from Satan It is from Ourselves Satan herein prejudiceth poor souls 1. By keeping them from seeing the necessity of this water Souls never know the worth of it till they have first known the want of it Now soules see not the want of this water whilest they see not 1. A true fight of sin Psal 42.1 The thirst in poor foules after living water is resembled by the thirst of the Hart after other waters As the Harts panting is chiefly occasioned and encreased by the chasing of the hunter so the Hearts panting after these living brooks is chiefly caused by its being chased with sin or with the wrath of God for sin A false fight of sin will hinder us from desiring a true fight of Christ Satan keeps soules from seeing sin 1. As it is that which God will not own If there be this evill in a City God hath not done it 2. Malum Culpae As it is that which God will not spare God spaâ—ed not his Son Christ was sine flagitio non sine flagello Quod effien tale est magis tale when sin was on him not in him this Son who was without corruption was not without correction 3. As it is the worst of evills Worse then Satan who was a fair Angell till sin stained him So ill is sin that a man had better be possessed with many devills then one reigning sin 1. A man may be possessed with devills and yet that be but an affliction Now 1. Privatio banâ—Vâ—ilis auâ— Iacundi non Honesti Affliction is the absence or privation of the lesse good and therefore is a lesse evill then sin 2. Affliction is the fruit only but sin the bitter root 2. A man may be possessed with Devils and yet be a good man But the waters of reigning sinfulnesse cannot consist with the least spark of reall goodnesse 3. A man may be possessed with Devils yet his soul may be free from the Devill They may prevail over his body when his soul prevailes over them But one reigning sin without repentance carries the soul to darknesse from light to the power of Satan from God and therefore we should not so much fear Satan whiles he can only hurt the body as sin which may cause body and soul to be cast into hell fire Thus Satan that souleâ— may not see the want of living water hinders them from a true sight of sin And Secondly Gives them a false sight of themselves which falls in with the second head or way whereby Satan hinders fouls 2. By prevailing with souls to be contented with other water 1. With the waters of our own riches 2 Tim. 4.10 Those two are joyned together Demas his following the world and forsaking Paul Souls are much satisfyed with silver streame The Moon betwixt us and the Sun causeth an Eclips so doth the world which is compared to the Moon when betwixt us and the Sun of Righteousnesse Souls take such hearty draughts of the waters of Samaria that they have little drought for the waters of Israel Too too many never set forth in earnest for Heaven because they are loth to leave the earth behinde them 2. With the waters of our own right cousnesse 1. Civill righteousnesse many have their Indentures for Heaven running in the Pharisees strain Luk. 18.11 they are not as other men Their Religion lies much in the Negative they cease to do grosse evils and I wish all went thus far yet we may say to them as Christ to the young man Mark 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou comest short in the Race though thou runnest far There 's one thing wan ting If civility be thy best title to heaven it hath a flaw in it He that buried his talent was condemned as if he had spent it Non-improvement will undoe souls as well as misimprovement And they that clothed not Christ are sentenced as if they had stript him Mat. 25. they who gave him no meat as if they had taken it from him 2. Religious righteousnesse 1. Formes Whiles some rest without formes others rest in formes 2 Tim. 3.5 having and holding a form of godlinesse yet falling short of the glory of God Rom. 2.29 of that whereof they may glory before God like those who shoot at a star that can never hit it These conclude they are Jewes because they are so outwardly that they are gold because they glister that they shall be saved from the deluge of Gods wrath Baptismus flumints non flaminis by hanging on the sides of the Ark that bare circumcision or uncicumcision avail sufficiently 2. Performances These which may be used for evidence are abused for confidence Because they manifest souls are apt to eye them as if they did merit interest in Christ Whiles some deny to do them others deny not to deifie them Good services are bad Saviours Phil. 3 â— good means are bad Mediators these two are joyned in one being found in Christ and thus not having our own righteousnesse 3. By prejudicing souls against those who especially carry this water People are apt to think that the treasure is not heavenly because they know that the vessels are earthy Two great prejudices people take up 1. Because Ministers would have them to observe Gods order in his promises to look to Promises of grace before they look for promises to grace to wait for the promise of the Spirit as convincing before they coÌ„clude they shall finde the performance of it as comforting Ministers would have those who climb Jacobs ladder to begin at the foot at the lowest staire 2. Ministers would have men to observe Gods order in his Ordinances Prius nasci quampasci to wait in those ordinances appointed for conversion of finners til they be fit for those which are appointed for confirmation of Saints to wait on the audible word that faith may be begun by hearing till they be fit for the visible word that faith may be perfected by seeing 5. Lastly Satan prejudiceth poor souls by causing them to rest contented with a fip of this water Joh. 17.37 Heb. 6.5 they that thirst should come unto Christ and drink Now poor souls who drink where they should but sip doe but fip where they should drink thus poor souls rest with bare tasting of the good word of God and the powers of the world to come 1. They are not wholly satisfied with this water they are like that creature that lives partly upon the water and partly upon the land Christ in their eyes in point of Justification is only as a Star which shines with others not as the Sun which shines alone They are not only as good men may be doubting whether Christ hath chosen them but wavering whether they should chuse Christ Joh. 4.14 siti totalis indigentiae But he who drinks of the water of life thus thirsts no more 2. They are not transformed by this water
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
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
God give to men departing And a draught of this is a thousand times better then a Cleopatra's draught Cant. 1.2 This Water is better then Wine 2 I shall shew you that none-esteeming is likely to bring 1. None enjoying of it They who know not the worth of it are likely ere long to know the want of it Amos 8.5 compared with 12. Those in Amos who wanted a thirst were not long before they wanted Water When we prize not grace in the means we may justly provoke God to deprive us of the means of grace Many want meat who have stomachs but we have mean and want stomachs When we play so long with the candle may we not justly cause God to blow it out When the bread lies under the table may not God call for the enemies to take away When the water of life followes us we flee it the time may come ere long this generation may not passe away till when we follow it it flees us 2. Not esteeming the sweet water of life may and without repentance will cause us to tast the bitter waters of death Waters of a full cup shall be rung out to them in hell who esteem not this water of life on earth They who will not have a drop of living water to heat their hearts here shall not have a drop of common water to coole their tongues hereafter Mat. 22.5 comp with 6. 7. v. They who made light of this water neither were guilty of a light sin neither yes were punished with a light suffering As this Use reproves unbeleevers so true beleevers As the most are reproved for not esteeming so the best for not improving this water of life 1. To the further evidencing of their justification Rev. 2.17 Giving a white stone was a token of Absolution Mo◠erat antiquis niveis atrisque capillis vid. God wyn 188. Generally Christians rest in affiance without assurance in a direct act of faith without a reflexive act The white stone and new Name few know even of those that have grace Saints get not their evidences for heaven transcribed in the blood of Christ they are content to hang at May be for Eternity 2. To the further advancing of their sanctification Ezek. 47.2 3. This water of life should resemble the waters of the sanctuary which still rose higher from the anckles to the knees from the knees so high that they were impassable Bruised reeds should become trees and smoaking flax break forth into a flame The new creature should resemble that creature which growes while it lives Both parts of sanctification should be promoted 1. Mortification of our lusts This sea of grace should be to our sins as the Dead sea wherein they cannot live 1 Cor. 15.31 In this respect we should die dayly our sins must be as our Saviour was crucified The house of sin like the house of Saul should grow weaker and weaker But alas how little is the viper cast into the fire of Mortification Free grace is compared to water to shew that it should wash away our filth to fire to shew that it should burn up our drosse but this water doth little clense us this fire doth little refine us We little resemble the creatures called Cynocephales which died peece meal were buried long before their death 2. Vivification of our graces How little do we out of weaknesse become strong Our hand of faith is yet subject to the Palfie We are like those starres which do much twinkle Our eye of knowledg hath many skales on we know but in part The fire of our love if like the fire of Sanctuary it be at all kept burning burns little hotter We are low shrubs who should be tall Cedars That this reproof may prove effectuall let us consider 1. Want of improvement will sadly speak want of enjoyment It will be much feared whether there be any spark of fire or no if it always lie under ashes It is a great Question if a Question whether they were ever entrusted with a Talent of grace Mat. 25.25 compa with 29. who let it lie long buried in a Napkin Can a man have this fire in his bosome and not be warmed with it It is the painted child which growes not From him that hath not i. e. that improveth not what he hath shall be taken away A good servant will say to his Lord Thy pound though not my pains hath gained tenne pounds 2. Want of improvement of this grace of God will render thee 1. More unusefull to others The Conduit cannot convey to the vessell except it receive continually from the Fountain The light of the Saints is like the light of the Stars a borrowed light they strine through the shining of the Sun Amos 7.16 Ministers are said to drop the Word in allusion to the Clouds which receive water from the Sea which they powre down upon the earth how soon would these Clouds be like those in Jude Clouds without water should they not have recourse to supply it Thy candle wil soon be lightless if it be not freshly lighted at this torch 2. More uncomfortable to thy self The waters of our sanctification and the waters of our consolation are usually at the same ebbe Though the smallest waters of grace will carry thee to Heaven yet they will not carry thee comfortably through earth Though t is only want of the truth of grace which will deprive thee of eternall comfort yet want of degrees of grace will diminish thy spirituall comforts Babes in grace as well as in nature are often crying If there be water of life Vse 4 This then serves to dehort and disswade souls from thirsting so much after from drinking so deep of other waters Isa 55.2 Why lay you out your money for that which is not living water Those are not living waters 1. Which spring from below us viz. Worldly riches These are digg'd out of the bowels of the earth Itum est in viscera terrae and out of the earth comes no saving good thing Jam. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and every perfect gift comes from above Some have observed that in Canaan which was the land of grace there was no gold found and that in India where there is most gold there 's least grace The world is compared to the Moon Rev. 12.1 and the woman clothed with the Sun i. e. Christs righteousnesse is said to have the Moon under her feet But alas our heads nay our hearts are where our feet should be God hath placed heaven above us and earth below us to shew that we should aspire towards the one and trample on the other 2. Those waters are not living waters which spring from above us such are 1. Worldly pleasures How many bees are drownd in this hive T is hard to lie in Dalilahs lap and not to fall asleep to feed on these sweet meats and not to surfeit
T is dangerous with Dives to fare deliciously every day Religio licet sit lata non est dissoluia Religion if it allow mirth allowes not madnesse and even in lawfull pleasures we should but sip not drink too deep lest there be poyson in the bottome 1 Tim. 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man as well as a woman that lives in pleasure is dead while he lives 2. Worldly honours Every one would be as Saul was higher by the head then other people That bait was very taking Gen. 3.5 Ye shall be as Gods But alas why should we not rather aime at goodnesse then greatnesse at holinesse then at highnesse 3. Worldly friends They who trust to these staves will one day finde them staves of reed if not like the staffe of Egypt they will fail our expectation if not cut our hands We may go to these waters of the river strong and many but we shall finde these rivers turned into a dry land Isa 8.6 7. We may thinke that our Mountain stands strong and yet see these Mountaines skip like Rams We may thinke that our waters are sure and yet one day say of all these friends as Job said of his Miserable comforters are ye all their armes may be short that they cannot their hearts so strait that they will not help 3. Those waters are not living waters which spring from within us Hereby I understand our own duties T is true duties are the chanels through which this water is conveighed to us the chariots by which we are carried to it Yet our salvation depends not upon the works which are done by us T it 35. but the workes which were done by Christ for us T is not mans merit but Gods mercy not mans workes but Gods grace upon which the new Covenant is founded Yet as some of old are said to mixe water with the wine Sacramental being the outward signe so too many mixe in point of Justification this water of their own doings with the wine of Christs sufferings being the inward thing signified 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiae gratis datae non gratum sacieâ—es Some Waters are not living Waters which yet spring above us Such are gifts given for edification of others not for salvation of our selves Like Candles we may give light to others whilest we are consuming We may like those Workmen in Noahs time help to build an Ark for others and yet we our selves be drowned The Sun of Righteousnesse in respect of Gifts riseth upon the just and unjust These Waters will one day be like those Brooks to which the Troopes of Tema came Job 6.19 Mat. 7.22 23. The lowest grace but not the highest gift will rise up to glory These skirts will not cover us at the day of Judgement Quest Some may say Must we have no recourse at all to these Waters Ans 1. We may suck but not be satisfied with these breasts of Consolation we may taste of these Brooks in the way we may doe as Jonathan did take a little of this Honey with the end of our Rods we may with Gideon's chosen Souldiers lap of these Waters with our tongues Judg. 7.5 6. but not bow down on our knees to drink We may nay wee must bring forth the fruit of Duties but wee must like good ground bring forth this fruit upwards to the glory of God not downwards to our own glory Gifts should be improved not idolized We should covet the best of them earnestly and yet know that there is a more excellent way Ans 2. These Waters must bee used as sweetned by Christ but not be abused as satisfying without Christ These comforts like the Sieve are ful whilest in Stultus ad cribrum but empty when out of this Water Deus sis vult amari ut nihil prater ipsum ametur tamen sic vult amari ut o nnia cum ipso vel in ipso amentur Wee may eye these as our Priviledges but not enjoy them as our Portion And indeed this would be the sweetest drinking of these Cups when they are sugar'd with Christs merits when they swim to us down the stream of Christs blood when with Christ we enjoy these other things Those bits are best which are taken out of the Ark of the Covenant Those enjoyment purest though little ones which we are sure that Christ hath paid for These like Cyphers are as nothing in themselves but added to this figure increase the number That I may more disswade you from pursuing so earnestly these Nether-spring waters The First Motive viz. Riches Profits Pleasures 1. Consider the Nature of these Waters 1. These Waters are lesse full then the Water whereof wee are treating Suppose you should enquire out the quintessence of Creature-comforts Quo plus sunt potae plus sitiuntua aquae thy soule could not get a hearty draught Nay 't is usually with those who drink of these Waters as with one in a Dropsie the more they drink the dryer they are The fulnesse of Creatures is a fleeting fulnesse Aes in praesenti perfectum non format the fulnesse of a vessel which may soon be emptyed But the fulnesse of the Creator is as the fulnesse of a fountain In him all fulnesse dwels He is ever emptying himself Isa 66.11 and yet himself never emptyer Other waters may seemingly content thee but cannot truely satisfie thee yet thou mayst here suck and be satisfied 2. These Waters are more fading Prov. 23.5 Riches like Eagles make themselves wings and fly away Divitiae ostenduntur non possidentur They fly away not like Hawkes which return again but like Eagles which returne no more Yet a little while and we see them yet a little while and we see them not If they goe to the grave there they 'l leave us But the Water of life runs to all Eternity the further we go the bigger this stream is 3. These Waters as they are not full but fading so they are not pure Waters they are but mixt and muddy These Apples are but at the best Bitter-sweets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isâ— 1.22 There 's some Marah in these Rivers Our Silver is mixt with drosse These Roses seem faire but they have their prickles These Bees have their sting as well as their honey But the Rose of Sharon hath no prickes The River of God is free from filth The worst of Christ is good The chips of Christs Crosse have no rottennesse in them His Judgements are sweeter then the honey and the honey-combe This Tree of life will sweeten the most bitter waters 2. The secoÌ„d Motive Consider the Nature of the Water of life 1. The Water of life is of a Quenching nature If thou beest so dry for the Water that perisheth it will be questionable whether thou hast drunk of that which endureth to Eternall life Joh. 4.14 The Sun alone can make
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
Heaven build up and lay some more stones in the prosecution of the second That there is a Fountain of the Water of life Doct. 2 By the Water of life I understand as before The free love of God the Father flowing through Jesus Christ This being the Water down which good things are brought from heaven up which good men are carryed to heaven by which life comes to us and wee to life This being the only Soul-quickning Water This being the onely Soul-quenching Water Nothing can satisfie the soul pinch'd with the sense of its owne misery but a draught of the Brooks which rise from the spring of Gods free mercy I shall endevour in the handling of this Point to dispatch these things to shew 1. Why 't is here said The Fountaine of the Water of life 2. That there is such a Fountain of this Water of life 1. What this Phrase imports That there is a Fountain c. viz. 1. The Purenesse of it The Fountain is the purest Water may be mixed as it runs through the channell which is clear as it riseth from the spring Here we may distinguish betwixt the graces of God as exercised by us and the grace of God as display'd on us The graces of God as exercised by us are imperfect our Wine is mixt with Water Isa 1.22 The childe of Grace in us is very weakly and wee are but as newly born Babes Such is the corruption of our nature that like pitch whatever they touch they defile and we like corrupted vessels doe pollute the gifts that are poured into us those graces which are pure and excellent as bestowed on us are not without some savour of our corruption as put forth by us But The Grace of God in it self is free from mixture This tiver is clear as crystal Rev. 22.1 This ocean of sweetnesse is without a drop of bitternesse This honey is without gall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The milk which comes out of this breast is styled Sincere milk milk not mingled 2. The sweetness of it Dulcius ex ipso soate bibuntut aquae The Fountaine is the sweetest Some Waters are like those Waters in Exodus Bitter-waters whereof the people could not drink others are like some streames which through mud and filth cast into them lose much of their pleasantnesse but this Water of Gods free grace is like Water at the Well head sweeter then the honey or the honey-combe So sweet is this Water Melius sentitur quam definitur that the sweetnesse of it is better experienced then expressed They who have not drunk of it speak of its sweetness rather as Orators then as Preachers The soul which by the hand of Faith can gather the fruit of the tree of life Cant. 2 4. sees these Apples not onely as Eve saw the fruit pleasant to the eye but feels sweet unto the taste 3. The Fulnesse of it The Fountaine is fullest Gods free grace is compared to the sea not to the Rivulet not onely to the River but to the Sea whence all Rivers issue Mic. 7.18 There are bounds beyond which the sea cannot passe But this sea is as boundlesse as bottomlesse The depth thereof can none fathome This sea is ever-flowing and overflowing The Lord proclaims his Name that he is abundant in goodnesse I shall onely speak of the Water of life in this Doctrine in the third Consideration and a little lanch into this great Ocean And when I speak of the fulnesse of Gods grace I shall desire to consider God 1 As a subject recipient Plenitudo Abundantiae So God is as full of grace as the Sun of light as the sea of water as Hell of sin as Heaven of glory Thus Christ is likewise said to be full of grace as the only begotten of the Father Joh. 1.14 infinitely full 2 As a fountain redundant Plentitudo redundantia In God there is not only a fulnesse of plenty but also a fulnesse of bounty not only a full fulnesse but a filling fulnesse Job 1.16 a fulnesse of grace out of which souls receive grace for grace As the Sun is full of light and heat not for it self but for the greater world so the Son of God if we look to his Mediatory fulnesse hath rayes and beams of the Fathers free grace not properly for himself but for the elect the lesser world Christ was fil'd that he might fill He received gifts for men To this latter this fulnesse of redundance or as redundant we shall especially speak and shew the truth of the position That Gods grace redundant and redounding to souls is full 1. Demonstration If we look to the Giver of this Grace or Water it will appear to be full and that if we consider Nihil an Deo est quod non sit ipse Deus 1. The nature of all Gods Attributes Gods Attributes are as his Essence yea they are his Essence Gods Justice Gods Power Gods Wisdome Gods holinesse yea all his Properties and therefore his Love as displayed on creatures have a fulnesse If God be the giver there must needs be greatnesse in the gift 'T is said of David when he gave to Araunah that he gave as a King we may say of God as giving to men that he gives as a God A King can better give pounds then a begger pence A Creator can better give rivers then a creature drops That grace which might be thought too great for us to beg cannot be thought too great for him to bestow 2. We may especially consider this Attribute of love Love is the Attribute which God most delights to magnifie Mic. 7.18 this arrow the Lord drawes up high God is not only loving 1 Joh. 4.16 but love it self And one observes that though we cannot say so of Gods power or of other Attributes yet of his love of this Attribute he hath extended it to the utmost Greater love hath none 2. Demonst 2 The fulnesse of this water of life appears if we look to the Receivers 1. To the Number of them Rev. 7.5 9. Numerus certus pro in certo We read of 144000 out of the tribes of Israel which yet I conceive sets forth many not how many And likewise of a numberlesse number out of all nations all of which have drunk and shall drink of this living water Now certainly it can be no lesse then a Fountain which fils so many vessels must needs be a Sun whence so many Stars receive their light especially if we consider that though all these are drawing yet the well is never dry 2. To the Nature of them They who receive of this grace are 1 Undeserving lesse then the least of common much more then unworthy of speciall mercies Gen. 32.10 not worthy to gather the dogs cruâ—â— from under the Table of Providence much lesse worthy to receive childrens Bread from off the Table of the
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