the Valleys I will make the Wilderness a Pool of Water and the dry Land Springs of Water Behold here are Rivers and Fountains a Pool and Springs and all to quench the thirst of them that thirst for God. Wherefore as I said such provision for the thirsty intimates their fears of want and the craving appetite of their Souls after God Right Spiritual thirst is not to be satisfied without abundance of Grace And they shall be abundantly satisfied with the fatness of thy House and thou shalt make them drink of the River of thy Pleasures VII The Grace of God is compared to a River To shew the greatness of the Family of God. He has a Family a great Family and therefore it is not a little that must be provided for them When Israel went out of Egypt and thirsted by the way God provided for them a River he made it GUSH out of the Rock For alas what less than a River could quench the thirst of more than Six hundred thousand men besides women and children I say what less than a River could do it When the people lusted for Flesh Moses said shall the Flocks and Herds be slain for them to suffice them or shall all the Fish of the Sea be gathered together for them to suffice them even so could not less than a River sustain and suffice that great People Now his People in Gospel-days are not to be diminished but increased and if then they had need of a River surely now of a Sea but the River is deep and broad full and abounds or rises with water so 't will suffice VII The Grace of God is compared to a River perhaps to show of what a low esteem it is with the rich and the full The destitute indeed imbrace the Rock instead of a shelter and the poor and needy they seek Water but they that can drink Wine in Bowls that can solace themselves with as they think better things they come not to THIS River to drink they never say they shall die if they drink not of this Water 'T is therefore for the poor and needy God will lead THEM to his living Fountains of Waters and will wipe away all tears from THEIR eyes And thus I pass the second and come to the third particular and that is to shew the Head and Spring from whence this River proceeds or springs Rivers have their heads from whence they rise out of which they spring and so accordingly we read this River has wherefore he saith He shewed me a pure River of Water of Life clear as Crystal proceeding out of the Throne of God and of the Lamb. 1. God is here to be taken for the whole God-head Father Son and Spirit for that Grace proceeds from them all The Grace of the Father the Grace of the Son and Grace of the Spirit is here included Hence as the Father is called the God of Grace so the Son is said to be full of Grace Grace to be communicated and the Holy Ghost is called The Spirit of Grace So then by this we perceive whence grace comes Were all the World gracious if God were not gracious what was man the better If the Father or the Son or the Holy-Ghost are gracious if they were not all gracious what would it profit but now God is gracious the three Persons in the God-head are gracious and so long they that seek Grace are provided for for that there proceeds from them a River or Grace like a flowing Stream Indeed the Original of Grace to sinners is the Good-Will of God none can imagine how loving God is to sinful man. A little of it is seen but they that see most see BUT a little But there is added And of the Lamb. The Lamb is Jesus as sacrificed Jesus as man and suffering Hence you have the Lamb at the first Vision of the Throne set forth unto us thus that is as slain And I beheld and lo in the midst of the Throne and of the four Beasts and in the midst of the Elders stood a Lamb as it had been slain Wherefore by this word Lamb we are to understand who or by what means Grace doth now run from the Throne of God like a River to the World. It is because of or thorow the Lamb. We are justified freely by the Grace of God thorow the redemption that is in Jesus Christ whom God hath set forth to be a propitiation thorow Faith in his Blood. And again We have redemption thorow his Blood even the forgiveness of sins according to the Riches of Gods Grace Nor doth the Lamb of God by becoming a means thorow death of the conveyance of Grace to us at all darken the nature or glory of Grace but rather doth set it off the more For wherein can Grace or Love more appear than in his laying down his Life for us I speak now of the Grace of the Son. And wherein could the nature and glory of grace of the Father more appear than in giving his Son to death for us that grace might in a way of Justice as well as Mercy be bestowed upon the World Wherefore as he saith here that the River of Water of Life proceedeth from God so he adds that the Lamb because he would have us while we are intangled and overcome with this River of Gods pleasure not forget what it cost the Lamb of God that this Grace might come unto us For the Riches of Grace and of Wisdom is that Grace comes to us not only in a way of Mercy and Compassion but in a way of Justice and Equity but that could be by no other means but by redeeming Blood. Which redeeming Blood came not from us nor yet thorow our contrivance or advice wherefore whatever it is to the Lamb still all is of Grace to us yea the higher the greater the richer is Grace by how much the more it cost the Father and the Lamb that we might enjoy it When a man shall not only design me a Purse of Gold but shall venture his Life to bring it to me This is Grace indeed But alas what are a thousand such short Comparisons to the unsearchable Love of Christ The Lamb then is he from whom by or through whom the Grace of God doth come to us It proceeds from the Throne of God and of the Lamb. And it proceeds from him now as a Donator from him not only as a means of Conveyance but as one that has power to give Grace Power as he is the Son of Man. For as the Son of Man he is the Lamb and as he is the Lamb it cometh from him The Son of Man had power on Earth to forgive Sin and that before he had actually paid to God the Price of our Redemption But how much more now Wherefore Paul in his Prayer for Grace and Peace for Saints supplicates both God and the Lamb. Grace to you from God the
thy self while he seeks glory by that by which thou wilt not glorifie him while he displays his Grace before thee in the World from the Throne and as thou goest by with a nod thou callest it fine thing but followest that which leadeth there-from Tremble tremble ye sinners that have despised the riches of his goodness The day is coming when ye shall behold and wonder and perish if Grace prevaileth not with you to be content to be saved by it to the praise of its Glory and to the glory of him who hath set it upon the Throne Fifthly The Throne is the Seat of Wisdom Hence he is called the Ancient of days that sits on this Throne the Throne of God. Infinite in wisdom whose Garments were white as Snow and the hair of his Head like pure Wooll By ancient of days and in that it is said the hair of his Head is like the pure Wooll his wisdom is set forth unto us Wherefore when we read that out of the Throne proceeds a River of Grace when we read this proceedeth out of the Throne of God it is as much as to say the wise God who most perfectly knoweth all ways counteth in his wisdom that to save men by Grace is the best most safe and sure way Therefore it is of faith that it might be by Grace to the end the promise might be sure to all the Seed And again forgiveness is according to the riches of his Grace wherein he has abounded toward us in all wisdom and prudence Wherefore to set Grace upon the Throne to let Grace proceed out of the Throne as a River is by the wise God the only wise God counted the best way the safest way the way that doth best suit the condition of a sinful man and that tends most to the utter disappointment of the Devil and Death and Hell. Grace can justifie freely when it will who it will from what it will. Grace can continue to pardon favour and save from falls in falls out of falls Grace can comfort relieve and help those that have hurt themselves And Grace can bring the Unworthy to Glory This the Law cannot do this Man cannot do this Angels cannot do this God cannot do but only by the Riches of his Grace thorow the redemption that is in Jesus Christ. Wherefore seeing God has set Grace on the Throne and ordered that it should proceed from this Throne to the World. Yea seeing he has made it King and granted to it to it only the Authority and Soveraignty of saving Souls he has magnified not only his Love but his Wisdom and his Prudence before the Sons of Men. This then is his great Device the master-piece of all his witty Inventions And therefore it is said as was hinted afore in this thing he hath proceeded toward us in all Wisdom and Prudence So then he that comes to and drinks of this Water glorifies God for his Wisdom praises God for his Wisdom Such an one saith that God is only Wise and bowing his head saith again To God only Wise be Glory both now and for ever Amen But he that shall contemn this Grace confronts the highest Wisdom even Wisdom upon the Throne He saith of himself I am wiser than Daniel than the Judgment of God. I could have found out a more safe way to Heaven my self and had I been of God's Counsel I would have told him so All this so horrible blasphemy naturally proceeds from him that liketh not that Grace should be king on the Throne and should proceed out of the Throne to the World. But shall he that contendeth with the Almighty instruct him he that reproveth God let him answer it The Text says that this very Doctrine to the Greeks to the Wise is foolishness and the preaching of it a foolish thing to them But it will appear even then when the conclusion of all things is come and when these wise ones by their Wisdom have fooled themselves to Hell that this foolishness of God is wiser than Men and the weakness of God stronger than Men. Christ Jesus because he was low in the World is trampled upon by some but he is a glorious Throne to his Father's house For since his Humility was the lowest of all now he is exalted to be the Throne of God yea is made the Fountain whence Grace continually flows like the Rivers and comes down to us like a mighty stream Wherefore I will conclude this with both comfort and caution with comfort and that because of the security that they are under that indeed have submitted themselves to Grace Sin shall not have dominion over you for you are not under the Law but under Grace And let it be caution to those that despise take heed 't is dangerous affronting of the Wisdom of God. Now here is the Wisdom of God even Wisdom upon the Throne It pleased God for the glory of his Wisdom to make this the way to wit to set up Grace to reign I have often thought and sometimes said If God will be pleased with any way surely he will be pleased with his own Now this is the way of his own devising the fruit and effect of his own Wisdom Wherefore Sinner please him please him in that wherein he is well pleased Come to the Waters cast thy self into them and fear not drowning let God alone to cause them to carry thee into his Paradise that thou mayest see his Throne Sixthly The Throne is the Seat of faithfulness the place of performing of ingagements and promises When I shall receive the Congregation saith Christ I will judge uprightly that is faithfully And now he has received it and is made head over all things to it and for this cause is he upon the Throne yea is the Throne from whence proceeds all this Grace that like a River doth flow and glide from Heaven into the World. This River then is nothing else but the fulfilling of Promises the faithful fulfilling of Promises If I go not away the Comforter will not come but if I depart I will send him unto you This is that which was spoken of by the Prophet Joel and it shall come to pass in the last days saith God I will pour out of my Spirit upon all Flesh c. Now this River is the Spirit the Spirit and Grace of God which was promised by the Father and the Son and now it comes running from the Throne of God and of the Lamb. For being now by the right hand of God exalted and having received of the Father the promise of the Spirit he hath shed forth that which ye now see and hear Behold then how mindful how careful how faithful our Father and the Lamb of God is 'T is not Exaltation nor Glory nor a Crown nor a Kingdom nor a Throne that shall make him neglect his poor ones on Earth Yea therefore even because he is exalted and
THE Water of Life OR A DISCOURSE SHEWING The Richness and Glory of the Grace and Spirit of the Gospel as set forth in Scripture by this Term The Water of Life By JOHN BUNYAN And whosoever will let him take the Water of Life freely Revel 22. 17. LONDON Printed for Nathanael Ponder at the Peacock in the Poultrey 1688. THE EPISTLE TO THE READER Courteous Reader I Have now presented thee with something of a Discourse of the Water of Life and its Virtues therefore thou mayest if thou wilt call this Book Bunyan ' s Bill of his Masters Water of Life True I have not set forth at Large the Excellent Nature and Quality thereof nor can that SO be done by the Pen or Tongue of Men or Angels Yet this I have said and so saying said truly That whosoever shall drink of this Water shall find it in him a Well of Water and not only so but a Well springing up in him to Everlasting Life let his Disease be what it will. And as Men in their Bills for Conviction to Readers do give an Account to the Countrey of the Persons cured and the Diseases that have been removed by Liquors and Preparations they have made for that end so could I were it not already done by an Infallible Pen to my Hand give you accounts of numberless Numbers that have not only been made to live but to live for ever by drinking of this Water this pure Water of Life Many of them indeed are removed from hence and live where they cannot be spoken with as yet but abundance of them do still remain here and have their abode yet with Men. Only if thou would'st drink it drink it by it self and that thou mayest not be deceived by that which is counterfeit know it is as it comes from the hand of our Lord without mixture pure and clear as Crystal I know there are many Mountebanks in the World and every of them pretend they have this Water to sell. But my Advice is that thou go directly to the Throne thy self or as thou art bidden come to the Waters and there thou shalt be sure to have that which is right and good and that which will certainly make thee well let thy Disease or Trouble or Pain or Malady be what it will. For the Price care not for that 't is cheap enough this is to be had without Money or Price I will give saith God and the Lamb to him that is a thirst of the Fountain of the Water of Life freely Hence be says again Whosoever will let him take the Water of Life freely so that thou hast no Ground to keep back because of thy Poverty Nay for the Poor 't is prepared and set open to the Poor it is offered the Poor and Needy may have it of free cost But let it not be slighted because it is offered to thee upon terms so full so free For thou art sick and sick unto Death if thou drinkest not of it nor is there any other than this that can heal thee and make thee well Farewel The Lord be thy Physician So prayes thy Friend John Bunyan OF THE River of VVater OF LIFE Revel 22. 1. And he shewed me a pure River of Water of Life clear as Crystal proceeding out of the Throne of God and of the Lamb. THese words are part of that Description that one of the Seven Angels which had the Seven Viols full of the Seven last Plagues gave unto John of the new Jerusalem or of the state of that Gospel Church that shall be in the latter days Wherefore he saith and shewed me HE the Angel shewed me it In the Text we have these things to consider of I. the Matter the Subject matter of the Text and that is The water of Life He shewed me the water of Life II. We have also here the quantity of this Water shewed to him and that is under the notion of a River He shewed me a River of water of Life III. He shews him also the Head or Well-Spring from whence this River of water of Life proceeds and that is The Throne of God and of the Lamb. He shewed me a River of water of Life proceeding out of the Throne of God and of the Lamb. IV. We have also here the nature and quality of this Water 't is pure 't is clear 't is clear as Crystal And he shewed me a pure River of water of Life clear as Crystal proceeding out of the Throne of God and of the Lamb. We will begin with the first of these to wit with the matter the Subject matter of the Text which is The water of Life These words Water of Life are Metaphorical or words by which a thing most excellent is presented to and amplified before our faces And that thing is the Spirit of Grace the Spirit and Grace of God. And the words Water of Life are words most apt to present it to us by for what 's more free than Water and what more beneficial and more desirable than Life Therefore I say it is compared to or called the Water of Life He shewed me the Water of Life That it is the Spirit of Grace or the Spirit and Grace of God that is here intended Consider First The Spirit of Grace is in other places compared to Water And Secondly It is also called The Spirit of Life Just as here it is presented unto us He shewed me the Water of Life 1. The Spirit of Grace is compared to Water Whosoever saith the Lamb drinketh of the Water that I shall give him shall never thirst But the Water that I shall give him shall be in him a Well of Water springing up into Everlasting Life What can here by Water be intended but the Spirit of Grace that this poor Harlot the Woman of Samaria wanted altho she was ignorant of her want as also of the excellency thereof which Water also is here said to be such as will spring up in them that have it as a Well into Everlasting Life Again in the last day that great Day of the Feast Jesus stood and cryed saying If any man thirst let him come unto me and drink But of what why of his Rivers of Living Waters But what are they why he answers This he spake of the Spirit which they that believe on him should receive Yea the Prophets and Servants of God in the Old-Testament did take this Water of Life for the Spirit of Grace that should in the latter days be poured out into the Church Hence Isaiah calls Water Gods Spirit and Blessing and Zechariah the Spirit of Grace I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy Seed and my Blessing upon thy Off-spring And Zecharias saith I will pour upon the House of David and upon the Inhabitants of Jerusalem the Spirit of Grace and Supplication and they shall
mourn c. Behold in all these places the Spirit of Grace is intended and for our better understanding it is compared to Water to a Well of Water to Springs of Water and to Floods of Water 2. It is also called the Spirit of Life 1. More closely 2. More openly First more closely where it is called Living Water that Living Water and Water springing up to Everlasting Life Secondly Then more openly or expresly it is called the Spirit of Life And after three days and an half The Spirit of Life from God entered into them and they stood upon their Feet From hence therefore I conclude that by these terms Water of Life is meant the Spirit of Grace or the Spirit and Grace of the Gospel And the terms are such as are most apt to set forth the Spirit and Grace of the Gospel by For First By this term WATER an opposition to Sin is presented unto us Sin is compared to Water to deadly Waters and man is said to drink it as one that drinketh waters How much more abominable and filthy is man which drinketh iniquity like water So then that Grace and the Spirit of Grace is compared to Water it is to shew what an Antidote Grace is against Sin it is as I may call it Counter-Poison to it It is that only thing by the virtue of which Sin can be forgiven vanquished and overcome Secondly By this term WATER you have an opposition also to the Curse that is due to Sin presented unto you The Curse is compared to Water the Remedy is compared to Water Let the Curse come into the Bowels of the damned saith the Psalmist like water The Grace of God also as you see is compared to Water The Curse is burning Water is cooling the Curse doth burn with Hell-Fire cooling is by the Grace of the Holy Gospel but they that over-stand the Day of Grace shall not obtain to cool their Tongues so much of this Water as will hang on the tip of ones Finger Thirdly Water is also of a spreadieg nature and so is Sin wherefore Sin may for this be also compared to Water It over-spreads the whole Man and infects every Member it covereth all as doth Water Grace for this cause may be also compared to Water for that it is of a spreading nature and can if God will cover the face of the whole Earth of Body and Soul. Fourthly Sin is of a fouling defiling Nature and Grace is of a washing cleansing Nature therefore Grace and the Spirit of Grace is compared to Water I will says God sprinkle clean Water upon you my Spirit ver 27. and ye shall be clean and from all your filthiness and from all your Idols will I cleanse you Fifthly Water The Element of Water naturally descends to and abides in low Places in Valleys and Places which are undermost and the Grace of God and the Spirit of Grace is of that Nature also the Hills and lofty Mountains have not the Rivers runing over the tops of them no tho they may run among them but they run among the Valleys And God resisteth the Proud but giveth Grace to the humble to the lowly Sixthly The Grace of God is compared to Water for that it is it which causeth fruitfulness Water causes fruitfulness want of Water is the cause of barrenness and this is the reason why the whole World is so empty of Fruit to God-ward even because so few of the Children of Men have the Spirit of Grace in their hearts But Secondly As there is a special signification in this term Water so there is also in this term Life Water of Life He shewed me the Water of Life In that therefore there is added to this word Water that of Life it is in the general to shew what excellent vertue and operation there is in this Water It is aqua vitae Water of Life or Water that hath a Health and Life in it And this term shews us First That the World of graceless Men are dead dead in Trespasses and Sins Dead that is without Life and Motion God-ward in the way of the Testament of his Son. Secondly It also shews us That there is not any thing in the World or in the Doctrin of the World the Law that can make them live Life is only in this Water Death is in all other things The Law I say which is that that would if any thing in the whole World give Life unto the World but that yet killeth condemneth and was added that the Offence might abound wherefore there is no Life either in the World or in the Doctrine of the World 'T is only in this Water in this Grace of God which is here called the Water of Life or God's aqua vitae Thirdly It is also called the Water of Life to shew That by the Grace of God Men may live how dead soever their Sins have made them When God will say to a Sinner live tho he be dead in his Sins he shall live When thou wast in thy Blood I said unto thee live yea when thou wast in thy Blood I said live And again The Dead shall hear the Voice of the Son of God and they that hear shall live That is when he speaks Words of Grace and mixeth those Words with the Spirit and Grace of the Gospel then Men shall live for such Words so attended and such Words only are Spirit and Life The Words that I speak unto you saith Christ they are Spirit and they are Life Fourthly In that this Grace of God is here presented unto us under the Terms of Water of Life it is to shew that some are sick of that Disease that nothing can cure but that There are many Diseases in the World and there are also Remedies for those Diseases but there is a Disease that nothing will can or shall cure but a Dram of this Bottle a Draught of this aqua vitae this Water of Life This is intimated by the invitation let him take the Water of Life freely And again I will give to him that is a thirst of the Fountain of the Water of Life freely This is spoken to the Sick to them that are sick of that Disease that only Christ as a Physician with his Water of Life can cure But few are sick of this Disease but few know what it is to be made sick of this Disease There is nothing can make sick of this Disease but the Law and Sin and nothing can cure but the Grace of God by the Gospel called here the Water of Life We come now to discourse of the second thing with which we are presented by the Text and that is The quantity that there is of this Water of Life It is a River He shewed me a River of Water of Life Waters that are Cordial and that have in them a Faculty to give Life to them that want it and to maintain
none other but the spotless and glorified Humanity of the Son of God. This Throne is the Lord Jesus this Grace comes from the Divine Majesty as dwelling bodily in the Lord Jesus Wherefore let us fall down before the Throne and cast our Crowns at the foot of the Throne and give thanks to him that sits on the Throne and to the Lamb for ever and ever O how should Jesus be esteemed of The Throne of the King is a Royal Seat. 'T is said of Solomon's there was not its like in ANY Kingdom but of this it may be said there is not its like in Heaven and Earth At the setting up of this Throne the Angels flocked round about it and the Beasts and the Elders gathered together to see it When this Throne was set in Heaven there was silence all the Heavenly Host had no leisure to talk they were surprized with sight and wonder When this Throne was set in Heaven what talk there was it was as the Musick of the Trumpet And behold says John a door was open in Heaven and the first voice that I heard was as it were of a Trumpet talking with me which said come up hither and I will shew thee things which must be hereafter And immediate y I was in the Spirit and behold A THRONE WAS SET IN HEAVEN and one sate upon the Throne This Throne was Jesus Christ exalted SET that is lifted up not as upon the Cross to the contempt and scorn of his Person but as I said to the wonderment of the four Beasts and the Elders and all the Angels in Heaven A Throne was set in Heaven and one sate on the Throne that is God. And this intimates his desirable rest for ever for to sit is to rest and Christ is his rest for ever Was it not therefore well worth the seeing yea if John had taken the pains to go up thither upon his Hands and Knees I say to see the Lord Jesus as a Throne set in Heaven and the glory of God resting and abiding upon him and giving out by him all things not only his Word but all his Dispensations and Providences to the end of the World and this blessed thing among the rest Even a pure River of Water of Life clear as Crystal But I leave this and proceed to the fourth and last thing namely to the Nature and Quality of this Water 'T is said to be pure and clear pure and clear as Crystal And he shewed me a pure River of Water of Life clear as Crystal I know that there is a two-fold quality in a thing one with respect to its nature the other with respect to its Operation The first of these is inherent and remaineth in the Subject being as such and so for the most part useless The other is put forth then when it meeteth with fit matter on which it may freely work As to instance Aqua vitae the very Metaphor here made use of hath a quality inherent in it but keep it stopt up in a Bottle then who will may faint notwithstanding but apply it apply it fitly and to such as have need thereof and then you may see its quality by the Operation This water or River of Grace is called I say The Water of Life and so consequently has a most blessed inherent quality but its Operation is seen by its working the which it doth only then when 't is administred and received for those ends for which it is administred For then it revives where life is and gives life where it is not And thus far in the general have we spoken to it already We will therefore in this place more particularly tho briefly speak a few words unto it First then This Water of Life is the very ground-work of Life in us tho not the ground-work of Life for us The ground-work of Life for us is the Passion and Merits of Christ this is that for the sake of which Grace is given unto us as is intimated by the Text It proceeds from the Throne of God who is Christ. Christ then having obtained Grace for us must needs be precedent as to his merit to that Grace he hath SO obtained Besides 't is clear that the Spirit and Grace come from God through him therefore as to the Communications of Grace to us it is the Fruit of his Merit and Purchase But I say in us Grace is the ground-work of Life For tho we may be said before to live virtually in the Person of Christ before God yet we are dead in our selves and so must be until the Spirit be poured upon us from on high for the Spirit is Life and its Graces are Life and when that is infused by God from the Throne then we live and not till then And hence it is called as before living Water the Water of Life springing up in us into Everlasting Life The Spirit then and Graces of the Spirit which is the River here spoken of is that and that only which can cause us to live that being life to the Soul as the Soul is life to the Body All men therefore as was said afore tho elect tho purchased by the Blood of Christ are dead and must be dead until the Spirit of Life from God and his Throne shall enter into them until they shall drink it in by vehement thirst as the parched Ground drinks in the Rain Now when this living Water is received it takes up its Seat in the Heart whence it spreads it self to the awakening of all the Powers of the Soul. For as in the first Creation the Spirit of God moved upon the face of the Waters in order to putting of that Creature into that excellent fashion and harmony which now we behold with our Eyes even so the new Creation to wit the making of us new to God is done by the over-spreading of the same Spirit also For the Spirit as I may so say sitteth and broodeth upon the Powers of the Soul as the Hen doth on cold Eggs till they wax warm and receive life The Spirit then warmeth us and bringeth the dead and benummed Soul for so 't is before Conversion to a godly sense and understanding of States of States both natural and spiritual and this is the beginning of the work of the Spirit by which the Soul is made capable of understanding what God and himself is And this drinking in of the Spirit is rather as the ground drinks in Rain than as a rational Soul does through sense of the want thereof The Spirit also garnisheth the Soul with such things as are proper for it to the making of it live that life that by the word of God is called for It implanteth Light Repentance Faith Fear Love Desires after God Hope Sincerity and what else is necessary for the making the man a Saint these things I say are the fruits and effects of this Spirit which as a River of Water of Life proceedeth
forth of the Throne of God and of the Lamb. Hence the Spirit is called the Spirit of Faith the Spirit of Love and the Spirit of a sound mind for that the Spirit is the Root and Original of all these things by his operations in and upon the face of the Soul. But again as this living Water this spirit and the Grace thereof doth thus so it also maintains these things once planted in the Soul by its continual waterings of them in the Soul. Hence he saith I will water it every moment Water IT his Vineyard the Soul of the Church the Graces of the Church and so the Soul and Graces of every godly Man. And because it so happeneth sometimes that some of those things where with the Holy Ghost has beautified the Soul may languish to a being if not quite dead yet ready to die therefore he doth not only refresh and water our Souls but renew the face thereof by either quickening to life that which remains or by supplying of us with that which is new to our godly Perseverance and everlasting Life Thus thou waterest the Earth and waterest it thou greatly enrichest it with the River of God. For this must be remembred that as the Herb that is planted or Seed sown needs watering with continual Showers of the Mountains so our Graces implanted in us by the Spirit of Grace must also be watered by the Rain of Heaven Thou waterest the Ridges thereof abundantly thou settest the furrow thereof thou makest it soft with Showers thou blessest the springing thereof Hence he says that our Graces shall grow But how I will be as the Dew unto Israel he shall grow as the Lily and cast forth his Roots as Lebanon His Branches shall spread and his beauty shall be as the Olive Tree and his smell as Lebanon They that dwell under his shadow shall return they shall revive as the Corn and grow as the Vine the Scent thereof shall be as the Wine of Lebanon Or as he saith in another place The Lord shall guide thee continually and satisfy thy Soul in droughts and make fat thy bones and thou shalt be like a watered Garden and like a Spring of Water whose Waters fail not There is besides this another Blessing that comes to us by this living Water and that is the blessing of Communion All the warmth that we have in our Communion it is the warmth of the Spirit When a company of Saints are gathered together in the Name of Christ to perform any spiritual Exercise and their Souls be edified warmed and made glad therein it is because this Water this River of Water of Life has in some of the Streams thereof ran into that assembly Then are Christians like those that drink Wine in Bowls merry and glad for that they have drank into the Spirit and had their Souls refreshed with the sweet Gales and strong Wine thereof This is the Feast that Isaiah speaks of when he saith In this Mountain shall the Lord of Hosts make unto all People a Feast of fat things a Feast of Wines on the Lees of fat things full of Marrow of Wines on the Lees well refined This is called in another place The Communion of the Holy Ghost Now he warmeth Spirits uniteth Spirits enlightneth Spirits revives cherisheth quickeneth strengtheneth Graces renews Assurances brings old Comforts to mind weakens Lusts imboldeneth and raiseth a Spirit of Faith of Love of Hope of Prayer and makes the Word a Blessing Conference a Blessing Meditation a Blessing and Duty very delightful to the Soul. Without this Water of Life Communion is weak flat cold dead fruitless lifeless there is nothing seen felt heard or understood in a spiritual and heart-quickening way Now Ordinances are burdensom Sins strong Faith weak Hearts hard and the faces of our Souls dry like the dry and parched ground This Drink also revives us when tempted when sick when persecuted when in the dark and when we faint for thirst The Life of Religion is this Water of Life where that runs where that is received and where things are done in this Spirit there all things are well the Church thrifty the Soul thrifty Graces thrifty and all is well And this hint I thought convenient to be given of this precious Water of Life that is with reference to the operative quality of it I shall come in the next place to speak of it as to the other descriptions which John doth give us of it He says 't is 1. Pure 2. Clear. 3. Clear to a Comparison And he shewed me a pure River of Water of Life clear as Crystal First You read here That this Water of Life is PURE that is alone without mixture for so sometimes that word PURE is to be understood As where it saith pure pure Oil Olive pure Frankincense pure Gold pure Blood of the Grape and the like so then when he saith he shewed me a pure River of Water of Life it is as if he had said he shewed me a River of Water that was all living all life and that had nothing in it but life There was no death or deadness or flatness in it Or as he saith a little after And there shall be no more Curse A pure River There is not so much as a grudge or a piece of an a upbraiding speech found therein There is in it nothing but heart nothing but love nothing but grace nothing but life Thâ— Gifts and Calling of God are without repentance Secondly Pure is sometimes set in oposition to shew or appearance as where he says The Stars are not pure that is not so without mixture of darkness as they seem to be So again If thou wast pure and upright that is as thou seemest to be or as thou wouldest have us believe thou art Now take pure in this sence here and then the meaning is 'T is Grace without deceit without guile its shew and its substance is the same it has nothing but substance in it it is indeed what it seems to be in bulk 't is a River in shew and a River indeed It comes from God and from his Throne in appearance and really it comes from his very heart The great fear of the Tempted is that there is not so much Grace in God and that he is not so free of it as some Scriptures seem to import But this word PURE is levelled against such Objections and Objectors for the destroying of their doubts and the relieving of their Souls There is no fraud nor guile nor fable in the business for tho God is pleased to present us with his Grace under the notion of a River it is not to delude our fancies thereby but to give us some small illustration of the exceeding Riches of his Grace which as far for quantity out-strips the biggest Rivers as the most mighty Mountain doth the least Ants Egg or Atom in the World. Thirdly But again
and have cast what reproaches and slanders upon it they are able 't is a River pure and clear It has purged it self before Kings it has purged it self before Princes and Judges and all the Naamans in the World. 'T is still a River a River of Water of Life a River of Water of Life clear 5. By clear we sometimes understand Purity manifest or Innocency and Goodness made known In all things you have approved your selves to be clear in this matter That is you have made it appear and stand upon your justification and are willing to be searched and sounded to the bottom by those that have a desire to under-take that work So this River of Water of Life in the Fountain and in the streams thereof offer themselves to the consideration and conscience of all Men. To this end how often doth God the head of this River and he out of whose Throne it proceeds call upon Men to challenge him if they can with any evil or mis-doing towards them either by presence or doctrin Hence he says put me in remembrance let us plead together declare thou if thou canst that thou mayest be justified and I condemned So again What iniquity have your Fathers found in me that they are gone far from me and have walked after vanity and are become vain So Christ Which of you convinceth me of Sin. And if I have spoke evil bear witness of the evil So Paul We have renounced the hidden things of dishonesty not walking in craftiness not handling the word of God deceitfully but by manifestation of the truth commending our selves to every Man's conscience in the sight of God. All these sentences are chiefly to be applied to Doctrine and so are as it were an offer to any if they can to find a speck or a spot or a wrinkle or any such thing in this River of Water of Life Some Men fly from it as from a Bear and some are afraid to drink of it for fear it should be poison unto them Some again dare not take it 'cause 't is not mixed and as they poor Souls imagine qualified and made toothsom by a little of that which is called the Wisdom of this World. Thus one shucks another shrinks and another will none of God. Mean while who so shall please to look into this River shall find it harmless and clear Yea offering it self to the Consciences of all Men to make trial if it be not the only chief good the only necessary Waters the only profitable for the health of the Soul of all the things that are in the World and as clear of mischief as is the Sun of spots Thirdly As John saw this River pure and clear so he saw it clear to a comparison Clear to the best of comparisons clear as cristal Cristal is a very clear stone as clear as the clearest glass if not clearer one may see far into it yea thorough it 't is without those spots and streaks and smirches that are in other precious Stones Wherefore when he saith that this River is clear as cristal it is as if God should say Look sinners look to the bottom of these my cristal streams I have heard of some Seas that are so pure and clear that a Man may see to the bottom tho they may be forty foot deep I know this River of Water of Life is a deep River but tho it is said to be deep it is not said we can see no bottom Indeed as to the wideness of it it is said to be such as that it cannot be passed over But I say it is no where said that we cannot see to the bottom nay the comparison implies that a Man with good eyes may see to the bottom 'T is clear as clear as Cristal So then we will a little look down to the bottom and see thorough these cristal streams what 's at the bottom of all First Then the bottom of all is That we might be saved These things I say saith Christ that you might be saved and again I am come that ye might have life and that you might have it more abundantly This is the bottom of this great River of Water of Life and of its proceeding from the Throne of God and of the Lamb it is that we might be saved it is that we might live What a good bottom is here What a sound bottom is here But few deep Rivers have a good bottom Mud is at the bottom of most Waters in the World even the Sea it self when it worketh casts up Mire and Dirt and so do the hearts of Sinners but the bottom of this Grace of God and of the Spirit and Word thereof is that we might be saved consequently a very good bottom Secondly As the bottom of all is that we may be saved so that we may be saved by Grace and this is a bottom sounder and sounder Our Salvation might have bin laid upon a more difficult bottom than this It might have bin laid in our works God might have laid it there and have bin just or he might have left us to have laid it where we would and then to be sure we had laid it there and so had made but a muddy bottom to have gone upon to life But now this River of Water of Life it has a better bottom the Water is as clear as Cristal look down to the bottom and see we are justified freely by his Grace By Grace are ye saved there is the bottom Now Grace as I have shewed you is a firm bottom to stand on 't is of Grace that Life might be sure Surely David was not here or surely this was not the River that he spake of when he said I sink in deep Waters where there is no standing I am come into deep Waters where the floods over-flow me deliver me out of the Mire and let me not sink I say to be sure this could not be the River No David was now stragled out of the way was tumbled into some pit or into some muddy and dirty hole for as for this River it has a good bottom a bottom of Salvation by Grace and a Man needs not cry out when he is here that he sinks or that he is in danger of being drowned in mud or mire Thirdly The bottom of all is as I said that we might be saved saved by Grace and I will add through the Redemption that is in Christ. This is still better and better We read that when Israel come-over Jordan the feet of the Priests that did bear the Ark stood on firm ground in the bottom and that they set up great stones for a memorial thereof But had Jordan so good a bottom as has this most blessed River of Water of Life or were the Stones that Israel took out thence like this tried Stone this sure Foundation O the Throne this River comes out of the Throne and we