Living Water, Tract

Living Water · Tract

p. 1REV. 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 p. 2that 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 p. 3being (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 p. 4is 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 'tis ſafe to ſay that thoſe (who yet are no p. 5Millenaries) 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,

p. 61. 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, p. 7Water 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 ſati…fying, as well as the Spirit of ſanctifying. Heb. 10.19Heb 10:19That 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 p. 8that 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 …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.John 7:38John 7:39that this he ſpoke of the Spirit.

p. 93. Ezek. 47.1, 2.Ezek 47:1Ezek 47:2The 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 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 p. 10Conduit through which the Fathers grace, the Fountain from which the Water of life comes. Philemon v. 3. Eph. 1.2. Caput Electorum, non Electionis.Eph 1:2Hence it is that the Scripture runs thus—Grace from God the F…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 'tis 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.Ps 4:6Ps 4:7Now 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. p. 112. 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 p. 12therefore ſaid to be a River pure as Cryſtall; Rev. 22.1.Rev 22:1A 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 Scrip…, Waters which come from a Fountain are called living waters. Gen. 26.19.Gen 26:19This 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 p. 13waters; Ezek. 47.9.Ezek 47:9where 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. foreign ſecorſum a me. vid, Leigh. Critica ſacra.John 15:5The building ſtones, as well as the foundation ſtones, are free ſtone. * Except we abide in the vine we are dead branches. p. 14Without 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.Ezek 47:8Hos 14:4healing 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. 2.1.2 Tim 2:1not only p. 15in 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 foreign 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.

p. 16(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.Heb 12:2That 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.

p. 17I 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 'tis 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.Deut 7:7Deut 7:8ſo 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 p. 18prerogative; Hath mercy, becauſe he will have mercy.

The firſt Uſe is a Uſe of Information, Ʋſe 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.Jer 8there is a Phyſician there. I am this day come as one who carry the water, hold forth the Word of life, aſſuring, that whereas other Aqua vitae may be inſtrumentall to recover a dying body, here is Aqua vitae p. 19effectuall to recover a dead ſoul: You who are dead, may be alive; you who are loſt, may be found.

There's ground of hope for ſuch ſouls, if we look,

1. 1To the ſpring of this water of life, viz. Gods eternall love; and that either if we conſider,

1. The fulneſs of it. Pſ…. 31.19.Oh how great is Gods goodneſſe! The Pſalmiſt ſpeaks of it, Hoc admirari, prope res eſt una ſala que quae p…ſſit focere, & ſervare beatum.as that which may be admired, but cannot be apprehended; the largeneſſe of Gods affection cannot be contained in the narrowneſs of mans expreſſion. The ſtreams of mans graceleſneſs may riſe high, but thoſe of Gods graciouſneſs riſe higher; the Lords love is (as the Lord himſelf is) Infinite, and is p. 20therefore compared to the Sea, Mic. 6.18.Mic 6:18where Mountaines as well as Mole-hills, ſins of a larger as well as of a leſſer ſize may be hid; How eaſily is the greateſt ſparke of ſin quenched in this Ocean of ſaving mercy!

2. The freeneſs of it. The Lord gives liberally, his gifts are not fetcht from him (as fire out of a flint) with much ſtriking, but come as water out of a Fountain which comes freely: Jam. 1.6. foreign ſimpliciter without any mixture of byreſpects.Jas 1:6God is neitheir moved to give (as often men are) for hope of recompence without, nor from corrupt intereſt within. Gods grace is therefore compared to water, to ſhew that ſouls may be as welcome to it, Engliſh Annotat.as if it were water; Wine is lockt up, but water, that p. 21runs indifferently through every mans ground; the Lord keeps open houſe, Whoſoever will, Rev. 22.17.Rev 22:17may come and take of this water of life, freely.

2. 2If we looke in the chanels of this water of life, there's hope for ſouls who would be rid of this ſpirituall death: and that if we look

(1.) To the greater, yea, the great Chanell, viz. the Lord Jeſus Chriſt: in whom ſouls may conſider,

1. His preciouſneſs. There being no corner empty in our hearts, but there is enough to fill it in Chriſts heart; It mattering not what is the diſeaſe, if Chriſt be the Phyſician. Chriſt ſpreads himſelf upon children ſpiritually p. 22dead, as Eliſha did upon the child naturally dead; to our weakneſs he applies his ſtrength, his wiſedome to our folly, his riches to our poverty, his alſufficiency to our all-neceſſity: we cannot want that which Chriſt cannot ſupply, not beg that which Chriſt cannot beſtow.

The preciouſnes and ſutablenes of Chriſt to the neceſſities of ſoules appears in that he is compared,

1. Zach. 13.1.Zech 13:1To a Fountain. Though ſouls be unclean, there's water enough in a Fountain to waſh them; though ſoules be thirſty, there's enough in a Fountain to quench them: there's a ſpring of corruption ever iſſuing in ſinners; there's a fountain of righteouſneſs p. 23ever iſſuing in their Saviour.

2. To a Sun. Mal. 1.2.Mal 1:2As the Sun like a Bridegroom goes forth to run its race, being never weary of ſhining, of communicating its light and heat to the greater world, ſo this Sun is unwearied in communicating the rayes and beams of his grace to the leſſer world.

As we may conſider in Chriſt his preciouſnes, ſo,

2. His proneneſs to give out to poor ſouls of that pretiouſneſs. Some might ſay, Chriſt is a Spring, but a Spring ſhut up; a Fountain, but a Fountain ſealed: nay, but Chriſt is a Fountain ſet open; Zach. 13.1Zech 13:1not that ſtands ſhelving only, but wide open.

p. 24The readineſſe of Jeſus Chriſt to make out to poor ſouls of his preciouſneſs appeareth,

1. By his ſweet counſells. Chriſt counſelleth ſouls to buy of him gold tryed in the fire, Rev. 3.18.Rev 3:18that they may be rich; as if he ſhould ſay, If a receipt preſcribed by ſuch a Phyſician may be priſed; If you'l follow my light, who have been ſo followed by my love, then buy of me gold tryed in the fire.

2. By his ſerious commands. Mat. 11.28.Matt 11:28Come unto me (ſaith Chriſt) which may be underſtood per modum imperit, as well as per modum conſilii; as an injunction, and not only as a direction; We may come, it is our priviledge; p. 25We muſt come, it is our duty.

3. By his heart-breaking Lamentations. Joh. 5.40.John 5:40Ye will not come unto me, that ye might have life; As if he ſhould ſay, though you ſearch the Scriptures (which are the field, wherein I am the Pearl; the Ring, wherein I am a Diamond) though you aſſent to their truth, which aſſent to this truth, that you may have life for coming, yet you will not come unto me. Some conceive, that one thing which ſadned Chriſts heart at his death, was the conſideration that ſo few would be ſaved by it. And we may conceive the Lord Jeſus in his Miniſtry weeping over poor ſouls, and ſaying, Shall my p. 26bloud he as water ſpilt on the ground, which cannot be gathered again?

4. By his ſinner-accepting (not excepting) proclamation. Him that comes to him, he will in no wiſe caſt out. Did Chriſt ever beat beggers from his dore? Joh. 6.37.John 6:37did ever any lie at the beautifull gate of mercy, who went away without an almes?

There's ground of hope likewiſe for poor ſinners, if we look,

(2.) To the leſſer chanels; viz. the Ordinances. In the uſe of theſe, ſouls may come to Chriſt, Chriſt doth come to ſouls, heaven comes down to earth, and earth may come up to heaven. Theſe are the leſſer Conduit-pipes through which ſouls receive p. 27Canales gratis.living water. Theſe are,

1. Converting. Such is the Word; Joh. 5.25.John 5:25wherein dead ſoules may hear the voice of the Son of God and live. At this pool may, ought, ſuch unhealed ſoules to lie: 1 Pet 1.19 … Pe… 2.2. E… to be & naſcimu…, & nu…in u.1 Pet 1:19The Word is the ſeed, by which ſoules are bred, as well as the milk whereby they are fed; and in that reſpect Miniſters are compared to Fathers, as well as Nurſe: Such is Prayer (as Stephens prayer is conceived to be) For though in reſpect of the manner of prayer, we ſpeak to God; yet in reſpect of the matter, God may ſpeak to us.

2. Confirming. Such is the Word (as is before hinted) Such are the **Sacrments are like pillars to… houſe which are not the foundation, but a ſtreng hening to a houſe which hath a foundation.Sacraments: p. 28which God hath appointed that through them we might have life, and that we might have it abundantly; that this water might riſe higher, that we may have grace upon grace.

Queſt. But ſome may ſay, ſeeing the ſpring of the Water of life is ſo free, and the chanell ſo full; whence is it that poor ſouls no more thirſt after, ſet no higher price on this water of life?

Anſ. It is from

It is from Satan.

It is from Ourſelves

Satan herein prejudiceth poor ſouls,

1. 1By 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 p. 29the want of this water, whileſt they ſee not,

(1.) A true fight of ſin. Pſal. 42.1.Ps 42:1The 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. p. 30God ſpa…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 ban… Ʋ …ilis au… 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 p. 31be 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 ſoule… may not ſee the want of living water) hinders them from a true ſight of ſin. And,

p. 32Secondly, Gives them a falſe ſight of themſelves; which falls in with the ſecond head, or way whereby Satan hinders fouls;

2. 2By 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.2 Tim 4:10Souls 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 p. 33behinde 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.Luke 18:11they 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. foreign. Thou comeſt ſhort in the Race, though thou runneſt far.Mark 10:21There'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.Matt 25they who gave him no p. 34meat, as if they had taken it from him.

2. Religious righteouſneſſe,

(1.) Formes Whiles ſome reſt without formes, others reſt in formes; 2 Tim. 3.5.2 Tim 3:5having and holding a form of godlineſſe, yet falling ſhort of the glory of God; Rom. 2.29Rom 2:29of 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 p. 35which 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 ….Phil 3good 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 p. 36order 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 cōclude 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.

p. 375. Laſtly, Satan prejudiceth poor ſouls, by cauſing them to reſt contented with a fip of this water, Joh. 17.37 Heb. 6.5.John 17:37Heb 6:5they 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 p. 38men may be) doubting, whether Chriſt hath choſen them; but wavering whether they ſhould chuſe Chriſt. Joh. 4.14. ſiti totalis indigentiae.John 4:14But he who drinks of the water of life, thus thirſts no more.

2. They are not transformed by this water. 2 Cor. 3.18.2 Cor 3:18They 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 p. 39almoſt 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. Ʋſe 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 p. 40we conſider this way, vi…. the Covenant of grace, and therein,

(1.) 2 Cor. 2.82 Cor 2:8Gods 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. 3.16.2 Tim 3:16ſpeake 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: p. 41Man, 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 p. 42be 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. foreign.Heb 7:26He 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 p. 43ſhoulders) was inſupportable; This burden too great for their backs. For which of them can dwel with everlaſting burnings? Iſai. 63.3.Isa 63:3Chriſt 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 juſt…a? Vide W… le…. 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 p. 44yet 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 p. 45ſatisfaction 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. 4.9.1 John 4:9God 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, p. 46Jeſus 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 2^d of the Uſe of inſtruction.And that,

1. In reference to the publication of theſe glad tidings, Rom. 10.15.Rom 10:15viz. 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 p. 47Law 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.2 Cor 3:5The 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 p. 48the 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, Ʋſe 3 this reproves the moſt, for not eſteeming this Water. Gods free-grace is compared to Water; and moſt ſouls prize it no more, then if it was Elementall water. The Well of Jeſus is leſſe accounted of then the Well of Jacob. This Water is as water ſpilt upon the ground, ſouls refuſe the Waters of Shiloah, Mat. 22.5.Matt 22:5and make light of them.

Such are ſouls, who.

1. Will not come to the channels, viz. the Ordinances, through which this Water of Life is conveighed. Many who are below Heaven, p. 49conceit that they are above duties. Alas poor ſouls, are you ſo afraid of healing, that you will not come at the Pool? Becauſe light comes originally from the Sun, will you therefore ſtop the windowes? Becauſe we cannot work without God, will you (in an ordinary way) conclude that God wil work without us? 'Tis the deaf Adder, that ſhuts the Ear; And if we ſhut the Ear, God may in juſtice ſhut the Heart.

As there are ſome who will not come, So

2. There are others who will but come to the Channels. Such are thoſe,

1. Who abuſe the Channels, taking them for the water of life. Too many reſt in the earthly part of heavenly p. 50inſtitutions; in the Boat in ſtead of the Haven. Too many prize the milke for the nurſes ſake, when they ſhould prize the nurſe for the milks ſake. Ordinances are not our Heaven, though our baits in the way to Heaven. The Symbols of Gods preſence are not to be preferred before his preſence it ſelf. 1 Sam. 4.3.4.1 Sam 4:31 Sam 4:4We may not (as the Iſraelites) think that the Ark of the Lord, without the arme of the Lord, can ſave us.

2. Thoſe who uſe not the Channels ſo, as take out of them the Water of life, who uſe not the Ordinances.

(1.) Conſtantly. Many poor creatures (in their uſe of Ordinances) have their fits (like men in an Ague) their good daies, Hoſ. 6.4.Hos 6:4they take a p. 51turn or two with Demas; but do not (with Enoch) walk with God. Too many neglect to ſail with every winde, to ſet forward with every gale; Are often abſent from Wiſdomes gates when her dule is dealing. Though God cauſeth the evening as well as the morning to rejoyce; yet many have not twice on the ſabbath ears to hear what the Spirit ſaith unto the Churches. As theſe uſe not Ordinances conſtantly, ſo others not (2) Carefully. Thoſe are to be reproved, who are not carefull,

1. To come to theſe Channels with their hearts open, i.e. emptied,

(1) of Earth lineſſe. 'Tis ſad when being ſequeſtred p. 52from worldly occaſions, we are ſurrounded with worldly affections; when coming from the world without us, we carry a world within us. Through theſe veins of earth, the Water of life can get no paſſage: for theſe thornes of earthlineſſe, Mat. 13.7. compared with 22.Matt 13:7the Seed of life can take no rooting: like ſhips, the more we are toſſed, the leſs we get forward. Theſe Flies upon the wheel make us drive heavily.

(2) Of profaneneſſe. We ſhould lay aſide all ſuperfluity of naughtineſſe, Iam. 2.23.Jas 2:23that we may through the Word receive this Water of life. Fleſhly luſts in the ſoul, (as corrupt humours in the body) hinder food from being nutrimentall. As it is with the Water of the ſea running p. 53through the veins of the earth, which receives a tincture from the earth through which it paſſeth; ſo it is with this Water of life running in the Miniſtery through the world, Quicquid recipitur, recipitur per modum reciptentis.it receives different entertainment according to the different diſpoſitions of the entertainers. The ſame word is to one the favour of life, to another the ſavour of death. The ſame Sun which ſoftens ſome, hardens others. And if we regard iniquity in our hearts, God hath not more promiſed to prepare our hearts to hear him, then his ear to hear us.

(3.) Of ſelfiſhneſſe. Pſ. 66.18.Ps 66:18If a veſſell be ſtopped (whether it be with rags or gold) it cannot receive the Water; p. 54If our hearts be fill'd (either with our goods or goodneſſe, Luk. 1.53.Luke 1:53our unrighteouſneſſe or our own righteouſneſſe) they cannot receive in this Water. The hungry God filleth with good things: Now a hungry ſoul is not only pinched with the ſenſe of its ſin, but of that inſufficiency which is in it ſelf. They who come to the Fountain of living Waters, muſt not draw out of the ciſterns of ſelf-ſufficiency which will hold no waters. As ſome are reprovable for not being carefull to come to the Channels with their hearts open: So others,

2. For not going away from them with their hearts ſhut. 'Tis ſad that they who will not put their money p. 55into a bag with holes, will yet put the precious treaſure of Divine truths into their hearts with holes. We ſhould give more: earneſt heed to the things which … hear, …eb. 2.1. foreign. A Metaphor drawne from Riven diſhes. Vid. Leighs Crit. ſacra.leſt at any time wee ſhould let them ſlip. The veſſels of our hearts are like veſſels full of chinks, and if we ſtop not theſe chinks, the Water of life is like to run out. I wiſh we might not too truly ſay of many of our hearers, Godw. I…wiſh Antiq. p. 31.what the Rabbines uſe to ſay of ſome of their Scholars; that they reſemble an Hour-glaſſe; what is taken in at one ear is let out at the other. Much of the ſeed which we ſow, is as ſeed ſown by the highway ſide.

I ſhall a little back this reproof by ſhewing, (1) What p. 56Water it is which we diſeſteem.

It is Cordiall Water. They that prize not pools of com…on water, yet prize drops … ſtomach water. Men would not loſe the leaſt filing of gold. A precious ſtone men prize highly, lock up ſafely that ruſt may not corrupt it, that theeves may not break through and ſteal it. Mat. 13.4. compared with 19.Matt 13:4But alas' this water much more precious then gold that periſheth men watch not, then cometh the evill one and ſtealeth it out of their hearts.

This Water would be cordiall,

1. In a time of ſickneſſe When a fainting fit comes, what would a ſoul give for a draught of this Aquae vitae? When thy head akes, what p. 57wouldſt thou give for Chriſt to hold thy head? when other Waters are Marah bitter, how ſweet would this be? when like winter bournes they are drawn dry, how pleaſant is it to have a Fountain to go to which can never be drawn dry? When thou lieſt on thy ſick bed, to ſee God (as a Father) ſtand with a cup of this Water at the beds head, Oh how ſweet is it!

2. In the houre of death, when there is but a ſtep betwixt us and the grave; when our ſun is ſetting, to ſee this Sun of Gods love clearly riſing; to ſee that God will not leave us then, when life leaves us, this is life in death. It was uſuall to give a cup of conſolation p. 58to the friends of men departed, Godw Iewiſh Antiq. p. 243.but this is the cup of conſolation which God give to men departing. And a draught of this is a thouſand times better then a Cleopatra's draught. Cant. 1.2.Song 1:2This 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.Amos 8:5Thoſe (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 p. 59play 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 p. 60water to coole their tongues hereafter. Mat. 22.5. comp. with 6. & 7. v.Matt 22:5They 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.Rev 2:17Generally, 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 p. 61content to hang at May be for Eternity.

2. To the further advancing of their ſanctification. Ezek. 47.2, 3.Ezek 47:2Ezek 47:3This 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. 15.31.1 Cor 15:31In this reſpect we ſhould die dayly; our ſins p. 62muſt 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 p. 63which 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.Matt 25:25who let it lie long buried in a Napkin. Can a man have this fire in his boſome, p. 64and 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.Amos 7:16Miniſters are ſaid to drop the Word, in alluſion p. 65to 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 tis only want of the truth of grace, which will deprive thee of eternall comfort, p. 66yet 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, Ʋſe 4 This then ſerves to dehort and diſſwade ſouls from thirſting ſo much after, from drinking ſo deep of other waters: Iſa. 55.2.Isa 55:2Why 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. foreign.Jas 1:17Every good and every perfect gift comes from above. Some have obſerved, p. 67that 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.Rev 12:1and 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! Tis hard to lie p. 68in Dalilahs lap, and not to fall aſleep; to feed on theſe ſweet meats, and not to ſurfeit. Tis 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. foreign.1 Tim 5:6A 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.Gen 3:5Ye ſhall be as Gods. But alas! why ſhould we not rather aime at goodneſſe then greatneſſe, at holineſſe then at highneſſe?

p. 69(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.Isa 8:6Isa 8:7We 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 p. 70living waters, which ſpring from within us. Hereby I underſtand our own duties. Tis 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; Tit 35.but the workes which were done by Chriſt for us. Tis 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 p. 71the inward thing ſignified.)

4. foreign. Gratiae gratis datae, non gratum ſacie…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.Job 6:19Matt 7:22Matt 7:23The loweſt grace (but not the higheſt gift) will riſe up to glory. Theſe skirts will not cover us at the day of Judgement.

p. 72Queſt. 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.Judg 7:5Judg 7:6but 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 p. 73them 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; p. 74pureſt (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, 'tis uſually with thoſe who drink of p. 75theſe 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.Isa 66:11and 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.Prov 23:5Riches (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 p. 76more. 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. foreign. Iſ…. 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 p. 77Chriſt is good: The chips of Chriſts Croſſe have no rottenneſſe in them: His Judgements are ſweeter then the honey and the honeycombe. This Tree of life will ſweeten the moſt bitter waters.

(2.) The ſecōd 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.John 4:14The Sun alone can make a Day; 'tis 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 p. 78Fountain? 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.Isa 28:16He 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 p. 79of 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. 2.15.1 John 2:15the 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 p. 80Aſhes. Iſa. 44.20.Isa 44:20The 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 onelyonly 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.Ps 17:14whoſe 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 p. 81Jeremiah; 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 amabitu… idem.by their works yet ſpeak.

If there be water of life, Ʋſe 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.

p. 82Conſider 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.Isa 27:4and 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, p. 83ſouls may look to the Propitiatorie; when wrath is awed, this Mercyſeat may be eyed.

2. This Water is of a Refreſhing nature. Act. 3.19. foreign, of foreign & foreign, or, of foreign & foreign.Acts 3:19The 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 p. 84mercy 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.Ezek 36:25unclean ſtill. This can fetch out the deepeſt ſtains; waſh out the blackeſt ſpots. Hereby the Leopards ſpots may be cleanſed, the Ae…hiopians skin changed. The fouleſt Sinners made fair.

4. This Water is of a Healing nature. This Water reſembleth the water of the p. 85Pool of Betheſda (when the Angel had moved it). Eze. 47.8.Ezek 47:8By 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. 'Tis true of the hearb of Grace which is reported of the hearb Panace, it healeth all diſeaſes: 'Tis 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. 'Tis obſerved, that the p. 86Raven which went out of Noahs Ark returned no more, ſhe (ſaith a ſound Pen) found Car…on on the face of the waters; Mr. Shepherd.Domine feciſti no… pr… te, irrequietum eſt cornoſtrum d…nec acqu…eſcat in …e. 4 Joh. 14.John 14Worldlings (as hath been formerly hinted) can feed on the Cari… which they finde on the top of the waters. But Sain… 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 p. 87fruitleſſe; but when the Sun of P…ighteouſneſs darts forth the warmth of his grace, Malac 4.2.Mal 4:2the 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 onelyonly viſibly; Joh. 15.2.John 15:2by inward implantation, and not onelyonly by outward adhaeſion) bringeth forth fruit. There's nothing barren in the land of the Living.

(2.) This Water makes the …oul ſtil to bring forth more fruit. Joh. 15.2.John 15:2This 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 p. 88fire do therefore aſcend, becauſe they tend towards the element of fire. The graces of God like the ſparks fly upwards, Pſ. 92.11, 12.Ps 92:11Ps 92:12Glory 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. 'Tis a Meioſis. Minus dicitur, plus intelligitur.Isa 42:3If 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 Chriſtian…. Though 'tis of the nature of true grace to be thriving, and if we grow not better, 'tis to be feared we were never truely good; yet at the p. 89day 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 ſecōd 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.Matt 7:13and ſouls muſt ſtrive to enter in at the ſtrait gate. The choyceſt Mines uſually lie loweſt.

p. 90Object. 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.Ps 16:2not 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.

p. 89Anſ. 2. Rom. 8.26. Bona opera fiunt a nobis, non tamen ex nobis.Rom 8:26God (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.Isa 26:12Thus 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, Ʋſe 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 p. 90Pool, 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.Matt 9:12They 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? 'Tis obſervable, that Chriſt asked the blind man what hee would have him to doe; not but that Chriſt knew his infirmity well, onelyonly 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 p. 91go 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.Ps 126:5The 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.Matt 13:45

(1.) To part with all for this Water. The wiſe Merchant ſold all: Moſt would p. 92ſell 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 'tis purifying, p. 93and not onelyonly as it is pacifying. We muſt delight in this Honey, not onelyonly as ſweet to our ſouls, Act. 5.31.Acts 5:31but 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.

p. 94(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 onelyonly 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.

p. 95God muſt firſt take hold of us by the hand of his Spirit, Iſa. 49.10.Isa 49:10before we can take hold of him by the hand of Faith. God hath promiſed that by the ſprings of Water he will guide ſouls.

p. 96HAving laid the foundation in ſome things ſpoken to and from the firſt Doctrine, I ſhall (through the help of 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.

p. 97This being the only Soulquickning Water. This being the onelyonly 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 'tis 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 p. 98runs 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.Isa 1:22The 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,

p. 99The Grace of God in it ſelf is free from mixture. This tiver is clear as cryſtal. Rev. 22.1.Rev 22:1This ocean of ſweetneſſe is without a drop of bitterneſſe. This honey is without gall. foreign.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) Bitterwaters, 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 p. 100is 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.Song 2:4ſees theſe Apples not onelyonly (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 onelyonly to the River, but to the Sea whence all Rivers iſſue. Mic. 7.18.Mic 7:18There are bounds beyond which the ſea cannot paſſe: But this ſea is as boundleſſe as bottomleſſe: The depth thereof p. 101can none fathome. This ſea is ever-flowing and overflowing. The Lord proclaims his Name, that he is abundant in goodneſſe.

I ſhall onelyonly 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.John 1:14infinitely full.

(2) As a fountain redundant. p. 102Plentitudo 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.Job 1:16a 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 p. 103grace redundant and redounding to ſouls is full,

1. DemonſtrationIf we look to the Giver of this Grace, or Water; it will appear to be full; 1and 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. 'Tis 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 p. 104pence. 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.Mic 7:18this arrow the Lord drawes up high. God is not only loving, 1 Joh. 4.16.1 John 4:16but 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 p. 105look to the Receivers,

1. To the Number of them. Rev. 7.5, 9. Numerus certus pro in certo.Rev 7:5Rev 7:9We 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, p. 106much more then unworthy of ſpeciall mercies; Gen. 32.10.Gen 32:10not worthy to gather the dogs cru… from under the Table of Providence, much leſſe worthy to receive childrens Bread from off the Table of the Promiſes. 1 Joh 4.10. This is love worth pointing …t.1 John 4:10Herein 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 p. 107his 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 2….Lam 3:2who 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.Jer 2:13forſaking the Fountain of living Waters; and that

p. 1081. 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.Ps 66:18Free grace overtakes them who would over-run it. Gods eye is good, when mans p. 109eye 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.Gen 2:10We read in Geneſis of a River in Paradiſe, which became into four heads. 1 Cor. 1.30.1 Cor 1:30We 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, p. 110Sanctification 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 p. 111as 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.Mic 6:19yea 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 p. 112cure 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.Eph 2:1is 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, p. 113but (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 foreign; Gods Spirit is to the ſoul, as the Stern to the ſhip.Rom 8:14which (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 p. 114us 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 p. 115our 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 p. 116ſwallowed 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 foreign.There is a height as well as a depth in the love of God; a height to raiſe us to the higheſt heaven, as well as a depth to raiſe us from the loweſt hell. Oh the abundant goodneſſe of the Lord! Souls may not only be veſſels giving honour to God, but receiving everlaſting honour from God; They may not only ſpeak to God, but live with God, who are but duſt and aſhes▪

p. 117I ſhall now come to Application.

(1) If there be a Fountain of the Water of life, 1 Uſe by w…of …nformation.this may inform us that that emptineſſe which is found in men, is not for want of fulneſſe in God: if our ſouls be dark, we cannot thence conclude, that the Sun wants light; if the veſſell want water, it is not becauſe there's want in the Sea which ſhould ſupply it; but becauſe there's want of a conduit-pipe which ſhould conveigh it. The Well is full, had we but our buckets ready to draw. Gods hand is open, when our hearts are ſhut. Did we but incline our ears and hearts diligently to God, Iſa. 55.2.Isa 55:2our ſouls might p. 118live, and delight themſelves in fatneſſe.

(2) Poor ſouls ſhould not reſt contented in and with a little of this water. Pſa. 81.10.Ps 81:10We ſhould open our mouthes wide, that God might fill them. The narrowneſſe of our hearts hinders the largeneſſe of Gods hand; The wider is the bore of the veſſell, the fitter it is to receive from the Fountain. As the Minerals are called Metals, Quaſi foreign.becauſe there is ſtill more to be found; ſo truly may it be ſaid of Gods grace, there's ſtill more to be ſetcht. They that have ſeen furtheſt, may yet ſay that eye hath not ſeen half of the glory which is to be diſcovered. You that have gone up ſome ſtairs of Jacobs ladder, muſt yet be p. 119like the Angels aſcending; fit not down till you come to the top.

If there be ſuch fulneſſe of grace in God, 2. Uſe of C…tion.Let me ſpeak to weary ſouls,

(1) Take heed of ſinfull diſcouragements. Say not (thou weary creature) that thou art a dry tree, that for thy part thy bones are dry, thou art cut off, though thou beeſt (in thy owne thoughts) a moſt dry land and barren wilderneſs where no water is, God can open Rivers in that wilderneſſe. Be not ſo diſcouraged, as not to ſue to God

1. For pardon of ſin. Thy ſin may be greater then thou canſt bear, but not greater then God can forbear. Art thou ſo naked that the long p. 120robes of Chriſts righteouſneſſe will not cover thee. Can a begger run into ſo much debt, as a Prince cannot defray? Are the mountains ſo high, that the ſea cannot hide them? Wherein canſt thou frail fleſh ſin, for which the Son of God (being made fleſh) could not ſatisfie? Though ſins be as ſcarlet, of a double dy, that the colour of agg ravation amount to more then the tranſgreſſion, yet they may be as ſnow.

2. For power againſt ſin. Souls are ready to ſay that they ſhall one day fall by the hands of the Philiſtines; that the proud waters of luſts (which go up) will go over their ſouls. Becauſe Saints are ſometimes ducked deep, they readily conclude p. 121that at ſome time they ſhall be drowned. But let not your hopes give up the the ghoſt: Though luſts be potent, yet the Lord is omnipotent. Though he be a ſtrong man armed who keeps the houſe, yet there is a ſtronger then he. God can rebuke the raging of theſe waters: The pit is deep, but the Lords arm is long.

I ſhall give you two bladders to bear you up. Conſider,

1. The more great and grievous is our ſin, the more need we have to go to our Saviour. Wilt thou not ſend for the Phyſitian becauſe thou art dangerouſly ſick? Davids argument ſeems to ran ſtrangely, Iſ. 25.11.Isa 25:11when he urges God …o pardon his p. 122ſin becauſe it is great. One would rather have thought he ſhould have ſaid of it as Lot ſaid of Zoar; It is but a little one. Were not this more true then ſtrange, that the bigger our burden is, the more need we have of Chriſts back to bear it. Shall we not run faſter to the city of refuge, becauſe the purſuer is at our heels?

2. The more manifold and manifeſt is our wretchedneſſe who receive, the more exalted and advanced is the Lords goodneſſe who gives. If it be the glory of man, then much more of God to paſſe by a tranſgreſſion. Yea, it is Gods greateſt glory to pardon ſinners whereof thou art chief. 1 Tim. 1.15.1 Tim 1:15This commends; the Balm of Gilead, that it p. 123cures deadly wounds; the Phyſitian of Iſrael that he heals deſperate diſeaſes. The Bloud of Chriſt is not to be counted a common thing, H…b. 10 29 foreign.as if there were ſpots which it could not waſh out.

Another Caution I ſhall give to wanton ſouls.

Take heed of ſinfull encouragements. Deſpair is not the diſeaſe which moſt ſouls dye on. There's uſually the moſt conceit where there is the leaſt receit. We read of two who built houſes, but we do not read, Mat. 7. the latter end.Matt 7that he who built upon the Rock, built higher. Whereas good men uſually think the worſt of themſelves, bad men uſually think the beſt of themſelves. The ſuperſtructure is often ſeemingly p. 124lofty, where ſand is truly the foundation. Some are more bold with grace, then welcome.

Take heed that the conſideration of Gods grace do not,

1. Cut off thy actings. Do not ſay, Though I be not ſo carefull as others in my family, though I be not ſo conſtant in my cloſet, yet the Lord is abundantly gracious. I ſhall hit the narrow mark of Heaven as ſurely, though I do not aim at it as ſeriouſly; I… ſhall be as happy, though I be not as holy. The Lord is gracious. Wilt thou not therefore bring thy bucket becauſe there is ſo much water to draw? Wilt thou not work out thy ſalvation, becauſe God worketh p. 125in thee? Phil. 2.13, 14. foreign. i. e. Accurate, magis mogiſ que …poramini. Ad fiaem uſ que , opus perducite.Phil 2:13Phil 2:14this is to be cooled by that whereby thou ſhouldſt be quickned. Becauſe thou canſt not ſail to heaven without winde, wilt thou not therefore hoiſt up thy ſailes when the wind blowes?

2. Countenance thy miſactings. Do not ſay, What? though I be now and then ſo drunk that I reel through all the Commandements; though I ſhoot my arrowes even bitter oathes; there is free grace enough for me. Becauſe thy ſtock is great, wilt thou therefore laviſh it? Whileſt thou pretendeſt to fredome from ſin, wilt thou practiſe ſinning freely? Rom 6.1.Rom 6:1Wilt thou turn the grace of God into laſciviouſneſſe? Becauſe the Goſpell proclaims a liberty p. 126from ſin, wilt thou take a liberty in ſin? Ah ſinfull liberty!

Hence to take encouragement to ſin, argueth

1. Groſſe Ignorance. Father forgive ſuch ſouls, they know not what they do. It argueth ignorance, (1.) Of the truth of God, and eſpecially of theſe truths.

1. God will not more brook a hainous fin becauſe it comes in a holy ſhape. The Devill is never the better, becauſe he wears Samuels mantle. Hab. 1.13.Hab 1:13The 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 p. 127who 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.Rom 2:4Rom 2:5then 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 p. 128honey 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, p. 129that he may be feared. Pſal. 130.14.Ps 130:14I 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 foreign. Nos totos poſſidet, vel undi que circumſiſtit, ſicut fit in obſidiombus. Leigh Cr. S.2 Cor 5:14conſtrain ſouls to live to him, who died for them. This is the ſtrongeſt cord to draw, the ſtricteſt band to tye us. p. 130Though tis 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.Phil 4:13One gale of winde is worth a hundred p. 131ſtrokes 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. 15.10.1 Cor 15:10Paul 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 p. 132liberty 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, p. 133though 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. 4.17.1 Pet 4:17are 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? 'Tis true, Heaven is p. 134deſigned for ſome, Hell deſerved of all: Hell is of merit, Heaven of mercy. Yet, Col 1.13. foreign.Col 1:13'tis 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 p. 135juſtifie in their living what Chriſt condemned in his dying. Sin never received ſo fatall a blow as when this Samſon died. 1 Jo. 3.8.1 John 3:8Chriſt 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 onelyonly the Favour of God which they before enjoyed, but alſo the Image of God which they before poſſeſſed. Chriſt redeemed p. 136men not onelyonly from ſins Condemning, but alſo from ſins Commanding power. Chriſt redeemed ſouls that they might be a peculiar people; Tit. 2.13, 14.Titus 2:13Titus 2:14Peculiar, not onelyonly 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 onelyonly in reſpect of imputed righteouſneſſe.

3. This derogateth from the efficacy of Chriſts Interceſſion. Chriſt prays to his Father that ſoules may be ſanctified through his truth, as well as juſtified by Gods p. 137grace; Joh. 17.17.John 17:17that ſouls may bee guided by Gods counſell, as well as received into his glory. Chriſt intercedes for his people, that God may be beſt of all to them on earth, as well as all in all to them in heaven; that here they may bee Holyneſſe to the Lord, as well as hereafter Happineſſe in the Lord; that his Kingdome of grace may enter into us, as well as that we may enter into his Kingdome of glory.

4. This cloudeth the Glory of Chriſt in all his offices.

1. In his Prieſtly office. Faith looks at Chriſt as a Prieſt dying to ſave men from their ſin, Mat 1.19.Matt 1:19not to ſave men in their ſin. Chriſts love was a Purging as well p. 138as a Pardoning love, Renewing as well as Redeeming. Libertines pull down True grace, whiles they pretend to ſet up Looſe grace; they ſtraighten it, when they pretend to enlarge it. Had Chriſt ſo much love to ſouls that he would purchaſe Robes for ſouls, and yet not ſo much love as to put theſe Robes on ſouls? Hath he delivered their ſouls from death, and will not he deliver their Feet from wilfull falling?

2. This cloudeth the skill of Chriſt as a Prophet. Jer 31 33. Chriſt with his finger can write on Tables of ſtone.Jer 31:33This great Doctor doth not onelyonly teach ſouls things to be beleeved, but he teacheth them alſo things to be done, not onelyonly to talk of him, but alſo to walk with him. The p. 139light which Chriſt gives to the Elect, is (like the light of the Summers Sun) joyned with heat; They have not onelyonly the Law by heart, but a heart to the Law: Had Chriſt ſo much skill as to prepare heaven for men, yet not ſo much skill as to prepare men for heaven?

3. This derogateth from the power of Chriſt as he is a King. This King will not ſuffer ſin (another Lord) to have dominion over his Subjects. Rom. 6 14 foreign Sin will be in, it may tyrannize over, but ſhal not be as Lord of Saints.Rom 6:14This King is a King in the midſt of his Kingdome. His throne is in the heart: His dominion extends through the life. Will Chriſt ſuffer his Subjects to be the devils Slaves? Sin (ſurely) ſhall ſhal be here mortified, though not nullified; thrown down, p. 140though not throwne out.

(3.) Taking ſinfull encouragement from the fulneſſe of Gods grace draws a veil over the Holy-ghoſt. The Spirits work in reſpect of Sanctification, reacheth as far as the Fathers work in Election, or as the Sons work in Redemption. The Spirit delivereth from the filth of ſin thoſe whom the Son delivered from the power of ſin. The Spirit comes to them as a Reformer, for whom the Son came as a Redeemer.

I ſhall onelyonly add one thing more.

To take encouragement to ſin from the doctrine of Free-grace, argueth a heart deſperately wicked; A heart

1. Ruſhing into miſery, p. 141(as a Horſe into the battel) running upon the ſharp Pikes.

2. Refuſing the Remedy; yea, not onelyonly refuſing, but abuſing the Remedy. And (as ſome diſeaſes in the Body) this diſeaſe of the Soul is moſt dangerous, becauſe of the oppoſition of it to the Cure. Theſe Patients throw their Phyſick and their Phyfician from them: Theſe are in a great meaſure guilty of crucifying the Son of God afreſh.

And that I may (if poſſible) make our hearts tender of this ſin, by ſetting forth its hainouſneſſe: Conſider,

1. There ſeems to be ſome kinde of preciouſneſſe placed in the blood of inferiour Creatures. But,Gen. 9.4.Gen 9:4

p. 1422. There's a preciouſneſſe evidently placed in the blood of a man. Gen. 9.5, 6.Gen 9:5Gen 9:6Unjuſtly to take away the life of a bad man is a very foul ſin. Men may not turn Wolves. There are ſome reliques in him of Gods image. And it argues extreme malice in the Panther, in that he will tear a Mans image when it cannot come at him. And 'tis obſerved by one, Diodati.that it was the cry of violence (in the old world) which came into the ears of the Lord of Sabaoth. It was this cham which pull'd down deſtruction from heaven on earth.

3. It is an aggravation of ſin to take away the life of a Righteous man To condemn the Juſt is an abomination to the Lord; Mat 27.19Matt 27:19Pilate's Wiſe p. 143could not ſwallow this camell; neither could he in a little water waſh off the deep ſtain of inn…cent blood.

4. It yet heightens ſin to ſhed the blood …f a good man. Pſal. 116.1….Ps 116:1Pretious in the ſight of the Lord is the blood of all his Saints. Jeruſalem ſtoned the Prophets till one ſtone was not left upon another.

In theſe glaſſes may Souls ſee ſomething of the wretchedneſſe of that ſin, To be guilty of the Blood of Chriſt. Nay, that the Soul may ſee further, it may aſcend ſome ſtairs higher.

1. Chriſt was a pure man, holy, harmleſſe, undefiled. This Sun had no ſpots. There were o… clouds in the cleer day of Chriſts life. p. 144Chriſt was thrice pronounced Juſt by his very enemies.Ma…. 27 4, 19, 2….

2. Chriſt was a Publique man. He that touched Chriſt, touched the Lords anointed. David was tender of cutting off the skirts of a Kings garment, ſurely he would have been tender of cutting off his Kings head. Hee that brought news of Saul's death (though hee was a wicked King) carryed his own Mittimus, rung his own Paſſing bell.

3. Chriſt was more then a Man. Though as God he had no blood to ſpill, neither could the Creator ſuffer by the Creature; yet (by virtue of the union of Natures in Chriſt) his blood is called the blood of God; p. 145Act. 20.28.Acts 20:28and wrong done to Chriſt reacheth as high as Heaven.

Thou who takeſt liberty to ſin becauſe God the Father ſent Chriſt to die for ſin haſt a heart harder then a Jew. Thou rendreſt thy ſin greater then theirs.

1. The Jewes crucified Chriſt ignorantly, thou doſt it knowingly. Luk 23.3…Luke 23:3Had they known, they would not have crucified the Lord of glory. Thou goeſt wrong with a Candle in thy hand. A ſin againſt knowledg is a ſin of a double dye, it is two ſins bound up in one.

2. They crucified Chriſt in his ſtate of Humiliation; thou (to thy power) crucifieſt p. 146him in his ſtate of Exaltion: Heb. 6.6. foreign. Crucifigunt ipſis, i. c. quantum in ſe eſt.Heb 6:6They when he wore a crown of Thorns, thou when he wears a crown of glory. This is certain th…t we cannot actually commit this ſin, yet we may virtually bring our ſelves under the guilt of the ſin.

3. The Jewes crucified Chriſt once. Thou crucifieſt him often. Every ſin which thou committeſt under the ſhelter of Free-grace, is as a ſharp ſpeare thruſt into Chriſts ſides; as a Pilate to condemn Chriſt. Yea, thou art as Judas, thou betrayeſt the Son of man with a kiſſe. Thou profeſſeſt him, and yet perſecuteſt him. How ſad will it be, if this Blood of Chriſt be upon thee or upon thy children!

p. 147If there be abundance of Free grace in God, Ʋſe of Reproof 3 This reproves thoſe who g…e about to dimini… or detract from the fulneſſe of Gods grace. The Sun of Gods love is very cleer, yet ſuch is the corruptne…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.

p. 148'Tis 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. 3.15.1 Pet 3:15Yet

They advance Naturall light too high, who ſay,

That a man without the ſpeciall light of Gods grace p. 149can come to the ſaving knowledge of God.

The light of Nature may diſcover God as a Creator, Joh. 1.18.John 1:18but 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.Rom 1:20but 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 p. 150rather 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 ba…k again from the grave. I ſhall further preſent three Scriptures.

1. 1 Cor. 2.14.1 Cor 2:14The 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 p. 151eye 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.Isa 42:16he 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 'tis 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.Rom 1:21They ſtumbled at their Noon day, they went aſtray whileſt they carryed this Lanthorn. It was not a Lanthorn to p. 152their 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 …libus …at… r…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 p. 153down 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.Rom 9:19Who 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, p. 154that 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 p. 155that 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. V…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.Ps 110:3Though 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 p. 156a 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.…6, 27.Ezek 36:6Ezek 36:27that God cauſeth Souls to walk in his ſtatutes; He doth not onelyonly 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.Ps 8:2The moſt skilful Seeds-men have not alwayes the largeſt crops. This heavenly treaſure is often conveyed through the moſt earthen veſſels; to p. 157ſhew, 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. 'Tis 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.John 16:7how Chriſt is pleaſed to magnifie his ſpirituall preſence, and the preſence of his Spirit in the work of Converſion.

p. 158This 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:

p. 1591. That oftentimes God pitches on the vileſt ſinners Theſe ſtreames of grace oftentimes break in upon the higheſt bankes. 1 Tim. 1.15. Iſ. 1.18.1 Tim 1:15Isa 1:18The Sun of Gods love often riſeth upon the f…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 towardsh…ll. Act. 9.Acts 9Thus when (like the wilde Aſſe in the wilderneſſe) we ſnuffe up the winde of Iniquity at our p. 160pleaſure, 'tis 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.Hos 14:2In him the fatherleſſe finde mercy, and indeed, Chriſt, may ſay to us, Qaum nemin… obt…udi poteſt it…r ad me.they alone ſeek it. God deals with us (as wee with a beſ…eged City) hee ſtops all ways of ſupply, that he may force us to yeeld. p. 161When 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.Ps 119:37Let the Sun of Divine love put out this Kitchin fire of Impure love. Turn away p. 162mine 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 'tis to bee feared, Eccl. 3.1, 2.Eccl 3:1Eccl 3:2that 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 p. 163hee 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.Song 5:4thou art gone abroad; or if thou beeſt at home, thy eyes p. 164and 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 Molehill: Parturiunt montes, &c.Thou makeſt things that are not, as if they were.

p. 1652. 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.Heb 11:8And 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.Ps 63:1That thou mightſt ſow to the Spirit: In the morning thou ſhouldſt ſow thy ſeed. The firſt-fruits of p. 166the 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.Ps 112:5A good man ſhould guide his affairs with diſcretion; 'Tis 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 on…; 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 p. 167an 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. 4.81 Tim 4:8and 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 p. 168Sunday. 'Tis an old Axiome, and true, that, No man was ever loſer by ſerving God. Applicable (though to many not amiable) is that Jewiſh proverb, Pay tythes that thou mayſt be rich.

I ſhall onelyonly adde a word more under this head.

As our earthly employments ſhould not take up too much of our time, ſo they ſhould not take up any of Gods time. Wouldſt thou bee drawing Water out of the Well of life? As thou ſhouldeſt have much of the Sabbath on the Week, Iſa. 58.13.Isa 58:13ſo none of the Week upon the Sabbath. Every day ſhould be the Lords day, but the Lords day not as every day. Thou ſhouldſt be p. 169heavenly when about the buſineſſe of Earth, but not earthly when about the buſineſſe of Heaven. On other days God pours out drops, on Sabbath days ſhowres of the Water of life; then the dew lies moſt on his peoples fleece; then God opens his hand, even his right hand, and filleth ſoules with his bleſſings. As you would be Receivers, ſo you muſt be Givers unto God on the day which is Gods.Date Deo, quae Dei ſunt.

2. Direct. 2 Labour to ſee the Neceſſity and Excellency of this ſpring, of this Fountain of the Water of life.

In two glaſſes thou mayſt ſee a Neceſſity of Abundance of grace, or the Fountain of the Water of life.

p. 1701. In the glaſſe of the Law; and herein thou ſhouldſt look,

(1.) To the rule of the Law. The ſtreams of Grace muſt needs riſe high, 1 Jo. 5.4.1 John 5:4which carry thee to the love and obedience of every precept; to the ridge of the Rule, to the top of this Mount of Holyneſſe, in reſpect of thy aim, though not in reſpect of thy attainment. If thou keepeſt the Commandements, the Commandements be not grievous. If theſe great burthens ſeem little ones, they muſt be laid on Free-graces ſhoulders. If thou beeſt one who haſt reſpect unto all Gods Commandements, thou muſt needs ſay, By the grace of God I am what I am.

p. 171(2.) If thou lookeſt to the rigour of the Law. Thou canſt not carry fire in one hand and water in the other. Thou canſt not ſet thy good works over againſt thy bad ones, thy praving againſt thy ſinning; and ſo think to make even. Thou wilt finde that when thou haſt ſhot higheſt, thou haſt faln ſhort of the White; Iſa. 64 6.Isa 64:6thy very right…ouſneſſe will appear to be but as rotten rags, which will not hide thee from the wrath of the Lamb, and of him that ſits upon the throne. So exact is the Law, that if thou couldſt make ſtraight paths to thy feet all thy life, and yet but take one falſe ſtep at thy death, it would ſend thee to Hell. Therefore, if an infirmity p. 172would damn thee, there muſt needs be abundance of grace, which (notwithſtanding all thy enormities) doth yet ſave thee.

2. Another glaſſe wherein thou mayſt ſee need of abundance of grace is the glaſs of Affliction. Therein thou ſhalt or mayſt ſee thy fin, (probably thy ſinfull nature) brought to remembrance. Therein thou ſhalt or ſhouldſt ſee earthly Phycians of no value. Then may the wind of temptations be high, the wrath of God ſeem hot; and then how needfull will theſe long robes of grace be to cover thee, theſe living Waters of Gods love to cure thee? If thou canſt not endure the little finger, how wouldſt p. 173thou bear the loins? Iſa. 33.14.Isa 33:14if not a ſpark, how wouldſt thou dwell with everlaſting burnings?

Concerning the excellency of this Fountain of living Water, I have ſpoke ſo much that I leave that, and proceed.

If thou draweſt out of this Well, Direct. 3 thou muſt bring thy buckets.

I ſhall onelyonly name four buckets, viz. Two ſpiritual graces, and two ſecret duties.

1. Bring the bucket of humility. God giveth grace to the humble. 1 Pet. 5.5.1 Pet 5:5The Sun is higheſt when the ſhadow is ſhorteſt: They are higheſt in Gods eyes, who are loweſt in their owne. To him will p. 174God look, Iſ. 66.2.Isa 66:2even to him who is of a contrite ſpirit. Chriſt vouchſafed to dwell in the Centurions heart, Verba netitiae denotant affectum.who thought that he was not worthy that Chriſt ſhould enter into his houſe. 'Tis ſtoryed of the Aegyptians, that they dig ditches to contain the water of the River when it overflowes; Humility is that ditch which we ſhould …et digg'd in our hearts, to receive the overflowings of this River of God. The ſtreams are ſweeteſt where the valleys are loweſt.

2. Bring the bucket of Faith. He that cometh to God muſt beleeve, Heb. 11.6.Heb 11:6though he may come to dutie who doth not beleeve. This is the Conduit pipe through which that River em…ties it p. 175ſelf, the ſtreames whereof make glad the City of God. As wee muſt have one eye downwards, ſo another upwards; as Humility muſt carry us out of our ſelves, ſo Faith muſt carry us unto our Saviour. We may lay thoſe Scriptures together; With joy ſhall ye draw; and, Iſa. 12.3. 1 Pet. 1.8.Isa 12:31 Pet 1:8In whom beleeving you rejoyce; and thoſe two will ſpeak this one truth.

3. Exerciſe thy ſelf unto Meditation. Though the Water of life deſcend plentifully into the publique Ordinances, yet it is but uſually like a landflood, ſome flaſhes whereof are upon the ſuperficies of the ſoul for preſent, whiles for want of Meditation it ſoaks not into the heart for future. Eating p. 176without digeſtion neither nouriſheth body or ſoule. Col. 3.16.Col 3:16Hereby it is that the Word of Chriſt dwelleth in us: foreign, eſt fixum & perenne domicilium habere.Otherwiſe it is but at the beſt as a way faring man that ſtayes for a night. To chew the cud is a ſigne of cleanneſſe reall, and not onelyonly ceremoniall.

4. Be diligent in the uſe of ſecret prayer. When thou prayeſt, Mat. 6.5, 6.Matt 6:5Matt 6:6often (though not always) enter into thy cloſer. Self-love & the wind of ſpirituall pride may carry men to pray with others; but that wind doth not uſually ariſe from this point of the compaſſe, which carries men conſtantly to pray alone. The more ſecreſie, uſually the more ſincerity. Thoſe duties are moſt done without ſuſpicion p. 177which are done within dores.

When we are in Cloſet prayers, uſually,

1. Our hearts are moſt open, our confeſſions are moſt free. There may wee pour out our hearts like water. Lam. 2.19.Lam 2:19In publique prayers we rather pour out our hearts like oyl: Now (you know) when oyl is poured out, there will yet ſome ſtick and remain within; but water may be clean poured out. In publique confeſſions wee are more generall, and deſire to hit upon others ſores; but in private we touch moſt upon our owne. Here wee ſtrike at the right vein to let the bad blood out.

2. In private our petitions are more particular. We uſually p. 178run moſt where the breach is wideſt; and oftentime there is one thing which we defire of the Lord, Pſal. 27.4.Ps 27:4one ſtring upon which wee moſt ſtrike, one nail which we moſt hammer.

And as our hearts; ſo

Then Gods heart is moſt open. Hypocrites (like the Nightingale) may winde up their hearts 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.Song 2:14when 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 p. 179was) 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 onelyonly 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. foreign, Boyling hot.Rom 12:11Be fervent in ſpirit (when in this duty) ſerving the Lord. Go to the top of the Mount, not onelyonly ſevne times (as the p. 180Prophets 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. 22.17Rev 22:17that they may drink. Lie at the foot of the promiſe, and be not beaten p. 181off; give God no reſt till he give thee reſt. Say further, 'Tis 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. 'Tis 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.Deut 9:4Say 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 p. 182goe 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 onelyonly 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.

p. 183HAving 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, foreign.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 p. 184that 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.Rev 3:17Others indeed are poor, and yet p. 185rich, becauſe inſenſible of their poverty: But ſuch a ſpirit is not onelyonly 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 onelyonly poor and needy that want water, Iſa. 41.17.Isa 41:17but 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 p. 186it, 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.Ps 63:1Ps 63:2Oh that in this dry land and barren wilderneſſe, where no water is, we might ſee Gods power and his glory! As 'tis 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. p. 187Such a thirſt is in ſoules, Sitis copi… ſioers ſiu… tionis.who having taſted the Water of life here, doe yet breath after a freer and fuller enjoyment of it hereafter. Rev. 22.17Rev 22:17Thus 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.

p. 188I 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 hear… are working towards him? Shal wounded ſouls lie (like the wounded man between Jeruſalem and Jericho) and the good Samaritan (with the Prieſt and Levite) paſſe p. 189by 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.Ezek 16:6Others 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. 1.3.2 Cor 1:3God 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 p. 190this 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.Mic 7:18the 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.Ps 103:13eſpecially when ſick, opening his heart wideſt, when their ſtraits are narroweſt: So (and infinitely more) doth the heavenly p. 191Father 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.Isa 44:3that he will pour out water upon him that is thirſty, and floods upon the dry ground. God will not onelyonly 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: p. 192foreign.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.

p. 1931. 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 Pata…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 …e. 1.7.God is faithful and juſt to forgive our ſins. God is not onelyonly 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.Heb 2:17Heb 2:18This High-prieſt is touched with their infirmities; Manet cempaſſio in ſtatuim… …luatis.yet he is full of compaſſion. In thirſty ſpirits Chriſt ſees a p. 194ſpecial 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 p. 195thirſty 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.Ps 24:7Ps 24:9Are the everlaſting dores of theſe ſpirituall Temples lifted up, and will not the King of glory come in? Shall not ſuch de…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 p. 196abundance 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; p. 197in 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.Ps 81:10but 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, p. 198but 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.Matt 16:24to 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 honeycombe. Mat. 9.12.Matt 9:12The ſtomach of a Phariſee ſurcharged with the ſuperfluity of its own righteouſneſſe, loaths and likes not the honey-combe of p. 199Chriſts 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.Phil 3:8Thoſe 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 p. 200fire 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 onelyonly 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. 10.37Heb 10:37Such 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. 'Tis not a Lyon in the way which p. 201will make it turn back. A thirſty man will not onelyonly 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 onelyonly 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 p. 202may 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.Job 33:2Job 33:23he 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.Ps 63:3How 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 p. 203will 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.Rom 6:1that 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.

p. 204I 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. Ʋſe 1foreign. 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.Jas 4:2They 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 p. 205athirſt. God looks for no more in them to whom he gives, but onelyonly that they have a hand to receive. And conſider,

(1.) This hand is an empty hand. Iſa. 55.1.Isa 55:1They 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 p. 206when it is turn'd away from thee; yea, thou mayſt live to ſee a famine in the land, Amos 8.11, 12, 13.Amos 8:11Amos 8:12Amos 8:13not 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.Prov 1:24Thou 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.Luke 16He 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 p. 207worm ever gnawing, a fire ever burning, which the breath of the Lord as a ſtream of brimſtone doth kindle. Iſ. 65.13, 14.Isa 65:13Isa 65:14In 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. foreign. Non in anguſtias redigimur, ſic ut evadere non poſſimus.2 Cor 4:8but 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 p. 208may 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 altogether deny God to be on their ſide; whence it is, that the proud waters (which goe up) doe not goe over their ſouls.

2. The thirſt of a gracious man is, not onelyonly to be freed from evill, but to be put into the fruition of God the chiefeſt good: Neither is the thirſt of a Saint onelyonly, that it may enjoy God hereafter, but alſo, that it may honour God here. Mat. 3.7.Matt 3:7A generation of vipers deſire to flee from the wrath to come: It is the evill after ſin, not the evill of ſin, which Reprobates p. 209thirſt to avoyd. Non peccare, ſed ardere metuunt impii.It is the burning of hell fire without them, not of the fire of luſts within, whereof they are weary. But Saints thirſt to live in Gods fear, as well as to die in his favour; to bee ruled by Chriſt, and not only to rule with Chriſt; to be ſubject to God, as well as to be ſaved by God.

I ſhall onelyonly adde this Caution.

That 'tis hard (if poſſible) to ſay, that any particular mans thirſt is the thirſt of a Reprobate, whileſt he yet lives.

That thirſt which is kindied by fire from hell, may make way for that thirſt which is kindled by fire from heaven, (as the Needle makes way for the thred.) Good p. 210men generally have received (though not again) the ſpirit of bondage unto fear. Conviction uſually goes before Converſion, John Baptiſt before Chriſt. And therefore is it, that we have better hopes of our people when they are ſick, then when they are whole; when their conſciences are ſo awakened, then when they are aſleep. To this purpoſe I have heard of one, who hearing one cry out in a Sermon that he was damn'd, wiſhed that a hundred of his people more were ſo damn'd.

The ſecond uſe of this Doctrine may bee for Reproof. Ʋſe 2foreign.

If God will give of the abundance of his grace to p. 211them that are athirſt,

This reproves thoſe who doe not ſo much as truely thirſt after this grace of God. The Well of Jeſus is little deſired, though very deſirable. Many have not ſo much grace as to breath after grace. They deſire not the knowledge of Gods wayes. Job 21.14Job 21:14'Tis ſad that men have not the knowledge of his wayes, but ſadder that men will not have it. 'Tis ſad that the Goſpel Remedy ſhould be ſo undervalued, that men ſhould ſo lightly eſteem the Goſpel of their ſalvation.

1. This remedy … recovery by the grace of God is an eaſie one. God requires no more but that ſoules ſhould thirſt; and ſurely, Mat 11.29Matt 11:29had God required great things p. 212of men, they would not have done them; when he requires but this, and yet ſouls will not doe it. This yoak of Chriſt is eaſie, and this burthen light. God having promiſed to work in his Elect what hee hath commanded ſhould be wrought by them. We may well ſay to God, Give what thou commandeſt, Pa qued jubes, & jubc quod vis.and command what thou pleaſeſt.

2. This remedy is the ultimate one. The bels of Chriſt ring the laſt Peal. Heb. 2.3. It is a Quomodo non dubitantis, ſed vehementer negantis.Heb 2:3How ſhall we eſcape if we neglect this great ſalvation? Wee ſhall not eſcape. This is the condemnation (the higheſt ſtep of the ladder next turning off) that light is come into the world, and we love darkneſſe. Now is the accepted p. 213time. Now or (it may be) never. This is ſure, that none ever entred heaven but by this dore. None ever had the gares of heaven opened, but they who had a Mediator for their Porter.

The third uſe is for Correction. Ʋſe 3

This uſe may ſerve to correct the errour of thoſe who miſtake a Formall for a Spirituall thirſt.

If thy thirſt be a Spirituall thirſt.

1. It is not onelyonly a deſire after grace, but an earneſt deſire. It is true, that the Saints breath is not alwayes ſo ſtrong: They are ſometimes ſhort-winded; yet it is as true, that this ſtream is ordinarily far ſtronger then p. 214that which ſprings in and from the heart of a hypocrite. As new born babes, 1 Pet. 2.2. foreign. Adauget foreign ſignifica…nem verbi ſimplicis. Vid. Leigh c. 3.1 Pet 2:2Saints deſire the ſincere milk of the word. New born babes catch at their Mothers breaſts; and in ſpirituall life (as well as naturall) may be diſcovered by crying.

2. A good mans deſire after grace is an active deſire. A gracious hearts deſires are not choaking deſires. Many content themſelves barely with deſiring. Their affections are like Rachel, if beautifull, yet barren. But good ſouls are not as the ſoul of the ſluggard, which deſireth, and hath nothing, they will up and be doing; yea, they will come to Chriſt (as Chriſt came to them) leaping over mountains, and skipping over hills.

p. 2153. A good mans deſire after grace is an inward deſire. The deſires of Hypocrites are (but at the ſurtheſt) outward deſires. Their inward deſire is, Pſ. 49.11.Ps 49:11that their Houſes ſhall continue for ever; They deſire grace and glory, but 'tis from the teeth outwardly; They are (as the ſtanding pool is) cleer at the top, but muddie at the bottome. On the other hand, a good mans outward deſires may ſometimes be for earth (in a gracious heart the skum may be on the top) but his inward deſires are for heaven. If a gracious man was ripped open, if his inſide was turn'd outward, the deſires of grace would be found lying next his heart.

p. 2164. A good mans deſire after grace is a Prevailing deſire. Ʋt in ſtella… luna minores.Grace is the faireſt flower, the brighteſt ſtar in a beleeving eye.

1. Such a man is unſatisfyed in the want of grace. What is Paradiſe to him without this Tree of life? It is not hearing, or praying, or meditating, but Chriſt in theſe, and the Fathers free-grace in theſe which the ſoul ſeeks. Their deſire is not after the Kings favourites, but after the Kings favour. They are not like thoſe Suitors who embraced the Hand-maids in ſtead of the Miſtreſſe. It was (as I have heard) an uſuall petition in a good mans prayer, Give us Chriſt, or give us nothing. Let him p. 217kiſſe me (ſaith the Spouſe) There's a Relative without an Antecedent; Cant. 1.2.Song 1:2ſhe ſpeaks of an Individuum vagum: As if every one knew her meaning, as if there were no more [Hims] but one; as if the cleerneſſe of this ſtar clouded all the reſt.

2. Such a man is ſweetly ſolaced and ſatisfied in the enjoyment of Gods grace. If God wil ſhew ſuch a ſoul his face, Gen. 33.9, 11.Gen 33:9Gen 33:11it ſaith (with Eſau) that it hath enough; yea, with Jacob (as ſome read it from the Originall) that it hath all things. If after all the ſouls ſore travell, this bleſſed Babe be born; if after a long and dark night this day-ſtar dawne, then the ſoul is even in a corner of heaven upon earth. There is p. 218a reſt for the people of 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.Ps 4:6Ps 4:7and 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. 6.4Hos 6:4or 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. p. 219The 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. Ʋſe 4foreign.

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 p. 220the 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 p. 221fully 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.Acts 8:23like the Woman in the Goſpel, they p. 222are 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 p. 223the 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 p. 224her who conceited (whileſt ſhe was turning her Wheel) that her Wheel was bigger then the Sun. 2 Cor. 4. vlt. foreign. Not looking at thoſe things that are ſeen as at our mark, ſcope, and aime.2 Cor 4Wee 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.

p. 225Reaſon 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. 'Tis pity that the ſoul (like the Flie) ſits upon ſords, when (with the Bee) ſhe may fit on the ſweet hear…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 p. 226as to gather up theſe earthly contentments eagerly, as thinking it below Chriſtians. Yea, 'tis 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 p. 227wilderneſſe) 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, onelyonly grace and the things which are not ſeen are eternall. 2 Cor. 4. ult.2 Cor 4Thou 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: 'Tis for want of grace that men doe not deſire grace. Col. 3.1.Col 3:1If men were riſen with Chriſt, they would ſeek this river which runs above. They who live a ſpirituall life, deſire ſpirituall p. 228food 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.Isa 53:1There 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 p. 229the fuel of affection. 'Tis 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.Heb 11:1Without 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.John 4:10they would earneſtly ask of God, and he would give them of this living Water. 1 Pet. 2.2, 31 Pet 2:21 Pet 2:3Men 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 p. 231rivers 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 p. 230red 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.Isa 27:3Isa 27:4and looks upon it ſelf as a bryar and thorne, which (if ſet in battle before him) God will burn up.

'Tis 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.

p. 2322. 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 onelyonly weary of ſin, but of ſeeking for help in it ſelf.

p. 233God 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. 119.18Ps 119:18Why ſtays p. 234the 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 heartſtrings 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.Ps 42:1(as the chaſed Hart panteth after the waterbrooks:) As alſo by following hard after God, Pſ. 63.8.Ps 63:8or 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 p. 235man ſpeaks ſupplications, others ſtudy and compoſe them. 'Tis 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.John 19:28I 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 p. 236man 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.

p. 237I 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 ſ…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 p. 238own 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.Ps 86:5and he is ſaid to be ready to forgive.

(2.) Plentifully. God gives liberally. Jam. 1.6.Jas 1:6He 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 hee will have mercy. Hee expreſſeth his love to his people here, that he may expreſs it more hereafter. The ſun of Gods love dawns upon his p. 239people on earth, that it may ariſe to a noon-day height in heaven.

The truth of the Doctrine may be evidenced,

1. From the Text.

2. From other texts.

That God gives his grace freely, appeareth, if we conſider,

1. Who it is that giveth it. I (ſaith God) will give. And if God give, it is freely.

(1.) God is an agent purely independent. Should not God give freely, the Creator would have dependence on, and ſo act from the creature: The firſt Mover ſhould not (upon this ſuppoſall) move onelyonly from himſelfe. God doth not therefore will things becauſe they are good, but things are therefore p. 240good becauſe God wills them. Gods Will is the higheſt reaſon. God doth in heaven and on earth whatſoever pleaſeth him. Pſ. 115.3.Ps 115:3This King doth act (as other Kings would act) arbitrarily.

(2.) God takes delight in mercy, mercy pleaſeth him; yea, Gods great deſigne is to advance mercy, Mic. 7.18.Mic 7:18and therefore will ſhew mercy freely. This would be as a cloud drawn over the cleer Sun of Godi grace, if it ſhould ariſe only upon the juſt. If mans merits ſhould be the term from which Gods mercy moveth, then would not mercy alone be exalted in that day.

2. The freeneſſe of Gods grace may be demonſtrated from the Text, in that God p. 241is ſaid to give of the Fountain of the Water of life. God gives (and ſo ſells not) his grace: And what can be freer then gift?

From other texts the freeneſſe of Gods grace may be evidenced,

1. If we look to the time.

2. If we look to the ſubjects of this grace.

1. If we look to the time of Gods intending grace, it will appear to be free.

That time was, when time was not. The world had no ground-work when Gods love had one in his owne breaſt. Eph. 1.4. Non … …entes.Eph 1:4God loved his people when they were not. Now conſider,

Of that which was not, Non ertis nulla ſunt praedicata.what could be ſaid? In that which was not what could be ſeen?

p. 2422. If we look to the time of Gods expreſſing his grace (which will fall in with the next head, viz. the ſubjects of Gods grace) grace wil appear to be free.

Conſider the ſubjects or ſouls Recipient of Gods grace.

(1.) Comparatively. Compare thoſe who receive grace,

1. With Angels. Would not Angels have been veſſels more capable of honour, fitter for the Maſters uſe? Would not theſe channels have been more excellent for grace to run in? Heb. 2.16. foreign.Heb 2:16Yet herein is grace free, that Chriſt took not Angels by the hand; the Angels who kept not their firſt eſtate are left, when faln Man is taken.

2. Compare thoſe men p. 243and women who are converted, with thoſe who are unconverted; and wee ſhall finde grace free in that it pitcheth often,

1. Upon thoſe whoſe parts are leſſe. 1 Cor. 1.26.1 Cor 1:26The Apoſtle doth not ſay, Not any wiſe, but not many wiſe men after the fleſh hath God choſen.

2. Upon thoſe whoſe ſins (as to the outward act) are greater. The Publicans enter Heaven before the Phariſees. Two are often walking in the ſame field of Iniquity, whereof the more vile is taken, when the leſſe vile is left.

(2.) Conſider thoſe who receive grace abſolutely; and it will appear to be free.

1. They are thoſe who have broke the firſt Covenant p. 244(the Covenant of Works) who are taken hold of by virtue of the ſecond Covenant (the Covenant of grace.) They have loſt God, whom God ſeeks; they have run away whom God follows.

2. They have often withſtood the tenders of grace, whoſe hearts grace hath conquered in thoſe tenders. That is (to Reaſon) a ſtrange inference, that becauſe they (ſpoke of in Iſaiah) ſaid, Iſa. 30.17.Isa 30:17that they would flee away, therefore the Lord would follow them; becauſe they would not wait upon him, therefore he would wait upon them that he might be gracious. 'Tis wonderfull, that God ſhould be a Suitor at our dores, becauſe we will p. 245not be Suitors at his dore.

I ſhall onelyonly adde two things more, whereby the freeneſſe of Gods grace appears.

1. 'Tis free, that ſome (more then others) ſhould have the outward means of the Word. Every ones Plow doth not go upon the Wheat land. Pſa. 16.7.Ps 16:7Lines do not fall to all in ſo pleaſant a place; all have not ſo goodly a heritage. This dew lies not all the Lands over. God hath not dealt ſo with every Nation. Pſ. 147.20.Ps 147:20Some parts are like Aegypt, where darkneſſe covers the earth, and groſſe darkneſſe the people; whilſt other places are (as Goſhen) ful of light.

2. Grace is free, if you look to the inward efficacy of the Spirit: Joh. 3.8.John 3:8this wind bloweth p. 246where it lifteth; and wee know not from whence it comes in reſpect of the cauſe, foreign, referatur ad cauſam, non ad locum.though we know whence it comes in reſpect of the place. Theſe gales blow not upon every ſoul. Some are onelyonly (even amongſt us) perſwaded morally, whileſt others are prevailed with effectually. Yea, many are called where few are choſen.

Some Ends there are why God beſtows his grace freely: Whereof I ſhall onelyonly name three.

1. That God might take away all ground of Boaſting from the Creature. 1 Cor. 1.29.1 Cor 1:29'Tis Gods work to ſtain the pride of fleſh, and to ſhew us, that the glory of man is as the flower of the field. Iſa. 42.Isa 42Glory p. 247is one of thoſe things wherein God will have no ſharers, which God will not give to another. Though there be many ſtars, yet there is but one Sun.

2. That grace might appear to bee grace inded. Grace would not be Grace, if it were not every way free. Rom. 11.6.Rom 11:6Mercy and Merits are in this caſe inconſiſtent. Salvation is either all of grace, or not of grace at all. In Gods ſpiritual Temple either there is no free ſtone, or elſe it is all free ſtone.

3. That poor dejected ſouls might take encouragement. They who have nothing to bring, may be herein comforted, that God expects they ſhould bring nothing. This Doctrine is a ſhelter to p. 246duplicate page p. 247duplicate page p. 248ſouls from the ſtorm, and as a ſhadow, from the heat of Divine wrath. Thoſe whom God hath brought into the wilderneſſe, may bear him herein ſpeak comfortably to them.

For Application.

This Doctrine may ſerve,

1. To convince of danger.

2. To quicken in duty.

3. To comfort under trouble.

In that God gives his grace freely, This ſhews us the danger of neglecting Gods grace: Will not ſouls come to this Market, where they may buy without money and without price? 'Tis ſad that men do not hear the voyce of him who ſpeaks from heaven; that Gods Meſſengers ſhould ſo juſtly complaine in the p. 249words of the Prophet—Who hath beleeved our report? 2 Cor. 6.1. Grace for the Doctrine of Grace.2 Cor 6:1that men 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.Heb 1:1'Tis 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.Heb 11:13We 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, p. 250yet 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. 16.22.1 Cor 16:22he is moſt fierce. The Goſpels little finger will be p. 251heavyer 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.Ps 2will 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. 5.7.1 Pet 5:7Why ſhould we take Gods work into our hands? Which p. 252of 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.Ps 37:3In 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.Ps 149:6The 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 p. 253Flint? 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.Rev 1:5Rev 1:6Unto 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 p. 254merit, 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.Isa 55:1let 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 p. 255the flock of God, not of conſtraint, but with a ready minde. 1 Pet. 5.2.1 Pet 5:2God loves a chearful giver; to ſee mens hearts, and not onelyonly 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 p. 256then 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.Eccl 3:3this 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.

End of the text · William Bagshawe, Living Water (1653)