The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

DOCT. That God in design to heighten the sufferings of Christ to the ut∣termost,* 1.1 forsook him in the time of his greatest distress; to the unspeakable affliction, and anguish of his soul.

This proposition shall be considered in three parts. The desertion it self. The design or end of it. The effect and influence it had on Christ.

First, The desertion it self. Divine desertion generally conside∣red [ 1] is Gods withdrawing himself from any, not as to his Essence, that fills Heaven and Earth, and constantly remains the same. But it's the withdrawment of his favour, grace and love. When these are gone, God is said to be gone. And this is done two ways, ei∣ther absolutely, and wholly,, or respectively and only as to mani∣festation. In the first sense Devils are forsaken of God. They once were in his favour and love, but they have utterly and finally lost it. God is so withdrawn from them, as that he will never take them into favour any more. In the other sense he sometimes for∣sakes his dearest Children, (i. e.) he removes all sweet manifesta∣tions of his favour and love for a time, and carries it to them as a stranger; though his love be still the same.

And this kind of desertion which is respective, temporary, and only in regard of manifestation, is justly distinguished from the va∣rious ends and designs of it, into probational, cautional, castigato∣ry, and poenal. Probational desertions are only for the proof and trial of grace. Cautional desertions are designed to prevent sin. Castigatory desertions are Gods rods to chastize his people for sin. Poenal desertions are such as are inflicted as the just reward of sin, for the reparation of that wrong sinners have done by their sins. Of this sort was Christs desertion. A part of the curse, and a spe∣cial part. And his bearing it was no small part of the reparation, or satisfaction he made for our sins.

More particularly, to open the nature of this desertion of Christ by his Father, there being much of intricacy and difficulty in it. I shall proceed in the explication of it Negatively, and Positively.

First, Negatively, when Christ cries out of Gods forsaking him, he doth not mean that he had dissolved the personal union of the two natures. Not as if the marriage knot which united our na∣ture to the person of Christ was loosed, or a divorce made betwixt them. No, for when he was forsaken of God, he was still true and real Godman in one person.

Secondly, When Christ bewails the Fathers forsaking him, he doth not mean that he pulled away the prop of divine support from him, by which he had till then endured the tortures and sufferings that oppressed him. No, though the Father deserted, yet he still supported him. And so much is intimated in these words of Christ Eli, Eli, which signifies my strong one, my strong one. God was with him by way of support, when withdrawn as to manifestati∣ons of love and favour. In respect of Gods supporting presence which was with Christ at this time; it's said, Isai. 42.1. Behold my Servant whom I uphold, and Joh. 16.32. I am not alone, but the Father is with me. So that this cannot be the meaning of it.

Thirdly, Much less is it his meaning that God had left him, as to inherent grace and sanctification. Recalling that spirit of holi∣ness which had anointed him above his fellows. No, no: when he was forsaken he remained as holy as ever. He had indeed less comfort, but not less holiness than before. Such a desertion had irritated and made void the very end of his death. And his sacri∣fice could never have yielded such a fragrant odor to God as it did, Eph. 5.2.

Fourthly, The love of God was not so withdrawn from Christ, as that the Father had now no love for him, nor delight in him. That's impossible, he can no more cease to love Christ, than to love himself. His love was not turned into wrath. Though his wrath only was now manifested to him as our surety; and his love hid from him, as his beloved Son.

Fifthly, Nor was Christ forsaken by his Father finally, upon what account soever it was that he was forsaken. No, it was but for a few hours that the dark cloud dwelt over his soul. It soon past away. And the bright and glorious face of God shone forth again, as bright as ever, Psal. 22.1.24. compared.

Sixthly, And lastly, It was not a mutual desertion, or a desertion on both parts; the Father forsook him, but he forsook not his Fa∣ther. When God withdrew, he followed him, crying my God, my God.

Yet to speak positively of it; though it did not dissolve the perso∣nal union, nor cutting off divine supports, nor remove his inherent grace, nor turn his Fathers love into hatred, nor continue for ever, nor yet was it on both parts, Christs forsaking God, as well as God forsaking Christ; yet I say it was

• First, A very sad desertion, the like unto which in all respects never was experienced by any, nor can be to the end of the world. All his other troubles were but small things to this; they bare upon his body, these upon his soul. They came from the hands of vile men, this from the hand of a dear Father. He suffered both in body and soul; but the sufferings of his soul, were the very soul of his sufferings. Under all his other sufferings he opened not his mouth, but this toucht the quick, that he could not but cry out, my God, my God, why hast thou forsaken me.
• Secondly, As it was a sad, so it was a poenal desertion, inflicted on him for satisfaction for those sins of ours, which deserved that God should forsake us for ever, as the damned are forsaken by him. So that this cry (as one observes) was like the perpetual shriek of them that are cast away for ever. This was that Hell, and the torments of it which Christ our surety suffered for us. For look as there lies a twofold misery upon the damned in Hell, viz. pain of sence, and pain of loss. So upon Christ answerably there was not only an impression of wrath, but also a Substraction, or withdrawment of all sensible favour, and love. Hence it's said by himself, Ioh. 12.27. And now my soul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is troubled. The word signifies troubled as they that are in Hell are troubled. Though God did not leave his soul in Hell, as others are; he having enough to pay the debt which they have not, yet in the tor∣ments thereof at this time he was. Yea, in sufferings at this time in his soul, equivalent to all that which our souls should have suf∣fered there, to all Eternity.
• ...Thirdly,* 1.2 It was a desertion that was real, and not fictitious. He doth not personate a deserted soul, and speak as if God had withdrawn the comfortable sence and influence of his love from

• him; but the thing was so indeed. The God-head restrained and kept back for this time, all its joys, comforts, and sence of love from the man-hood: yielding it nothing but support. This bitter doleful out-cry of Christ gives evidence enough of the reality of it. He did not feign but feel the burdensomness of it.
• Fourthly, This desertion fell out in the time of Christs greatest need of comfort that ever he had in all the time of his life on earth. His Father forsook him at that time, when all earthly comforts had forsaken him; and all outward evils had broken in together upon him. When men yea the best of men stood afar off, and none but barbarous enemies were about him. When pains and shame, and all miseries even weighed him down, then even then to compleat and fill up his sufferings, God stands afar off too.
• Fifthly, And lastly, It was such a desertion, as left him only to the supports of his Faith. He had nothing else now but his Fathers covenant and promise to hang upon. And indeed as a Ju∣ditious Author perninently observes; the Faith of Christ did several ways act and manifest it self,* 1.3 in these very words of com∣plaint in the Text.

For though all comfortable sights of God and sence of love were obstructed, yet you see his soul cleaves fiducially to God for all that. My God, &c. Though sense and feeling spake as well as Faith; Yet Faith speaks first, my God, before sence speaks a word of his forsaking. His Faith prevented the complaint of sence and though sence comes in afterward with a word of complaint, yet here are two words of Faith, to one of Sence. It is, my God, my God, and but one word of forsaking. As his Faith spake first, so it spake twice when sence and feeling spake but once. Yea, and as Faith spake first, and twice as much as sence, so it spake more confidently than Sence did. He lays a confident claim to God as his God; my God, my God, and only Queries about his for∣saking of him; why hast thou forsaken me? This is spoken more dubiously, the former most confidently.

To be short, His Faith laid hold on God, under a most suitable Title, or Attribute, Eli, Eli, my strong one, my strong one, q. d. O thou with whom is infinite and everlasting strength, thou that hast hitherto supported my Man-hood, and according to thy promise upheld thy Servant; what, wilt thou now forsake me? My strong one I lean upon thee. To these supports and refuges of Faith this desertion shut up Christ. By these things he stood

when all other visible and sensible comforts shrunk away both from his soul and body. This is the true though brief account of the na∣ture and quality of Christs desertion.

Secondly, In the next place let us consider the designs, and ends [ 2] of it; which were principally Satisfaction and Sanctification. Sa∣tisfaction for those sins of ours which deserved that we should be totally and everlastingly forsaken of God. This is the desert of every sin, and the damned do feel it, and shall to all Eternity. God is gone from them for ever, not essentially, the just God is with them still, the God of power is still with them, the avenging God is ever with them; but the merciful God is gone, and gone for ever. And thus would he have withdrawn himself from every soul that sinned, had not Christ born that punishment for us, in his own soul; if he had not cryed, my God, my God, why hast thou forsaken me? we must have howled out this hideous complaint in the lowest Hell for ever, O righteous God, O dreadful, O terri∣ble God, thou hast for ever forsaken me.

And as satisfaction was design'd in this desertion of Christ, so also was the Sanctification of all the desertions of the Saints designed in it. For he having been forsaken before us, and for us; when ever God forsakes us, that very forsaking of his is sanctified, and thereby turned into a mercy to believers. Hence are all the pretious fruits and effects of our desertions. Such are the earnest excitation of the soul to Prayer, Psal. 77.2. Psal. 88.1, 9. The antidoting the tempted soul against sin. The reviving of antient experiences, Psal. 77.5. Enhaunsing the value of the divine presence with the soul, and teaching it to hold Christ faster than ever before, Cant. 3.1, 2, 3, 4, 5. These and many more are the pretious effects of sanctifi∣ed desertion? but how many or how good so ever these effects are, they do all owe themselves to Jesus Christ, as to the Author of them. Who for our sakes would pass through this dark and sad state, that we might find those blessings in it. So then, the God-heads suspending of all the effects of joy and comfort from the humanity of Christ at this time, which had not ceased to flow into it in an inef∣fable measure, and manner till now, must needs be both a special part of Christs satisfaction for us, and consequently that which makes all our temporary desertions rather mercies and blessings, than curses to us.

Thirdly, Let us in the next place consider the Effect and influ∣ence [ 3] this desertion had upon the Spirit of Christ.

And though it did not drive him to despair as the Papists falsely charge Mr. Calvin to have affirmed; yet it even amazed him, and almost swallowed up his soul in the deeps of trouble and conster∣nation. This cry is a cry from the deeps; from a soul op∣pressed even to death. Never was the Lord Jesus so put to it be∣fore. It is a most astonishing out-cry.

Let but five particulars be weighed, and you will say never was there any darkness like this. No sorrow like Christs sorrow in his deserted state. For,

• First, Apprehend, Reader, this was a new thing to Christ, and that which he was never acquainted with before. From all Eterni∣ty until now, there had been constant and wonderful out-lets of love, delight, and joy, from the bosom of the Father, into his bosom. He never missed his Father before. Never saw a frown, or a vail upon that blessed face before. This made it an heavy bur∣den indeed, the words are words of wonderment and admiration; my God, my God, why hast thou forsaken me! Thou that never ••idst so before, hast forsaken me now.
• ...

  Secondly, As it was a new thing to Christ, and therefore the more amazing; so it was a great thing to Christ, so great that he scarce knew how to support it. Had it not been a great tryal in∣deed, so great a spirit as Christs was would never have so droop'd under it, and made so sad a complaint of it. It was so sharp, so heavy an affliction to his soul; that it caused him who was meek under all other sufferings as a Lamb,* 1.4 to roar under this like a Lion. For so much those words of Christ signifie,* 1.5 Psal. 22.1. My God, my God, why hast thou forsaken me, why art thou so far from the voice of my roaring? It comes from a root that signifies to howl or roar as a Lion. And rather signifies the noise made by a wild Beast, than the voice of a man.

  And it is as much as if Christ had said, O my God no words can express my anguish. I will not speak, but roar, howl out my complaints. Pour it out in vollies of Groans. I roar as a Lion. It's no small matter will make that majestick creature to roar. And sure so great a Spirit as Christs, would not have roared under a slight burden.

• Thirdly, As it was a great burden to Christ, so it was a burden laid on in the time of his greatest distress. When his body was in tortures, and all about him was black, dismal, and full of horror, and darkness. He fell into this desertion at a time when he

• never had the like need of divine supports and comforts, and that aggravated it.
• Fourthly, It was a burden that lay upon him long, even from the time his soul began to be sorrowful and sore amazed in the Gar∣den, till his very death. If you were but to hold your finger in the fire for two minutes, you would not be able to bear it. But what is the finger of a man, to the soul of Christ? or what is material fire, to the wrath of the great God!
• Fifthly, So heavy was this pressure upon Christs soul, that in all probability it hastened his death; for it was not usual for crucified persons to expire so soon; and those that were crucified with him, were both alive after Christ was gone. Some have hanged more than a day and night, some two full days and nights in those tor∣ments alive; but never did any feel inwardly, what Christ felt. He bare it till the nighth hour, and then make a fearful out-cry, and dies. The Uses follow.

Inference 1.

Did God forsake Christ upon the Cross,* 1.6 as a punishment to him for our sins; Then it follows, that as often as we have sinned, so oft have we deserved to be forsaken of God. This is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 just recompence and demerit of Sin. And indeed here lies the principal evil of sin, that it separates betwixt God and the soul. This separation is both the moral evil that is in it, and the poenal evil inflicted by the righteous God for it. By sin we depart from God, and as a due punishment of it, God departs from us. This will be the dismal Sentence in the last day, Matth. 25. Depart from me, ye Cursed. Thenceforth there will be a gulph fixed be∣twixt God and them, Luk. 16.20. No more friendly interccurses with the blessed God for ever. The eternal shriek of the damned is, Woe, and alas, God hath forsaken us for ever more. Ten thousand worlds can no way recompence the loss of one God. Beware sinners how you say to God now, depart from us, we desire not the knowledge of thy ways, lest he say, depart from me, you shall never see my face.

Inference 2.

* 1.7Did Christ never make such a sad complaint and out-cry till God. hid his face from him; Then the hiding of Gods face, is certain∣ly the greatest misery that can possibly befall a gracious soul, in this world. When they scourged, buffetted, and smo••e Christ, yea when they nailed him to the Tree, he opened not his mouth; but when his Father hid his face from him, then he cryed out; yea, his voice was the voice of roaring; this was more to him, than a thousand cruci yings. And surely as it was to Christ, so it. is to all gratious souls the saddest stroke, the heaviest burden that ever they felt. When David forbad Absolom to come to jerusa∣lem to see his Father, he complains in 2 Sam. 14.32. Wherefore (said he) am I come from Geshur, if I may not see the Kings face? So doth the gratious soul bemcan it self, wherefore am I redeemed, called, and reconciled; if I may not see the face of my God?

It's said of Tully when he was banished from Italy, and of Demosthenes when he was banished from Athens, that they wept every time they looked towards their own Country. And is it strange that a poor deserted believer should mourn every time he looks heaven ward? Say, Christian, did the tears never tricle down thy cheeks when thou lookedst towards heaven, and couldst not see the face of thy God as at other times? If two dear friends cannot part, though it be but for a season, but that parting must be in a shower: blame not the Saints if they sigh and mourn bitterly when the Lord, who is the life of their life departs; though but for a season from them; for if God depart, their sweetest enjoy∣ment on earth, the very crown of all their comforts is gone, and what will a King take in exchange for his crown? what can recom∣pence to a Saint, the loss of his God! Indeed if they had never seen the Lord, or tasted the incomparable sweetness of his presence, it were an••ther matter; but the darkness which follows the sweetest light of his countenance is doubl darkness.

And that which doth not a little increase the horror of this dark∣ness is, that when their souls are thus benighted, and the Sun of their comfort is set; then doth Satan like the wild Bea••ts of the desert, creep out of his den, and roars upon them with hideous temptations. Surely this is a sad state, and deserves tender pity.

Pity is a due debt to the distressed, and the world shews not a grea∣ter distress than this. If ever you have been in troubles of this kind your selves, you will never slight others in the same case! Nay one end of Gods exercising you with troubles of this nature, is to teach you compassion towards others in the same case. Do they not cry to you as Iob 19.21. Have pity, have pity upon me, O ye my friends, for the hand of God hath touched me. Draw ferch bowels of mercy and tender compassion to them,* 1.8 for either you have been, or are, or may be in the same case your selves, however, if men do not, to be sure Christ that hath felt it before them, and for them, will pity them.

Inference 3.

Did God really forsake Jesus Christ upon the Cross,* 1.9 then from the desortion of Christs singular consolation springs up to the people of God; yea, manifold consolation. Principally it's a support in these two respects, As it is preventive of your final de∣sertion, and a comfortable pattern to you in your present sad de∣sertions.

First, Christs desertion is preventive of your final desertion. Because he was forsaken for a time, you shall not be forsaken for ever. For he was forsaken for you. And Gods forsaking him. though but for a few hours, is equivalent to his forsaking you for ever. It is every way as much for the dear Son of God, the darling delight of his soul, to be forsaken of God for a time; as if such a poor inconsiderable thing as thou art, shouldst be cast off to eternity. Now this being equivalent and born in thy room, must needs give thee the highest security in the world, that God will never finally withdraw from the. Had he intended to have done so, Christ had never made such a sad cut-cry as you hear this day, my God, my God, why hast thou forsaken me?

Secondly, Moreover, this sad desertion of Christ becomes a comf••rca••le pattern to poor deserted souls in divers respects: and the proper business of such soul at such times, is to eye it believ∣ingly, in those fix respects.

First, Though God deserted Christ, yet at the same time he powerfully supported him. His omnipotent arms were un∣der him, though his pleased face was hid from him. He had not indeed his smiles, but he had his supportations. So (Christan)

just so shall it be with thee. Thy God may turn away his face, he will not pluck away his arm. When one asked of holy Mr. Baines how the case stood with his soul, he answered; Sup∣ports I have, though suavities I want. Our Father in this deals with us, as we our selves sometimes do with a Child that is stubborn and rebellious. We turn him out of doors, and bid him be gone our of our sight; and there sighs and weeps, but how ever, for the humbling of him will not presently take him into house and favour; yet we order, at least permit the servants to carry him meat and drink. Here is fatherly care, and support; though no former smiles, or manifested de∣lights.

Secondly, Though God deserted Christ, yet he deserted not God. His Father forsook him, but he could not forsake his Father, but followed him with this cry, my God, my God, why hast thou forsaken me?

And is it not even so with you? God goes off from your souls, but you cannot go off from him. No, your hearts are mourning after the Lord. Seeking him carefully with tears. Complain∣ing of his absence as the greatest evil in this world. This is Christ like. So it was with the Spouse, Cant. 3.1, 2. Her beloved had withdrawn himself, and was gone; but was she con∣tent to part with him so? No such thing. By night on my bed, I sought him whom my soul loveth, I sought him but I found him not, I will arise now, and go about the City, &c.

Thirdly, Though God forsook Christ, yet he returned to him again. It was but for a time, not for ever. In this also doth his desertion parallel yours. God may for several wise and holy reasons hide his face from you, but not so as it's hid from the damned; who shall never see it again. This cloud will pass away. This night shall have a bright morning. For (saith thy God) I will not contend for ever, neither will I be always wroth▪ for the spirit should fail before me, and the souls which I have made. As if he should say, I may contend with him for a time, to humble him; but not for ever, left instead of a sad child, I should have a dead child. Oh the tenderness even of a displeased Father!

Fourthly, Though God forsook Christ, yet at that time he could justifie God. So you read Psal. 22.2, 3. O my God, (saith he) I cry in the day time; but thou hearest not, and

in the night season, and am not silent; but thou art holy. Is not thy spirit according to thy measure, framed like Christs in this? Canst thou not say even when he writes bitter things against thee, he is a holy, faithful, and good God for all this. I am deserted, but not wronged. There is not one drop of injustice, in all the Sea of my sorrows. Though he condemn me, I must and will Justifie him. This also is Christ-like.

Fifthly, Though God took from Christ all visible and sensible comforts, inward, as well as outward; yet Christ subsisted by faith in the absence of them all. His desertion put him upon the act∣ing of his faith. My God, my God, are words of faith. The words of one that rolls upon his God. And is it not so with you too? Sence of love is gone, sweet sights of God shut up in a dark cloud; well what then? Must thy hands presently hang down, and thy soul give up all its hopes? What! is there no faith to relieve in this case? Yes, yes, and blessed be God for faith. Who is among you that feareth the Lord, and obeyeth the voice of his ser∣vants, that walketh in darkness, and hath no light; let him trust in the name of the Lord, and stay himself upon his God, Isai. 50.10. To conclude,

Sixthly, Christ was deserted, a little before the glorious morn∣ing of light and joy dawned upon him. It was a little, a very lit∣tle while, after this sad cry, before he triumphed gloriously. And so it may be with you. Heaviness may endure for a night, but joy and gladness will come in the morning. You know how Mr. Glover was trasported with joy, and cryed out, as a man in a Rapture. O Austin, he is come, he is come, he is come, meaning the Comfor∣ter, who for some time had been absent from his soul.

But I fear I am absolutely and finally forsaken.* 1.10

Why so?* 1.11 Do you find the characters of such a desertion upon your soul? Be righteous Judges, and tell me, whether you find an heart willing to forsake God? Is it indifferent now to you whe∣ther God ever return again or no? Are there no mournings, melt∣ings, hankerings after the Lord? Indeed if you forsake him, he will cast you off for ever. But can you do so? Oh no, let him do what he will, I am resolved to wait for him, cleave to him, mourn after him, though I have no present comfort from him, no assurance of my interest in him! yet will I not exchange my poor weak hopes, for all the good in this world.

Again, You say God hath forsaken you, but hath he let loose the bridle before you? To allude to Iob. 30.11. Hath he taken away from your souls, all conscientious tenderness of sin, so that now you can sin freely, and without any regret? If so, it's a sad token indeed. Tell me soul, if thou judgest indeed God will never re∣turn in loving kindness to thee any more; why dost thou not then give thy self over to the pleasures of sin, and fetch thy comforts that way from the creatures since thou canst have no comfort from thy God? Oh no, I cannot do so. If I die in darkness and sor∣row, I will never do so. My soul is as full of fear and hatred of sin as ever, though empty of joy and comfort. Surely there are no tokens of a soul finally abandoned by its God.

Inference 4.

Did God forsake his own Son upon the Cross;* 1.12 then the dearest of Gods people may for a time be forsaken of their God: Think it not strange when you that are the children of light, meet with darkness, yea and walk it ••. Neither charge God foolishly. Say not he deals hardly with you. You see what befel Jesus Christ, whom his soul delighted in. It's doubtless your concernment to expect, and prepare for days of darkness. You have heard the doleful cry of Christ, my God, my God, why hast thou forsaken me? You know how it was with Job, David, H••man, Asaph, and many others the dear servants of God. What heart-melting la∣mentations they have made upon this account. And are you better than they? Oh prepare for spiritual troubles. I am sure you do enough every day to involve you in darkness. Now if at any time this trial befall you, mind these two seasonable Admonitions, and lay them up for such a time.

Admonition 1. First, Exercise the faith of adherence, when you have lost the faith of evidence. When God takes away that he leaves this. That is necessary to the comfort, this to the life of his people. It's sweet to live in views of your interest, but if they be gone, believe and roll on God for an interest. Stay your selves on your God, when you h••ve no light. Isai. 50.10. Drop this anchor in the dark, and do not reckon all gone, when evidence is gone. Never reckon your selves undone whilst you can adhere to

your God. Direct acts are noble acts of faith, as well as re∣flexive ones. Yea, and in some respects to be preferred to them. For,

• First, As your comfort depends on the evidencing acts of faith, so your salvation upon the adhering act of faith. Evidence com∣forts, but affiance saves you. And sure salvation is more than comfort.
• Secondly, Your faith of evidence hath more sensible sweetness, but your faith of adherence is of more constancy, and continu∣ance. The former is as a flower in its mouth, the latter sticks by you all the year.
• Thirdly, Faith of evidence brings more joy to you, but faith of adherence, brings more glory to God. For thereby you trust him when you cannot see him. Yea, you beleive not only without, but against sence and feeling. And doubtless that which brings glory to God, is better than that which brings comfort to you. O then, exercise this, when you have lost that.

Admonition 2. Secondly, Take the right method to recover the sweet light which you have sinned away from your souls. Do not go about from one, to another complaining; nor yet sit down desponding under your burden. But,

• First, Search diligently after the cause of Gods withdrawment. Urge him hard by prayer to tell thee wherefore he contends with thee, Iob. 10.2. Say, Lord, what have I done that so offends thy spirit? what evil is it which thou so rebukest? I beseech thee shew me the cause of thine anger? Have I grieved thy spirit in this thing, or in that? Was it my neglect of duty, or my formality in duties? Was I not thankful for the sense of thy love, when it was shed abroad in my heart? O Lord, why is it thus with me?
• Secondly, Humble your souls before the Lord for every evil you shall be convinced of. Tell him it pierces your hearts that you have so displeased him. And that it shall be a caution to you whilst you live, never to return again to folly. Invite him again to your souls, and mourn after the Lord till you have found him. If you seek him, he will be found of you, 2 Chron. 15.2. It may be you shall have a thousand Comforters come about your sad souls in such a time to comfor them. This will be to you instead of God, and that will repair your loss of Christ. Despise them all, and say,

• I am resolved to sit as a Widow till Christ return; he or none shall have my love.
• Thirdly, Wait on in the use of means till Christ return. O be not discouraged. Though he tarry, wait you for him, for Blessed are all they that wait for him.

Notes

• * 1.1

  Doct.
• * 1.2

  Net fictè ••••e beatri••è coa∣queritur so à patre d••r ••∣ctum. Et quod non nulli ex vulgi opi••ione sic locatum obtendu••t, i••sipidum est Cavilum. Calv.
• * 1.3

  Mr. Ca•• his Correction Instruction p. 51.52.
• * 1.4

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

  Id quod ru••i∣tum vocat, ••on••bumanam, sed ••••oni••am vocem significat. Bacer. in L••c
• * 1.6

  Infer. 1.
• * 1.7

  Infer. 2.
• * 1.8

  Aut sumus, aut suimus, aut pos∣sam es esse quod hic est.
• * 1.9

  Infer. 3.
• * 1.10

  Ob••ect.
• * 1.11

  Sol.
• * 1.12

  Infer. 4.