food for the preservation of that life More particularly naturall men want 1. A spiritual knowledge to discern the worth of the Water of life Was grace in oculis it would be in osculis They who know it love it and the reason why any love it not is because they know it not Did our Apprehensions lead our Affections would follow our eyes would affect our hearts A Pibble and a Pearl are both as one in a blinde mans eye That connexion is observable Is 53.1 There is no form nor beauty nor comelynesse in him that we should desire him 2. Naturall men want a spirituall faith whereby to obtaine an interest in this Water of life Propriety is the fuel of affection 'T is but little of life which Saints have in possession the most of it is yet in reversion And faith alone is the evidence of things not seen Heb. 11.1 Without faith we can neither truely have that which is laid out on Saints nor surely hope for that which is laid up for Saints 3. Natural men want experience whereby to taste the sweetnesse of the Water of life Did men experimentally know this gift of God Joh. 4.10 they would earnestly ask of God and he would give them of this living Water 1 Pet. 2.2 3 Men would desire the sincere milk of the Word if so be they had tasted that the Lord is gracious Are there not Abnah and Parphar rivers in Damascus say they who never washt in Jordan Earth is not bitter to them in whose experience Heaven was never sweet In the last place I shall shew that the Spirit of God in its usuall method when it comes to work this thirst doth 1. Enlighten the Understanding 2. Encline the Will The Spirit in enlightning the Understanding shews the soul 1. The Want 2. The Worth of this Water of life The Soul comes to see the Want of the Water of life 1. By seeing the fire of Gods wrath burning against sin Sin looked at in the red glasse of the Law appears red and God appeareth as a consuming fire Sin appeareth as a Serpent carrying not heaven as the Poets faigned concerning Atlas but hell on its back The soul which hath been long asleep when it is awakened apprehends it self upon the brink of everlasting torments Isa 27 3 4. and looks upon it self as a bryar and thorne which if set in battle before him God will burn up 'T is true all are not at Conversion put in the fire so long the oven is like Nebuchadnezzar's sometimes seven times hotter then ordinary Yet it is as true that through this Purgatory Saints generally passe and are saved as by fire 2. The soul sees an insufficiency in all other waters as to the quenching of this fire Many waters cannot quench nor the floods drown this spark of divine displeasure Though a man could pray and hear and read through his whole life though rivers of waters should run downe a mans eyes yet these payment to being finite could not fatisfie the Justice of God who is infinite Nay if we set these up as meritorious these waters will rather he as water is to lime they 'l make the fire burn hotter A weary soul which comes to lie down on the pillow of Gods free-grace is a soul not onely weary of sin but of seeking for help in it self God having shewed the soul the want of this Water comes to shew it the Worth of it To the fulnesse freenesse and preciousnesse of this Water I shall not speak having spoke so largely to it elsewhere I shall further shew that the Spirit when it works this thirst doth encline the Will By stirring up strong and ardent breathings in the heart after this Water The strength of these breathings appeareth 1. Inwardly In that in Scripture phrase it is set forth by longing the soul thinks a short time long till it come to this Water till this Water come to it The heart cryeth out Ps 119.18 Why stays the Lord so long and why are the wheels of his chariot so long in coming The heart of a Christian is said to break for the longing that it hath as if these heart-strings were strung so high that they were ready to break in pieces The inward breathing of the soul is set forth likewise by Panting Psa 42.1 as the chased Hart panteth after the water-brooks As also by following hard after God Ps 63.8 or cleaving clasping and clinging to God as the Ivy cleaveth to and claspeth about the Oak The strength of these Breathings appeareth likewise outwardly 1. By the souls crying for this Water of life A poor man speaks supplications others study and compose them 'T is true of those who are poor in spirit as well as of those who are poor in outward things Their wants will dictate words and if not words yet sighes and groans which are unutterable The eloquence of thirsty spirits is not affected Verba pectoris their words are hearty words Christ himself as man cryed out Joh. 19.28 I thirst so unsufferable is thirst to humane nature 2. Such spirits wil as hath been shewed endevour for as well as cry for this Water This thirst will set the hand as well as the heart on work 3. Such spirits will bee restlesse till they have drunk of this Water Give a thirsty man silver or gold or precious stones and all these are nothing except you give him Water Take a thirsty spirit as high as the Devill took Christ and shew is the Kingdomes of the world and the glory thereof and what are all these to it if it goe Christlesse If Grace can fill bags then Gold may fill hearts If bodies can live as by their ordinary food upon things that are not seen then can soules I am sure not before then upon things which are seen I Now come to speak something to the last Doctrine drawn from the last word in the Text. That the grace or Water of life which God bestows upon poor souls Doct. 4 he bestows sâ—eely I shal first endevour to shew what this phrase imports in that God is said to bestow his grace freely 1. In reference to the principle of Gods bestowing it implyes that God is not moved to bestow from others merits Ez. 36.22 but from his owne mercy that the spring of Gods grace is not in others but in himself The web of mercy is spun out of Gods own bowels not out of mans What God doth he doth it not for our sakes but for his holy Names sake 2. In reference to the manner of Gods bestowing it implyes that God bestows 1. Readily God is said in Scripture to open his hand Psa 86.5 and he is said to be ready to forgive 2. Plentifully God gives liberally Jam. 1.6 He is not straitned though his people be straitned in their owne bowels 3. In reference to the end of Gods bestowing mercy Hee hath mercy because
onely by outward adhaesion bringeth forth fruit There 's nothing barren in the land of the Living 2. This Water makes the â—oul stil to bring forth more fruit Joh. 15.2 This Water causeth the trees of Righteousnesse to be clagged and laden with the fruits of holinesse This Water like other waters is stil returning toward the Sea Some say that sparks of fire do therefore ascend because they tend towards the element of fire The graces of God like the sparks fly upwards Ps 92.11 12. Glory being Graces center Spiritual men when old as well as Natural men when young are still growing higher This Water is water springing up to Everlasting life 7. This Water is Homogeneall The least drop of this Water is Water Vid. Isa 42.3 'T is a Meiosis Minus dicitur plus intelligitur If thou canst but get grace as a grain of mustard-seed thou art as truely gracious though not as perfectly gracious as the most eminent Christianâ— Though 't is of the nature of true grace to be thriving and if we grow not better 't is to be feared we were never truely good yet at the day of Judgment God will not saith one bring a ballance to weigh thy grace but a touchstone to try it Many have been shut out of Heaven for want of truth of grace but never any for want of degrees of grace We should therefore endevour for the Water of life The secoÌ„d Motive because without endevouring there is no hopes of attaining it The Well of Salvation is deep the Tree of Life is high Jacobs ladder hath many staires This honey must be fetcht out of the rock The gate of Heaven that gate by which the righteous people do enter in is a narrow one Mat. 7.13 and souls must strive to enter in at the strait gate The choycest Mines usually lie lowest Object But some may say How is the Water of life free seeing it must be so laboured for Ans 1. Man not God is advantaged by this labour God makes use of our duties as the Sun draws up vapours not for it self but for the fattening and refreshing of the Earth So the Lord requires our endevours Psal 16.2 not as if our goodnesse extended to him but that his goodnesse may be communicated to us Wee throw not in one mite to the treasury of Gods essentiall glory but he throws in more then many millions into the stock of our eternall good Nothing of Man can be added to God though much of God is evidenced to Man Ans 2. Rom. 8.26 Bona opera fiunt a nobis non tamen ex nobis God not Man is principally assistant in this labour Gods Spirit takes by the heavy end and his little singer doth more then our whole hand in helping our infirmities He who requires that we should come to the Waters gives us feet wherewith to come Isa 26.12 Thus hee works all our works in us and for us Duties in us as well as Mercies for us that which is done by us as well as that which is done to us The next use may therefore be a word of Direction Vse 6 By way of Direction to shew How we should come to and for this Water of life viz. 1. With Compunction They who come to this Pool must come inwardly pinched with their infirmities They must be sin-sick who come to the Physician of Israel for healing Here the weary be at rest Mat. 9.12 They who beleeve are said to cast their burden upon the Lord Now How can they cast their burden on him if it be not a burden to them 'T is observable that Christ asked the blind man what hee would have him to doe not but that Christ knew his infirmity well onely he would have him to know it better Souls must be stung not only prickt with the fiery Serpents who look up unto the brazen Serpent 2. With Contrition with tears in their eyes must souls go towards Sion and these tears will not cloud but clear up their eyes that they may see their way better In this sense we must bring water to the Sea God restores comfort to Sion and to her Mourners Deus non infundit oleum miscricordia nisi in vas tritum Psa 126.5 The best Wine which we read of in Scripture was made of Water Into broken vessells doth God pour the oyle of his mercy Light is sown for the righteous and as the seed-time is often a long time this seed lying long hid so it is usually a wet time they sow in tears 3. They who come for the Water of life must come with resolution Mat. 13.45 1. To part with all for this Water The wise Merchant sold all Most would sell some many would sell much The Bucket wherewith we draw out of the Well of life must be an empty one The Bottle which receives of this Water must not be stopt The Bottles of our hearts must not be stopped with rags nor yet with gold as I have before shewed We must neither be unwilling to part with our sins which are not worth keeping nor yet with our selves seeing that they who seek themselves most lose themselves most and that the ready way to advance our selves is to deny our selves 2. We must come with a resolution to take all of this Water of life We must like this Water as 't is purifying and not onely as it is pacifying We must delight in this Honey not onely as sweet to our souls Act. 5.31 but as as sharp to our sins We must thirst for the Water of Repentance as well as of Remission These two doe not lag one after another but like Jacob and Esau one takes the other by the heels We must so understand that Phrase of Gods Justifying the ungodly that ungodlynesse is the Term from which Gods mercy moveth not the Term wherein it resteth God findeth but leaveth not us ungodly 4. We must come to and for the Water of life Desiringly To this I shall in another Doctrin speak more fully 5. We must come Beleevingly 1. Looking off from our selves 2. Looking unto Christ 3. Looking unto the Father through Christ Fit objects for the Beleever to eye who reads this Use are presented in the former Branch of the first Use And indeed faith is not onely an Eye to see the truth of those things but a Hand to apply the goodnesse of them And this leads me to the last Direction I shall give under this Doctrine 6. Wait for the Spirit 1. In respect of its light to guide thee 2. In respect of its strength to guard thee God must first take hold of us by the hand of his Spirit Isa 49.10 before we can take hold of him by the hand of Faith God hath promised that by the springs of Water he will guide souls HAving laid the foundation in some things spoken to and from the first Doctrine I shall through the help of
to a high pin when many are auditors they may pray to be seen of men But that voyce is sweetest in Christs eares which comes from his Dove Cant. 2.14 when she is in the clefts of the rock and secret places of the stairs Christ saith one herein seems to be bashful in that he most kisseth his undefiled when alone Thou mayst bee as that Ancient was never lesse alone then when alone Nunquam minus solus quam onm solus Thou mayst have sweetest converse with God when thou art most retired from men I shall onely adde a word that when thou comest to draw with these buckets of duties 1. Thy buckets must be wide Qui timide rogat docet negare Thou must in thy prayers bee importunate Knock hard at Heaven gates if thou wouldst have them open Be not a dull begger lest thou beg a denyal Strike upon the rock as Moses did once and again yea leave not striking till these waters of Grace gush out Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boyling hot Be fervent in spirit when in this duty serving the Lord. Go to the top of the Mount not onely sevne times as the Prophets man did but seventy times seven till thou seest the cloud of Gods goodnesse appearing Urge God 1. With thy own wants Present him with thy misery as a fit object of his mercy with thy wounds as an object fit for his cure He who hath formed bowels in us hath bowels infinitely more sounding in himselfe His compassions fail not 2. Urge God with his promise and power to supply those wants Say thus Lord thou art as faithfull to make good as thou art free to make promises Thou hast said that thou wilt give to souls that are athirst this living Water Rev. 22.17 that they may drink Lie at the foot of the promise and be not beaten off give God no rest till he give thee rest Say further 'T is easie with thee Lord to fill my soul and to say Be filled Thou mayst but speak and it will be done Thou canst fill me and yet thou thy self not be emptyer 'T is as eafie with thee to make alive as to kill to lift up as to cast down 2. Thy bucket must bee empty Thou shouldst prepare for thy prayer and yet not rest in thy preparation Doe not so much as whisper that thou hast any strength or merit of thy own Deut. 9.4 Say not in thy heart For my owne righteousnesse say not this no not in thy Bed-chamber Our very preparations for Duties herein are like those Post-horses which will not goe beyond their stage They will goe with thee to the dore of Duty but there leave thee and there thou shouldst leave them and lean onely upon Christ expecting assistance yea and acceptance too as if thou hadst made no preparation Above and in all thy endevours let thy eyes be towards God that what thou knowest not hee 'l teach thee and that wherein thou canst do nothing he will do in and for thee HAving spoken something to the two first Doctrines I now come to speak something of the third God will give to soules that are athirst of the Fountain of the Water of life or of the fulnesse of his grace in Christ In the prosecution of this Doctrine I shal endevour to shew in the first place Quest. What I understand by this thirst or being athirst Answ 1. If we look to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by a Metaphor signifies an earnest breathing a vehement desiring of the soul such a one as resembles the thirst of the body And is here used to denote not that naturall thirst which is in all men nor yet that carnall thirst which is in bad men who drink iniquity like water but that spirituall thirst which is in good men whereby they do strongly and ardently breath after Gods love in Christ Answ 2. If we look to the thing it implyes chiefly two things 1. An inward sense of our own vilenesse Bodily thirst implyeth a pain in the bottome of the stomach for want of naturall moysture Spirituall thirst a pain and grief in the bottome of the heart for want of spirituall moysture A thirsty spirit is one that 's poor and needy and wants water Rev. 3.17 Others indeed are poor and yet rich because insensible of their poverty But such a spirit is not onely a poor spirit but poor in spirit others are as poor as they but not poor as they 2. It implyeth an earnest seeking after Gods goodness Thirsty spirits are not onely poor and needy that want water Isa 41.17 but that seek water As the heart of a thirsty man after the water-brooks so pant such soules after the Lord their God I may distinguish of spiritual thirst which is either 1. A thirst of Indigency Sitis indigentia Such a thirst as is in soules who want if not faith yet assurance who though this Water of life bee come to them are not yet in their own apprehension come to it who see themselves faln and yet hearing of a Jacobs ladder by which they may be restored are thus breathing On that I might climbe up this ladder Ps 63 1 2. Oh that in this dry land and barren wildernesse where no water is we might see Gods power and his glory As 't is said of one that hearing of two kinde and cordiall friends he wish'd he might make a third so the thirsty spirit at the first conversion or in after desertions assenting to Gospel promises as good in themselves and as better to it then all the world could it but attain to them doth earnestly long and constantly pant and gasp after them 2. There is a thirst of complacency Such a thirst is in soules Sitis copiâ—sioers siuâ—tionis who having tasted the Water of life here doe yet breath after a freer and fuller enjoyment of it hereafter Rev. 22.17 Thus the Spirit and the Bride say to Christ Come They who have Christ with them are panting that they may be with Christ A fish may have so much water in a little paile as she may live by but what is that to the whole Ocean Saints have so much of Gods grace manifested to them here as may serve to maintain their life But what are these drops to the whole Ocean these morning glympses to the noon-day This life is therefore a life of desire the future life a life of satisfaction I shall now come to some Demonstrations to shew that God will give of the abundance of his grace to thirsty souls The truth hereof may be demonstrated if we look to all the Persons in the gloririous Trinity If we look to the Father Demon. 1. and especially to the three attributes of his Mercy Justice and Truth If we look to the Fathers mercy Mercy respects objects of misery and shall not Gods heart work towards them whose hearâ— are working towards
Living Water OR WATERS FOR A Thirsty SOUL Drawn out in severall SERMONS upon REV. 21.6 By W. BAGSHAVVE Preacher of the Word and Minister at Glossoppe LONDON Printed by E. Cotes for Henry Seile over against S. Dunstans-Church in Fleetstreet 1653. To the Right Worshipfull Col. JOHN BRIGHT Grace and Peace be multiplied Ever Honoured Sir IT is commonly storied concerning one of the Persian Princes that he kindly entertained a Peasant who being destitute of a better Present presented him with a litte Water And I question not but conclude that you will shew your self as truly and more spiritually noble in bidding your deeply engaged servant welcome who is bold to meet you with a little of this Cordiall not common Water So hath the Lord who cals things that are not as if they were honoured me in your eyes that you may as too many do ever-value the messenger And I hope the Lord will so honour himself in your heart that you shall never as the most doe undervalue the message Long may you live to receive a cup of this Water from and to give more then a cup of other Water to a Prophet in the name of a Prophet Blessed be the Fountain of living Waters who hath caused this Dew of Heaven to lye long on the place near you And oh that poor souls may for ever call the Lord blessed who through four such precious though earthen channels causeth this River to empty it self among you the streams whereof make glad the City of God The Lord shewre down this rain of spirituall blessings upon you and yours and continue you to be an owner in disowning times of him and his So prayeth he who desireth ever to entertain you in his heart who hath been so deceptably entertained in your house Sir Your very obliged Servant especially in the Lords Work W. BAGSHAVVE REV. 21. part of the 6. vers I will give unto him that is athirst of the Fountain of the Water of life freely THe chief points of this Book are reduced under three heads cap. 1 v. 19. Iohn being commanded to write things past present and to come The last and greatest part is Propheticall referring to the greater and lesser world That which concerns the Church or lesse world is that wherein is foreseen and foresaid the Church her Conflicts her Conquests her Triumphs Whether the former part of this Chapter set forth the state of the Church triumphing on Earth or triumphant in Heaven I shall not absolutely determine Yet though the connexion of this with the precedent Chapter seems to him that this glorious day shall be in the day of Glory after the Great day of Judgement that the time of it shall be after Time And though the 4. verse of this Chapter seems to second this Interpretation seeing that Saints are like to go with tears in their eyes to Heaven gates they being whilest under the Mount in a vale of Bacah I humbly conceive Order of place will neither prove the former argument undeniable neither yet if we understand the verse comparatively will the latter be sufficiently available especially if we consider other phrases in this place 1. Vers 2. The New Jerusalem is said to come down from God out of heaven and so seemeth not to import the state of the Church with God in Heaven 2. Vers 3. The Tabernacle of God is said to be with men which some conceive is an allusion to the Jewish Tabernacle and an intimation that the state here described is unglorified Saints then abiding with God in his Tabernacle and not yet all dwelling in his holy Hill in an estate resembling a Tabernacle which may be changed not Mount Sion which cannot be moved 3. In this estate God is said to be with his Saints not they with God 4. It rather appeareth to be a Prophesie Now with submission I suppose though promises may not be fully accomplished till we come in Heaven yet we may expect the fulfilling of Prophesies on earth and wait till that be seen which hath been foreseen Howsoever 't is safe to say that those who yet are no Millenaries hence may hope for the enjoyment of speciall and evident manifestations of God to his people in the state of grace though the compleat and full discovery be reserved for the state of glory Now because good men cannot hear of these excellent things but they will long for them here is added this free and gracious Proclamation I will give unto him that is athirst c. In these words we may observe 1. The Division of the words A gracious promise proclaimed I will give of the Fountain c. 2. A gracious disposition declared To him that is athirst In the Promise we have included 1. The greatnesse of the Giver I who am Alpha and Omega 2. The graciousnesse of the Gift set forth 1. By the substance of it Water 2. The substantialnesse of it Water of Life 3. The durablenesse of it Of the fountain of the Water of life 4. The freenesse of it in that God gives it and in that he gives of it freely The first Doctrine clearly implyed in Doct. 1 and deduced from the Text is this That there is Water of Life In the prosecution hereos I shall first endeavour to shew what we may understand by this Water of Life viz. 1. The merits of Christ Water in the ceremoniall washings under the Law and in the Sacramentall washing under the Gospel hath been and is used to signifie the Bloud of Christ satiâ—fying as well as the Spirit of sanctifying Heb. 10.19 That Bloud which some are supposed to tread under foot having been herewith sanctified as it cannot be soundly understood of the Bloud of Christ Macula sunt peccata qua estendit lex aqua est sanguis Christi quemosten dit Evangelium as if they were therewith sanctified really and internally so it may be safely understood of Baptismal water representing the Bloud of Christ wherewith they were sanctified visibly and externally And we may therefore by this Water of life under stand his merits and not only his Spirit because that deliverance by his merits in respect of price is the ground of the deliverance by his Spirit in respect of power The foundation of that reconciliation which the works in souls being laid when he wrought â—â—econciliation for souls 2. The Spirit of Christ Christ comes to poor soules by Water and Bloud and not by Bloud alone but by Water and Bloud He who did much for them on earth doth much in them from heaven And in Scripture the Spirit is compared to Water and to Water of Life and the Holy Ghost expounds the Text of Christ having spoken of Rivers of living Water Joh. 7.38 39. that this he spoke of the Spirit 3. Ezek. 47.1 2. The free grace of God the Father flowing through the Sonne by the Spirit We read of Waters of life issuing out of the Sanctuary which as they
2 Cor. 3.18 They are not like those who beholding in a glasse the glory of the Lord are changed this water doth not make them clean Their hearts at least are but swept not washt from wickedness They only make the out side of the platter clean Asto internall purity they who are filthy are filthy still The eyes viz. the judgements of these that see are yet dim their affections heated not thoroughly warmed they are but almost perswaded to be Christians and with Herod doe but many not all things gladly The next use is of Instruction and let us see 1. Vse 2 the graciousnesse of god 2. the pretiousnesse of the gospell if there be water of life for dead souls oh how gracious is the lord to us once man lived at the well-head neer the fountain of living waters but alas these streams man stopped by sin this spring as to us by the fall was drawn dry cherubims were set to keep us from the tree the water of life Now herein is the love of God manifest that this water hath a new issue to us we have a new recourse to it especially if we consider this way viâ— the Covenant of grace and therein 1. 2 Cor. 2.8 Gods wisdome in his purpose before time Here we have the wisdome of God in a mystery Two things ingredient to the execution of this intended worke the conveying of the water of life to poore soules 2 Tim. 3.16 speake Gods infinite wisedome 1. God and man were to be united He alone who was both God and man could bring God and man together The Word must be made flesh great is this my stery of godlinesse * Medius inter Deum Homines h. e. Deus Homo simul fuit Christus ut quae apud Deum homimineserant peragenda expediret Wolleb us As a Priest the Mediatour of the New Covenant must be God that he might satisfie Man that he might suffer Man that his sufferings might be existent God that they might be effectuall As a Prophet the Mediator must be Man that he might teach us familiarly God that he might teach us fully As a King he must be God that he might rule our enemies with an Iron Mace Man that he might rule us with a golden Scepter God that he might conquer our enemies by his power Man that he might command us by love This Mediator must be God that he might render his Saints amiable Man that he might render himself amiable God that we might be made partakers of the Divine nature Man that we might be fitted to live with God in our Humane nature This Mediator must needs be God 1. That he might appease his Fathers Justice None but this Saviours revenues can discharge a sinners debt He alone could pay the uttermost mite Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that saves to the uttermost must be higher then the Heavens Angels may be said to be as high as the Heavens because they have Heaven in possession Saints because they have Heaven in reversion but a higher then Saints or Angels must be here 2. That he might remove the Fathers wrath Gods wrath would soon have crushed the highest creature this weight as to their shoulders was insupportable This burden too great for their backs For which of them can dwel with everlasting burnings Isai 63.3 Christ trod the winepresse of the Fathers wrath alone and he alone could tread it 3. It was requisite that the Mediatour should be God to procure the Fathers favour Qaisjustitram vivis donare posset nisi qui est ipsa justâ—â—a Vide Wâ—leâ— p. 75. to purchase righteousnesse for souls to apply righteousnesse so purchased to souls as might be more largely shewed And as the root of these good things is in his Godhead so they are conveighed to us through his Manhood Had not Christ took upon him the seed of Abraham he could neither have been so familiar with us nor yet so experimentally compassionate towards us He could neither have satisfed for the sin of our nature neither had he ever so highly advanced our nature As God and man were to be united 2. Gods justice is shewed in damning Both mercy and justice in saving So Justice and Mercy were to bee reconciled Now how could Mercy and Truth in the businesse of mans salvation have met together How could it have been the fruit of mercy and yet the effect of Justice If the person offended had not concurred to and acted in making satisfaction for the offence had not God given man viz. humane nature wherewith to pay the debt could never have been paid If the Father had not accepted satisfaction in the principall which he might have demanded personall In this eternall contrivance infinite wisdome doth evidently appear The graciousnesse of God further appears if we consider the love of God in the prosecution of that purpose in time 1 Joh. 4.9 God the Father sent his Son to be debased that poor creatures might be exalted to die that they might live to drink of the bitter cup of death that they might drink of the sweet Water of life A stone was rolled to the mouth of the well of life not such a stone as the Angel removed but such a stone as neither man nor Angell could remove till the Angell of the Covenant Jesus Christ came Now we may say It is done It is done the Lamb is slain actually who was slain virtually from the beginning of the world Thus you see the Heart of God set his Head on work from eternity his Hand when the fulness of time was come So we come to the second Branch Where We may further see the preciousnesse of the Gospell Branch 2d of the Use of instruction And that 1. In reference to the publication of these glad tidings Rom. 10.15 viz. of the Water of life Beautifull are or should be the feet of those who come upon this ambassage The Letter killeth The Law like a shrill trumpet sounds nothing but Death The Law shuts Heaven gates but the Gospel opens them The Law leaves souls in the vale of Achor the Gospell gives them a door of hope 2. In reference to the application aswell as the publication 2 Cor. 3 5 〈…〉 juvat The Gospell giveth life and not only declareth it The Gospell not only points out the way but is instrumentall in the hand of the Spirit to put us on in the way The Law requires a full tale of brick but allowes no straw exacts duty but affords not ability The Gospell effects in souls what it expects from souls The Gospell comes to the Elect not in word only it brings not only the water of life unto us but into us and brings us to the Water of Life I come now to the third Use which is of Reprehension 1. To unbeleevers 2 To true Beleevers If there be water of life Vse 3 this reproves the most for not
a Day 't is the Night that needs many stars Why dost thou go so much to the Conduit-cocks to fetch thy comfort by drops if thou knowest the way to the Fountain Whom have I in heaven but God if I have God or what is there on earth that I can desire besides God If I have God I have all and more then all I cannot have 2. The Water of life is of a Quickning nature As souls are not satisfied without this so neither are they satisfied with a little of this If thou hast tasted of the goodnesse of God which is laid out on souls thou wilt thirst ardently for that goodnesse which is laid out for souls Isa 28.16 He that beleeves cannot make haste after earth because he is so eager in his pursuit of heaven And this falls in with the next head 3. There is an Inconsistency betwixt the eager pursuit of the Cisterns and this Fountain The same eye cannot bee fixed upwards and downwards The streames which run towards the Creature wil dry up the fountain of our desire which should run towards the Creator Lively desires of earth will cause lazy desires of heaven If we love the world 1 Jo. 2.15 the love of the Father is not in us As it is not in us actively our love is not expressed to the Father so it is not in us passively the Fathers love hath not been evidenced to us If thou eagerly pursuest these Waters The third Motive it will sadly speak two things 1. That thou hast a deceived heart otherwise thou wouldst never feed upon Ashes Isa 44.20 The curse of the Serpent lies upon thee upon thy belly thou goest and dust dost thou eat Thou buyest gold too dear Thou makest thy employment where thou shouldest onely take some refreshment Thou abusest the Creatures as weights when thou should'st only use them as wings 2. That thou art a man of this world Ps 17.14 whose portion is in this life It will be sad if thou hast no more Heavens but what thou hast on Earth if thou should'st lose two worlds by catching too greedily at one Thou who with the Mole art rooting here below in the Earth mayst fear lest God should execute upon thee the judgment written in that of Jeremiah lest thy Name should bee written in the Earth Notus nimis omnibus ignotus si bi A Worldling often dies too much known to others unknown to himself leaves nothing behinde him but the memory of his sins whilest Saints like perfumed Gandles leave a sweet sent in the world when they are put out and being dead Extinctus amabituâ— idem by their works yet speak If there be water of life Vse 5 This may exhort us all to endevour after it Exhortat Who would not dig deep if he might finde a Well of living Waters I shall under this Use lay downe some Motives to quicken us in endevouring after this Water Consider the virtue of this Water 1. This Water is of a Quenching nature Water quencheth fire so doth this Water quench the fire of Gods displeasure Gods anger smokes against finners Isa 27.4 and if these briars and thorns were set in battel before him how soon would he burnt them up This spark all the waters in the world cannot quench though wee should bring thousands of Rams and ten thousands of Rivers of Oyle But this Free-grace of the Faclier which flows through Jesus Christ is as a cloud and a thick cloud under the conduct whereof fouls are preserved from the scorching heat of Divine wrath When fire is at the dore of the Tabernacle souls may look to the Propitiatorie when wrath is awed this Mercy-seat may be eyed 2. This Water is of a Refreshing nature Act. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time when God comes with mercy is a time of refreshing The soul is often labouring under the convictions of the Law as one who works in an iron furnace til God cause these gales of love these cooling winds to blow on it The spirits are sometimes in a swoon fainting and ready to give up the ghost till God sweetly with the Fan of his Grace blow upon the soul and cause it to return This Free-grace is a Downie pillow whereon sick soules may lay their heads This cloud of Gods mercy resembleth the cloud in St. Tho. Iland Herewith the land of Canaan is watered This is a cloud of the latter rain and as showers on the mowen grasse 3. This Water is of a Cleansing nature Hereby Men may be purified as well as God pacified The waters of Civility may sweep the heart but this Water alone can wash the heart This doth not leave soules who were unclean Ezek. 36.25 unclean still This can fetch out the deepest stains wash out the blackest spots Hereby the Leopards spots may be cleansed the Aeâ—hiopians skin changed The foulest Sinners made fair 4. This Water is of a Healing nature This Water resembleth the water of the Pool of Bethesda when the Angel had moved it Eze. 47.8 By being laid upon this sofe cushion hard hearts are broken In this fire cold soules are thawed Hereby things that remain and are ready to die are strengthened Never did soul die which took this Physick Never was wound mortal to which this Balm was applyed 'T is true of the hearb of Grace which is reported of the hearb Panace it healeth all diseases 'T is a salve for every sore this remedy is universall 5. This Water is of a Satisfying nature The soul like Noahs Dove may fly up and down but can finde no rest for the sole of the foot till shee come to this Ark. 'T is observed that the Raven which went out of Noahs Ark returned no more she saith a sound Pen found Carâ—on on the face of the waters Mr. Shepherd Domine fecisti noâ— prâ— te irrequietum est cornostrum dâ—nec acquâ—escat in â—e 4 Joh. 14. Worldlings as hath been formerly hinted can feed on the Cariâ—â— which they finde on the top of the waters But Sainâ—â— are not satisfied without this Water whereof when they drink they thirst no more 6. This Water is of a Fructifying nature 1. It makes the soult bring forth the first fruit Our hearts are like the barren heath til this rain fall on them but this rain like the rain which comes down from heaven causeth the ground of our hearts to bring forth and bud Our Natural estate is a Winter state dead and fruitlesse but when the Sun of Pâ—ighteousness darts forth the warmth of his grace Malac 4.2 the roots in our hearts are loosned the fruits of holinesse in our lives are produced then we got forth of this Spiritual unactivenesse Every branch in Christ really and not onely visibly Joh. 15.2 by inward implantation and not
Promises 1 Joh 4.10 This is love worth pointing â—t Herein is love love in its eminency love in the flower of love that God loveth us that when we are not worthy that he should love us he should love us that we may be worthy 2 They who receive of his grace are ill-deserving The Sun of Gods love riseth upon the unjust They might look for troubles who behold peace they might expect frowns not favours smiting not smiling Should God bend his Bow and shoot his arrowes of displeasure at us we should yet be punished beneath our iniquities It is the Lords Mercies not only Mercy that we we who were in Adam Lam. 3 2â— who fell with Adam who derive a corrupt nature from Adam are not consumed much more that we are comforted that we are reprieved carryed by this Water of life from Hell much more that we are recovered carryed to Heaven They who receive of this Water of life are 1 Those who once left it This water followes them who forsake it This was one of the two great evils which all men in one committed Jer. 2.13 forsaking the Fountain of living Waters and that 1. Wilfully Man being left to the freedome of his own will chose evill rather then good Satan did counsell but could not compell Satan came in the shape of a Serpent not of a Lion 2. At the perswasion of Gods and mans greatest enemy This sounds high base that sacrifice should be offered to the filthy-ghost by man who was made a Temple for the holy Ghost that he who had God for his head should fall down at the Devils feet Man chose the father of lying rather then God who speaks righteousnesse 2 Those who still leave it Ps 66.18 Free grace overtakes them who would over-run it Gods eye is good when mans eye is evill and Christ hath received grace as well as gifts for the Rebellious Now lay all these together and you may conclude that those are full streams of goodnesse which break in upon these high and heightned banks of our wretchednesse The fulnesse of the water of life appeareth Demonst 3 if we look to the severall streams or rather rivers which flow from it Gen. 2.10 We read in Genesis of a River in Paradise which became into four heads 1 Cor. 1.30 We read in Corinthians of this river of the Water of life becoming into four heads likewise Christ is made unto us Christ being the channell as God is the spring Wisdome Righteousnesse Sanctification and Redemption Now certainly that is a sea which feeds and fils four so great rivers That 's a huge river which sends forth four such full streams to refresh and make glad the City of God I should now come to the Reasons of the point whereof as I have before shewed no reason besides it self can be given the Water of life herein resembling the water of the sea in that it is its own spring I shall only here insert one great end why the Lord displaies such abundance of grace upon poor souls which is 1. That the recovery by the second Adam might as to the elect extend as farre as the Apostasie by the first Adam There is abundance of grace evidenced in a souls recovery if we look 1 Whence souls are recovered in a word from death 1. From death for sin Our debts were so great that there must be great sums of grace to forgive them Our souls are so leprous that nitre and soap cannot only Christ with his Fullers soap his durable righteousnesse can cleanse them Our sins are mountainous and there must be depth Mic. 6.19 yea the depths of the Sea to cover these mountains To cancell so many and those so large bands to fetch out such deep and deadly stains To cure such mortall wounds all these loudly speak and call upon us to speak aloud Grace Grace 2. From death in sin To quicken souls who are dead in sins and trespasses Eph. 2.1 is a high work and so high doth this water rise I have heard of the Lionesse bringing forth her young naturally dead I am sure that men and women are brought forth spiritually dead Here our mothers brought us forth here she brought us forth that bare us We are spiritually dead when naturally alive Now that dead souls should arise out of the grave this proclaims Gods goodnesse Christ is said to groan when he raised Lazarus out of the earth but question lesse his heart was hotter and fuller of love infinitely when he raised the elect from hell To make Black mores white to wash crimson sinners clear Saints this argues abundance of grace God doth not only sprinkle but pour clean water upon souls that they may be clean Again abundance of grace is discovered if we observe 2 Whitherto souls are recovered viz. To life Spirituall life Eternall 1. To live to God Rom 8 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Spirit is to the soul as the Stern to the ship which as Amesius notes implies three things To live 1. Deo intens argente Gods Spirit being a mans guide Herein is grace that God by his Spirit should dwell with us who dwell in houses of clay that God should not only dwell with us as Christ did when he came in the Flesh but in us as Christ doth when he comes in the Spirit Herein is love that the holy Ghost should ever prepare and possesse the unholy rooms of our hearts that we should be led by the Spirit 2 Gods Word being a mans rule Secundum voluntatem Dei That the Lord should ever make crooked things in our souls so straight that his Word should be a light to our feet as well as to our eyes that our will should be melted into and moulded into Gods will that his forbidding should be the ground of our forbearing his enjoyment of our employment that we should prove and approve the good and holy and acceptable will of the Lord this sets forth the fulnesse of his grace to us 3. Ad Dei gloriam Gods glory being our end The torrent of grace must needs be strong which carries us from self to saving intereft from seeking our own things to seek the things which are Jesus Christs There must needs be abundance of this water which so clean seth us impure vessels that we may be vessels of the Sanctuary fit for the Masters use prepared unto any good work That stream must needs be big wherein all those lesser streams down which our hearts naturally run are swallowed up Lastly There must needs be abundance of grace evidenced in the recovery when we are recovered to live with God Those waters of grace rise high which rise as high as Heaven Full as well as free grace must needs be the spring if glory be the centre Ephes 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a height as well as a depth in the love of God a height to raise
because it comes in a holy shape The Devill is never the better because he wears Samuels mantle Hab. 1.13 The Lord is of purer eyes then that he should behold other sins and of a purer heart then that he should behold this sin of hypocrisie God hates a soul hand worse because a fair glove is drawn over it He who loves a broken heart best Deus amat contritum non fissum lowres upon a cloven heart most It addes deformity to an Ape to be so like a man It makes sin exceeding sinfull when it comes under a form most beautifull 2. Laesa patienita fit furor Abused mercy will turn to fury Mercy saith one is the sorest enemy as well as the sweetest friend If the goodnesse of God lead us not to repentance Rom. 2.4 5. then we treasure up wrath against the day of wrath The more like stubble we are dryed in the heat of the Sun the fitter fewell are we for hell fire If a man sin against justice mercy may plead for him But if he sin away mercy whither will he appeal Poyson made of this honey is most deadly 3. Gospell priviledges are all to be under stood in a way of perfection Good cordials against despair are bad arguments to presumption Christ de frayed the debts of humble sinners but will not defend the wastfulnesse of proud prodigals 2 To take sinfull encouragement from the consideration of Gods abundant mercy argueth grosse ignorance of the nature of the mercy of God Gods mercy is 1. A wise mercy We may not blasphemously think that the end of Gods love manifested in the Gospell is that men may reject his will propounded in the Law There is mercy with God that he may be feared Psal 130.14 I have heard of a King who built cottages to shelter Serpents because they could kill men so suddenly But farre be it from us to think that this King would build shelters for sin because it so suddenly kils not mens bodies only as those Serpents did but bodies and souls God in mercy spares sinners but in justice will not spare sinne 2. Gods mercy is a pure yea a purifying mercy Purifying souls 1 By way of engagement The consideration of the love of Christ should * 2 Cor. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos totos possidet vel undique circumsistit sicut fit in obsidiombus Leigh Cr. S. constrain souls to live to him who died for them This is the strongest cord to draw the strictest band to tye us Though t is very high and hard to get the heart under the power of love yet as the heaviest bel which is most hardly got up it gives the biggest sound The ship of the soul is never carryed so swiftly and strongly as before these gales This hems in the thoughts when they would go away and off from duty This would therefore be exceeding sad that souls should draw iniquity with cords of mercy that the oile of grace should feed the flame of our corruption in stead of the flame of our devotion 2. By way of enablement Christians may do great things through grace strengthening them Phil. 4 13. One gale of winde is worth a hundred strokes of oares One drop of oile upon the wheel of the Chariot will further its motion more then the strength of a horse A little of this grace will avail more then all the powers of nature When our hearts are upon the shore and stick in the mire of deadnesse these windes alone can fetch us off 1 Cor. 15.10 Paul laboured abundantly yet not he but the grace of God in him Again to take encouragement in sin from the consideration of Gods full mercy argueth grosse unbelief 1. This sets up self even corrupt self This makes grace the string by which prophane self gets into the saddle This is to use Gospell liberty as a cloak for licentiousnesse This is exceeding sad when men bring the river of sin to get life from the fire of grace Men are not content with poyson except with the Spider they do suck it out of sweet flowers When men will turn prodigals will no cheaper stuffe then grace serve them to spend will men make mortall that which is medicinall 2. This doth as much as in creatures lies debase God It veils the glory 1. of God the Father in effect accusing him 1. Of fondnesse As if God should any way patronize mens gracelesnesse because they pretend to an interest in his graciousnesse Faith though it ascribes every thing which savours of perfection yet nothing which savours of imperfection unto God Shall this King approve of rebellion in men because they are his professed subjects Will a wise earthly father be so indulgent as that his children may thereby be exorbitant Nay 1 Pet. 4.17 are not the flames of wrath hottest neer the Ark When the destroying Angel is upon his march doth he not begin at the Sanctuary 2. This chargeth God the Father with Injustice Shall God exclude one out of heaven who is in the same disposition fitnesse and capacity with another who is admitted into heaven 'T is true Heaven is designed for some Hell deserved of all Hell is of merit Heaven of mercy Yet Col 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is as true that souls are made meet though not worthy to bee partakers of the Inheritance with the Saints in light The stones of the Temple in heaven are first polished by grace before they be placed in glory Shall not the Judg of the world do right Shal he absolve a wicked soule continuing such This would be a justifying the wicked 2. Taking encouragement from the fulnesse of Gods grace through Christ to live in sin dishonoureth God the Son 1. This thwarteth the end of Christs death Such sinners justifie in their living what Christ condemned in his dying Sin never received so fatall a blow as when this Samson died 1 Jo. 3.8 Christ died that he might destroy the works of the devil and shall we build what he destroyed Faith nails sin to Christs Crosse and saith when Christ came in the flesh we crucified him when he comes in the spirit shall he not crucifie us 2. This denyeth the Compleatnesse of Christs Redemption The Recovery by Christ answers the Apostasie in Adam Christ procured for soules not onely the Favour of God which they before enjoyed but also the Image of God which they before possessed Christ redeemed men not onely from sins Condemning but also from sins Commanding power Christ redeemed souls that they might be a peculiar people Tit. 2.13 14. Peculiar not onely in respect of the grace of God displayed on them but also in respect of the graces of God exercised by them Peculiar in respect of the white robes of Christs Innocency as well as the purple robes of his Satisfaction in respect of inherent and not onely in respect of imputed righteousnesse 3. This derogateth
him and yet persecutest him How sad will it be if this Blood of Christ be upon thee or upon thy children If there be abundance of Free grace in God Vse of Reproof 3 This reproves those who gâ—â—e about to diminiâ—â— or detract from the fulnesse of Gods grace The Sun of Gods love is very cleer yet such is the corruptneâ—â—e of mans heart that he is ready to draw a cloud before it Some speak as if the torrent of Living Water was not so strong 〈◊〉 if these streames did not rise so high and whilest some darkens the dispensations of Providence others darken this dispensation of the Grace or God 1. Those are here to be reproved who advance too high the light of Nature 'T is true There are some remains of light some glimmerings in man since the Fall Occasus Solis Occasus Luminis As there is the setting of the Sun and a setting of the Light some twy-light remaining when the Sun is set so there is some twylight in the Sons of Adam though that cleer Sun be set which rose in Adam 〈…〉 likewise true that Grace doth not put this Candle out but snuffe it Faith being above not against rightly regulated Reason Hee must needs have a Reason for his Faith who is commanded to render a Reason of his Faith 1 Pet. 3.15 Yet They advance Naturall light too high who say That a man without the speciall light of Gods grace can come to the saving knowledge of God The light of Nature may discover God as a Creator Joh. 1.18 but cannot discover God as through Christ a Father The light of Nature may shew a man something of the equity of the Law Rom 1.20 but can not let him see the truth and goodnesse of the Gospel In reference to the Law The light of Nature may more cleerly informe men of the duties of the second Table but very darkly in the duties of the first Table In reference to the first Table the light of Nature rather discovers that God is to be worshipped then how he is to be worshipped the matter rather then the manner of Gods service Nay consider the light of Nature in its primitive Iustre It served to discover to man the way of Life but not the way from Death The light of the Sun guides men till they come to the grave but shews men no way baâ—k again from the grave I shall further present three Scriptures 1. 1 Cor. 2.14 The naturall man perceiveth not the things of God neither can he Spirituall objects cannot be discerned by carnall organs There is neither light enough in a Naturall aire the letter of the Creature being too small neither is there sight in a Naturall eye for such a Discovery Eye hath not seen thus farre 2. God brings souls by a way they never knew of The way of Works man once knew Isa 42.16 he hath now some aim of that way and therefore it is that naturally men seek life in their owne doings But the way of grace is a hidden Path even from Angels and 't is hard to seek lise in Christs sufferings They who had this Candle of naturall light snufl'd by industry and education when they knew God glorified him not as God Rom. 1.21 They stumbled at their Noon day they went astray whilest they carryed this Lanthorn It was not a Lanthorn to their paths This light shining into the rooms of their souls if it was cleer was not cleansing if it was directive teaching them to know it was not perswasive teaching them to doe their duty This light at best was but like the light of the stars a weak not a warming light 2. This reproves those who advance too high the strength of Nature Whilest some derogate from the fulnesse of the grace of God as enlightening the judgement so others derogate from it as enclining the will Sub â—â—libus â—atâ—râ—e 〈◊〉 inimici gratiae Thus doe they who under pretence of being Natures friends are in reality Graces enemies who cry up Free-will to the crying down of Free-love This they are guilty of who say 1. That mans Will can hinder Gods grace Can the Creature saith a Scotch Divine hinder its creation Can the Childe hinder its generation Can darknesse hinder its illumination Men will undertake to answer that Question of the Apostle affirmatively Rom. 9.19 Who hath resisted his Will This is in effect to say that the Potter hath not power over the Clay That the thing framed is not in the hands of him that formeth it The decree of heaven cannot be frustrated by them that dwel on earth 2. This they are likewise guilty of who say that mans Naturall Will can further his Spirituall conversion that man hath Naturall power to Spirituall good Divines grant that there is a Passive concurrence in Mans Will to conversion As hard wax is capable of being melted and a dark room of being enlightned Though Mans heart be a heart of stone yet out of this stone may by divine power be rais'd a Childe unto Abraham Wee may likewise consider Gods grace as Preventing Perfecting In reference to preventing grace we are meerly passive Wee are as paper in Gods hand who holds us downe that hee may write on us God so doth all that man doth nothing but resist In reference to Perfecting grace Being acted we act Acti aginius we apprehend that for which also wee are apprehended Our Will is free when freed Vâ—luntas 〈◊〉 〈…〉 As the lesser wheels wee move though it is from the great wheel of Gods grace that we move Conversion is either active whereby being turned wee are inabled to turn or passive whereby we are at first turn'd Psa 110.3 Though God save us not against our wills yet he saves us against the corruption of our wills Souls are made willing in the day of Gods power Thus some affirm that Conversion consists barely in a morall suasion As if in Conversion the Spirit did not effectually perswade and encline the Will as well as the Word propound the object to the Understanding When the Scripture saith Ezek. 36. â—6 27. that God causeth Souls to walk in his statutes He doth not onely call them and invite them outwardly but cause them and enable them inwardly To the cleering of this it is worthy of our thoughts to consider 1. That the ablest Preachers are not alwayes the most effectuall Prevailers Psal 8.2 The most skilful Seeds-men have not alwayes the largest crops This heavenly treasure is often conveyed through the most earthen vessels to shew that it is not of him that willeth or runneth 2. Those expressions in a Sermon which Ministers look at least oftentimes people are taken with most Those arrows which we apprehend as bluntest our hearers feel as sharpest 'T is a known story of Austin who found a soul in a Sermon where he lost himself 3. That though our Saviour Christ spoke
as never man spoke yet there were far more converted by the Ministery of the Apostles then by Christ himself to shew Joh. 16.7 how Christ is pleased to magnifie his spirituall presence and the presence of his Spirit in the work of Conversion This use serves further to reprove those who derogate from the fulnesse of the grace of God in ascribing worthynesse to the works of naturall man As if God did love souls because he finds them worthy when it is Gods love alone that makes them worthy As one saith of some Authors that because they could finde no other spring for the River Nilus they found one in their own brains So wee may say of those men that because they can finde no other spring for the River of God they goe about to finde one in their owne breast Now this conceit is easily confuted if we consider 1. That oftentimes God pitches on the vilest sinners These streames of grace oftentimes break in upon the highest bankes 1 Tim. 1.15 Is 1.18 The Sun of Gods love often riseth upon the fâ—â—ulest dunghils The most filthy vessels are often cleansed Two sinners may be grinding at the same mill of Iniquity whereof the grosser may be taken where the other is left 2. The time when God comes to convert a sinner is many times when sin is at the highest Hee overtakes us when wee over-run him fastest Grace unhorsed Paul when he was riding post towardshâ—ll Act. 9. Thus when like the wilde Asse in the wildernesse we snuffe up the winde of Iniquity at our pleasure 't is Gods time to finde us If there be a Fountain of the Water of life I shall speak a word by way of Direction How we may come to draw out of this Fountain Wouldst thou fetch Water from this spring 1. Get other springs stopt Whilest the heart findes contentment in the Nether springs it will not seek refreshment from the Upper spring God is a Father to the fatherlesse Hos 14 2. In him the fatherlesse finde mercy and indeed Christ may say to us Qaum neminâ— obtâ—udi potest itâ—r ad me they alone seek it God deals with us as wee with a besâ—eged City hee stops all ways of supply that he may force us to yeeld When other Wels are drawn dry then will we desire to draw water out of this Well of salvation When others cannot we try whether God will Those springs which we should get stopt are 1. Unlawful springs The heart naturally thinks stoln Waters sweet loves to pluck Apples of the forbidden tree Thou shouldst therefore goe to God to work in thee a disrelish of these waters of Death that thou mightest be fit to relish this Water of Life Take with thee words and say Lord Why should I drink of these pots where death is in the bottome Psal 119.37 Let the Sun of Divine love put out this Kitchin fire of Impure love Turn away mine eyes from beholding vanity that looking off from it I may look up to thee 2. As wee should labour to wean the heart from unlawfull things so from lawfull things used unlawfully from the unlawfull use of our temporall enjoyments These things below should not Take up too much of our time Earth should not justle out Heaven There is a time for every thing saith the Wise man yet 't is to bee feared Eccl. 3.1 2. that many who finde a time for other things scarce ever finde a time for prayer I wish that known story was not too much verified of us as well as of him who being asked whether hee had observed the Eclipse answered That he had so much employment on earth that he could not attend to look up to heaven I might here seasonably advise men to beware lest earthly employments should occasion their neglect of or in family or closet prayers and especially in reference to morning exercises To speak after the manner of men Christ comes many times to thy closet or family with his bottle to put up thy tears with his Aquavitae bottle to pour upon thy heart to cause thee to hear his loving kindnesse in the morning But when he comes Cant. 5.4 thou art gone abroad or if thou beest at home thy eyes and thy heart are shut thou art asleep when thy Beloved knocks And because men are apt to apprehend that morning Duties are so prejudicious to them in their daily Calling I shall desire them to consider 1. The prejudices and inconveniences are more in fancy then ever they will be in reality Thy heart herein writes not in the same style with the unjust steward who for a hundred wrote fifty and for forty twenty But for one it writes ten and for ten an hundred That which thou fancyest as a Mountains thou wilt feel but as a Mole-hill Parturiunt montes c. Thou makest things that are not as if they were 2. It is or ought to be thy work to consult Dutie not Danger which may follow on Dutie Thou shouldst follow God as Abraham did blinde-folded Heb. 11.8 And indeed this right eye of Carnall reason must be put out that thou mayst see the way to Heaven better 3. Those inconveniencies which are fancyed might easily be avoyded 1. By rising so much more early When Nature saith Yet a little more sleep a little more slumber a little more folding of the hands Grace should stir thee up as it did David early to seek God Psal 63.1 That thou mightst sow to the Spirit In the morning thou shouldst sow thy seed The first-fruits of the Day as well as of the Year should bee given to God 2. Thou shouldst order thy businesse so much more wisely Psal 112.5 A good man should guide his affairs with discretion 'T is for want of this eye in thy head that thou canst not make the Duties of thy particular Calling as helps not hindrances to the Duties of thy generall Calling Suberdinata non pugnant These two being subordinate may agree in onâ— and the latter thou shouldst have done and not have left the other undone 3. Thou shouldst apply thy self to thy work so much the more diligently Thou mightest gain more in a day then thou canst lose in an hour We have heard of those that have laboured when they should have slept that they might pray and preach at the ordinary time wherein they should be awake who have given themselves to Civill works in the night rather then to free themselves from the opportunity of Religious works in the day 4. Though some inconveniences should be unavoydable yet godlynesse hath the Promises of this life 1 Tim. 4.8 and it is good though it will be better for thee to draw neer to God Thou layest out thy money for that which is Bread Money thus lent will come in with advantage and such Usurers plowes goe lawfully on the Sunday 'T is an old Axiome and true that No man was ever loser by
him Shal wounded souls lie like the wounded man between Jerusalem and Jericho and the good Samaritan with the Priest and Levite passe by them When souls lie in their blood and no eye pities them shall not the Lord cast an eye of pity on them Eze 16.6 Others pour in vinegar but surely he will pour in oyle Shall not the Father of mercies shew mercy God is styled the Father of mercies 1. To shew us that mercies issue freely from him 2 Cor. 1.3 God is no where styled the Father of Judgements though they come from God efficiently yet they come from Man meritoriously They are as to merit of them spun out of our bowels whilest mercy springeth meerly out of Gods own bowels Judgement is called Gods work even his strange work to shew that this fire is fetcht from God as fire out of a flint not without much striking But Mercy that is as wee may say Gods Penjamin Mic. 7.18 the attribute of Gods right hand Mercy pleaseth him Mercy comes from God as Water from a fountain freely 2. God is styled the Father of Mercies to shew that those mercies or bowels which are in others are infinitely more in him Yea mans mercies if compared with Gods are but as the drop to the bucket and the small dust to the Ballance As a Father pityeth his Children Ps 103.13 especially when sick opening his heart widest when their straits are narrowest So and infinitely more doth the heavenly Father pity his wounded children holding their heads when they ake pouring his Aqua vitae into them when they faint Hee that formed the eye shall not he see He that teacheth Man pity shall not he pity 2. The truth of this Doctrine will appear if we look to God the Father's Truth God hath said Isa 44.3 that he will pour out water upon him that is thirsty and floods upon the dry ground God will not onely drop but pour and he will pour out not only streams but floods upon thirsting souls They shall have grace and they shall have it in abundance Now if in Pythagoras his school he hath said it was ground sufficient for doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ's school God hath said it is ground sufficient for beleeving Faithfull is he that hath said it who also will doe it You have heard probably of the King who had one hand longer then another Many earthly Princes have if not one hand longer then another their tongues longer then both their hands But the Prince of heaven his performances never are beneath his promises 3. The truth of this Doctrine is evident if we look to God the Father's Justice and this falls in with the second Demonstration That God will give of the abundance of his grace to those who are a thirst Demon. 2 wil appear if we look to God the Son 1. If we look to Christ's paying for such souls when he was on earth Christ hath opened a vein whence grace may issue out to them with his own blood Sanpuis Christi est clavis Pataâ—â—ss His blood is as the key of heaven to open it to them and for them If wee with this spirituall thirst confesse our sins 1 â—e 1.7 God is faithful and just to forgive our sins God is not onely mercifull if we consider who are the Receivers but he is also just if we consider who was the Redeemer 2. If we look to Christ's praying for such souls now when he is in heaven Heb. 2.17 18. This High-priest is touched with their infirmities Manet cempassio in statuimâ—â—â—â—â—luatis yet he is full of compassion In thirsty spirits Christ sees a special reflexion of himself Hee was tempted that hee might know experimentally how to succour those who are tempted He bore the heat and burden of the day that hee might help those who follow him in the evening And certainly if Christ pray he wil prevail If God the Father be loath to deny the Saints prayers hee will not deny their Saviours prayers If he will not deny those who are Sons by grace of Adoption will he deny him who is the Son by eternall Generation That God will give of the abundance of his grace to thirsty soules Demon. 3 is manifest if we look to God the Holy Ghost The holy Ghost hath fitted thirsty spirits for grace and therefore will fill them with grace If Nature doth not 〈…〉 certainly God doth not make any thing in vain Hath God opened their mouthes wide and will not hee fill them Hath God prepared the room and will not hee possesse it Ps 24.7 9. Are the everlasting dores of these spirituall Temples lifted up and will not the King of glory come in Shall not such deâ—â—ing hearts have the desire of their hearts Hath God wrought the affection and will he not reach the object 〈◊〉 145 6. Doth God satisfie the desire of every creature and shall he not satisfie the desire of the New creature I come now to the Reasons why God will give of the abundance of his grace to thirsty souls Thirsty spirits are made ready to receive of Gods grace Reas 1 These vessels are most fit to have of this Water conveyed to them 1. They are great vessels The soul of man is of a large capacity Man is by some called A little World but in respect of his soul he is the greater World of the two greater then the lower World 2. These vessels are open Though you cast a great vessel into the sea if it be shut it cannot receive Water Hence is it that profane persons whose hearts are shut with grosse evils and Justiciaries whose hearts are shut with a false conceit of great good in the midst of plenty are scarce in the midst of riches poor want the grace of the Tender in the midst of the Tenders of grace 3. Those vessels are opened wide Thirst doth enlarge the desires it widens the soul Though a vessell be great yet if the mouth of it be little it receives in little water it is long filling Psa 81.10 but these mouths are opened wide and therefore will God fill them Thirsty spirits are made willing to accept of those terms upon which God gives his grace Reas 2 Other souls they would have Christ but upon their own terms These wil be content to have him upon his own terms Hypocrites sometimes seem to bid fair for the pearl of great price but will not come up to the market As it is with a Chapman who likes a peece of ware but likes not the price So other mens desires after Christ are conditionall not absolute but those men are willing to deny themselves Mat. 16.24 to take up their crosse and to follow Christ 1. A thirsty spirit will be content to deny it self yea that which we call Religious self Formall Hypocritical spirits are ready to say Shall we leave our fatnesse and sweetnesse shall we
lay our honour in the dust The full soul loaths a honey-combe Mat. 9.12 The stomach of a Pharisee surcharged with the superfluity of its own righteousnesse loaths and likes not the honey-combe of Christs righteousnesse But when God hath wrought this spirituall thirst in us then skin for skin and all that we have we would give for his grace When we are thus hungry we shall not stick for our birth-right Phil. 3.8 Those things which to us were gain wee shall then count losse for Christ The skale will be turn'd then shall we rather cast all our wares overboard then not embarque with Christ 2. A thirsty soul will be content to take up its crosse A thirsty man will break through fire hunger and thirst will break through stone-walls A thirsty Christian will goe to the Well of life Per mare per ignes though with the Martyrs he goe thorough the fire of death Such a one will not stumble at a block if it lie in the way to heaven Such a one will take up its crosse not onely bear it but take it up As it will not step out of the way to incurre so neither will it step out of the way to avoyd trouble Heb. 10.37 Such souls will take joyfully the spoyling of their goods will unlade rather then their passage to heaven should be stopped they 'l rather choose to meet with stakes and faggots then to part with Christ 3. A thirsty spirit will follow Christ Such a spirit will follow the Lamb whithersoever he goeth its endevours will be proportionable to its desires 'T is not a Lyon in the way which will make it turn back A thirsty man will not onely labour but sweat to obtain water Can. 3.1 2. A thirsty Christian like the Spouse if he finde not Christ on his bed by night will get up and goe up and down the streets Such a soul will not onely dig but dig deep And certainly when they follow on to know the Lord his going forth is prepared as the morning though the night may be long and dark yet shall the Sun of Gods grace in due time dawn and arise upon them On thirsty souls God doth most attain his ends in bestowing his grace Reas 2 1. Thirsty spirits will prize grace most highly Some say that there are stars which may be best seen in deep pits in the deep pit of its own nothingnesse can a thirsty soul best discover the cleer star of Gods graciousnesse It is a Proverb As waters to a thirsty soul When we draw so neer to the grae if there be a Messenger to shew unto us our uprightnesse Job 33 2◠23. he is to us one of a thousand One ship of light breaking into the dungeon doth much revive the Prisoners of hope 2. Thirsty spirits will peaise God for his grace most cordially Ps 63.3 v. comp with 1 2. How will they praise God for heaven who have come away by the gates of hell How sweet wil the haven be when we have long been tossed When such souls taste Gods loving kindnesse better then life their lips will praise God they cannot farewel and say nothing The longer a Christian hath been winning a mercy with prayer the longer will he be wearing that mercy with prayse 3. Thirsty spirits will use grace most carefully They that live prodigally never knew what it was to come by an estate of grace They will not lavish grace away who have bought it so dear They who experience how rich stuffe this is will be very tender of it God forbid that they should sin Rom. 6.1 that grace may abound who for this are grieved that they sin though grace do abound Shall we spend because God doth send Let not such a secret enter into our souls I now come to apply this Doctrine and shall look upon it as upon all Scripture profitable for Doctrine for Reproof for Correction and for Instruction in righteousnesse Vse 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branch We may here be informed 1. Of the great reason why souls receive no more out of the Fountain of the Water of life Did the children cry this breast should be opened We receive not because we ask not Jam. 4.2 They that seek finde and to them that knock is opened the dore of hope We are all a dry land because we are not as a thirsty land 2. Branch This may inform us of the Graciousnesse of God in that he requires no more of souls but that they should be athirst God looks for no more in them to whom he gives but onely that they have a hand to receive And consider 1. This hand is an empty hand Isa 55.1 They who buy of Christ buy without money 2. This hand whereby we receive is a hand which God himself doth give of his own we bring him 3. Branch Wee may◠here be informed of the difference between that thirst which God will fatisfie and that thirst which God will not satisfie Though God will thus respect thirst yet not the thirst of Reprobates whose consciences are awakened on earth Thou who dost not thirst whiles the Water of life is neer thee mayst thirst when it is turn'd away from thee yea thou mayst live to see a famine in the land Amos 8.11 12 13. not a famine of bread nor a thirst of water but of hearing the Word of God thou mayst with the fair Virgins faint yea fall for thirst When God cryes thou dost not answer when thou cryest hee may not answer Prov. 1.24 Thou mayst be paid in thine own coin and have Gods deaf ear turn'd upon thee whose deaf ear hath been turn'd upon God 2. God will not satisfie the thirst of the damned in hell Luk. 16. He who would not give a crum could not get a drop In hell thirsty creatures cannot procure a drop of puddle water much lesse of precious water In hell is a worm ever gnawing a fire ever burning which the breath of the Lord as a stream of brimstone doth kindle Is 65.13 14. In hell if not on earth shall that word bee made good Gods servants shall eat when the wicked shall be hungry Gods servants shall drink when they shall be thirsty Now consider that herein differeth the thirst of a Saint from that of the Reprobate 1. The thirst of a Regenerate man may be yea often is joyned with doubting 2 Cor 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non in angustias redigimur sic ut evadere non possimus but not with despairing There may be in a Saint a prevalency of fear but not a nullity of faith A Saint may be troubled on every side yet not distressed perplexed but not in despair The flood may compasse a good man about yet so that he is not without all hope of a Creek whereby to escape to the haven Ducked deep Saints are drown'd they are not They dare not
God Quis hath no Plurall number though there bee no more rests then one This is that wine that makes glad the heart of a good man Psa 4.6 7. and that oyle which makes his face to shine Under this shadow the soul sits down with delight and takes it rest 5. A gracious mans desires are constant desires Their goodnesse is not as a cloud Hos 6.4 or as the morning dew that passeth away Though these winds may seem strong in Hypocrites yet they are soon over it is but a blast it is a falling wind though it was strong at first yet its strength decayeth whiles in good men this wind is a rising wind though it may fall for a little yet it riseth higher afterwards The streame of a hypocrite resembles a flood whilest the desire of a true Beleever is as a river which runs continually The bigger spirituall children grow the louder they cry The last Use which I shall make of this Doctrine is for Instruction in righteousness Vse 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this I may endevour to shew 1 Whence it is that we doe not more thirst after this Water of life 2. The way wherein the Spirit ordinarily works this thirst 1. It is from the losse of originall integrity Before the Fall there were no Malignants Man was a well-affected person Those wheels of our desires moved regularly whilest Innocency was the first mover Sin 〈◊〉 the sharp end of mans heart downwards sin-set our affections upon these things on earth and took them off from the things above where Christ fits at Gods right hand And as in the first Adam we lost so should we labour through the second Adam to regain these spirituall desires The constitution of our souls will never be healthful till they return to their native air 2. It is from the temper of Mans body Good men whilest below are but like Meteors that hang betwixt earth and heaven As they doe not with others sink down to earth because of a spirituall soul which carryeth them up so they cannot fully and vigorously as they desire soar up to heaven because of an earthly body which keeps them down In this sense where the spirit is willing the flesh is weak How often doe Saints finde that when the soule should sally forth they hear the voyce of flesh behinde them saying This is not the way walk not in it And certainly if good mens bodies be bad mens bodies are heavy clogs to them There 's a stone if not at a wicked mans leg in a wicked mans heart which keeps him quite down 3. It is from the power of our corruptions within Bad men are wholly in the bond of Iniquity Acts 8.23 like the Woman in the Gospel they are so bowed downe that they cannot bend up Through the dominion of sin To will is not present with them The unruly horses of lusts run away with the chariot As ever wee would run the race which is set before us wee must through the strength of our hair but of our head break these Bonds asunder 4. It is from the strength of temptations from without Hee that letteth will let 2 The. 2.7 The Prince of the power of the air the spirit that worketh in the children of disobedience goes about to blunt the edge of our desires towards heaven to naile down our hearts under the power of these things on earth They strive against the strong stream of Satans temptations who advance heaven-wards Further that poor creatures doe not desire the Water of life the Free-grace of God 1. It is because they live too much by sense Man being in honour and understanding not is become as the beasts that perish Wee look too much at the things which are seen Our wisdome is as that wisdome which is from below is sensuall We are too apt to build Tabernacles when we should be building Tombes to say in this Valley what Peter said in the Mount that it is good for us to be here We judge by outward appearance not much unlike her who conceited whilest she was turning her Wheel that her Wheel was bigger then the Sun 2 Cor. 4. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not looking at those things that are seen as at our mark scope and aime Wee should not thus look at the things that are seen so as not to look beyond them at the things which are not seen 2. It is because men live too little by Reason The unruly Army of the Affections have pull'd down the Parliament of Reason in the soul We naturally look at spirituall things with the owle-eye of corrupted reason which cannot judge of things that differ and so not approve of the things which are more excellent and thence is it that the verdict is not rightly given up because the Judg is not rightly informed Reason rightly regulated will dictate to us that this Water of life is most desirable 1. If wee look to the souls spirituall nature The things below do not deserve nor bespeak the souls condescension to or complyance with them Spiritualia sunt animae cognata 〈◊〉 The fish might as well live in the air and mens bodies might as soon live in the water as their souls can live out of and without the Water of life 'T is pity that the soul like the Flie sits upon sords when with the Bee she may fit on the sweet hearâ—s of grace If Themistocles would not stoop to gather the spoyls as thinking that below a Souldier much lesse should we stoop so low as to gather up these earthly contentments eagerly as thinking it below Christians Yea 't is much more unworthy of the better part of a new man seeing it is unworthy of the better part of a meer man 2. If wee look to the souls vast capacity Puddles might sooner fill the sea stars might sooner supply the want of the sun then other waters can fil the soul There is a kinde of infinitenesse in mans desires in this respect they run in infinitum because they run to him who is infinite Mans soule till she comes to God is herein like the Philosophers Materia prima Semper in appetitu in that she is alwayes desiring She is in the World as Israel in the wildernesse wanting water till she strike upon the rock of ages 3. If we look to the souls endlesse duration Other waters will not run to Eternity onely grace and the things which are not seen are eternall 2 Cor. 4. ult Thou who makest houses of clay thy dwelling place where wilt thou dwell when those houses are pull'd down 3. Lastly that souls do not prize or thirst after the Water of life is from this Because most men live not at all by grace 'T is for want of grace that men doe not desire grace Col. 3.1 If men were risen with Christ they would seek this river which runs above They who live a spirituall life desire spirituall
should receive the grace of God in vain Consider that neglect of the voyce of the Gospel is a more hainous sin and will bring a more heavy suffering then the neglect of the voyce of the Law 1. Thou canst not sin so cheap who thus fin'st against the Gospel as they who sinned in the time of the Law 1. The light in the Gospel is far cleerer Heb. 1.1 'T is exceeding sad that men should goe astray with this torch in their hands Heb. 11.13 Testamentum novum in veteri later vetus in novo patet We that have the light should walk in the light that we might be the children of the light They who lived under the Law though they saw the promises yet they saw them but afar off The Old Testament was the New vailed the New Testament is the Old revealed 2. The task is far easier The yoak is broke off which neither wee nor our Fathers were able to bear in respect of which yoak of Ceremonies Christs yoak is easie 3. The tender is farre sweeter The chariots wherein Christ rides are like Solomons pav'd with love Christ holds forth not a rod of iron but a golden scepter And as the sin is hainouser so the sorrow is heavyer of those who neglect the Gospel when the Lamb turns Lyon 1 Cor. 16.22 he is most fierce The Gospels little finger will be heavyer to such then the Laws whole hand All the Bells of Moses seem to be cast into that great Bell where the Apostle denounceth an Anathema Maranatha They who do not kisse the Son Ps 2. ult will finde that if his wrath be kindled a little a spark of it like a spark of fire will goe far As this Doctrine convinceth of danger So it should quicken to duty In that God gives his grace freely This should teach us 1. To be lesse carkingly carefull and more cordially thankfull 1. Why should not Saints cast their cares upon God who so freely cares for them 1 Pet. 5.7 Why should we take Gods work into our hands Which of us by taking distractfull thoughts can adde one cubit to our spirituall stature There should be a care of diligence as to duty Cura officii non eventus where there should not be a care of diffidence as to successe By committing our wayes to God our thoughts will bee most established Psa 37.3 In stead of committing we are too often caring 2. Again as we freely receive so we should freely give Those streams of grace which flow from God in mercy should carry our hearts back again to God in duty Psa 149.6 The high prayses of God should be in the Saints mouths Doe mercies come from God as water out of a Fountain and shall prayses come from us as fire out of a Flint Are we backward in pursuing Gods glory when he is forward in pursuing our good 2. We should doe duties more and yet trust in duties lesse 1. What cords will hold us to duty if we cast away the cords of love from us If the bands of free-grace will not tie us what bands will tie us The light of the Gospel leads men to the love of the Law Rev. 1.5 6. Unto him who freely loved us be glory and dominion for ever and ever 2. When we have wrought as if we would have earned heaven by working we must yet acknowledge that it is God that worketh in us to will and to doe They may not so much as whisper of merit who speak aloud of mercy The Wine of Gods grace must not bee mixed with Water 3. We should be more dependent on God and more communicative to man 1. Seeing the Water of life runs so freely Isa 55.1 let us still be coming with our vessels to these Waters whilest the dew of heaven is dropping let us hold our hearts under 2. Let us be followers of God as dear children imparting freely in our places to others what God hath freely imparted to us To doe good and communicate forget not Shut not your breasts upon others seeing God hath opened his breast to you Ministers should feed the flock of God not of constraint but with a ready minde 1 Pet. 5.2 God loves a chearful giver to see mens hearts and not onely their hands The last word drawn from this Doctrine is that which naturally and necessarily flows from all the Doctrines If God give his grace freely then here 's comfort for drooping spirits who think that they could fetch comfort from God if they had but such and such degrees of holynesse to carry to God 1. Wouldst thou bring water to the sea Come to free-grace for all but with nothing 2. What personall worthynesse had the most glorious Saint in heaven more then there is in the most vile sinner on earth The emptyer thou art the more thou art invited and the more thou art fitted to come for this fulnesse to this Fountain of the Water of life And herein may souls take comfort that this spring cannot like that in Paradise be stopp'd Eccl. 3.3 this Water is in Christs keeping Our life in point of safety is hid with Christ in God This river as a river of pleasure runs at Gods right hand for evermore THE END
are understood of the grace of God in soule so may be understood of the grace of God to souls especially considering that the latter is the spring of the former these streams comming from that Fountain and that they are set forth not only as containing Vers 9. but as causing life That this Water of life is to be interpreted not only of Christ but of thei Fathers love flowing through Christ appeareth 1. Because Christ is the Channell the Fathers grace the Spring Christ is the Conduit through which the Fathers grace the Fountain from which the Water of life comes Philemon v. 3. Eph. 1.2 Caput Electorum non Electionis Hence it is that the Scripture runs thus Grace from God the Fâ—ther and from our Lord Jesus Christ Electing love being in Christ but not for Christ Christ being the Head of the Elect not of the Election and 't is something observable that God saith I will give of the Fountaine of the Water of life 2. That is the Water of life promised to souls which can quench and satisfie the thirst of souls Hie sat lucis est Psa 4.6 7. Now what is it which such souls desire but that God would lift up the light of his countenance The feet of Faith ascends these three stairs 1. It comes to the Promise 2. To Christ in whom all the Promises are Yea and Amen 3. To the Father who gave Christ to purchase an interest for souls in these Promises When such souls look at the Iacobs Ladder the Top whereof reacheth Heaven viz. the mediation of Christ they desire to see God the Father at the Top. Shew us say they the Father and it sufficeth us Q. I shall now through Heavens help shew you why this Free-grace of God flowing through Christ is compared to Water of Life viz. Chiefly from that influence which it hath upon a Beleevers spirituall life Yet I humbly conceive to denote three things 1. The Purity of it It is therefore said to be a River pure as Crystall Rev. 22.1 A river not a pond standing waters usually gather filth mud a 〈◊〉 River not a black dark River but clear as Crystal Pure formally pure efficiently purisying others as it is pure 2. The perpetuity of it It is water alwaies flowing putting forth new waters A Fountain not a stream which might be stopped not a river only which might be turned and in Scripâ—â—â—â— Waters which come from a Fountain are called living waters Gen. 26.19 This Fountain is ever filling others and yet it self ever full 3. The efficacy of it it being efficacious 1. To the begetting of spirituall life resembling Ezekiels waters Ezek. 47.9 where ever this water comes souls live and move and have a spirituall being Souls like dry bones lie dead til by these Gales of free grace God breatheth into them the breath of supernaturall life By sprinkling this water upon them dying yea dead men are recovered 2. In the preserving spirituall life begotten In and aswell as from Gods grace we live and move spiritually in it as the preserver as well as from it as the author These herbes of Grace in the Gardens of our hearts would soon wither were they not watered from heaven Joh. 15.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secorsum a me vid Leigh Critica sacra The building stones as well as the foundation stones are free stone * Except we abide in the vine we are dead branches Without Christ we can be we can do nothing In the repairing of this spiritual life when impaired spiritual children as well as naturall are often sickly have fainting fits this is the strong water whereby they are revived God gives if not wine to them that are of heavie hearts yet this his love which is better then Wine Sin and Satan shoot their arrowes even bitter arrowes which would wound Saints mortally were not this water like those in Ezekiel Ezek. 47.8 Hos 14.4 healing waters Did not God heal their back slidings by loving them freely 4. In the strengthning of this spirituall life Saints are strong in the grace which is in Christ Jesus 2 Tim. 2.1 not only in the grace received from Christ Jesus not in the stream but in the Fountain Should we not keep the pipe of Faith open thereby to have conveighed fresh streams of living water how soon should we like Reuben be weak as water Our waters if this be as to us stopped are not strong enough to carry to the enjoyment of God in heaven or honouring God on earth From these supplies it is that the lame man leaps as an Hart Ego Rex meus saith a Christian A Saint should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. totis viribus retinens that with Jacob having seen the fresh favour of God we lift up our feet and take long strides Our strength lies not in our hair but in our Head and if we hold not the Head we are but as other men I name no more 5. In the perfecting of spiritual life This Water riseth and raiseth as high as the Fountain and where the lowest stone is laid the Head stone shall be laid with shoutings crying Grace Grace Heb. 12.2 That love which works towards souls from Heaven will work souls up to Heaven those two are joyned together the Author and Finisher of our Faith where grace hath begun a good work it will perfect it untill grace be swallowed up in glory a spirituall in an eternall life till the Kingdome of God within soules being at first like a grain of Mustard seed become a tree the top whereof reacheth Heaven I shall now come to Application for no reason can be given of Gods grace but it self That being as one sweetly observeth the glory of Gods love which is the fondnesse of mans viz. to have no reason for it Gratia quia gratis data The ground and motive of this love lying only in the brest of the Lover So that as 't is said of the River Nilus in Egypt that the overflowings thereof are precious but the spring of it is not known Deut. 7.7 8. so we may say of this Water of life this free grace of God that the redundancies of it are ever famous but the rise of it is not cannot be known to be otherwise then from it self God loves his people because he loves them The Lord saves souls but of meer prerogative Hath mercy because he will have mercy The first Use is a Use of Information Vse 1 and informes us Though all men be lost in Adam yet they are not all lost irrecoverably Poor souls you who groan under the body of death may this day hear glad tidings of the best things that there is yet hope in Israel You who are sin-sick spiritually wounded may answer the Prophets Question affirmatively There is Balm in Gilead Jer. 8. two last verses there is a Physician there I am this day come