And his wisdom shines out many waies in them. It's

• evident in choosing such kinds of troubles for you. This, and not that; because this is more apt to work upon, and purge out the corruption that most predominates in you. In the decrees of your troubles. Suffering them to work to such an height, else not reach their end; but no higher, least they overwhelm you.
• Thirdly, Study the tenderness and compassions of Christ over his afflicted. O think if the Devil had but the mixing of my cup, how much more bitter would he make it! There would not be one drop of mercy, no, not of sparing mercy in it, which is the lowest of all sorts of mercy. But here is much mercy mix∣ed with my troubles. There is mercy in this, that it is no worse. Am I afflicted, it's the Lords mercy, I am not consumed. Lam. 3.22. it might have been Hell, as well as this. There is mercy in his supports under it. Others have, and I might have been left to sink and perish under my burdens. Mercy, in deliverance out of it. This might have been everlasting darkness, that should ne∣ver have had a morning. O the tenderness of Christ over his af∣flicted!
• Fourthly, Study the love of Christ to thy soul in affliction. Did he not love thee, he would not sanctifie a rod to humble or reduce thee: but let thee alone to rot and perish in thy sin. Rev. 3.19. whom I love, I rebuke and chasten. This is the de∣vice of love, to recover thee to thy God, and prevent thy ruine. O what an advantage would it be thus to study Christ, in all your evils that befal you.

Secondly, Eye and study Christ in all the good you receive from the hand of providence. Turn both sides of your mercies, and view them in all their lovely circumstances.

First, Eye them in their suitableness. How conveniently Pro∣vidence hath ordered all things for thee. Thou hast a narrow heart, and a small estate, suitable to it. Hadst thou more of the world, it would be like a large sail, to a little boat, which would quickly pull thee under water. Thou hast that which is most sui∣table to thee, of all conditions.

Secondly, Eye the seasonableness of thy mercies; how they are timed to an hour. Providence brings forth all its fruits in due season.

Thirdly, Eye the peculiar nature of thy mercies. Others have common, thou special ones. Others have but a single, thou a double sweetness in thy enjoyments: one natural from the mat∣ter

of it, another spiritual from the way in which, and end for which it comes.

Fourthly, Observe the order in which providence sends you your mercies. See how one is linked strangely to another; and is a door to let in many. Sometimes one mercy is introductive to a thousand.

Fifthly and Laslty, Observe the constancy of them; they are new every morning. Lam. 3.23. How assiduously doth God visit thy soul and body! Think with thy self, if there were but a suspen∣sion of the care of Christ for one hour, that hour would be thy ruine. Thousands of evils stand round about thee, watching when Christ will but remove his eye from thee; that they may rush in, and devour thee.

Could we thus study the providence of Christ in all the good, and evil that befalls us in the world; then in every state we should be content, Phil. 4.11. Then we should never be stopt, but fur∣thered in our way by all that falls out. Then would our experi∣ences swell to great volumes, which we might carry to Heaven with us. And then should we answer all Christs ends in every state he brings us into. Do this and say,

Thanks be to God for Iesus Christ.

Notes

• * 1.1

  Serm. 17.
• * 1.2

  Opens the Kingly Of∣fice of Christ as it is providen∣tially exe∣cuted upon the world, for the Re∣deemed.
• * 1.3

  In bonum eccle∣siae obticet hoc imperium. Grotius in loc.
• * 1.4

  Doct.
• * 1.5

  Propter Eclesi∣am in mundo, durat mu••dus; alioquia uno momento confla∣graret coelum & terra: quia mundus non est dignus uno gra∣no tritici, si ••ui∣dem plenus est blasphemiis & impietate. Nisi oratione & do∣ctrina sustenta∣ret Ecclesia mundum, uno momento peri∣rent omnia. Luther in Gen. 30.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accinges mont.
• * 1.7

  Dr▪ Owen in his indwelling sin. p. 200.
• * 1.8

  Non Cae••o impe∣••u voluntur ro∣tae.
• * 1.9

  Beatus in Deo vid••t res omnes accommodatas ad se pertinen∣tes; & omnes circumstantias accommodatas Suarez.
• * 1.10

  Caput ejus au∣rum auri, quo significatur praec••lens su∣per omnia dig∣nitas regni Christi. Au∣rum enim in ca∣pite, est in signe regium, ex quo Coronae fiunt, igitur aurum auri perinde valere videtur, atque Rex Regum. Brightman in Cant.
• * 1.11

  Per montes in∣telligat arcanum Dei consilium. Calv.
• * 1.12

  Firmissima & inscrutabilia Dei concilia. Drusius.
• * 1.13

  Inf••r. 1.
• * 1.14

  S••lent••a••ius.
• * 1.15

  Infer. 2.
• * 1.16

  Monendus est Philippus ut de∣finat esse rector mundi. Melch. Adams.
• * 1.17

  Duo habet sig∣nificata, artifi∣cem probatum, & artificem in arte sua excel∣lentem. Glas.
• * 1.18

  Infer. 3.
• * 1.19

  Magna consola∣tio quod tantun imperium habet is, qui id exer∣cet Ecclesiae bo∣no, sicut caput consulit corpori. Grotius.
• (a) 1.20

  Psal. 2.8.
• (b) 1.21

  Prov. 8.15.
• (c) 1.22

  Rev. 1.18.
• (d) 1.23

  Mat. 21.5.
• (e) 1.24

  Psal. 45.4.
• (f) 1.25

  1 Tim 1.17.
• * 1.26

  See my Saint indeed. p. 70, &c.
• * 1.27

  Infer. 4.
• * 1.28

  Infer. 5.