Life is called a River to intimate to you by what store of the same 't is supplyed All Rivers have the Sea for their Original All the Rivers run into the Sea yet the Sea is not full unto the place from whence the Rivers came thither they return again And so this River of Water of Life is said to proceed out of the Throne as out of a place where it breaketh out but the Original is the Sea the Oceon of Grace which is in an infinite Deity Thou wilt cast all our Sins into the depths of the Sea into the depth of the Sea of thy Grace Rivers when they are broken up do with their glideing Streams carry away a great deal of the Filth which from all Parts of the Countries thorow which they run is conveyed into them and they carry it away into the Sea where 't is everlastingly swallowed up And oh the Filth that is cast into this River of God and oh how many dirty Sinners are washed white therein for by their continual gliding away they carry that filth into the mid'st of the Sea. A River will take away the very stink of a dead Dog nor doth all the Soil and Draught that is cast into Rivers cause that those that can should be afraid to make use thereof All that have need do betake themselves to this River notwithstanding But how much more virtue is there in this sweet River of Grace that is designed yea opened on purpose to wash away Sin and Uncleanness in to carry away all our Filth and to remain as vertuous still IV. It is called a River to shew that it yields a continual supply as I may call it of new and fresh Grace Rivers yield continually fresh and new Water For tho the Channel or Water-course in which the Water runs is the same yet the Waters themselves are always new That Water that but one Minute since stood in this place or that of the River is now gone and new and fresh is come in its place And thus it is with the River of God which is full of Water it yieldeth continually fresh Supplies fresh and new Supplies of Grace to those that have Business in these Waters And this is the reason that when Sin is pardoned it seems as if it were carried away These Waters have with their continual Streams carried away the filth of the Sinner from before his Face It is not so with Ponds Pools and Cisterns they will be foul and stink if they be not often emptied and filled again with fresh water We must then put a difference between the Grace that dwelleth in us and this River of Water of Life We are but as Ponds Pools and Cisterns that can hold but little and shall also soon stink notwithstanding the Grace of God is in us if we be not often emptied from Vessel to Vessel and filled with fresh Grace from this River But the River is always sweet nor can all the filth that it washed out of the World make it stink or infect it It 's water runs with a continual gliding Stream and so carries away all annoyance as was said into the depth of the Sea. V. The Grace of God is called a River to shew That it is only suited to those who are capable of living therein Water tho it is that which every Creature desireth yet it is not an Element in which every Creature can live Who is it that would not have the benefit of Grace of a Throne of Grace but who is it that can live by Grace even none but those whose temper and constitution is suited to Grace Hence as the Grace of God is compared to a RIVER so those that live by Grace are compared to FISH for that as Water is that Element in which the Fish liveth so Grace is that which is the life of the Saint And there shall be a very great Multitude of Fish because these Waters shall come thither for they shall be healed and every thing shall live whither the River cometh art thou a Fish Man art thou a Fish can'st thou live in the Water Can'st thou live always and no where else but in the water Is Grace thy proper Element the Fish dieth if she be taken out of the water unless she be timely put in again the Saint dieth if he be not in this River Take him from his River and nothing can make him live Let him have water water of Life enough and nothing can make him die I know that there are some things besides Fish that can make a shift to live in the water but the Water is not their proper their only proper Element The Frog can live in the Water but not in the Water only the Otter can live in the Water but not in the Water only Give some Men Grace and the World Grace and Sin admit them to make use of their Lusts for Pleasure and of Grace to remove their Guilt and they will make a pretty good shift as we say They will finely scrabble on in a Profession but hold them to Grace only confine their Life to Grace put them into the River and let them have nothing but River and they die the word and way and nature of Grace is to them as light Bread and their Soul can do no other but loath it for they are not suited and tempred for that Element They are Fish not Frogs that can live in the River as in their only proper Element Wherefore the Grace of God and Spirit of Grace is compared to a River to shew that none but those can live thereby whose Souls and Spirits are suited and fitted thereto VI. The Grace and Spirit of Grace of God is called or compared to a River to answer those unsatiable desires and to wash away those mountainous doubts that attend those that indeed do thirst for that drink The man that thirsteth with spiritual thirst fears nothing more than that there is not enough to quench his thirst All the promises and sayings of Gods Ministers to such a man seem but as Thimbles instead of Bowls I mean so long as his thirst and doubts walk hand in hand together There is not enough in this Promise I find not enough in that Promise to quench the drought of my thirsting Soul. He that thirsteth aright nothing but God can quench his thirst My Soul thirsteth for God for the living God. Well what shall be done for this man will his God humour him and answer his desires Mark what follows When the Poor and Needy seek water and there is none and they can find none when all the Promises seem to be dry and like Clouds that return after the Rain and their tongue fails for thirst I the Lord will hear them I the God of Israel will not forsake them Ay but Lord what wilt thou do to quench their thirst I will open Rivers saith he in high places and Fountains in the midst of
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
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
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
Life where it is are rare and scarce and to be found only in close Places and little quantities but here you see there is abundance a great deal a River a River of Water of Life In my handling of this Point I will shew you First What a River of Water of Life this is Secondly And then draw some inferences there-from 1. What a River this is this River of Water of Life 1. It is a deep River It is a River that is not shallow but deep with an O the depth I will make their Waters deep saith God. And again They have drunk of the deep Waters A River of Water of Life is much but a deep River is more Why soul-sick Sinner sin-sick Sinner thou that art sick of that Disease that nothing can cure but a Potion of this River of the Water of Life here is a River for thee a deep River for thee Those that at first are coming to God by Christ for Life are of nothing so inquisitive as of Whether there is Grace enough in him to save them But for their comfort here is abundance abundance of Grace a River a deep River of the Water of Life for them to drink of 2. As this River is deep so it is wide and broad Wherefore as thou art to know the depth that is that it is deep So thou art to know its breadth that is that it is broad It is broader than the Sea A River that cannot be passed over Never did Man yet go from one side of this River to the other when the Waters indeed were risen and now they are risen even now they proceed out of the Throne of God and of the Lamb too Hence this Grace is called the unsearceable Riches of Christ. Sinner Sick-sinner what sayest thou to this wouldest thou wade wouldst thou swim here thou mayest wade here thou mayest swim 't is deep yet fordable at first entrance And when thou thinkest that thou hast gone thorow and thorow it yet turn again and try once more and thou shalt find it deeper than Hell and a River that cannot be passed over If thou canst swim here thou mayest rowl up and down as the Fishes do in the Sea. Nor needst thou fear drowning in this River it will bear thee up and carry thee over the highest Hills as Noah's Waters did carry the Ark. But 3. As this River of Water of Life is deep and large so 't is a River that is full of Waters A River may be deep and not full A River may be broad and not deep Ay but here is a River deep and broad and full too Thou waterest it thou greatly enrichest it with the River of God which is full of Water Full of Grace and Truth Fill the Water-Pots saith Christ up to the brim The Waters of a full Cup the wicked shall have and a River full of the Water of Life is provided for who indeed has a desire thereto 4. As this River is deep broad and full so it still aboundeth with Water The Waters says the Prophet were risen Hence the Holy Ghost saith God causeth the Waters to flow And again And it shall come to poss in that Day the Day of the Gospel that the Mountains shall drop with new Wine and the Hills shall flow with Milk and all the Rivers of Judah shall flow with Waters and a Fountain shall come forth of the House of the Lord and shall water the Valley of Shittim When a River flows it has more Water than its Banks can bound it has Water Behold he smote the Rock that the Waters gushed out and the Streams over-flowed This River of Water of Life which is also signified by these Waters is a River that abounds and that over-flows its Banks in an infinite and unspeakable manner Thus much for the River to wit what a River of Water of Life it is It is a River deep broad full and abounding with this Water with this Spirit and Grace of the Gospel Secondly Now I shall come to draw some Inferences from it that is from this term a River A River of Water of Life First then a River is Water that is common common in the Streams tho otherways in the Head. This River proceeds out of the Throne and so as to its rise 't is special 't is also called the Water of Life and as it is such 't is special but as it is a River 't is common and of common use and for common good Hence the Grace of God is called The common Salvation for that by the Word there is no restraint no denial to or forbiding of any that WILL from receiving thereof And whosoever will let him take the Water of Life freely what can more fully declare the commonness of a thing Yea this River is called at the very Head of it an OPEN Fountain a Fountain opened to the House of Judah and Inhabitants of Jerusalem And by Judah and Jerusalem is comprehended every Soul that would drink of the Water of Life or living Water And hence it is that this River is said to go down to the Desert and to the Sea where all kind of Fishes are By Sea is meant the World and by Fish the People and thither shall run this River of Water of Life But Secondly Tho a River in the Streams of it is common yet a River as it passes thorow a Country or Province will chuse its own way 'T will run in the Valleys in the Plains not over Steeples and Hills 'T will also fetch its compasses and circuits 't will go about and reach hither and thither and according to its courses 't will miss by its turnings what Places and People it lists yet it is common for that it lies open yet it is common for all the Beasts of the Field There is therefore a difference to be put betwixt the commonness of a thing and its presence A thing may be common yet far enough off of thee Epsom Tunbridge Waters and the Bath may be common but yet a great way off of some that have need thereof The same may be said of this River 't is common in the streams but it runs its own circuit and keeps its own water Courses He sendeth the Springs into the Valleys which run among the Hills Indeed he openeth his River in high Places in his Throne and of the Lamb but still they run in the midst of the Valleys to water the humble and the lowly Wherefore they that thirst and would drink are bid to come down to the Waters Ho every one that thirsteth come ye to the Waters and he that hath no Money come ye buy c. And again If any Man thirst let him come unto me and drink The Waters are common but you must come to them to them where they are or you will be nothing the better for them Come ye to the Waters Thirdly This Water of
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
this word pure is set in opposition to that which is hurtful and destructive I am pure from the blood of all men that is I have hurt no body The Wisdom that is from above is first pure 't is not hurtful Do you count them pure with the wicked balances how can that be since they are hurtful Now take pure in this sence here and then it intimates that the Grace of God and the Doctrine of Grace is not a hurtful thing It is not as Wine of an intoxicating nature If a man be filled with it 't will do him no harm The best of the things that are of this World are some way hurtful Honey is hurtful Wine is hurtful Silver and Gold are hurtful but Grace is not hurtful Never did man yet catch harm by the enjoyment and fullness of the Grace of God. There is no fear of Excess or of surfeiting here Grace makes no man proud no man wanton no man haughty no man careless or negligent as to his duty that is incumbent upon him either from God or Man No Grace keeps a man low in his own Eyes humble self-denying penitent watchful savory in good things charitable and makes him kindly affectionated to the brethren pitiful and courteous to all men True there are men in the World that abuse the Grace of God as some are said to turn it into wantonness and into lasciviousness But this is not because Grace has any such tendancy or for that it worketh any such effect but because such men are themselves empty of Grace and have only done as Death and Hell hath done with wisdom heard the Fame thereof with their Ears 'T is a dangerous thing for a man to have the notions of Grace while his heart is yoid of the Spirit and holy Principles of Grace for such a man can do no other than abuse the Grace of God. Alas what can be expected of him that has nothing in him to teach him to manage that knowledge of Grace which he has but his Flesh his Lusts and lustful Passions Can these teach him to manage his knowledge well Will they not rather put him upon all tricks evasions irreligious consequences and conclusions such as will serve to cherish Sin What Judas did with Christ that a graceless man will do with Grace even make it a stalking horse to his fleshly and vile designs and rather than fail betray both it and the profession of it to the greatest Enemies it has in the World. And here I may say tho Grace is pure and not hurtful at all yet one altogether carnal sinful and graceless having to do with the Doctrine of it by the force of HIS Lusts which tamper with it he will unavoidably bring himself into the highest ruines thereby An unwary man may destroy himself by the best of things not because there is in such things an aptness to destroy but because of the abuse and misuse of them Some know the way of Life the Water of Life by knowledge that is naked and speculative only and it had been better for such if they had not known than to know and turn from what they know then to know and make that knowledge subservient to their Lusts. Some receive the Rain of God and the droppings o his Clouds because they continually sit under the means of his Grace But alas they receive it as Stones receive Showers or as Dung-hills receive the Rain They either abide as hard Stones still or else return nothing to Heaven for his mercy but as the Dung-hills do a company of stinking Fumes These are they that drink in the Rain that comes often upon them and that instead of bringing forth Herbs meet for the dresser bring forth Briars and Thorns and these are they who are nigh unto cursing whose end is to be burned Fourthly By this word pure I understand sometimes the chiefest good the highest good There are many things that may be called good but none of them are good as Grace is good All things indeed are pure that is all Creatures in themselves are good and serviceable to man but they are not so good as Grace There is a Generation that are pure that are good in their own Eyes There are good Men good Consciences good Works good Days good Angels c. but none so good as Grace for 't is Grace that has made them so Grace this Water of Life therefore is good superlatively good good in the highest degree for that it makes all things good and preserveth them good And whatever it be that this Water of Life washeth not 't is evil and given to the Curse as the Prophet intimates where he saith But the miry places thereof and the Marshes thereof shall not be healed they shall be given to salt But who understands this who believes it It s goodness is kept close from the Fowls of the Air Men most men are ignorant of the goodness of it nor do they care to enquire after the enjoyment of this pure this good Water of Life The reason is because tho it is good in it self good in the highest degree and that which makes all things good yet it is not such a good as is suited to a Carnal Appetite There is good and there is suitable good now suitable good is of two sorts either such as is Spiritual or such as is Temporal That which is Spiritual is desired only of them that are Spiritual for Temporal good will satisfie a Carnal Mind Now Grace is a Spiritual good this River of Grace is the goodness of Spiritual good 'T is the Original Life of all the Grace in our Souls No marvel then if it be so little set by of those that are carnally minded Hay will serve a Horse and Mire will serve a Sow so things of this Life suit best with the men of this World for their Appetite is gross and carnal and they savour not the things that be of the Spirit of God. The natural man receiveth not the things that be of the Spirit of God The things that be of this River of God for they are foolishness unto him neither can he know them because they are spiritually discerned This is the River of OYL which the Prophet speaks of the River of Spirit Were it a River of Gold and Silver there would be old fishing on the Banks thereof But it is a River that runs like Oyl saith the Lord God. This Rock pours us out Rivers of Oyl fresh Oyl soft Oyl sweet Oyl the Oyl of Joy the Oyl of Gladness Oyl to anoint the head withal Oyl to make the Face to shine Oyl by which thou wilt be made able to honour both God and Man in some good measure as becomes thee I might have enlarged upon this head and have shewed you many more particulars wherein this term of pure might serve for the better setting forth of the Excellency of this
God in thy Soul then shalt thou grow and retain thy greenness and prove thy self to be a Disciple indeed And herein is God and thy Father glorified that thou bear much fruit Thirdly My third word is bless God for providing for man such Waters These only can make us live all others come out of the dead Sea and do kill there is no living Water but this I say shew thy acceptation of it with thanksgiving if we are not to receive our Bread and Cheese but with thankfulness how should we bless God for this unspeakable gift This is Soul life life against sin life from sin life against the Curse Life from the Curse Life beyond Hell beyond Desert beyond thought beyond desires Life that 's pleasing Life that 's profitable Life everlasting Oh my Brethren bless God! who doth good and gives us such Rain filling our hearts with food and gladness When Moses would take the heart of Israel and took in hand to raise up their Spirits to thankfulness he used to tell them that the Land that they were to go to was a Land that God cared for and that was watered with the Dew of Heaven Yea a land of Brooks of Water of Fountains and Deeps that spring out of the Valleys and Hills a Land that flowed with Milk and Honey which is the glory of all Lands But yet in his Description he makes no mention of a River of Water of Life a River the Streams whereof make glad the City of God. This River is the running out of God's heart the letting out of his very Bowels for God is the Living God. This is his Heart and Soul. Yea I will rejoice over them to do them good and I will plant them in this Land assuredly with my whole Heart and with my whole Soul. I say if ever Gods heart and soul appeared it shewed it self in giving this Water of Life and the Throne from whence it proceeds Wherefore all the reason of the World that in the reception of it thy heart and soul should run out and flow after him in Thanksgivings See how David words it in the hundred and third Psalm all the five first Verses and do likewise Fourthly By the Characters that are given of this Water of Life thou art capacitated to Judge when a Notion a Doctrine an Opinion comes to Whine Ears whether it is right good and wholsome or how This River is pure is clear is pure and clear as Crystal Is the Doctrine offered unto thee so or is it muddy and mixed with the Doctrines of men look man and see if the foot of the Worshippers of Bell be not there and if the Waters be not fouled thereby What Water is souled is not the Water of Life or at lest not the Water of Life in its clearness Wherefore if thou findest it not right go up higher to the Spring-head for always the nearer to the Spring the more pure and clear is the Water Fetch then thy Doctrine from a far if thou canst not have it good nearer hand Thy life lies at stake the counterfeit of things is danggrous every body that is aware is afraid thereof Now a counterfeit here is most dangerous is most destructive wherefore take heed how you hear what you hear for as I said before of the Fish by your colour 't will be seen what Waters you swim in wherefore look you well to your selves Fifthly Doth this Water of Life run like a River like a broad full and deep River Then let man be his transgressions never so many fear at all but there is enough to save his Soul and to spare Nothing has been more common to many than to doubt of the Grace of God a thing most unbecoming a sinner of any thing in the World. To break the Law is a Fact foul enough but to question the sufficiency of the Grace of God to save there from is worse than sin if worse can be Wherefore despairing Soul for 't is to thee I speak forbear thy mistrusts cast off thy slavish fears hang thy misgivings as to this upon the Hedge and believe thou hast an invitation sufficient thereto a River is before thy Face And as for thy want of goodness and works let that by no means daunt thee this is a River of Water of Life streams of Grace and Mercy There is as I said enough therein to help thee for Grace brings all that is wanting to the Soul. Thou therefore hast nothing to do I mean as to the curing of thy Soul of its doubts and fears and dispairing thoughts but to drink and live for ever Sixthly But what is all this to the dead World to them that love to be dead They toss their Vanities about as the Boys toss their Shittle-Cocks in the Air till their Foot slips and themselves descend into the Pit. Let this suffice for this time FINIS * By Holy Writ Heb. 4. 18. Isa. 55. 1. Revel 21. 6. chap. 22. 17. Isa. 41. 17 18. Vers. 9. Joh. 4. 14. Joh. 7. 37 38 39. Isa. 44. 3 Zech. 12. 10. Joh. 4. 10 11 14. chap. 7. 38. Revel 11. 11. Joh. 15. 16. Psal. 109. 18. Luk. 16. 24 25. Ezek. 36. 25. Pro. 3. 34. Jam. 4. 6. 1 Pet. 5. 5. Joh. 5. 21 25. Ephes. 2. 1. Colos. 2. 13. Ezek. 16. 8 9. Joh. 5. 25. Joh. 6. 63. Revel 21. 6. chap. 22. 17. Mark. 2. 17. Ezek. 32. 14. chap. 34. 18. Ephes. 3. 18. Job 11. 9. Ezek. 47. 5. Ephes. 3. 8. Psal. 65. 9. Ezek. 47. 5. Psal. 147. 18. Joel 3. 18. Psal. 78. 20. Jude 3. Revel 22. 17. Zech. 13. 1. Ezek. 47. 8. Psal. 104. 10. Joh. 7. 37. Eccles. 1. 7 Mic. 7. 19. Jer. 48. 11. Ezek. 47. 9. Psal. 42. 2. Psal. 63. 1. Psal. 143. 6. Psal. 36. 8. Psal. 78. 20. Revel 7. 17. 1 Pet. 5. 10. Joh. 1. 14 16. Heb. 10. 29. Revel 5. 6. Rom. 3. 24. Ephes. 1. 7. Matt. 9. 6. 1 Cor 1. 3. 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. Ezek. 47. 1. Zech. 14. 8. Ezek. 47. 3 4. Exo. 25. 17. Heb. 4 16. Isa. 22. 22 23. Revel 3. 7. Hose 3. 5. Jer. 33. 9. Exo. 34. 6 7 8 9. Psal. 26. 2 3. Heb. 4. 16. Rom. 5. 21. Pro. 16. 14. Chap. 19. 12. Rom. 5. 2. Acts 3. 22 23. Heb. 12. 25. Heb. 2. 3. Gal. 5. 4. Matt. 25. 31. Ephe. 1. 5 6. Ephes. 1. 11 12. Rom. 15 9. 2 Cor. 9. 13. Acts 20. 24. Rom. 4. 20. Acts 13. 48. Acts 13. 38 39 40 41. Dan. 7. 9. Rom. 4. 16. Ephes. 1. 7 8. 2 Sam. 14. 14. Prov. 8. 11 12. Job 49. 2. 1 Cor. 1. 21 22 23 24 25. Psal. 75. 2. Ephes. 22. 23. Joh. 16. 7. Acts 2. 16 17 18. v. 33. Isa. 32. 13 14 15 16 17. Ezek. 47. Isa. 33. 21. Revel 22. 3. 6. Job 20. 17. Psal. 89. 14. Rom. 3. 24. 1 Joh. 1. 9. 1 Cor. 10. 3 4. Psal. 105. 41. Psal. 23. 6. 1 Cor. 6. 20. Heb. 9. 12. Joh. 7. 39. 2 Pet. 1. 1. Rom. 5 21. 2 Sam. 21 10 14. Psal. 119. 67 71. 1 Cor. 3. 22. Revel 3. 19. Heb. 12. 5 6 7. 2 Cor. 3. 18. 1 King. 10. 20. Revel 4. 1 2 3 4 5 6 7 8. 2 Cor. 4. 13. Gal. 5. 22. 2 Tim. 1. 7. Isa. 27. 1 2 3. Revel 3. 1 2 3. Psal. 65. 9. ver 10. Hos. 14. 5 6 7. Isa. 58. 11. Jer. 31. 12. Isa. 25. 6. 2 Cor. 13. 14. Exo. 27. 26. chap. 30. 34. chap. 25. 11 17. Deut. 32. 14. Rom. 11. Job 25. 5. chap. 8. 5. Acts 20. 26. Jam. 3. 17. Mich. 6. 11. Ephes. 5. 18. Prov. 25. 16 27. Chap. 20. 1. 1 Tim. 6. 10. Jud. 4. Job 28. 2 2 Pet. 2. 20 21 22. Heb. 6. 7 8. Rom. 14. 20. Gen. 1. 31. Pro. 30. 12. Ezek. 48. 11. 1 Cor. 2. 14. Ezek. 32. 14. Job 29. 6. Psal. 92. 10. Psal. 55 21. Isa. 61. 3. Isal. 45. 7. Eccle. 9. 8. Psal. 104. 15. Judg. 9. 11. Song 6. 10. Zech. 14. 6. Heb. 10. 32. Luk. 1. 78. 2 Pet. 1. 19. Ephes. 5. 8. 1 Sam. 14. 27. Mal. 4. 16. 2 Cor. 4. 6. Acts 9. 3. chap. 22. 6. chap. 26. 13. Exo. 7. 19. 20. 2 King. 3. 22 23. Isa. 30. 33. Dan. 7. 7 10. Isa. 34. 9. Psal. 46. 4. Song 5. 12. Ezek. 34. 18 19. Gen 24. 8 14. chap. 44. 16. Psal. 51. 4. Acts 24. 5 6. 2 Kings 10. 11 12 2 Cor. 7. 11. Isa. 43. 26 Jer. 2. 5 Joh. 8. 46. chap. 18. 23. 1 Cor. 4. 2â— Joh. 5. 34. chap. 10. 10. Rom. 3. 24. Ephes. 2. 5. 8. Rom. 4. 16. Psal. 69. 2. 14. Josh. 2. 17. chap. 3. 1 2 3. Isa. 28. 16. Heb. 11. 10. Ephes. 2. 19 20. Acts 26. 18. Isa. 5 4 5. Song 7. 9. Gal. 3. 1 2 3. Mar. 16. 17 18. Ezek. 36. 26. Colos. 4. 6. Ezek. 36 25. Isa. 30. 22. Joh. 4. 14. Gen. 5. 27. Mat. 20. 3 4 5 6. Eccle. 11. 1 2 3 4. Deut. 32. 12. Revel 22. Psal. 69. 34 35 36. Josh. 13. 9. Isa. 49. 10. Psal. 1. 3. Jer. 17. 8. Jer. 31. 12. Isa. 21. 1 2 3. Joh. 15. 8. 2 Cor. 9. 14 15. Deut. 8. 6 7 8. Exo. 3. 8. chap. 13. 15. Lev. 20. 24. Numb 14. 8. Jer. 22. 41. Job 36. 3.