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From the Earth, O my Soul, launch out into the Waters; how useful are the Leffons fuggefted to thee by this Element? Canít thou look upon Water, and not reflect on the Grace of God, which hath appeared to all Men? How this washes the Souls of Believers from all filthiness both of Flesh and Spirit; how it quenches the Fire of finful Lufts in Men; how it takes away Mens thirft, and greedinefs, after the fublunary comforts; how it cools the Soul under the greateft heat of Mifery; how it makes many of one mind, as the innumerable Atomes of Flower go together in Water, to make up one Loaf of Bread, and unites Millions of Men, under one Head, the Lord Jefus Chrift. Behold the Springs and Fountains, which, like Pearis, adorn the curious Fabrick of the Earth; canft thou call them Fountains, and doth not that Name put thee in mind of the Fountain of Life, the Fountain of Wisdom,the Fountain of Living Waters, and the Fountain opened for the Houfe of Judab and Jerufalem, for Sin and for Uncleanness? Do but think what riches flow from that everlafting Spring! Thy God is the veryFountain of all Beings: In him, and to him, and through him, are all things; he depends on no Causes, he hath need of no affiftance, nothing can hurt him, but all things depend upon him; he is the beginning of all things without a beginning, the end without end; the great Caufe without a Cause; Infinite, Unlimited, Immenfe and Incomprehenfible Refresh thy felf, O my Soul, in this neverfailing and inexhauftible Fountain; Admire him, Serve him, Love him, Defire him, despise all Z 4

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other things in comparison of him, for he alone can fupply all thy Wants and Neceffities, content thy affections here, and fill thee with everlafting Comfort hereafter.

III. It wonderfully fupports Men under AffiЯtions, for our impatience lies in our minds, and where the Disease begins, there it's fit the Cure fhould begin; but, which way fhould the Mind be cur'd but by Confideration? It's this must anfwer all the Objections that Flesh and Blood fuggeft to the Mind; It's this must filence all the arguments, which feem to juftifie our murmurs against the difmal providence we meet withal, and the thoughts which cause our difcontent must be expelled by thoughts of our demerits, and God's juftice; and without all peradventure, that Man fhall be able to bear his tribulation better, that thus reasons the cafe with himself, Why art thou caft down O my Soul, and why art thou fo difquieted within me? Hath thy God a hand in this affliction, or hath he not? If he hath not, Where is his Providence? If he hath, Why doft thou grumble? Doth not thy God know better, what is expedient for thee, than thy felf? Is he all-wife, and doth not he know what Medicines are fitteft for thee? Thou art his Creature, and may not he do with his own what he pleases? Thou haft finned against him, and must not he correct thee? Thou haft affronted him, and must not he use his Rod? Thou haft forfaken him, and must not he fhew his displeasure against thy Ingratitude? Doft not thou correct thy Child when he is stubborn? And doft thou let thy

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Servant go without chiding, that doth neglect the business thou haft recommended to his care? May be, thou haft ferved thy God, and led a fober Life; but, was it a Life fo blameless, that it had no defects? And must not those defects endure that fiery Tryal, that they may be burnt away? Haft thou received the good at the hand of the Lord, and shalt not thou receive the evil alfo? How long hath God spared thee, who might long ago have poured out the Vials of his Wrath upon thee? Haft not thou reason to thank him for chastifing thee but now, who might have done it much fooner? Alas! Why fhouldst thou think he doth thee wrong, by fending this cross upon thee, who haft deferved no less than Damnation? Are not Rods gentler than Scorpions? And Drops of God's Anger more tolerable than Floods of his Displeasure? Thou art in pain; but what is this to Hell Fire? Thou art in Torment; but what is this to the Agonies the unhappy Spirits in the burning Lake endure? How great a Mercy is it, that it is not worfe with thee? The Waters of Morah, which are but to the Ankles now, How foon might God increase them to the Knees, and make them a River that could not be passed over? And he that doth but frown now, How eafily might he Thunder? Confider, O my Soul, thou art not called to Perfecution, to Gibbets, to Fire, to the Sword, to Grid-irons,to wild Beafts,as the Martyrs of old were: If thou complaineft now, what wouldst thou do, if thou wert call'd to Martyrdom? Look upon Jefus,the Author,and Captain of thy Salvation, who was made perfect thro' fufferings:

ferings: Art thou better than the Son of God? Look upon the Apostles, look upon the Primitive Saints that were torn afunder, stoned,flain with the Sword, wandred about in Sheep-skins, and Goat-skins, were deftitute, tormented, affliЯted; and art thou a greater Saint than they? Why shouldest thou expect better dealing at God's Hands, than they? Thou art not alone in Misery; thou haft whole Armies of Holy Men to bear thee Company: Canft thou look upon yonder Heaven,and repine? Canft thou behold that Glory, which God hath prepared for thee, and think much of thefe fiery Trials? The hopes of a Kingdom makes a Captive Prince merry, though he is in Prifon; and fhall not the hopes of yonder Joys keep thy Heart from finking? When a Socrates can chearfully fubmit to the unjust Sentence of the Athenians, upon no other account but this, because it was God's Will! Shalt thou, who art a Christian, lie fretting at thy trouble, as if thou meanedst to resist and controul God's Will? Wilt not thou give God leave to use that privilege in this great House, the World, which every Peafant ufes in his Cottage, and lay what burthens he pleases on his Servants? Shall he fay, Suffer thou this Affliction; and wilt thou answer with that illnatured Son in the Gospel, I will not? Look, O my Soul, look upon the benefit thou wilt receive by this Providence; thou waft proud before, ftay a while, and this calamity will make thee humble; thou didst defpife thy God before, have a little patience, and this trouble will drive thee hence to thy Father's

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House; thou didst play with the Bread thy Father gave thee, this crofs will teach thee how to prize it; thou didst trust too much to thine own ftrength, this calamity will make thee relie altogether upon him, who hath promised to be thy Refuge,thy Hiding-place, thy Fortress, thy Deliverer, thy ftrong Tower, and the Horn of thy Salvation: God knows what thou wanteft, and how thy wants must be supplied; He fees Profperity would undo thee; he therefore takes it away, and like a tender Father, cries, Do thy felf no harm: He fees fuch a Bleffing would make thee furfeit, he therefore wifely prevents thy difeafe, by depriving thee of that Mercy: He fees fuch a comfort would be but a Knife, or Sword in thy Hand, and kill thee; he therefore snatches it away, because he would preferve thee from eternal Ruin: He fees thou art too much in love with this World, he therefore embitters thy fweet Morfels, to make thee weary of this barren Wilderness, and in love with that Kingdom that fades not away. Doft thou blame a Physician, because he gives his Patient a bitter Potion? And, wilt thou blame thy God, for not pleasuring thy Palate with Dainties which would increase thy Diftemper? Wouldst thou follow thy Saviour in Sun-fhine only, and not go with him into the Garden of Gethsemane? Wouldit thou inherit his Crown of Glory, without wearing his Crown of Thorns here? Wouldst thou be with him on Mount Tabor only, and not accompany him to Golgotha? Wouldst thou be about him only, when he rides in triumph into Jerufalem,

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