this pardon is it not sweet yes saith the sinner sweeter then the honey or the hony-combe O saith a poore soule I blesse God more for this then if he had made me the greatest prince in the world Fourthly it is called a city for her privilidges no city but hath its charter and privilidges at least some distinct from towns and villages O Ierusalem city of our God thy privilidges excell all the worlds who may be compared to thee for privilidges yea peculiar privilidges which no nation but thee can lay hold on nor people in the world neither all the people in the world are Gods by creation but Ierusalem by purchase all the world he feeds and cloaths O Israel who is a people like unto thee shielded by the great God fed by the Manna and watered by the rocks and sheltred by a cloud by day and a pillar of sire by night God in a way of providence keeps all creatures but man especially but Israel and Jerusalem above all who are his choice pieces of silver yea his treasure and jewels now treasure you know men will keep choicer then that which is but ordinary parents will let farthings and counters lie about for their children to play with but who will leave jewels carelesly here and there in common places no men are wise and will lay up their precious stones in choice cabbenets and so doth God he layes his up in his cabbenet of providence and charges his Angels with these jewels or sons of Sion more precious then jewels or choice silver either and in this particular he is said to keep them as a man keepeth the apple of his eye and is as tender over them as a father so saith David as a father pittieth his children so pittieth the Lord them that fear him O happy and blessed people pittied saved and kept by God I will keep thee every moment yea every moment in the den yea every moment in the furnace and every moment in all houres and seasons night and day death and judgement in times of troubles warres and judgement yea closset them in raines I house them like Noah in the Arke and in famine feed them like Elisha by the raven yea what shall I say I will be a pillar of fire by night and a cloud by day yea a sun and shield as David speaks and sure defence too And now who art thou that forgettest the Lord thy maker and fearest the man or the son of man who is as the grasse of the field and shall die But in the fifth and last place the Church is compared to a city because the Spirit is as a river feeding of it O saith David He feeds me in green pastures and leads me by the still waters this he speaks of concerning the Spirit if the foundation be removed what can the righteous do There is a river the streames thereof shall make glad the city of God Psalm 46.4 O this Spirit streaming in and by thee presents Christ over and over to thy soul in all his lovelinesse and this must needs make glad the city a people of God Nothing is the Spirit oftner compared to then the waters when the poor and needy seeks waters I the Lord will heare and open rivers in the tops of the mountains this is a prophesie of the Spirits powring out to poore and thirsty who do apprehend themselves farre from the water of consolation I will powre out my Spirit saith God by the prophet Ioel and your sons and your daughters shall prophesie that is they shall be enabled to open the Scriptures mysteries But now why is it called a holy city The Scripture speaks of a two fold holinesse First a holinesse of things Secondly a holinesse of persons First a holinesse of things in foure or five respects First things are said to be holy by way of dedication or consecration so the bowls of the temple are said to be holy and all the vessels of the temple too Secondly things are said to holy by way of simulation or figure so was the Arke the brasen serpent Aarous rod and the Manna which did figure and similie out Christ Thirdly things may be said to be holy by way of calling so was the Priests office it was a holy calling be holy ye that beare the vessels of the Lord. Fourthly things may be said to be holy by way of rule or precept so the word of God the law of God is holy as Paul saith though I be sinfull yet the law is holy and just and good though I be carnall Fifthly things may be said to be holy by way of comparation so Ierusalem is called the holy city because the holy God was worshipped in it though it were in it selfe a sinfull city But secondly persons may be said to be holy likewise And first by way of creation so the fallen Angels were made holy and Adam too in his first creation God created man upright but he found out many inventions Secondly persons may be said to be holy by way of calling so the Priests Prophets Apostles and Patriarchs O saith Paul the holy men of God spake as they were inspired by the holy Ghost in them Thirdly men may be said to be holy by the inherent holinesse of God in them having the holy Spirit of God in them purifying of them and now they may be well said to be holy in these respects first comparing themselves with themselves formerly they walked in darknesse and lived in sin and nature but now in light by the Spirit who tels them they are none of their own but redeemed of Christ to whom they live as Paul saith if I live I live to Christ and if I die I die to Christ O happy change from sin and Satan to God and Christ Secondly men may be said to be holy comparing themselves with others whose lives lies and wallows in all pollution Paul speaks of some who were drunkards covetous filthy unclean sinners and such were some of you but now you are washed and cleansed Lastly and chiefly men may be said to be holy by way of imputation having the holines or righteousnes of God imputed to them he was made sin for us who knew no sin that we might be the righteousnesse of God in him 2. Cor. 5.21 And in this sence the whole church of God is holy having the holinesse or righteousnesse of Christ imputed to her and in this sence she is said to be holy even as Christ is holy But thirdly why is this Ierusalem called new Ierusalem for three or four reasons First in respect of creation Secondly in respect of declaration Thirdly in respect of reparation First in respect of creation so you call a thing new that is newly made what is so a building is called new because it is newly set up in this respect Ierusalem is called new Ierusalem because God hath set it up for a building for himselfe or habitation for his owne glory where he will
is he that readeth and he that heareth But I come to the words and will open them or at least will hint something from them according to my weake and glimmering light And first We have the rise of this River and that is the Throne of God and of the Lambe which I conceive to be his own everlasting glory in which he dwels and lives or otherwise the glorious union of the divine nature which sets up one another as a Throne a Prince the Father sets up the Sonne the Sonne reveales the Father the Spirit sets up and is sent forth by both which is the River Secondly For the nature of this River It is pure He shewed me a pure river of water so saith David With thee is the well of life so pure this River is pure pure indeed First In its nature and rise it proceeded from the pure fountaine of Gods Glory or the Throne of God and the Lambe and so it is pure for nature Secondly It is pure for operation it purifieth where it runneth and so it is like the refiners fire and fullers sope purifying the sonnes of Levi which is by washing them in the blood of Christ and leading them in and by the commands of Christ Thirdly It is cleare yea so cleare as it cannot be compared to any thing but the Chrystall O the Chrystall stone it is the clearest of all stones Diamonds are darke and cloudy many but the Christall stone it is the clearest of all you may see through and through it so cleare is this River you may see through and through all eternities by it from eternity to eternity and mystery to mystery Christ in earth Christ in glory Christ in flesh Christ in spirit and all cleare We with open face behold the glory of God as in a glasse and are changed from glory to glory but by the spirit of the Lord the River from the Throne Fourthly He shewed me a pure river of life I that is the well of life saith David 36.8 Here is the excellency of this river it is a living river and a life-giving river so saith Christ He that shall drinke of this water that I shall give him meaning this river shall never thirst againe but shall have a living satisfaction in it and out of his belly shall flow rivers of living water O the worth of this living river this life-giving river endlesse life and glory Glorious things are spoken of thee O City of God so may I say of thee O River of God whose streames refresh the City of God Psal 46.4 Well I know yee perceive by this what this river this living river so pure and cleare as Christall flowing from the Throne of God and the Lambe as proceeding from both sent forth by both to water the Paradice of God yea every plant and tree especially those that want most Well are you satisfied what this river means that John tells you is so pure so clear I beleeve you are but take this Scripture too however John 7. v. 37. in the last day the great day of the feast Jesus stood up saying if any man thirst let him come unto me and drinke and out of his belly shall flow rivers of living water and this spake he of the Spirit which they should receive beleeving in him Hearken O heavens heare O earth give eare O ye inhabitants of the world O what a proclamation is here for you from a sweet and bountifull Christ to a poore and thirsty sinner what the river of life to any one high low rich poor yong old bond free yea any one that will come by beleeving O free O bountifull Christ inviting sinners to a river yea a living river to drinke their fils and yet a drop is more worth then ten thousand rivers of oyle yea the oyle of spices yea the sweetest spices O christian friend here is the well of life indeed here is the fountaine of life indeed here is the river of pleasure I and the sweetest pleasure too lies in this streame for it is the river of life endlesse endlesse life and glory And heare now O ye sons of men how loudly Christ calls poore sinners to come to this Chrystall river in the Scriptures before John saith Christ stood up in the midst of the feast upon the great day where multitudes were gathered and cried out with a loud voice saying if any man thirst let him come unto me and drink O sweet Saviour of sinners how doest thou scatter life and pardon to all by standing up and proclaiming loudly a river of life to all thoughts of graces and bounty are free so saith Davids Psalm Free indeed when unto all and see the like proclamation Revel 22. v. 17. the 〈◊〉 of God and Christ the heavenly Jerusalem the misery of soules being spoken of by John that are shut out of this glory A proclamation is again made supposing upon the former considerations carelesse sinners will mind their eternall happinesse being concerned 〈◊〉 Well the Spirit and the Bride saith come and let him 〈◊〉 beareth say come and whosoever is a thirst let him come and take the water of life freely freely O friends mee thinks this proclamation cries room room expecting as it were the whole world would now follow Christ for this water of life the river of life and yet where is the man that stirres if a Prince should ride a circuit with an Herald and make a proclamation of lands and livings to all that would accept them How O how then would all men run and tumble O friends Christ proclaimes both lands and livings jewels crowns and kingdomes nay more ten thousand times more a river of life and glory and men will scarcely stirre arise arise sots and heare if you be not deaf and cannot O the Spirit invites and bids you come too the eternall Spirit of God one with God the third person in the Trinity of God shall this eternall Spirit of God one with God comming down from God inviting you in the name of God and for your own soules sake to accept of this river of God sent forth by God for the glory of God shall this invitation he slighted O must not this be a high contempt of God and a great afront to the Spirit of God sent to thee by God so to be slighted O thou slighting carelesse foolish sinner Sinner this contempt of the Spirits invitation may cost thee thy soule thy soule I say thy everliving soule if thou dost not quickly minde it Secondly the Bride bids you come the Lambs wife the Spouse of Christ united to Christ being married with Christ by the Spirit of Christ in faith divine love and sweet obedience to Christ O she hath drunk of this river well may she say come all that will come come she knowes by experience this to be the river of life and pleasure and therefore she saith come away come away or else you die you die and now O every one
friends death hath no Commission but from him the Lord that gives and takes and blessed be his name yea blessed I say be his holy name for what he hath now taken from me he first did give unto me Why should I not then praise his name Oh that I could and you my friends for all he gives and all he takes And that we may know first it is your duty yea I say is your duty and all theirs that truly feare God to submit with patience to his will and blesse his name for all his dispensations the which I will prove by some examples I could give you many instances as first that of old Eli concerning his Sonnes which you may read in Samuel the first Book Chap. 3. vers 18. O with what a sweet spirit doth he receive that sad message concerning his sons It is the Lord let him doe with me what he please O sweet and soure A sad message is told good old Eli concerning his sons yea a very sad one at which the eares of men should tingle But yet saith Eli unto Samuel It is the Lord and let him doe what seemes him good A second instance is that of David 2 Sam. Chap. 15. vers 26. Who was faine to fly with the Ark of God and his servants for his life from his habitation by reason of Absolom's unnaturall and deceitfull Rebellion Well many weep for this good mans danger and affliction and so doth he for he goes from Ierusalem with his head covered and his eyes weeping but yet sweetly thus saying If he have any pleasure in me he will bring me back againe otherwise loe here I am let him doe with me what he please O what a sweet and Saint-like Spirit was here in David Let him doe what he please loe here am I to submit A third instance is that of Paul who makes this his desire To glorifie Christ in his body But whether it be by life or death Paul cares not so Christ be glorified I could instance above all in Christ the patterne of all who sweetly sayes thus in the Garden Not my will but thine be done But I shall only mention in Iob whose sweet submission to God in his great afflictions I little minded till within these few dayes I don't remember scarse when I read one of Iobs Chapters O how many sad messages was brought to him not in one week after another like mine but in one day did his sad messengers come tumbling in with heavy messages concerning his sheep oxen servants sons and daughters well saith Iob The Lord gives and takes and blessed be his name What fuller submission could there be in a gracious heart then here is in these words But let me give you three or foure reasons why a gracious heart should sweetly submit to Gods will and the first reason shall be this the Holinesse of his will a Saint sees in the will of God a holinesse and therefore let things goe how they will yet thou remainest holy O thou that inhabitest Eternity Paul sayes he workes all things according to the counsell of his owne will surely that must needs be holy that is wrought according to the will and counsell of a holy God A second reason why a gracious heart should sweetly submit to the will of God is the Soveraignity of Gods will above the creature he doth what ever he will and all what ever he will and therefore saith Paul who hath resisted his will Shall the potsheard strive with the Potter or the creature with the Creator No nor the servant with his Master neither much lesse a gratious heart with his God and Maker Teach me to doe thy will O God saith David and every gracious heart too It is our prayer to say Thy will be done and it would be our perfection to submit A third reason why a gracious heart should submit to Gods will is the goodnesse of Gods will the will of God is good in all his working to his people So saith Paul all things worke together for the best to them that feare God Yea those vvorkings of Gods vvill vvhich most crosse nature doth he see a goodnes in O that I had more ability to see this to but however a gracious heart sees a goodnes in conclusion vvhich he doth acknovvledge in the will of God It was good for me saith David that I was afflicted for before I went astray And truly affliction doth often cause a Saint to looke to his wayes which he is too apt in prosperity to be mindlesse of Let us search and try our wayes saith the Church in afflictions and so saith a gracious heart in every smart affliction O how good is that will of God that wils thy affliction for so good an end And thus you see three reasons why a gracious heart should sweetly submit to Gods Will because of its Holinesse its Soveraignity and Goodnesse One word or two more and then I hvae done First then labour with your owne hearts to submit to Gods Will for in every submission yee serve some glorious designe of God and for this reasons sake labour quietly to submit O that my soule did know well his designe and reason why hee hath dealt so with me as hee hath in a way of affliction my afflictions are yet like the black side of a cloud O that I could see the bright side the glory of God which every strong Christian sees and by seeing quietly submit 2ly Let us labour to submit our wils to Gods for conformities sake and here let vveake Christians take the example of strong and they the example of Christ Who for the Glory that was set before him endured the Crosse and despised the shame Thirdly let us submit our vvills to God for it is the surest vvay and the safest First it is the surest if you vvould not offend God for if ye storme yee sinne and offend God vvhich a gracious heart should be carefull of Secondly it is the safest vvay the sturdy oakes resist the vvinde and are split but the gentle reed by yeelding stands Doth God take a child yeeld Doth he take another yeeld Doth he take all yeeld Doth he take a Wife a Husband yeeld If thou dost not he can take thy soule and throvv it into apprehensions of his vvrath vvhich vvill make thee roare as if thy bones vvere broken yea all thy bones but especially yeeld to God for he cannot onely take all thy comforts from thee but thy very soul and throw it into hell too O my friends let us yeeld to God for there is safety in it I have heard some ministers say of Augustine Lord saith he cut me hack me kill me so thou save my soul he hath delt so by my wife she hath had cutting afflictions two or three days travelling by a child as with Samuel which some of you my friends well know and as many by his losse his losse and the rest must needs be cutting well thus