as one who carry the water hold forth the Word of life assuring that whereas other Aqua vitae may be instrumentall to recover a dying body here is Aqua vitae effectuall to recover a dead soul You who are dead may be alive you who are lost may be found There 's ground of hope for such souls if we look 1. To the spring of this water of life viz. Gods eternall love and that either if we consider 1. The fulness of it Psâ— 31.19 Oh how great is Gods goodnesse The Psalmist speaks of it Hoc admirari prope res est una salaque quae pâ—ssit focere servare beatum as that which may be admired but cannot be apprehended the largenesse of Gods affection cannot be contained in the narrowness of mans expression The streams of mans gracelesness may rise high but those of Gods graciousness rise higher the Lords love is as the Lord himself is Infinite and is therefore compared to the Sea Mic. 6.18 where Mountaines as well as Mole-hills sins of a larger as well as of a lesser size may be hid How easily is the greatest sparke of sin quenched in this Ocean of saving mercy 2. The freeness of it The Lord gives liberally his gifts are not fetcht from him as fire out of a flint with much striking but come as water out of a Fountain which comes freely Jam. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter without any mixture of by-respects God is neitheir moved to give as often men are for hope of recompence without nor from corrupt interest within Gods grace is therefore compared to water to shew that souls may be as welcome to it English Annotat. as if it were water Wine is lockt up but water that runs indifferently through every mans ground the Lord keeps open house Whosoever will Rev. 22.17 may come and take of this water of life freely 2. If we looke in the chanels of this water of life there 's hope for souls who would be rid of this spirituall death and that if we look 1. To the greater yea the great Chanell viz. the Lord Jesus Christ in whom souls may consider 1. His preciousness There being no corner empty in our hearts but there is enough to fill it in Christs heart It mattering not what is the disease if Christ be the Physician Christ spreads himself upon children spiritually dead as Elisha did upon the child naturally dead to our weakness he applies his strength his wisedome to our folly his riches to our poverty his alsufficiency to our all-necessity we cannot want that which Christ cannot supply not beg that which Christ cannot bestow The preciousnes and sutablenes of Christ to the necessities of soules appears in that he is compared 1. Zach. 13.1 To a Fountain Though souls be unclean there 's water enough in a Fountain to wash them though soules be thirsty there 's enough in a Fountain to quench them there 's a spring of corruption ever issuing in sinners there 's a fountain of righteousness ever issuing in their Saviour 2. To a Sun Mal. 1.2 As the Sun like a Bridegroom goes forth to run its race being never weary of shining of communicating its light and heat to the greater world so this Sun is unwearied in communicating the rayes and beams of his grace to the lesser world As we may consider in Christ his preciousnes so 2. His proneness to give out to poor souls of that pretiousness Some might say Christ is a Spring but a Spring shut up a Fountain but a Fountain sealed nay but Christ is a Fountain set open Zach. 13.1 not that stands shelving only but wide open The readinesse of Jesus Christ to make out to poor souls of his preciousness appeareth 1. By his sweet counsells Christ counselleth souls to buy of him gold tryed in the fire Rev. 3.18 that they may be rich as if he should say If a receipt prescribed by such a Physician may be prised If you 'l follow my light who have been so followed by my love then buy of me gold tryed in the fire 2. By his serious commands Mat. 11.28 Come unto me saith Christ which may be understood per modum imperit as well as per modum consilii as an injunction and not only as a direction We may come it is our priviledge We must come it is our duty 3. By his heart-breaking Lamentations Joh. 5.40 Ye will not come unto me that ye might have life As if he should say though you search the Scriptures which are the field wherein I am the Pearl the Ring wherein I am a Diamond though you assent to their truth which assent to this truth that you may have life for coming yet you will not come unto me Some conceive that one thing which sadned Christs heart at his death was the consideration that so few would be saved by it And we may conceive the Lord Jesus in his Ministry weeping over poor souls and saying Shall my bloud he as water spilt on the ground which cannot be gathered again 4. By his sinner-accepting not excepting proclamation Him that comes to him he will in no wise cast out Did Christ ever beat beggers from his dore Joh. 6.37 did ever any lie at the beautifull gate of mercy who went away without an almes There 's ground of hope likewise for poor sinners if we look 2. To the lesser chanels viz. the Ordinances In the use of these souls may come to Christ Christ doth come to souls heaven comes down to earth and earth may come up to heaven These are the lesser Conduit-pipes through which souls receive Canales gratis living water These are 1. Converting Such is the Word Joh. 5.25 wherein dead soules may hear the voice of the Son of God and live At this pool may ought such unhealed soules to lie 1 Pet 1.19 â— Peâ— 2.2 Eâ— to be nascimuâ— nuâ—in u. The Word is the seed by which soules are bred as well as the milk whereby they are fed and in that respect Ministers are compared to Fathers as well as Nurse Such is Prayer as Stephens prayer is conceived to be For though in respect of the manner of prayer we speak to God yet in respect of the matter God may speak to us 2. Confirming Such is the Word as is before hinted Such are the * Sacrments are like pillars toâ— house which are not the foundation but a streng hening to a house which hath a foundation Sacraments which God hath appointed that through them we might have life and that we might have it abundantly that this water might rise higher that we may have grace upon grace Quest But some may say seeing the spring of the Water of life is so free and the chanell so full whence is it that poor souls no more thirst after set no higher price on this water of life Ans It is from It is
2 Cor. 3.18 They are not like those who beholding in a glasse the glory of the Lord are changed this water doth not make them clean Their hearts at least are but swept not washt from wickedness They only make the out side of the platter clean Asto internall purity they who are filthy are filthy still The eyes viz. the judgements of these that see are yet dim their affections heated not thoroughly warmed they are but almost perswaded to be Christians and with Herod doe but many not all things gladly The next use is of Instruction and let us see 1. Vse 2 the graciousnesse of god 2. the pretiousnesse of the gospell if there be water of life for dead souls oh how gracious is the lord to us once man lived at the well-head neer the fountain of living waters but alas these streams man stopped by sin this spring as to us by the fall was drawn dry cherubims were set to keep us from the tree the water of life Now herein is the love of God manifest that this water hath a new issue to us we have a new recourse to it especially if we consider this way viâ— the Covenant of grace and therein 1. 2 Cor. 2.8 Gods wisdome in his purpose before time Here we have the wisdome of God in a mystery Two things ingredient to the execution of this intended worke the conveying of the water of life to poore soules 2 Tim. 3.16 speake Gods infinite wisedome 1. God and man were to be united He alone who was both God and man could bring God and man together The Word must be made flesh great is this my stery of godlinesse * Medius inter Deum Homines h. e. Deus Homo simul fuit Christus ut quae apud Deum homimineserant peragenda expediret Wolleb us As a Priest the Mediatour of the New Covenant must be God that he might satisfie Man that he might suffer Man that his sufferings might be existent God that they might be effectuall As a Prophet the Mediator must be Man that he might teach us familiarly God that he might teach us fully As a King he must be God that he might rule our enemies with an Iron Mace Man that he might rule us with a golden Scepter God that he might conquer our enemies by his power Man that he might command us by love This Mediator must be God that he might render his Saints amiable Man that he might render himself amiable God that we might be made partakers of the Divine nature Man that we might be fitted to live with God in our Humane nature This Mediator must needs be God 1. That he might appease his Fathers Justice None but this Saviours revenues can discharge a sinners debt He alone could pay the uttermost mite Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that saves to the uttermost must be higher then the Heavens Angels may be said to be as high as the Heavens because they have Heaven in possession Saints because they have Heaven in reversion but a higher then Saints or Angels must be here 2. That he might remove the Fathers wrath Gods wrath would soon have crushed the highest creature this weight as to their shoulders was insupportable This burden too great for their backs For which of them can dwel with everlasting burnings Isai 63.3 Christ trod the winepresse of the Fathers wrath alone and he alone could tread it 3. It was requisite that the Mediatour should be God to procure the Fathers favour Qaisjustitram vivis donare posset nisi qui est ipsa justâ—â—a Vide Wâ—leâ— p. 75. to purchase righteousnesse for souls to apply righteousnesse so purchased to souls as might be more largely shewed And as the root of these good things is in his Godhead so they are conveighed to us through his Manhood Had not Christ took upon him the seed of Abraham he could neither have been so familiar with us nor yet so experimentally compassionate towards us He could neither have satisfed for the sin of our nature neither had he ever so highly advanced our nature As God and man were to be united 2. Gods justice is shewed in damning Both mercy and justice in saving So Justice and Mercy were to bee reconciled Now how could Mercy and Truth in the businesse of mans salvation have met together How could it have been the fruit of mercy and yet the effect of Justice If the person offended had not concurred to and acted in making satisfaction for the offence had not God given man viz. humane nature wherewith to pay the debt could never have been paid If the Father had not accepted satisfaction in the principall which he might have demanded personall In this eternall contrivance infinite wisdome doth evidently appear The graciousnesse of God further appears if we consider the love of God in the prosecution of that purpose in time 1 Joh. 4.9 God the Father sent his Son to be debased that poor creatures might be exalted to die that they might live to drink of the bitter cup of death that they might drink of the sweet Water of life A stone was rolled to the mouth of the well of life not such a stone as the Angel removed but such a stone as neither man nor Angell could remove till the Angell of the Covenant Jesus Christ came Now we may say It is done It is done the Lamb is slain actually who was slain virtually from the beginning of the world Thus you see the Heart of God set his Head on work from eternity his Hand when the fulness of time was come So we come to the second Branch Where We may further see the preciousnesse of the Gospell Branch 2d of the Use of instruction And that 1. In reference to the publication of these glad tidings Rom. 10.15 viz. of the Water of life Beautifull are or should be the feet of those who come upon this ambassage The Letter killeth The Law like a shrill trumpet sounds nothing but Death The Law shuts Heaven gates but the Gospel opens them The Law leaves souls in the vale of Achor the Gospell gives them a door of hope 2. In reference to the application aswell as the publication 2 Cor. 3 5 〈…〉 juvat The Gospell giveth life and not only declareth it The Gospell not only points out the way but is instrumentall in the hand of the Spirit to put us on in the way The Law requires a full tale of brick but allowes no straw exacts duty but affords not ability The Gospell effects in souls what it expects from souls The Gospell comes to the Elect not in word only it brings not only the water of life unto us but into us and brings us to the Water of Life I come now to the third Use which is of Reprehension 1. To unbeleevers 2 To true Beleevers If there be water of life Vse 3 this reproves the most for not
esteeming this Water Gods free-grace is compared to Water and most souls prize it no more then if it was Elementall water The Well of Jesus is lesse accounted of then the Well of Jacob This Water is as water spilt upon the ground souls refuse the Waters of Shiloah Mat. 22.5 and make light of them Such are souls who 1. Will not come to the channels viz. the Ordinances through which this Water of Life is conveighed Many who are below Heaven conceit that they are above duties Alas poor souls are you so afraid of healing that you will not come at the Pool Because light comes originally from the Sun will you therefore stop the windowes Because we cannot work without God will you in an ordinary way conclude that God wil work without us 'T is the deaf Adder that shuts the Ear And if we shut the Ear God may in justice shut the Heart As there are some who will not come So 2. There are others who will but come to the Channels Such are those 1. Who abuse the Channels taking them for the water of life Too many rest in the earthly part of heavenly institutions in the Boat in stead of the Haven Too many prize the milke for the nurses sake when they should prize the nurse for the milks sake Ordinances are not our Heaven though our baits in the way to Heaven The Symbols of Gods presence are not to be preferred before his presence it self 1 Sam. 4.3.4 We may not as the Israelites think that the Ark of the Lord without the arme of the Lord can save us 2. Those who use not the Channels so as take out of them the Water of life who use not the Ordinances 1. Constantly Many poor creatures in their use of Ordinances have their fits like men in an Ague their good daies Hos 6.4 they take a turn or two with Demas but do not with Enoch walk with God Too many neglect to sail with every winde to set forward with every gale Are often absent from Wisdomes gates when her dule is dealing Though God causeth the evening as well as the morning to rejoyce yet many have not twice on the sabbath ears to hear what the Spirit saith unto the Churches As these use not Ordinances constantly so others not 2 Carefully Those are to be reproved who are not carefull 1. To come to these Channels with their hearts open i.e. emptied 1 of Earth linesse 'T is sad when being sequestred from worldly occasions we are surrounded with worldly affections when coming from the world without us we carry a world within us Through these veins of earth the Water of life can get no passage for these thornes of earthlinesse Mat. 13.7 compared with 22. the Seed of life can take no rooting like ships the more we are tossed the less we get forward These Flies upon the wheel make us drive heavily 2 Of profanenesse We should lay aside all superfluity of naughtinesse Iam. 2.23 that we may through the Word receive this Water of life Fleshly lusts in the soul as corrupt humours in the body hinder food from being nutrimentall As it is with the Water of the sea running through the veins of the earth which receives a tincture from the earth through which it passeth so it is with this Water of life running in the Ministery through the world Quicquid recipitur recipitur per modum reciptentis it receives different entertainment according to the different dispositions of the entertainers The same word is to one the favour of life to another the savour of death The same Sun which softens some hardens others And if we regard iniquity in our hearts God hath not more promised to prepare our hearts to hear him then his ear to hear us 3. Of selfishnesse Ps 66.18 If a vessell be stopped whether it be with rags or gold it cannot receive the Water If our hearts be fill'd either with our goods or goodnesse Luk. 1.53 our unrighteousnesse or our own righteousnesse they cannot receive in this Water The hungry God filleth with good things Now a hungry soul is not only pinched with the sense of its sin but of that insufficiency which is in it self They who come to the Fountain of living Waters must not draw out of the cisterns of self-sufficiency which will hold no waters As some are reprovable for not being carefull to come to the Channels with their hearts open So others 2. For not going away from them with their hearts shut 'T is sad that they who will not put their money into a bag with holes will yet put the precious treasure of Divine truths into their hearts with holes We should give more earnest heed to the things which 〈◊〉 hear â—eb 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor drawne from Riven dishes Vid. Leighs Crit. sacra lest at any time wee should let them slip The vessels of our hearts are like vessels full of chinks and if we stop not these chinks the Water of life is like to run out I wish we might not too truly say of many of our hearers Godw. Iâ—wish Antiq p. 31. what the Rabbines use to say of some of their Scholars that they resemble an Hour-glasse what is taken in at one ear is let out at the other Much of the seed which we sow is as seed sown by the highway side I shall a little back this reproof by shewing 1 What Water it is which we disesteem It is Cordiall Water They that prize not pools of comâ—on water yet prize drops 〈◊〉 stomach water Men would not lose the least filing of gold A precious stone men prize highly lock up safely that rust may not corrupt it that theeves may not break through and steal it Mat. 13.4 compared with 19. But alas ' this water much more precious then gold that perisheth men watch not then cometh the evill one and stealeth it out of their hearts This Water would be cordiall 1. In a time of sicknesse When a fainting fit comes what would a soul give for a draught of this Aquae vitae When thy head akes what wouldst thou give for Christ to hold thy head when other Waters are Marah bitter how sweet would this be when like winter bournes they are drawn dry how pleasant is it to have a Fountain to go to which can never be drawn dry When thou liest on thy sick bed to see God as a Father stand with a cup of this Water at the beds head Oh how sweet is it 2. In the houre of death when there is but a step betwixt us and the grave when our sun is setting to see this Sun of Gods love clearly rising to see that God will not leave us then when life leaves us this is life in death It was usuall to give a cup of consolation to the friends of men departed Godw Iewish Antiq p. 243. but this is the cup of consolation which
God Quis hath no Plurall number though there bee no more rests then one This is that wine that makes glad the heart of a good man Psa 4.6 7. and that oyle which makes his face to shine Under this shadow the soul sits down with delight and takes it rest 5. A gracious mans desires are constant desires Their goodnesse is not as a cloud Hos 6.4 or as the morning dew that passeth away Though these winds may seem strong in Hypocrites yet they are soon over it is but a blast it is a falling wind though it was strong at first yet its strength decayeth whiles in good men this wind is a rising wind though it may fall for a little yet it riseth higher afterwards The streame of a hypocrite resembles a flood whilest the desire of a true Beleever is as a river which runs continually The bigger spirituall children grow the louder they cry The last Use which I shall make of this Doctrine is for Instruction in righteousness Vse 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this I may endevour to shew 1 Whence it is that we doe not more thirst after this Water of life 2. The way wherein the Spirit ordinarily works this thirst 1. It is from the losse of originall integrity Before the Fall there were no Malignants Man was a well-affected person Those wheels of our desires moved regularly whilest Innocency was the first mover Sin 〈◊〉 the sharp end of mans heart downwards sin-set our affections upon these things on earth and took them off from the things above where Christ fits at Gods right hand And as in the first Adam we lost so should we labour through the second Adam to regain these spirituall desires The constitution of our souls will never be healthful till they return to their native air 2. It is from the temper of Mans body Good men whilest below are but like Meteors that hang betwixt earth and heaven As they doe not with others sink down to earth because of a spirituall soul which carryeth them up so they cannot fully and vigorously as they desire soar up to heaven because of an earthly body which keeps them down In this sense where the spirit is willing the flesh is weak How often doe Saints finde that when the soule should sally forth they hear the voyce of flesh behinde them saying This is not the way walk not in it And certainly if good mens bodies be bad mens bodies are heavy clogs to them There 's a stone if not at a wicked mans leg in a wicked mans heart which keeps him quite down 3. It is from the power of our corruptions within Bad men are wholly in the bond of Iniquity Acts 8.23 like the Woman in the Gospel they are so bowed downe that they cannot bend up Through the dominion of sin To will is not present with them The unruly horses of lusts run away with the chariot As ever wee would run the race which is set before us wee must through the strength of our hair but of our head break these Bonds asunder 4. It is from the strength of temptations from without Hee that letteth will let 2 The. 2.7 The Prince of the power of the air the spirit that worketh in the children of disobedience goes about to blunt the edge of our desires towards heaven to naile down our hearts under the power of these things on earth They strive against the strong stream of Satans temptations who advance heaven-wards Further that poor creatures doe not desire the Water of life the Free-grace of God 1. It is because they live too much by sense Man being in honour and understanding not is become as the beasts that perish Wee look too much at the things which are seen Our wisdome is as that wisdome which is from below is sensuall We are too apt to build Tabernacles when we should be building Tombes to say in this Valley what Peter said in the Mount that it is good for us to be here We judge by outward appearance not much unlike her who conceited whilest she was turning her Wheel that her Wheel was bigger then the Sun 2 Cor. 4. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not looking at those things that are seen as at our mark scope and aime Wee should not thus look at the things that are seen so as not to look beyond them at the things which are not seen 2. It is because men live too little by Reason The unruly Army of the Affections have pull'd down the Parliament of Reason in the soul We naturally look at spirituall things with the owle-eye of corrupted reason which cannot judge of things that differ and so not approve of the things which are more excellent and thence is it that the verdict is not rightly given up because the Judg is not rightly informed Reason rightly regulated will dictate to us that this Water of life is most desirable 1. If wee look to the souls spirituall nature The things below do not deserve nor bespeak the souls condescension to or complyance with them Spiritualia sunt animae cognata 〈◊〉 The fish might as well live in the air and mens bodies might as soon live in the water as their souls can live out of and without the Water of life 'T is pity that the soul like the Flie sits upon sords when with the Bee she may fit on the sweet hearâ—s of grace If Themistocles would not stoop to gather the spoyls as thinking that below a Souldier much lesse should we stoop so low as to gather up these earthly contentments eagerly as thinking it below Christians Yea 't is much more unworthy of the better part of a new man seeing it is unworthy of the better part of a meer man 2. If wee look to the souls vast capacity Puddles might sooner fill the sea stars might sooner supply the want of the sun then other waters can fil the soul There is a kinde of infinitenesse in mans desires in this respect they run in infinitum because they run to him who is infinite Mans soule till she comes to God is herein like the Philosophers Materia prima Semper in appetitu in that she is alwayes desiring She is in the World as Israel in the wildernesse wanting water till she strike upon the rock of ages 3. If we look to the souls endlesse duration Other waters will not run to Eternity onely grace and the things which are not seen are eternall 2 Cor. 4. ult Thou who makest houses of clay thy dwelling place where wilt thou dwell when those houses are pull'd down 3. Lastly that souls do not prize or thirst after the Water of life is from this Because most men live not at all by grace 'T is for want of grace that men doe not desire grace Col. 3.1 If men were risen with Christ they would seek this river which runs above They who live a spirituall life desire spirituall
food for the preservation of that life More particularly naturall men want 1. A spiritual knowledge to discern the worth of the Water of life Was grace in oculis it would be in osculis They who know it love it and the reason why any love it not is because they know it not Did our Apprehensions lead our Affections would follow our eyes would affect our hearts A Pibble and a Pearl are both as one in a blinde mans eye That connexion is observable Is 53.1 There is no form nor beauty nor comelynesse in him that we should desire him 2. Naturall men want a spirituall faith whereby to obtaine an interest in this Water of life Propriety is the fuel of affection 'T is but little of life which Saints have in possession the most of it is yet in reversion And faith alone is the evidence of things not seen Heb. 11.1 Without faith we can neither truely have that which is laid out on Saints nor surely hope for that which is laid up for Saints 3. Natural men want experience whereby to taste the sweetnesse of the Water of life Did men experimentally know this gift of God Joh. 4.10 they would earnestly ask of God and he would give them of this living Water 1 Pet. 2.2 3 Men would desire the sincere milk of the Word if so be they had tasted that the Lord is gracious Are there not Abnah and Parphar rivers in Damascus say they who never washt in Jordan Earth is not bitter to them in whose experience Heaven was never sweet In the last place I shall shew that the Spirit of God in its usuall method when it comes to work this thirst doth 1. Enlighten the Understanding 2. Encline the Will The Spirit in enlightning the Understanding shews the soul 1. The Want 2. The Worth of this Water of life The Soul comes to see the Want of the Water of life 1. By seeing the fire of Gods wrath burning against sin Sin looked at in the red glasse of the Law appears red and God appeareth as a consuming fire Sin appeareth as a Serpent carrying not heaven as the Poets faigned concerning Atlas but hell on its back The soul which hath been long asleep when it is awakened apprehends it self upon the brink of everlasting torments Isa 27 3 4. and looks upon it self as a bryar and thorne which if set in battle before him God will burn up 'T is true all are not at Conversion put in the fire so long the oven is like Nebuchadnezzar's sometimes seven times hotter then ordinary Yet it is as true that through this Purgatory Saints generally passe and are saved as by fire 2. The soul sees an insufficiency in all other waters as to the quenching of this fire Many waters cannot quench nor the floods drown this spark of divine displeasure Though a man could pray and hear and read through his whole life though rivers of waters should run downe a mans eyes yet these payment to being finite could not fatisfie the Justice of God who is infinite Nay if we set these up as meritorious these waters will rather he as water is to lime they 'l make the fire burn hotter A weary soul which comes to lie down on the pillow of Gods free-grace is a soul not onely weary of sin but of seeking for help in it self God having shewed the soul the want of this Water comes to shew it the Worth of it To the fulnesse freenesse and preciousnesse of this Water I shall not speak having spoke so largely to it elsewhere I shall further shew that the Spirit when it works this thirst doth encline the Will By stirring up strong and ardent breathings in the heart after this Water The strength of these breathings appeareth 1. Inwardly In that in Scripture phrase it is set forth by longing the soul thinks a short time long till it come to this Water till this Water come to it The heart cryeth out Ps 119.18 Why stays the Lord so long and why are the wheels of his chariot so long in coming The heart of a Christian is said to break for the longing that it hath as if these heart-strings were strung so high that they were ready to break in pieces The inward breathing of the soul is set forth likewise by Panting Psa 42.1 as the chased Hart panteth after the water-brooks As also by following hard after God Ps 63.8 or cleaving clasping and clinging to God as the Ivy cleaveth to and claspeth about the Oak The strength of these Breathings appeareth likewise outwardly 1. By the souls crying for this Water of life A poor man speaks supplications others study and compose them 'T is true of those who are poor in spirit as well as of those who are poor in outward things Their wants will dictate words and if not words yet sighes and groans which are unutterable The eloquence of thirsty spirits is not affected Verba pectoris their words are hearty words Christ himself as man cryed out Joh. 19.28 I thirst so unsufferable is thirst to humane nature 2. Such spirits wil as hath been shewed endevour for as well as cry for this Water This thirst will set the hand as well as the heart on work 3. Such spirits will bee restlesse till they have drunk of this Water Give a thirsty man silver or gold or precious stones and all these are nothing except you give him Water Take a thirsty spirit as high as the Devill took Christ and shew is the Kingdomes of the world and the glory thereof and what are all these to it if it goe Christlesse If Grace can fill bags then Gold may fill hearts If bodies can live as by their ordinary food upon things that are not seen then can soules I am sure not before then upon things which are seen I Now come to speak something to the last Doctrine drawn from the last word in the Text. That the grace or Water of life which God bestows upon poor souls Doct. 4 he bestows sâ—eely I shal first endevour to shew what this phrase imports in that God is said to bestow his grace freely 1. In reference to the principle of Gods bestowing it implyes that God is not moved to bestow from others merits Ez. 36.22 but from his owne mercy that the spring of Gods grace is not in others but in himself The web of mercy is spun out of Gods own bowels not out of mans What God doth he doth it not for our sakes but for his holy Names sake 2. In reference to the manner of Gods bestowing it implyes that God bestows 1. Readily God is said in Scripture to open his hand Psa 86.5 and he is said to be ready to forgive 2. Plentifully God gives liberally Jam. 1.6 He is not straitned though his people be straitned in their owne bowels 3. In reference to the end of Gods bestowing mercy Hee hath mercy because