A Century of Sermons, Sermon 2
THE SECOND SERMON UPON
JOHN iv. 14.
But whoſoever drinketh of the water that I ſhall give him, ſhall never thirſt.
IN my former Text Chriſt told the Woman of Samaria no more than ſhe and every body knew, whoſoever drinketh of this Elementary water ſhall thirſt again; but here's a Leſſon which neither ſhe, nor any Unbeliever can know, till they have taſted the good gift of God; Whoſoever drinketh of the water that I ſhall give him, ſhall never thirſt. Go now, and ask our Saviour, Art thou greater than our Father Jacob, that gave us this Well? The Well was Jacobs perhaps, but not the water; he digged the Cyſtern, but God gave the Spring that flowed into it: this might have been alleged. But what profit had come to the winning of a Soul, if Chriſt had made compariſons between himſelf and his Servant? It was his purpoſe at this time, not to wreſtle with Jacob, but with the Woman of Samaria: he came not to diminiſh the honour of his Saints, but to magnifie the power of the Holy Ghoſt. Petit potum ut det potum. He met with one that was backward in courteſie, and would not draw a Pitcher of water to cool his thirſt; yet he is forward in mercy, and profers living water to quench the flame of her ſins: He drops by little and little upon her ſtony heart, until he opened that hard rock, that waters of ſalvation might flow out. And firſt his Doctrin bred admiration in this Woman, then a deſire to learn, then a ſudden ſpark of faith, which confeſſed that Jeſus was the Meſſias; then confuſion for her ſins, then repentance, and ſurely then godly ſorrow, and then tears: and ſo ſhe drew thoſe waters before ſhe was aware, after which our Saviour thirſts above all others, the tears of unfeigned repentance. She denied him to take the pains to draw a draught out of Jacobs Well, but he enforced her to draw out more precious liquors than thoſe were, from the bottom of her heart.
Theſe are the words, now read unto you, which wrought that great effect, and did pierce into her ſoul. And let me ſay of that weak Inſtrument, by whoſe tongue the Lord at this time doth make an offer unto you of that immortal Fountain, as ſometimes Gregory did, when he exhorted many great perſons to the contempt of the World, and invited them to eat and drink with Chriſt in his Kingdom, Etſi ego ad invitandum indignus appareo, ſed tamen magnae ſunt deliciae quas promitto; I am moſt unworthy to bid you come unto theſe waters, and drink; but the delicious Fountain which I promiſe to them that thirſt after righteouſneſs, is worthy to invite you. To handle it ſuccinctly, and to your edification, there are four Branches of the Text to be propounded. 1. The Subject to which all is to be referred, is a water of a moſt different condition from that which is mentioned in the former verſe. 2. Who is able to draw it? none but Chriſt, it is a water that he gives, and none beſide him. 3. How it is to be taken, even as a ſoveraign and a delightful Receipt for the health of the Soul, and the very ſoul of health, it muſt be drunk. 4. The exceeding benefit and virtue, which amounts to that value, that the whole World hath not riches enough to purchaſe it, if it were to be bought; for whoſoever drinketh of it he ſhall never thirſt.
To begin with theſe, and the Touchſtone upon which all other parts of the Text ſhall be tried is this. What this myſtical water is, which our Saviour prefers ſo much before Jacobs Well? Chriſt calls it living water, at the tenth verſe of this Chapter; that's a ſweet Epithet indeed; and yet it hath a more amiable deſcription in the words that follow my Text, a Well of water ſpringing up unto everlaſting life. Theſe are names of much elegancy, and much obſcurity, but that we find a clear explanation of them in the ſeventh Chapter of this Goſpel, ver. 38. He that believeth on me, as the Scripture hath ſaid, out of his belly ſhall flow rivers of living water. But this he ſpake of the Spirit, which they that believe on him ſhould receive. So the Scripture hath written upon this water what it is, that you may know it from any other, it is the gift of Grace that cometh from above, that ſanctifieth our hearts, and cleanſeth us from all our ſins, it is the working of the Spirit which knits us unto Jeſus Chriſt, and makes us Heirs of Salvation. God the Holy Ghoſt doth abaſe himſelf to be reſembled to many of theſe inferior things for our underſtanding. No man can miſs to remember how the Spirit did appear in cloven tongues as it were of fire, Acts ii. 2. In another place, Jo. 3.8. he is likened to the air, The wind bloweth where it liſteth, and thou knoweſt not whence it comes, nor whither it goes; ſo is every one that is born of the ſpirit. And here his name paſſeth down a deſcenſion beneath that, and is termed water: only the earth is too baſe an Element, whereunto the Holy Spirit ſhould be compared; leave that to man, and to his corruptible conſtitution. The Fire, the Air, and Water have ſome infinitude in them after a ſort, quod ſuis terminis non continentur, ſays the Philoſopher, they are diffuſive bodies, which are not properly bounded, or circumſcribed in any Figure, as the Earth is, therefore all their names are borrowed to ſignify ſome diſpoſition of the Divine Spirit toward us, whoſe Vertue is moſt diffuſive, and whoſe Majeſty incomprehenſible.
But in each of the Teſtaments Old and New, the firſt time that we read of the Holy Ghoſt, he was joyned unto the Waters, in the firſt day of the Creation the Spirit of God moved upon the face of the waters, Gen. i. 2. and upon the firſt manifeſtation of Chriſt, that he ſhewed himſelf abroad to be the Meſſias of the World, the Spirit ſat upon his head when he was baptized at Jordan in the ſhape of a Dove. And it is not vain to conſider, that when the Holy Ghoſt came down in fire at the Feaſt of Whitſontide, yet St. Peter applies the place of the Prophet Joel to that occaſion, which ſpeaks as if it had been water, effundam ſpiritum, In the laſt dayes I will pour out of my ſpirit to all fleſh. By that which is ſaid already I have brought it to this, the Scripture doth very much aim at this Compariſon to be conſidered, why the vertues and operations of the Holy Ghoſt are called Water; and the choice of the Compariſon, I think, are theſe particulars.
Firſt, as waters poured upon Hills will not ſtay upon their tops, but runs down to the loweſt places, and fills the Valleys beneath, ſo the Graces of God deſcend to the lowly, and humble in heart, and abide not with the proud. Nay David ſays it will be the better for it if it be but a little Valley, a diminitive: thou makeſt fruitful the little Valleys thereof with the drops of rain. Centurio quantò humilior tantò capacior, ſays Bernard; the Centurion lay very flat and low at our Saviour's feet, and where was there a man that had a larger portion of the heavenly benediction? for Chriſt ſaid of him, I have not found ſo great faith no not in Iſrael. Nor is this a foreign, as the Heathen called it, an embaſement of a good courage, for the humble man hath the loftieſt mind of all others if it be well obſerved; for he reckons not by the magnificent pomp and praiſe of the World, though he have no little part in it, but eſteems God, and nothing elſe to be his glory, and becauſe he doth give God the glory in all things that are excellent, therefore he doth invite the Spirit of Grace unto himſelf by a religious policy; as thus, Grace is no longer Grace, than you confeſs it is conferred by meer gift, and frank benevolence. The proud is ſo arrogant in all his thoughts, that he would not yield to that; he thinks it was his due, which could not juſtly, or at leaſt congruouſly be denied him. Needs muſt the rain fall down from ſuch a ſteepy Mountain; and where will it find a place to reſt? but in a little Valley, in a lowly heart which magnifies the love and favour of Chriſt for the gift of the Spirit above all things; but we had no right to ask it, becauſe we were ſinful; we had no underſtanding to deſire it, becauſe we were fooliſh; it is omni modo gratuita, a good turn freely beſtowed in all reſpects; why do you not ſee, ſays Bernard, gratia nullibi nomen ſuum tuetur, niſi in humili? the Grace of God ſhould quite loſe its nature unleſs it dropt upon the humble man; ſink down therefore like a valley to receive this water, for the Lord reſiſteth the proud, and giveth grace to the humble, 1 Pet. v. 5.
Secondly, The Spirit holds this Analogy with water, it waſheth away all filth from the ſoul, and maketh the heart clean which was defiled. No ſuperſtition hath laſted longer, or ſpread further than one I ſhall name unto you: that an external ſouſing of the body in water did quite take away the guilt of all thoſe ſins which had been committed by the body. So Euripides as wiſe an Heathen as any in the pack, foreign, Dive but into the Sea and it would renſe away all their iniquities: then the Jews encurred this errour by that corruption which the Romans brought among them, eſpecially the Phariſees; who if they had walked in the ſtreets, or been in the Market, preſently waſht as ſoon as they came home, leſt they had toucht, or been toucht by ſomewhat unawares which was defiled by the Gentiles. And if they waſht all was well. No marvel therefore if the ſavage Moriſcoes have a ſtrong fancy to this day, how their filthineſs is purged away if they bath in ſome river water every morning: It is more ſtrange, that the Ruſſian Chriſtians in theſe times ſhould attribute ſecret power to ſuch an idle Ceremony: but moſt foppiſh of all, that the Prieſts of Rome would lead their whole Church into this deluſion, that venial ſins are done away if a few drops of an hallowed caſting bottel light upon the gaping people: and many a ſhrewd knavery paſſeth under the name of a venial ſin, as it is to be ſeen in their Caſes of Conſcience. Againſt all their errours, which I have recited, I lay my concluſion again, nothing but the grace of God, that water indeed which is above the heavens doth waſh away all filth from the ſoul, and make the heart clean which was defiled.
The which will appear the better by noting this preeminence in their difference. Elementary water well applied takes away all impure ſoil that cleaves to a veſſel: But can it add a brightneſs to the Veſſel better than it had in the firſt making? No, you will ſay, that is not to be expected. I, but ſuch is the operation of inward grace when it maketh clean; an earthen veſſel is ſtill no better than earth when it is renſed in a River: but if the Spirit from above abide within us, if it waſh and ſanctifie this Veſſel of clay, it overlays it with Gold, and makes it more precious by far than ever. Then but a word ſpoken with grace, and in due ſeaſon, is like apples of gold with pictures of ſilver, ſays Solomon. O how much have we need of it? We are all black before God like the Children of an Ethiopian, Chap. 9.9.ſays the Prophet Amos. We have Vultus aduſtos, faces as if they were ſcorched with flames, Jer. xiii. 8. And of others whom God did begin to loath, their viſage is blacker than a coal, Lam. iv. 8. Black will take no colour we uſe to ſay, there is no help for it, either by Art or Nature:Jer. 13.23. but if the ſupernatural hand be ſtretched out upon us, then the Blackmore ſhall change his skin, and the Leopard his ſpots. As the bloud of the Mother after the birth of her Child keeps not the colour of bloud, but becomes milk in her breaſts, ſo after we are begotten again by the Spirit, and bring forth the fruits thereof, our bloudy ſins ſhall become milk, and though they be read as Scarlet, they ſhall be white as ſnow, Iſa. i. 18. Yea, the Prophet ſays of Jeruſalem while it ſerved the Lord, her Nazarites were whiter than ſnow, purer than milk, Lam. iv. 7. Doth not David promiſe as much unto himſelf, if the Lord would renew a right ſpirit within him? Lavabis me, & dealbabor ſuper nivem; Thou ſhalt waſh me, and I ſhall be whiter than the ſnow. As if by the Sacred Unction from heaven his ſoul ſhould have a new beauty, which it never had before; a plain Transfiguration, ſuch as our Saviours was in the Mount, ſo that no Fuller upon earth could make a thing ſo white. Solomon in all his Royalty was not cloathed like a Lilly of the field: But take Solomon in his repentance, (whereof I perſwade my ſelf) and his ſoul was much whiter than any Lilly in the field. This is a ſuperlative vertue, wherewith the water in my Text is endowed, to cleanſe that which was foul from every ſpot, and to make it ſurpaſs the whiteneſs which it had by nature.
Thirdly, Happy is the tree that grows by the Rivers of waters. No Plant can proſper unleſs ſap and moyſture nouriſh it: So Grace is that coeleſtial water which ſupplies the root within us, it makes the conſcience abundant in good works, and without it it is impoſſible to bring forth the fruits of righteouſneſs. Mark the rain which falls from heaven, and the ſame ſhower which dropt out of one cloud increaſeth ſundry Plants in the ſame Garden according to the nature of the Plant. In one ſtalk it makes a Roſe, in another a Violet, divers in a third, but ſweet in all: So the Spirit is a moiſtning dew which works rare effects in ſeveral diſpoſitions, and all moſt acceptable to God. Is your Complexion Cholerick? Try thine own heart if it be apt to be zealous in a good cauſe. If it be so, it is the fruit of the Spirit that works upon your conſtitution. Is Melancholy predominant? The grace of God turns that ſad humour into devotion, and Prayer. Is your Temperature Sanguine and chearful? I can tell what that will do, if this living water feed it: the mind will be bountiful, eaſie to remit injuries, glad of reconciliation, comfortable to the diſtreſſed, always rejoycing in the Lord. If a man be Phlegmatick and fearful, there is a trial likewiſe what God can bring forth from ſuch a nature. How wary will the Conſcience be to give no offence? How pitiful? How penitent? How ready to weep over its own tranſgreſſions? Finally, in every Age of the life, old or young, in every condition of fortune, regal, honourable, or ſervile, this living water, where God pleaſeth, incorporates it ſelf into it, and makes it grow and fructifie, according to that uſe and purpoſe for which it was planted.
It is water then which doth increaſe and vegetate every Plant which our heavenly Father hath planted, but with much diſparity from our common waters, as you may apprehend by divers inſtances. For firſt, pour all that you can draw from your fountain upon a tree that is quite dead, and your labour is loſt, it will never ſpring again: but moſt wretched were the ſtate of man if the water which Chriſt gives did not bring us to live again when we were quite dead in corruption. And you being dead in your ſins hath he quickned, &c. having forgiven you all your treſpaſſes, Col ii. 13. All the Sons of Adam beſide our earthly mortality are under the infliction of a double death by nature, it is a ſpiritual death to be bereft of grace: It is an eternal death to be guilty of hell fire. We are St. Judes fruitleſs trees, bis mortuae, Ver. 12.once were enough, but we are twice dead, pluckt up from the root, yet if the light of Gods countenance ſhine upon us, we ſhall ſprout again, and wax green like a Cedar in Libanus. What a ſapleſs tree was Zachaeus before the Holy Ghoſt, the Lord and giver of life, as we do well call him in the Nicene Creed, did bring ſalvation to his houſe? You might as ſoon have ſqueezed water from a Pummy ſtone as charity from a Publican before his converſion; yet though he were dead in covetouſneſs, as ſoon as He began to live in him, he ſcattered abroad, and gave unto the poor. As the Father ſaid of his Prodigal Child being now come home into his boſom,Luk. 15.24. This thy brother was dead, and is alive again: So let every penitent ſoul confeſs, my root was dried up, how ſhould it come to ſpring again but by ſome influence from heaven? I was a withered tree that cumbered the ground, how am I exalted like Aarons Rod to bring forth Buds and Almonds? I was a ſenſleſs ſtone, and God hath raiſed me from thence to be a Child of Abraham.
Take another inſtance of diverſity, in every Plant that lives water is the means to make it bear; but in every Plant it makes it bear ſuch fruit, and no other, as was firſt grafted upon it; it cauſeth a Fig-tree to bring forth Figs, and a Vine to be laden with Grapes: But if the fruit were ſowre and unpleaſant by nature, water it while your arms ake it will never help it. But this water in my Text, which is ſo worthy of our Saviours praiſe, it will make you gather Grapes of Thorns, and Figs of Thiſtles. Indeed, it ſhould do ſo, but our Preaching is no better with many than River water guſhing upon a Crab-tree, the more we teach, the more you are laden with your own natural fruit. Pride, Luxury, Intemperance, Faction, Malice, and Incontinency are as rife as ever they were; nothing grows upon the ſtock for all the labour that is ſpent, but ſowre Wildings that ſet the teeth on edge; it ſeems the chief ingredient is wanting, the bleſſing from above: you mind other things, and then the chief pipe of all will be ſtopt, by which the Spirit ſhould enter into our ſoul. There are ſome, and I would they were but few, that put in Bill and Anſwer, as it were againſt Gods plea, they urge their perſonal infirmities, and natural inclinations, and think that God can ask no more. I am dull of underſtanding, ſays one, and what I am taught I cannot bear it away: I am ſuddenly tranſported with indignation, and I cannot ſuffer; I am retentive of a wrong, and cannot eaſily be reconciled. All theſe are in the ſame tune with thoſe ill manner'd Gueſts in the Goſpel, we cannot come, I pray you have us excuſed. Humilitas ſonat in ore, ſuperbia in actione; To plead excuſe is a form of humility, but in effect it is an open arrogancy. Spend this breath of excuſe in Prayer and Supplication, and cry out often, and affectionately, drop down upon this heart O Lord, drop down upon it, and it ſhall bring forth fruit quite againſt the grain of your cuſtom, quite againſt the bias of nature. The high-minded ſhall be humble as a Lamb: The implacable ſhall forgive his brother ſeventy times ſeven times: The Impoſtor ſhall make reſtitution: the Bravaries of the time ſhall confeſs, and amend their vanity. Loe this is an alteration which nothing can produce but living water, from natural ſterility of good to ſupernatural fruitfulneſs. Origen confounds Celſus with this Argument, that the Chriſtian Religion muſt needs be the power of God, and not of man. For in all Kingdoms where it had ſucceſs, it did civilize the moſt barbarous Nations: It did mollifie and intenerate the moſt ſtony hearts: It brought in Juſtice and good Laws among them that lived by Rapine and Robbery. A ſtrange fruit to be found upon ſuch wild Plants. Could it otherwiſe come to paſs than becauſe they were watered from above? I think you will like this Doctrine beſt in the Prophet Iſaiahs expreſſion, Chap. xi. 6. under the Kingdom of Chriſt, ſo it goes before, The Wolf ſhall dwell with the Lamb, and the Leopard ſhall lie down with the Kid. The Calf, and the young L…on, and the Fatling ſhall feed together, and a young Child ſhall lead them. All that place is noted by Euſebius for a Propheſie, to be meant of the converſion of the Gentiles, whoſe brutiſhneſs and ſavage life was changed into good nurture, and ſweet converſation. Ye were darkneſs▪ but now ye are light in the Lord. O bleſſed are ye, when that which is natural and inbred to our diſpoſition drops off, and grows no more: Then if ye be planted by the River of God, ye ſhall bring forth your fruit in due ſeaſon; and look whatſoever you do it ſhall proſper.
Take a third inſtance of diverſity. Our Elementary water helps a Plant to bring forth one kind fruit at one ſeaſon of the year, and this is a bleſſing of Gods left hand to fill us with the plenty of the earth: but the water, which is the bleſſing of his right hand, hath this excellency, to make the ſame tree bear all manner of ſpiritual fruit, and at all times and ſeaſons, never unfurniſht, never empty. A moral temperate man may be unjuſt: A moral juſt man may be carnal: A moral chaſte man may be covetous: But if it be ſpiritual temperance, or ſpiritual chaſtity coming from the grace of God, it will be juſtice, and peace, and mercy, and all the whole ſwarm of vertues that can be recited. There is a difficult point in one of the Parables about a man that had not on a Wedding Garment. What is this Wedding Garment? One, will have it to be Faith; another, to be Good Works; a third, to be ſpiritual Joy; a fourth, to be repentance. Why Origen prevented all theſe controverſies before they were moved, if he had been mark'd: Says he, Veſtis nuptialis eſt textura omnium virtutum; The Wedding Garment is all theſe, and more than theſe, for it ſignifies that all vertue in the ſeveral threds ſhould be woven into our heart. Faith, Hope, and Charity are fruits that hang all upon a ſtalk, three ſeveral divine graces, yet they have but one ſoul. Faith ſays there is a Kingdom prepared for the righteous, Hope catcheth hold, and ſays, it is prepared for me: Then Charity comes in for her part, and ſays, I will run to obtain it. They are like the three principal vital parts in mans body, the Heart, the Brain, and Liver. One is as neceſſary as all three together, for the decay of either is death without redemption. No ſtragling, ſingle, ſolitary vertue which hath no fellows comes from this coeleſtial watering. The ſpiritual ſervice of God, ſays a learned Author, may be meaſured three ways: 1. Whether it come ex toto corde, from all the heart, from all the ſtrength, and from all the ſoul. 2. Whether it be Cum totâ plenitudine, with all the confluence of good works as it were in one fortunate conjunction. 3. Whether it be in toto tempore, continually, and at all times alike. Spiritus vivificat, Joh. vi. It is the Spirit that quickneth, which makes a good man live, and fructifie at one time as much as another. It is no dead moiſture which can do no good upon a Plant, unleſs the Sun likewiſe be in a fit aſcenſion to cheriſh it, and make it ſpring. This is living water, foreign, ſays St. Chryſoſtome; It impels the Conſcience to be never out of motion in ſome ſpiritual exerciſe. The Son of God is called a living ſtone, and the Spirit living water, and man a living Sacrifice. Righteouſneſs is the ſavour of life unto life; dead works are the ſavour of death unto death. A tree that always bears is a Plant of Paradiſe. Not a little Repentance, or a little Charity, once or twice a year at a Communion, and then ſhake hands with Mortification till the next Chriſtmaſs, or Eaſter. Among other reaſons why the Holy Ghoſt aſſumed the ſhape of a Dove this is reckoned for one, that it is a bird of a moſt teeming fecundity; whether any bird that flies lay oftner I am not certain, I believe not many; ſuch fecundity there is in a lively Faith, it is never without ſome good Work, either the Tongue is Praying, or the Ear is Hearing, or the Heart is Meditating, or the Eye is Weeping, or the Hand is Giving, or the Soul is Thirſting for Remiſſion of ſins. And this is enough to ſhew what fruitfulneſs is brought to paſs by this heavenly moiſture, and for the firſt part of the Text.
Yet it were an undervaluing, and a diminution to ſo great a bleſſing, to be called water, unleſs the ſecond part of my text did hold up the dignity; let us come therefore to conſider the rare vertue which is in it; for it takes away the moleſtation of thirſt for ever: But whoſoever drinketh of the water that I ſhall give him ſhall never thirſt. Yet I will take in no more than the Text doth directly prove, and leave that which ſome would draw in ex abundanti, by the ſtrength of their conjectures. There are thoſe that make this verſe a convincing argument, how a man that hath taſted the grace of God is never empty more, but aſſuredly full and ſatisfied to the end of his life. Which way ſoever the truth of that Controverſie ſtands I wave it off, but I think this Text is not to be charged with that meaning, as if it proved it. 'Tis true, he that drinks of this water ſhall never thirſt; but quouſque bibendum? how long muſt he drink? let him drink all his days, while his breath laſts, and then he ſhall be ſatisfied with the goodneſs of the Lord as out of a River. Again, call to remembrance what is meant by this water; every good and perfect gift which enricheth the Soul deſcending from the Father of lights: but among all that heavenly Offspring perſeverance is the faireſt; Nymphas ſupereminet omnes, Perſeverance muſt not be excluded from the Text. Then I have done with this rubb in a word, he that drinks of this water, and puts perſeverance into the Cup, he ſhall never thirſt.
He ſhall never thirſt? Why then ſays the Son of Syrach concerning the wiſdom which ſanctifieth all things, They that eat me ſhall yet be hungry, and they that drink me ſhall yet be thirſty, Eccluſ. xxiv. 21. and very certain none ſo greedy to have more grace, as he that hath ſome already; none ſo inſtant to get ten Talents, as he that hath received five. Let Eliſha be inſpired with a competent meaſure for one of the Children of the Prophets, and he will preſume to ask that a double portion of Elias his ſpirit may reſt upon him, if it be poſſible. Concerning all the fruits of the Spirit, this judgment of Gregorie's is undoubted, cum non habentur in falſtidio ſunt, cum habentur in deſiderio; Homil. 36.they that have them not think vilely of them, they that have them do inſatiably deſire them. Pleaſe you for the true explanation of the words to mark, the Propoſition muſt not be taken alone by it ſelf, but reſpectively to the Compariſon that went before. The water which the Woman of Samaria came for, it conſumes, after you have taſted it, and it is miſſed as if it never had been. Therefore we call for Elementary drink every day, for as much as drought is a torment to nature: now when we are once made partakers of living waters we call for more and more, not becauſe want and drineſs doth afflict us, but becauſe deſire doth pleaſe us. So that diſtinction uſed by many will be clear to be underſtood, ſitis ariditati, non deſiderio opponitur, he that drinks theſe waters of the Holy Spirit ſhall never after have a dry and a parched Soul, but he ſhall ever have a thirſty affection to drink his fill. The vertue therefore of the Spirit may be well drawn to theſe three heads. Firſt it moiſtens the Soul that it feels no drineſs, like a barren Land which hath no natural humour in it, there is no ſuch thirſt in him that hath a lively faith; but it cannot chooſe but beget a thirſty affection, and a longing to add more and more unto it. 2. It makes us leave to thirſt after vain delights by little and little. 3. He that ſatiates his ſpirit with it in this life, ſhall be diſcharged from all manner of thirſt hereafter, when he changeth this life to live with God for ever.
The firſt of theſe Propoſitions begets this leſſon, where ſanctification hath moiſtned the inward man to the bottom, and to the root, there the heart is reſtleſs till it obtain a larger abundance of the ſpirit. After this manner a good Proficient gains upon Gods bleſſing ſtep by ſtep. Thou haſt given me to know thee, O Lord, but confirm my faith alſo to believe in thee; nay, give me not onelyonly to believe, but to ſuffer for thy Names ſake, ſo ſhalt thou try and examine if there be any way of wickedneſs in me: or if thou haſt not reſerv'd me for the Cup of afflictions, yet prove me throughly by obedience, grant that my works may pleaſe thee: that I may do thy will on earth as it is in heaven. Make thy Laws ſweet unto my mouth, ſweeter than the honey and the honey-comb. Such a one is Marcianus the Anchorite chronicled by Theodoret: One of his ancient acquaintance being in chaſe after his Game, found him alone in a Deſart. What make you ſo far from your friends, ſays the Huntſman; and what make you ſo far in the Woods, ſays Marcianus, I am hunting for a Beaſt, ſays he, and I will not leave till I have taken it: and I am hunting for my God, ſays Marcianus, and I will not leave till I have found him. Such a one by Procopius his deſcription was Juſtinian the Emperor, (and ſuch an Example was worth a thouſand) nulla honorandi Dei ſatietas cum cepit, Lib. 1. p. 424he was never cloyed to do God honor, he never thought his duty was enough in Religious ſervice. The more we bend our affection to heavenly things, we ſhall be enflamed with more devotion: as devotion encreaſeth the more help ſhall be added, the more help the more diligence, and the more diligence the more glory.
Nemo primo ſtatim die ad ſatietatem potatur, ſays one of the Moderns; No man is made Chriſtian enough in a day to go to the Kingdom of Heaven: unleſs it be in ſuch a rare example as that was of the penitent Thief. It is a falſe ſpirit that ſays unto any mortal man, it is well if you can keep at this ſtay, and prove no worſe. Yet I know the greateſt part of indifferent Chriſtians are ſo affected to the love of the World, that if it were poſſible to meaſure out to a dram, what quantity of righteouſneſs would ſerve them to attain to ſalvation, they would reach ſo far, if the Grace of God would aſſiſt them, but they would ſeek no further. I ſay, if they knew the trick how to make juſt a Saint, and no more, they would ſpare a labour for ſeeking beyond that point, and for the reſt ſacrifice to carnal ſecurity. Certainly there can be no living water already, where there is no thirſting for more. Whatſoever you know or hear of, that any Saint living or departed hath done for Gods ſake, it is a ſhame for you, if you do not covet to do as much or more than that; at leaſt if you be not ſorry that your frailties make you come ſhort of the beſt. Speak thus to your own heart, Should any of thy Servants love thee better than I? ſhould any of thy Diſciples be more obedient than I? for none of thine Elect is ſo much indebted to thy Paſſion as I am, becauſe none had ſo many ſins to be forgiven? Thus your Soul muſt thirſt to be the neareſt that ſhall ſtand before the preſence of the Lord; and count your ſelf extreme lag in perfection until you deſire to come equal with the principal Saints. Lord let me love thee as Peter did, Lord let me love thee more than theſe. Some cried Hoſanna, and ſhouted for ioy, when our Saviour went to Jeruſalem; ſome cut down branches of Palms, that was a more real expreſſion of his welcome; ſome ſpared their Garments from their back and laid them in his way: Theſe were the formoſt in affection; and what a becoming thing it was to be the beſt of all thoſe that ran forth to meet our Saviour? but as if one ſhould wiſh always to be a Child, and never come to manly growth, ſo is a lumpiſh Chriſtian, who perſwades himſelf that a moderate competency of righteouſneſs is beſt: let others, if they will, ſtrive to be thoſe green Olive trees that flouriſh in the Houſe of the Lord. The learned among the Heathen love to talk of ſtrange Creatures, and Plutarch tells of a Fiſh, of which to eat a little is hurtful, to eat it up all is medicinal. True or falſe be the Story, it comes fit to be applied. Chriſt promiſeth no bleſſing to him that doth but wet his lips with this living water: a little ſpattering holineſs will turn to hypocriſy; the vertue of it abides with thoſe that drink deep for the preſerving and cheriſhing of a ſpiritual life: and the thirſty Soul, the more it drinks up, the more it will cry out, give me ever of this water to drink.
The ſecond Experiment is this; the water which Chriſt gives turns the edg of the appetite quite from this world, and makes us leave to thirſt after all other delights: he that drinketh of this water, though concupiſcence cannot quite be rooted out, yet he ſhall never long greedily after carnal luſts. He that doth not hate his own Soul cannot be my Diſciple:Luk. 14.26. foreign. is not this a Paradox? for, what ſhall it profit me to love all things elſe, if I hate it? well, love it as it is Chriſts Soul, altogether raviſhed with the love of him: hate it as it was thine own Soul altogether raviſhed with the love of the world. Tunc animam noſtram benè odimus, Greg. hom. 37.cum ejus carnalibus deſideriis non acquieſcimus, ſays Gregory; as a man ſeems to be ill affected to another, if he deny him that he ſues for: ſo ſuch heavenly reſolutions by a Catachreſis are called the hate of the Soul, when we deny it ſatisfaction in fooliſh and earthly inclinations. He that hath called promotion to honour, or the fatneſs of riches, or luxury, or any ſuch thing, the darling of his heart, it was for want of this water in my Text, to cool the inflammation of his fever: but if ever he receive a doſe of it, the new Wine is put in a new Bottle, and both ſhall be preſerved. The grace of God doth ſupply the place of a Cherubin that ſtood with a flaming ſword to keep Adam out of Paradiſe; ſo the Holy Spirit will give the watch-word and cry out in the time of tentation, turn aſide, and enter not into the paths of theſe pleaſures, theſe are not the Paradiſe into which you ſhould come; if you do, there is a Sword that will cut you in twain, and give you your portion with Hypocrites. St. Auſtin obſervs upon the ſixth verſe of this Chapter, that Jeſus being weary ſat upon the Well, quaſi non alius fons eſſet quàm ipſe Chriſtus; as who ſhould ſay, O ye Samaritans, what Well do ye come forth to draw at; that Pit from which ye drew of old is vaniſhed, but here's a better ſitting in the place, a Saviour which is Chriſt the Lord.
How ugly thoſe things will appear to a regenerate man, which in the days of unhappineſs, when ſin did reign in his mortal body, were the pride of his eyes? how contemptibly he looks upon himſelf, remembring how he was ambitious? how high he thinks himſelf above the reach of fortune, when he thinks not of high places? The World would teach him wiſdom, how he may ſave his own: the Goſpel will teach him better wiſdom, to loſe all for Chriſt: before he could not ſee another gliſter, and ſhine like a bigger Planet, but he felt a gripe of emulation, and his heart ſaid, oh that I were him or him: but when he can truly ſay. Ʋnto thee O Lord do I lift up my ſoul, my converſation is in heaven, then he can ſee no man abroad with whom he would change conditions: and why all this? O but becauſe the new Wine hath filled the Bottle, the Ram is offered up for a Burnt-offering, and Abraham hath his Iſaac untoucht. Iſaac is ſpiritual joy, which Abraham cannot loſe, if the Ram, which is carnal concupiſcence, be conſumed inſtead of it, and burnt to aſhes. Then Matthew leaves all his wealth, with more delight than ever he got it; then Paul eſteems all the dignity he had in the Synagogue to be but droſs for the excellency of the knowledg of Chriſt. And you cannot hear too often what the holy Father St. Auſtin ſays of his own converſion, that his fancy was in a good dream, as if it heard a voice ſaying, take up the Book and read; and he pitcht upon theſe words, Rom. xiii. 13. Let us walk honeſtly as in the day, not in chambering and wantonneſs, not in rioting in drunkenneſs. At that inſtant he felt a refrigeration within himſelf to cool the fire of luſt, which is kindled from Hell: at that inſtant he laid his mouth to the Well of water, nectareum bibit ore fontem, Lib. 83. Qu. & qu. 64and found it tempered with that ingredient of the Holy Ghoſt, that he did never thirſt. It is a parabolical, but a pious application which St. Auſtin maks upon the 28. of this Chapter. The Woman of Samaria came forth with her Pitcher to draw water; by which are moralized the unſtable vanities, that are as common as an open River. Well, upon ſome conference our Saviour reveals unto her, that he was the Chriſt. What's next after that in the ſtory? the Woman left her water pot, and went away into the City. Now comes in Juſtins Parable, the Water pot is this Appetite of ours made of clay and dirt; with it we pluck up pernicious things from the hidden and dark pits of pleaſure; but ſhe that knows Chriſt muſt abhor this Appetite, and caſt away her Pitcher: quae credit in Chriſto renunciabit ſeculo: leave your filthy deſires behind you, take them up no more, and then Chriſt will take you up into his glory.
The third Experiment, and the principal which extols this ſoveraign water, comes now to be handled, and it will ſerve fitly to conclude all: 'tis thus; he that drinks of it liberally, and thirſtily unto the end of his life, ſhall not only aſſwage the malignity of evil concupiſcence now, but ſhall be diſcharged of all manner of thirſt hereafter, when he changeth this life to live with God for ever. Burdens heat the ſpirits, and waſte the moiſture of the body, and parch the throat with drineſs more than any thing: Help a man that is ſo overladen, with a comfortable draught of wine, and you fortify and enable his ſtrength to make him bear his carriage eaſily, that he ſhall not ſink under it; but yet the burden remains upon his ſhoulders. So in this time of our Pilgrimage ſin will ever be a ſore burden upon us, and unleſs the ſpirit did comfort us it could not be ſupported; but we have a draught of wine mingled with mirrh given us now, to undergo the croſs with fortitude and patience. And in the day of Gods laſt viſitation, when He ſhall take thy ſoul into his reſt, thy burden ſhall be quite caſt off, and the tediouſneſs ſhall be no more remembred.
Among the manifold mercies of God, for which we are to bleſs his holy Name, the pleaſanteſt of them all is this Pſal. ciii. Who ſatisfieth thy mouth with good things, ſo that thy youth is renewed like the Eagles. Surely there is much in joyning thoſe two things together in that verſe, thy mouth ſhall be ſatisfied with good things, when thy youth is renewed like the Eagles; which is a Paraphraſe of the reſurrection of the life to come. He that opens the door of his heart when Chriſt knocks to come in, he ſhall ſup with Chriſt, Revel. iii. 20. And Gregory notes, that the grace which he will miniſter to us in the Kingdom of Glory is called a Supper, quia poſt prandium coena reſtat, poſt coenam nullum convivium: for after Dinner the ſtomach may look for another Meal, but having ſupt, it looks for no more repaſt that day, but is ſatisfied. So in this life we dine with Gods grace, and look for an other Banquet; in the next life we ſup with Gods grace, that's the hidden manna which is food for ever; qui credit in me non ſitiet in aeternum, he that believeth in me ſhall not thirſt for ever.
Then to drink of this water is to believe, the reaſon is becauſe faith ſwallows the hidden myſteries of ſalvation, without chewing or biting upon them with the unſanctified tooth of humane reaſon; fides ſine difficultate intrat in animam, it goes down like drink into our bowels with great facility: Believe therefore that this water will ſuffer no thirſt to poſſeſs your ſoul when you ſhall enjoy the preſence of God, and be it unto you according to your faith. We ought not to truſt ſo much to that which we ſee, or feel, as to be confident of the fulfilling of Gods Promiſes. Lazarus ſhall no more thirſt at the Rich mans Gate, but the rich unmerciful man ſhall thirſt for a drop of water to cool his tongue. Therefore let him that is in miſery ſay, I take my turn to want for a little while, I ſhall be full hereafter, the hungry ſhall be fed with good things, and the rich ſhall be ſent empty away. Fret not therefore at the proſperity of an unjuſt man: Would you take his gains, his honors, his pleaſures told ten times over with his loſſes and afflictions to boot, which he ſhall ſuſtein hereafter? I am ſure you like not the bargain. The Silkworm begins to live in ſilk at this time, and continues but for two or three months: the Ground-worm will not change conditions with the Silk-worm, who may live longer in the duſt of the earth. Why, he that is ſanctified in Chriſt ſhall bequeath his body for a time to the duſt, but his ſpirit ſhall return to unſpeakable glory. Therefore envy not theſe Silk-worms, which ſhall flouriſh for a ſhort time, perhaps for leſs than a month, perhaps for leſs than an hour, and then they ſhall howl, and thirſt for ever. Say thou with Philip, Oſtende nobis patrem & ſufficit, let theſe things paſs away, ſhew us thy Father, and it ſufficeth.
And as faith is ſure of Promiſe, ſo it is hot in Prayer: tantò inſtantior in prece quantò certior in promiſſione: becauſe God is ſure to give, I will be ſure to ask. If thou wouldeſt ask of me, ſays our Saviour to the Woman, I would give thee living water. The Holy Ghoſt is donum ex dono, given to us not at the firſt hand, but becauſe Chriſt is given, the gift of another gift, becauſe God gave his only Son unto the World. As it is the natural condition of water to aſcend as much as it deſcends; ſo Chriſt deſcended with this grace of living water unto the earth, therefore it will aſcend again from the earth, with us, where Chriſt is gone into Heaven. Behold I have ſet before you in the former verſe, and my Text, vile waters and precious; a terreſtrial Globe upon which you might ſtudy the vanity of things beneath, and a celeſtial Globe to ſtudy heaven, and the things that are above. The former verſe begins like Solomon's Eccleſiaſtes, Vanity of vanities, and all is vanity: This I end as the ſame Book doth, The end of all is fear God, and keep his Commandments. Will you mind earthly things, or is your converſation in Heaven? Philip. iii. 19. Lo the Fountain of righteouſneſs is open, all that thirſt by faith come and drink, eſpecially in the Supper of the Lord with humbleneſs: and becauſe we have not a Pitcher to draw, and none can help us but Jeſus Chriſt, let us turn unto him in Prayer, that he would open our mouth wide, and fill it with his hidden grace, that we may never thirſt after the delightfulneſs of our former ſins. AMEN.