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 TWENTY NINTH* 1.1 SERMON.* 1.2 (Book 29)

ISAI. LIII.VII.

He was oppressed, and he was afflicted; yet he open∣ed not his mouth. He is brought as a Lamb to the slaughter, and as a Sheep before her Shearers is dumb; so he opened not his mouth.

HOW our Lord Jesus Christ carried on the work of our Redemption in his humbled state, both in his incarnati∣on, life and death, hath in part been discovered in the former Sermons. I have shewed you the kind or nature of that death he died: and am now engaged by the method pro∣posed, to open the manner of his death. The solitariness or lone∣liness of Christ in his sufferings, was the subject of the last Sermon. The patience and meekness of Christ in his sufferings, comes in or∣der to be opened in this.

* 1.3This Chap••er treats wholly of the sufferings of Christ; and the blessed fruits thereof. Hornebeck tells us of a Learned Jew that ingeniously confessed this very Chapter converted him to the Chri∣stian Faith. And such del••ght he had in it, that he read it more than a thousand times over. Such is the clearness of this Prophe∣sie, that he who Pen'd it, is deservedly stiled the Evangelical Pro∣phet. I cannot allow time to analize the Chapter, but my work lying in the seventh verse, I shall speak to these two branches or par••s of it, viz. The grievous sufferings of Christ, and the glori∣ous ornament he put upon them.

[ 1] First, Christs grievous sufferings; he was afflicted, and he was oppressed, brought to the slaughter, and shorn as a sleep (i.••.) he lost both fleece and blood.* 1.4 Life and the comforts of Lif••. He was oppressed,* 1.5 the word signifies both to Answer and oppress, hum∣ble or depress. The other word rendred afflicted, signifies to exact and afflict,* 1.6 and so implys Christ to stand before God, as a surety before the Creditor;* 1.7 who exacts the utmost satisfaction from him, by causing him to suffer according to the utmost rigour and severity of the Law. It did not suffice that he was shorn as a Sheep, (i. e.) that he was stript and deprived o•• his riches, orna∣ments, and comforts; but his blood and life must go for it also. He is brought to the slaughter. These were his grievous Suffer∣ings.

[ 2] Secondly, Here is the glorious ornament he put upon those grie∣vous sufferings,* 1.8 even the ornament of a meek, and patient Spirit. He opened not his mouth. But went as a sheep to be shorn, or a Lamb to the slaughter. The Lamb goes as quietly to the slaughter∣house, as to the fold. By this lively and lovely similitude the pa∣tience of Christ is here expressed to us. Yet Christs du••••ness and silence is not to be understood Simply, and universally; as though he spake nothing at all when he suffered: for he uttered many excellent and weighty words upon the Cross, as you shall hear in the following Discourses; but it must be understood respe∣ctively, (i. e.) he never opened his mouth repiningly, passionate∣ly, or revengefully u••••er his greatest tortures and highest provo∣cations. Whence the no••e is.

DOCT. That Iesus Christ supported the burden of his sufferings,* 1.9 with admirable patience, and meekness of Spirit.

It is a true observation, that meekness inviteth injury, but all∣ways to its own cost. And it was evidently verified in the suffer∣ings of Christ. Christs meekness triumphed over the affronts and injuries of his enemies, much more than they triumphed over him. Patience never had a more glorious triumph, than it had upon the Cross.

The Meekness and Patience of his Spirit amidst injuries and pro∣vocations, is excellently set forth in 1 Pet. 2.22, 23. Who did no Sin, neither was guile found in his mouth. Who when he was re∣viled, reviled not again; when he suffered, he threatned not, but committed himself to him that judgeth righteously.

In this point we have these three things to open Doctrinally. First, the burden of sufferings, and provocations that Jesus Christ was oppressed with.

Secondly, the meekness, and admirable patience with which he supported that burden. Thirdly, the causes and grounds of that perfect patience which he then exerc••sed.

First, The burden of sufferings and provocations which Christ [ 1] supported was very great. For on him met all sorts and kinds of trouble at once, and those in their highest degrees and fullest strength. Troubles in his soul, and these were the soul of his troubles. His soul was laden with Spiritual horrors and troubles as deep as it could swim, Mar. 14.33. He began to be sore amazed and very heavy. The wrath of an infinite dreadful God beat him down to the dust. His body full of pain and exquisite tortures in every part. Not a member or sense but was the ••eat and subject of torment.

His name and honour suffered the vilest indignities, blasphemies, and horrid reproaches that the mal••gnity of Satan, and wicked men could belch our against it. He was call'd a Blasphemer, Seditions, one that had a Devil, a Glutton•• a Wine-bibber, a friend of Pub∣licans and Hariots. The Carpenters Son, this fellow. He that was Gods Fellow as you heard lately, now this Fellow. Contempt

was poured upon all his Offices. Upon his Kingly Office, when they crowned him with Thorns, arrayed him in purple, bowed the knee in mockery to him, and cry'd hail King of the Jews. His Prophe∣tical Office, when they blinded him, and then bid him Prophesie who smote him. His Priestly Office, when they reviled him upon the Cross, saying, he saved others, himself he cannot save. They scourged him. Spit in his face. Smote him on the head and face. Besides the very kind of death they put him to was re∣proachful and ignominious; as you heard before.

Now all this, and much more than this; meeting at once upon an innocent, and dignified person. One that was greater than all. That lay in the bosom of God. And from eternity had his smiles and honours. Upon one that could have crushed all his enemies as a moth: I say for him to bear all this without the least discompo∣sure of Spirit, or breach of Patience, is the highest triumph of Patience that ever was in the world. It was one of the greatest wonders of that wonderful day.

[ 2] Secondly, And that is the next thing we have to consider, even this almighty patience and unpattern'd meekness of Christ, sup∣porting such a burden with such evenness and steadiness of spirit. Christian patience or the grace Patience, is an ability or power to suffer hard and heavy things, according to the will of God.

It is a power, and a glorious power that strengthens the suffering Soul to bear. It is our passive fortitude, Col. 1.11. Strengthened with all might, according to the glorious power, unto all patience, and long suffering with Ioyfulness, (i. e.) strengthened with a might or power, corresponding to the glorious power of God himself. Or such as might appear to be the proper impress and image of that divine power, which is both its principle and pat∣tern. For the Patience which God exercises towards sinners that daily wrong and load him, is call'd power, and great power, Num. 14.17. Let the power of my Lord be great, as thou hast spoken, saying, the Lord is long Suffering, forgiving, &c. Hence it's observed, Prov. 24.10. That the loss or breaking of our pa∣tience under adversity argues a decay of strength in the soul. If thou faint in the day of adversity, thy strength is small.

* 1.10It's a power or ability in the soul to bear hard, heavy, and diffi∣cult things. Such only are the objects of patience. God hath

several sorts of burdens to impose upon his people. Some heavier, others lighter. Some to be carried but a few hours, others many days. Others all our days. Some more spiritual bearing upon the Soul. Some more external, touching or punishing the flesh ime∣diatly; and the spirit by way of Sympathy. And sometimes both sorts are laid on together. So they were at this time on Christ. His Soul burdened as deep as it could swim. Full of the sence, the bitter sence and apprehension of the wrath of God. His Body fill'd with tortures. In every member, and sence, grief took up his lodging. Here was the highest exercise of Patience.

It's a power to bear hard and heavy things according to the Will of God. The involving of that respect differs patience the Christian grace, from patience the Moral Vertue. So the Apostle describes it, 1 Pet. 4.19. Let them that suffer according to the will of God, &c. (i. e.) who exercise patience gratiously, as God would have them.

And then our patience is, (as Christs most exactly was) accor∣ding to the will of God, when it is as extensive, as intensive, and as protensive as God requires it to be.

First, When it is as extensive as God would have it. So was Christs patience. It was a patience that stretched, and extended it self to all and every trouble and affliction, that came upon him. Troubles came upon him in troops, in multitudes. It's said, Psal. 40.12. Innumerable evils have compassed me about. Yet he found patience enough to receive them all. It is not so with us. Our patience is often worn out. And like fick people we fancy if we were in another Chamber, or Bed it would be better. If it were any other trouble than this, we could bear it. Christ had no exceptions at any burden his Father would lay on. His patience was as large as his trouble, and that was large indeed.

Secondly, It's then according to the will of God when it is as intensive as God reuqires it to be, (i. e.) in the Apostles phrase, Iam. 1.4. When it hath it's perfect work, or exercise, when it's not only extended to all kinds of troubles; but when it works in the highest and most perfect degree. And then may patience be said to be perfect (as it was in Christ) when it is plenum sui, & prohibens alieni, full of it self, and exclusive of its opposites. Christs pa∣tience was full of its self, (i. e.) it included all that belonged to it. It was full of submission, peace, and serenity, full of obedience and complacency in his Fathers Will. He was in a perfect calm.

As a Lamb or Sheep (saith the Text) that houls not, opposes not, but is dumb and quiet. And as his external behaviour, so his in∣ternal frame and temper of soul was most serene and cal••••. Not one repining thought against God. Not one revengeful thought against man once ru••••led his Spirit. Father forgive them, for they know not what they do, was all the hurt he wisht his worst enemies. And as it included all that belonged to it, so his perfect patience ex∣cluded all its opposites. No discontents, murmurings, despon∣dencies had place in his heart. So that his patience was a most in∣tensive, perfect patience. And as it was as extensive, and as inten∣sive, so it was,

Thirdly, As Pr••tensive as God required it to be, (i. e.) it held out to the end or his ••ryal. He did not faint at last. His ••roubles did not out-live his patience. He indeed was strengthened with all might unto all patience, and long-suffering. This was the pati∣ence of Christ our perfect pattern. He had not only patience, but Longanimity,

Thirdly, In the last place let us inquire into the grounds and [ 3] reasons of this his most perfect patience. And if you do so, you shall find perfect Holiness, Wisdom Foreknowledge, Faith, Hea∣venly mindedness, and obedience at the root of this his perfect Pa∣tience.

First, This admirable patience and meekness of Christ, was the fruit and off-spring of his perfect Holiness. His nature was free from those corruptions, that ours groan and labour under; other∣wise he could never have carryed it at this rate. Take the meek Moses, who excell'd all others in that grace; and let him be tryed in that very grace, wherein he excells, and see how unadvisedly he may speak with his Lips, Psal. 106.33. Take a Iob, whose fa∣mous patience is trumpeted, and resounded over all the world; ye have heard of the patience of Iob. And let him be tryed by out∣ward, and inward troubles meeting upon him in one day; and even a Iob may curse the day when he was born. Envy, revenge, dis∣content, despondencies, are weeds naturally springing up in the corrupt soil of our sinful natures. I saw a little Child grow pale with envy,* 1.11 said Austin. And the Spirit that is in us lusteth unto envy, (saith the Apostle) Iam. 4.5. The principles of all these evils being in our natures, they will shew themselves in time of Tryal. The old man is fretful and passionate. But it was other∣wise with Christ. His nature was like a pure Christal Glass full

of pure Fountain water; which though shaken and agitated never so much, cannot shew, because it hath no dregs. The Prince of this world cometh, and hath nought in me, Joh. 14.30. No principle of corruption, for a handle to temptation. Our High Priest was holy, harmless, undefil'd, separate from sinners, Heb. 7.26.

Secondly, The Meekness and Patience of Christ proceeded from the infinite wisdom with which he was filled. The wiser any man is, the more patient he is. Hence meekness the fruit, is denomi∣nated from patience, the root that bears it, Iam. 3.13. The meek∣ness of wisdom. And anger is lodged in folly, as its proper cause, Eccles. 7.9. Anger resteth in the bosom of fools.* 1.12 Seneca would allow no place for passion in a wise mans breast. Wise men use to ponder, consider and weigh things deliberately, in their Judge∣ments, before they suffer their affections and passions to be stirred and engaged. Hence comes the constancy and serenity of their Spirits. As wise Solomon hath observed, Prov. 17.27. A man of understanding is of an excellent (or as the Hebrew is) a cool Spirit.

Now wisdom filled the soul of Christ. He is wisdom in the abstract, Pov. 8. In him are hid all the treasures of wisdom, Col. 2.3. Hence it was that he was no otherwise moved with the revilings and abuses of his enemies, than a wise Physitian is with the impertinencies of his distempered and crazy patient.

Thirdly, And as his patience flowed from that his perfect wis∣dom and knowledge, so also from his foreknowledge. He had a perfect prospect of all those things from eternity, which befell him afterwards. They came not upon him by way of surprizal. And therefore he wondered not at them when they came, as if some strange thing had happened. He foresaw all these things long be∣fore, Mark. 8.31. And he began to teach them that the Son of man must suffer many things, and be rejected of the Elders, and chief Priests, and Scribes, and be killed. Yea, he had compacted and agreed with his Father to endure all this for our sakes, before he assum'd our flesh. Hence Isay 50.6. I gave my back to the siniters, and my cheeks to them that pulled off the hair. I hid not my face from shame and spitting.

Now look as Christ in Iob. 16.4. obviates all future offences his Disciples might take at sufferings for his sake, by telling them before hand, what they must expect. These things (saith he) I

told you, that when the time shall come ye may remember that I told you of them. So he foreknowing what himself must suffer, and had agreed so to do, he bare those sufferings with singular Pa∣tience. Iesus therefore knowing all things that should come up∣on him, went forth and said unto them, whom seek ye? Joh. 18.4.

Fourthly, As his patience sprang from his foreknowledge of his sufferings; so from his Faith which he exercised under all that he suffered in this world. His Faith looked through all those black and dismal clouds, to the joy proposed, Heb. 12.2. He knew that though Pilate condemned, God would Justifie him, Isa. 50.4, 5, 6, 7, 8. And he set one over against the other. He ballanced the glory into which he was to enter, with the sufferings through which he was to enter into it. He acted Faith upon God for di∣vine support and assistance under sufferings; as well as for glory the fruit and reward of them, Psal. 16.7, 8, 9, 10, 11. I have set (or as the Apostle varies it) I foresaw the Lord always be∣fore me, because he is at my right hand I shall not be moved. Therefore my heart is glad, and my glory rejoyceth. There's Faith acted by Christ for strength to carry him through. And then it follows, My flesh also shall rest in hope, for thou wilt not leave my soul in Hell, neither wilt thou suffer thine holy one to see corruption. Thou wilt shew me the path of Life. In thy presence is fullness of Ioy, at thy right hand there are plea∣sures for ever more. There's his Faith acting upon the glory into which he was to enter, after he had suffered these things. This fill'd him with peace.

Fifthly, As his Faith eyeing the glory into which he was passing, made him endure all things; so the Heavenliness of his Spirit also fill'd him with a Heavenly tranquility, and calmness of Spirit under all his abuses, and injuries. It's a certain truth, that the more heavenly any mans spirit is, the more sedate, composed, and peace∣ful. As the higher Heavens (saith Seneca) are more ordinate,* 1.13 and tranquil. There are neither clouds, nor winds, storms, nor tempests, they are the inferior Heavens that lighten, and thunder. The nearer the earth the more tempestuous, and unquiet. Even so the sublime and heavenly mind, is placed in a calm and quiet station

Certainly that heart which is sweetned frequently with heavenly delightful communion with God, is not very apt to be imbittered with wrath or soured with revenge against men. The peace of God doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appease and end all strifes and differences as an Umpire. So much that word, Col. 3.15. Imports. The heavenly spirit marvelously affects a sedate and quiet breast.

Now, never was there such a heavenly soul on earth, since man inhabited it, as Christ was. He had most sweet and wonderful communion with God. He had meat to eat, which others, yea, and those his greatest intimates, knew not of. The Son of Man was in heaven upon earth, Ioh. 3.13. Even in respect of that blessed heavenly communion he had with God, as well as in respect of his immense Deity. And that his heart was in heaven, when he so patiently endured and digested the pain and shame of the Cross; is evident from Heb. 12.2. For the Ioy set before him, he endured the Cross, despised the shame. See where his eye and heart was, when he went as a Lamb to the slaughter.

Sixthly, And lastly, as his meekness and patience sprang from the heavenliness and sublimity of his spirit: so, from the compleat and absolute obedience of it to his Fathers will and pleasure. He could most quietly submit to all the will of God, and never regret at any part of the work assign'd him by his Father. For you must know that Christs death in him was an act of obedience, he all along eyeing his Fathers command and counsel in what he suffered, Phil. 2.7, 8. Ioh. 18.11. Psal. 40.6, 7, 8. Now look as the eyeing and considering of the hand of God in an affliction, pre∣sently becalms and quiets a gracious soul; as you see in David, 2 Sam. 16.11. Let him alone, it may be God hath bid him curse David: so much more it quieted Jesus Christ, who was privy to the design and end of his Father, with whose will he all along complyed; looking on Jews, and Gentiles but as the Instru∣ments ignorantly fulfilling Gods pleasure, and serving that great design of his Father. This was his patience, and these the grounds of it.

Vse.

I might variously improve this point but the direct and main Use of it is to press us to a Christ-like patience in all our sufferings, and troubles. And seeing in nothing we are more generally de∣fective;

and that defects of Christians herein, are so prejudicial to Religion, and uncomfortable to themselves: I resolve to wave all other Uses, and spend the remaining time wholly upon this branch. Even a perswasive to Christians unto all patience, in tribulations. To imitate their Lamb-like Saviour. Unto this (Christians) you are expresly call'd, 1 Pet. 2.21.22. Because Christ also suffered for us, leaving us an example; that we should follow his steps. Who did no sin, neither was guile found in his mouth; who when he was reviled, reviled not again; when be suffered he threatned not; but committed himself to him that Iudgeth righteously. Here's your pattern. A perfect pattern. A lovely and excellent pattern. Will you be perswaded to the imitation of Christ herein? Methinks I should perswade you to it. Yea every thing about you perswades to patience in your sufferings, as well as I. Look which way you will, upward or downward, inward or outward, backward or forward, to the right hand or to the left; You shall find all things perswading and urging the Doctrine of Patience upon you.

First, Look upward, when tribulations come upon you. Look to that Soveraign Lord, that commissionates and sends them upon you. You know troubles do not rise out of the dust, nor spring out of the ground, but are framed in heaven, Ier. 18.11. Behold I frame evil, and devise a device against you. Troubles and afflictions are of the Lords framing, and devising to reduce his wandering people to himself. Much like that device of Absalom in setting Ioabs field of Corn on fire to bring Ioab to him, 2 Sam. 14.30. in the frame of your afflictions you may observe much of divine wisdom in the choice, measure, and season of your troubles. Soveraignty in electing the instruments of your affliction. In making them as afflictive as he pleaseth. And in making them obe∣dient both to his call in coming, and going when he pleaseth. Now could you in times of trouble look up to this Soveraign hand, in which your souls, bodies, and all their comforts and mercies are; how quiet would your hearts be! Psal. 39.9. I was dumb, and opened not my mouth because it is thy doing, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. O when we have to do with men, and look no higher; how do our Spirits swell and rise with revenge, and impatiency▪ But if you once come to fee that man as a Rod in your Fathers hand, you will be quiet, Psal. 46.10. Be still, and know that I am God, q. d.

consider with whom you have to do. Not with your fellow, but with your God, who can puff you to destruction, with one blast of his mouth. In whose hand you are, as the clay in the potters hand. It is for want of looking up to God in our troubles, that we fret, murmur, and despond at the rate we do.

Secondly, Look downward, and see what is below you, as well as up to that which is above you. You are afflicted, and you cannot bear it. Oh! no trouble like your trouble! Never man in such a case as you are. Well, well, cast the eye of your mind downward, and see who lie much lower than you. Can you see none on earth in a more miserable state than your selves? Are you at the very bottom, and not a man below you? Sure there be thousands in a sadder case than you on earth. What is your affliction? Have you lost a relati∣on? Others have lost all. Have you lost an Estate, and are be∣come poor? Well, but there be some you read of, Iob 30.4, 5, 6, 7. Who cut up Mallows by the bushes, and Iuniper roots for their meat. They are driven forth from among men, they cry∣ed after them as after a Thief. They dwell in the cliffs of the Vallies, in caves of the earth, and in the Rocks. Among the bushes they brayed, under the Nettles they were gather'd together. What difference as to manner of Life, do you find be∣tween the persons here described, and the wild beasts, that herd together in desolate places? Are you persecuted and afflicted for Christs sake? What think you of their sufferings, Heb. 11.36, 37. Who had trial of cruel mockings, yea, moreover of bonds and imprisonments; they were stoned, they were sawn asunder, were tempted, were slain with the Sword, they wandered about in Sheep-skins, and Goat-skins, being destitute, afflicted, tor∣mented. And are you better than they? I know not what you are, but I am sure these were such of whom the World was not worthy, vers. 38.

Or are your afflictions more spiritual, and inward? Say not the Lord never dealt more bitterly with the soul of any, than he hath with yours. What think you of the case of David, Heman, Iob, Asaph whose doleful crys by reason of the terrors of the Almighty, are able to melt the stoniest heart that reads their stories? The Almighty was a terror to them. The Arrows of God were within them. They roared by reason of the disquietness of their hearts.

Or are your afflictions outward, and inward together? An af∣flicted soul, in an afflicted body? Are you fallen like the Ship in which Paul sailed, into a place where two Seas meet? Well, so it was with Paul, Iob, and many other of those worthies gone before you. Sure you may see many on earth, who have been, or are in far lower and sadder states than your selves.

Or if not on earth, doubtless you will yield there are many in Hell, who would be glad to exchange conditions with you, as bad as you think yours to be. And were not all these moulded out of the same Lump with you? Surely if you can see any creature below you, especially any reasonable being; you have no reason to return so ungratefully upon your God, and accuse your maker of severity; or charge God foolishly. Look down, and you shall see grounds enough to be quiet.

Thirdly, Look inward, you discontented Spirits, and see if you can find nothing there that may quiet you. Cast your eye into your own hearts. Consider either the corruptions, or the graces that are there. Cannot you find weeds enough there, that need such winter weather as this to rot them? Hath not that proud heart need enough of all this to humble it? That carnal heart need of such things as these, to mortifie it? That backsliding, wander∣ing heart need of all this, to reduce, and recover it to its God? If need be, ye are in heaviness, 1 Pet. 1.6. Oh Christian, didst thou not see need of this before thou camest into trouble? Or hath not God shewn thee the need of it since thou wast under the Rod? It's much thou shouldst not see it: but be assured, if thou dost not, thy God doth. He knows thou wouldst be ruined for ever, if he should not take this course with thee.

Thy corruptions require all this to kill them. Thy Lusts will take all this, it may be more than this; and all little enough. And as your corruptions call for it, so do your Graces too. Where∣fore think ye the Lord planted the principles of Faith, Humility, Patience, &c. in your Souls? What, were they put there for nothing? Did the Lord intend they should lie sleeping in their drowsy habits? Or were they not planted there in order to exer∣cise? And how shall they be exercised without tribulations, can you tell? Doth not tribulation work patience, and patience experience; and experience hope! Rom. 5.3, 4. Is not the trial of your Faith much more pretious, than of Gold that perishes? 1 Pet. 1.7. O look inward, and you will be quiet.

Fourthly, Look outward, and see who stands by, and observes your carriage under trouble. Are there not many eyes upon you? Yea, many envious observers round about you? It was Davids re∣quest, Psal. 5.8. Lead me O Lord in thy righteousness, because of mine Enemies; or as the Hebrew word there might be rendred, because of mine observers, or watchers. There's many an envi∣ous eye upon you. To the wicked there can scarcely be an higher gratification and pleasure, than to see your carriage under trouble, so like their own. For hereby they are confirmed in their preju∣dices against Religion, and in their good opinion of themselves. These may talk and profess more than we, but when they are try∣ed, and put to it; it appears plainly enough, their Religion enables them to do no more than we do. They talk of Heavens glory, and their future expectancies; but it is but talk, for it's apparent enough their hopes cannot ballance a small affliction, with all the happiness they talk of. Oh how do you dishonour Christ before his enemies! when you make them think all your Religion lies in talking of it. Consider who looks on.

Fifthly, Look, backward, and see if there be nothing behind you that may hush and quiet your impatient Spirits. Consult the mul∣titude of experiences past, and gone. Both your own, and others. Is this the first straight that ever you were in? if so, you have rea∣son to be quiet, yea, to bless God that hath spared you so long, when others have had their days fill'd up with sorrow. But if you have been in troubles formerly, and the Lord hath helped you; if you have past through the fire, and not been burnt. Through the waters, and not drowned. If God hath stood by you, and hi∣therto helped you. O what cause have you to be quiet now, and patiently wait for the salvation of God? Did he help you then, and cannot he do so now? Did he give waters, and cannot he give bread also? Is he the God of the Hills only, and not the God of the Vallies also? O call to mind the days of old, the years of the right hand of the most high, These things I recall to my mind, therefore have I hope, Lam. 3.21. Have you kept no records of past exp••riences •• How ungrateful then have you been to your God, and how injurious to your selves, if you have read them over in such a day as this, for to that end they were given you.

O when you shall consider what a God he hath been to you, at a pinch. How faithfully Iehovah, ereth hath stood by you. That this is not the first time your hearts and hopes have been Low, as

well as your condition; and yet God hath raised you again, sure∣ly you will find your present troubles made ligh••, by a glance back upon your past experiences.

Sixthly, Look forward, to the end of your troubles; yea look to a double end of them, the end of their duration, and the end of their operation. Look ye to the end of their duration, and that's fast by you. They shall not be everlasting troubles, if you be such as fear the Lord. The God of all Grace, who hath call'd us into his eternal glory, by Iesus Christ, after that ye have [suffered a while,] make you perfect, 1 Pet. 5.10. These light afflictions are but for a moment, 2 Cor. 4.18. It is no more comparatively with that vast eternity that is before you. Alas, what are a few days and nights of sorrows, when they are past? Are they not swallow'd up as a spoonful of water in the vast Ocean? But more especially look to the end of their operation. What do all these afflictions tend to, and effect? Do they not work out an exceeding weight of Glory? Are you not by them made partakers of his holiness? Heb. 12. Is not this all the fruit to take away your sins? What, and be impatient at this! Fret and re∣pine because God is this way perfecting your happiness? O un∣grateful soul! Is this a due requital of that love, that disdains not to stoop to so Low an imployment, as to scoure and clense your souls; that they might be shining vessels of honour, to all Eter∣nity!

O look forward to the end of your troubles. The end of their duration, and operation.

Seventhly, Look to the right hand, and see how you are shamed, convinced, and silenced by other Christians; and it may be such too as never made that profession you have done; and yet can not only patiently bear the afflicting hand of God; but are blessing, praising, and admiring God under their troubles; whilst you are sinning against, and dishonouring him under smaller ones. It may be you will find some poor Christians that know not where to have their next bread, and yet are speaking of the bounty of their God; while you are repining in the midst of plenty. Ah, if there be any ingenuity in you, let this shame you. If this will not then

Eighthly, Look to your left hand, and there you shall see a sad sight, and what one would think should quiet you. There you may see a company of wicked, graceless wretches, carrying themselves under their troubles, but too like your selves. What

do they more, than fret and murmur, despond and sink; mix sin with their afflictions, when the Rod of God is upon them?

It's time for thee to leave off, when thou seest how near thou art come to them, whom thou hopest thou shalt never be ranked and numbred with. Reader, such considerations as these I am perswaded would be of singular use to thy soul at such a time, but above all, thine eyeing the great pattern of patience, Iesus Christ; whose Lamb-like carriage under a trial with which thine is not to be named the same day, is here recommended to thee. Oh how should this transform thee into a Lamb, for meek∣ness also!

Notes

• * 1.1

  Serm. 29.
• * 1.2

  Opens the manner of Christs death, in re∣spect of the Patience thereof.
• * 1.3

  Inge••••e pro••iteor illud ipsum ca∣put ad fidem Christianam me adduxisse, nam plus millies illud caput per∣legi. Hornbeck contra Jud. lib. 6. c. 1. p 403.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  Respona••t. Hum∣savit. Demi∣sit. Depr••ssit.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  Exegis. Afflix∣it. Buxt.
• * 1.8

  Ut patientiam & manjuetuai∣nem Christi me∣lius commendat tanquam i•• sig∣ne ips•• ••s orna∣mentum compa∣rat eum agno & ovi. Mari. in Loc.
• * 1.9

  Doct.
• * 1.10

  Hae duae virtu∣tes, siliset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt ilius roboris, & fortudinis quam spiritus nobis largitur individuae▪ somites. Daven.
• * 1.11

  Vid ••elant••m par••ul••m. Aug.
• * 1.12

  Si nec magnam iram ••ec fre∣qu••ntem in ani∣mo sa ientis lo∣cum hab••re cre∣dimus; quid est quare no•• ex to∣o bos affectu ••lium liberemus. Seneca de ira.
• * 1.13

  Pars su••erior mundi est ordinatio••, ac pro∣pinqua syderi∣bus, nec in nu∣bem cogitur, nec in temp••sta∣tem impeliter; ••ec v••rsat••r in turbinem: o••••i tumultu cart i••fer••ora fulminant. Eodem modo sublimis animus quietus jemper & in siat••o••e tranquilla col••ocatur. Seneca.