are understood of the grace of God in soule so may be understood of the grace of God to souls especially considering that the latter is the spring of the former these streams comming from that Fountain and that they are set forth not only as containing Vers 9. but as causing life That this Water of life is to be interpreted not only of Christ but of thei Fathers love flowing through Christ appeareth 1. Because Christ is the Channell the Fathers grace the Spring Christ is the Conduit through which the Fathers grace the Fountain from which the Water of life comes Philemon v. 3. Eph. 1.2 Caput Electorum non Electionis Hence it is that the Scripture runs thus Grace from God the Fâ—ther and from our Lord Jesus Christ Electing love being in Christ but not for Christ Christ being the Head of the Elect not of the Election and 't is something observable that God saith I will give of the Fountaine of the Water of life 2. That is the Water of life promised to souls which can quench and satisfie the thirst of souls Hie sat lucis est Psa 4.6 7. Now what is it which such souls desire but that God would lift up the light of his countenance The feet of Faith ascends these three stairs 1. It comes to the Promise 2. To Christ in whom all the Promises are Yea and Amen 3. To the Father who gave Christ to purchase an interest for souls in these Promises When such souls look at the Iacobs Ladder the Top whereof reacheth Heaven viz. the mediation of Christ they desire to see God the Father at the Top. Shew us say they the Father and it sufficeth us Q. I shall now through Heavens help shew you why this Free-grace of God flowing through Christ is compared to Water of Life viz. Chiefly from that influence which it hath upon a Beleevers spirituall life Yet I humbly conceive to denote three things 1. The Purity of it It is therefore said to be a River pure as Crystall Rev. 22.1 A river not a pond standing waters usually gather filth mud a 〈◊〉 River not a black dark River but clear as Crystal Pure formally pure efficiently purisying others as it is pure 2. The perpetuity of it It is water alwaies flowing putting forth new waters A Fountain not a stream which might be stopped not a river only which might be turned and in Scripâ—â—â—â— Waters which come from a Fountain are called living waters Gen. 26.19 This Fountain is ever filling others and yet it self ever full 3. The efficacy of it it being efficacious 1. To the begetting of spirituall life resembling Ezekiels waters Ezek. 47.9 where ever this water comes souls live and move and have a spirituall being Souls like dry bones lie dead til by these Gales of free grace God breatheth into them the breath of supernaturall life By sprinkling this water upon them dying yea dead men are recovered 2. In the preserving spirituall life begotten In and aswell as from Gods grace we live and move spiritually in it as the preserver as well as from it as the author These herbes of Grace in the Gardens of our hearts would soon wither were they not watered from heaven Joh. 15.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secorsum a me vid Leigh Critica sacra The building stones as well as the foundation stones are free stone * Except we abide in the vine we are dead branches Without Christ we can be we can do nothing In the repairing of this spiritual life when impaired spiritual children as well as naturall are often sickly have fainting fits this is the strong water whereby they are revived God gives if not wine to them that are of heavie hearts yet this his love which is better then Wine Sin and Satan shoot their arrowes even bitter arrowes which would wound Saints mortally were not this water like those in Ezekiel Ezek. 47.8 Hos 14.4 healing waters Did not God heal their back slidings by loving them freely 4. In the strengthning of this spirituall life Saints are strong in the grace which is in Christ Jesus 2 Tim. 2.1 not only in the grace received from Christ Jesus not in the stream but in the Fountain Should we not keep the pipe of Faith open thereby to have conveighed fresh streams of living water how soon should we like Reuben be weak as water Our waters if this be as to us stopped are not strong enough to carry to the enjoyment of God in heaven or honouring God on earth From these supplies it is that the lame man leaps as an Hart Ego Rex meus saith a Christian A Saint should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. totis viribus retinens that with Jacob having seen the fresh favour of God we lift up our feet and take long strides Our strength lies not in our hair but in our Head and if we hold not the Head we are but as other men I name no more 5. In the perfecting of spiritual life This Water riseth and raiseth as high as the Fountain and where the lowest stone is laid the Head stone shall be laid with shoutings crying Grace Grace Heb. 12.2 That love which works towards souls from Heaven will work souls up to Heaven those two are joyned together the Author and Finisher of our Faith where grace hath begun a good work it will perfect it untill grace be swallowed up in glory a spirituall in an eternall life till the Kingdome of God within soules being at first like a grain of Mustard seed become a tree the top whereof reacheth Heaven I shall now come to Application for no reason can be given of Gods grace but it self That being as one sweetly observeth the glory of Gods love which is the fondnesse of mans viz. to have no reason for it Gratia quia gratis data The ground and motive of this love lying only in the brest of the Lover So that as 't is said of the River Nilus in Egypt that the overflowings thereof are precious but the spring of it is not known Deut. 7.7 8. so we may say of this Water of life this free grace of God that the redundancies of it are ever famous but the rise of it is not cannot be known to be otherwise then from it self God loves his people because he loves them The Lord saves souls but of meer prerogative Hath mercy because he will have mercy The first Use is a Use of Information Vse 1 and informes us Though all men be lost in Adam yet they are not all lost irrecoverably Poor souls you who groan under the body of death may this day hear glad tidings of the best things that there is yet hope in Israel You who are sin-sick spiritually wounded may answer the Prophets Question affirmatively There is Balm in Gilead Jer. 8. two last verses there is a Physician there I am this day come
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 effectuall 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. To the spring of this water of life viz. Gods eternall love and that either if we consider 1. The fulness of it Psâ— 31.19 Oh how great is Gods goodnesse The Psalmist speaks of it Hoc admirari prope res est una salaque quae pâ—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 therefore compared to the Sea Mic. 6.18 where 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter without any mixture of by-respects God 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 runs indifferently through every mans ground the Lord keeps open house Whosoever will Rev. 22.17 may come and take of this water of life freely 2. If 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 dead 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 To 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 ever issuing in their Saviour 2. To a Sun Mal. 1.2 As 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. 13.1 not that stands shelving only but wide open The 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 that 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 Come 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 We must come it is our duty 3. By his heart-breaking Lamentations Joh. 5.40 Ye 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 bloud 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 did 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 Canales gratis living water These are 1. Converting Such is the Word Joh. 5.25 wherein 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 â— Peâ— 2.2 Eâ— to be nascimuâ— nuâ—in u. The 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 toâ— house which are not the foundation but a streng hening to a house which hath a foundation Sacraments which 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
Promises 1 Joh 4.10 This is love worth pointing â—t Herein is love love in its eminency love in the flower of love that God loveth us that when we are not worthy that he should love us he should love us that we may be worthy 2 They who receive of his grace are ill-deserving The Sun of Gods love riseth upon the unjust They might look for troubles who behold peace they might expect frowns not favours smiting not smiling Should God bend his Bow and shoot his arrowes of displeasure at us we should yet be punished beneath our iniquities It is the Lords Mercies not only Mercy that we we who were in Adam Lam. 3 2â— who fell with Adam who derive a corrupt nature from Adam are not consumed much more that we are comforted that we are reprieved carryed by this Water of life from Hell much more that we are recovered carryed to Heaven They who receive of this Water of life are 1 Those who once left it This water followes them who forsake it This was one of the two great evils which all men in one committed Jer. 2.13 forsaking the Fountain of living Waters and that 1. Wilfully Man being left to the freedome of his own will chose evill rather then good Satan did counsell but could not compell Satan came in the shape of a Serpent not of a Lion 2. At the perswasion of Gods and mans greatest enemy This sounds high base that sacrifice should be offered to the filthy-ghost by man who was made a Temple for the holy Ghost that he who had God for his head should fall down at the Devils feet Man chose the father of lying rather then God who speaks righteousnesse 2 Those who still leave it Ps 66.18 Free grace overtakes them who would over-run it Gods eye is good when mans eye is evill and Christ hath received grace as well as gifts for the Rebellious Now lay all these together and you may conclude that those are full streams of goodnesse which break in upon these high and heightned banks of our wretchednesse The fulnesse of the water of life appeareth Demonst 3 if we look to the severall streams or rather rivers which flow from it Gen. 2.10 We read in Genesis of a River in Paradise which became into four heads 1 Cor. 1.30 We read in Corinthians of this river of the Water of life becoming into four heads likewise Christ is made unto us Christ being the channell as God is the spring Wisdome Righteousnesse Sanctification and Redemption Now certainly that is a sea which feeds and fils four so great rivers That 's a huge river which sends forth four such full streams to refresh and make glad the City of God I should now come to the Reasons of the point whereof as I have before shewed no reason besides it self can be given the Water of life herein resembling the water of the sea in that it is its own spring I shall only here insert one great end why the Lord displaies such abundance of grace upon poor souls which is 1. That the recovery by the second Adam might as to the elect extend as farre as the Apostasie by the first Adam There is abundance of grace evidenced in a souls recovery if we look 1 Whence souls are recovered in a word from death 1. From death for sin Our debts were so great that there must be great sums of grace to forgive them Our souls are so leprous that nitre and soap cannot only Christ with his Fullers soap his durable righteousnesse can cleanse them Our sins are mountainous and there must be depth Mic. 6.19 yea the depths of the Sea to cover these mountains To cancell so many and those so large bands to fetch out such deep and deadly stains To cure such mortall wounds all these loudly speak and call upon us to speak aloud Grace Grace 2. From death in sin To quicken souls who are dead in sins and trespasses Eph. 2.1 is a high work and so high doth this water rise I have heard of the Lionesse bringing forth her young naturally dead I am sure that men and women are brought forth spiritually dead Here our mothers brought us forth here she brought us forth that bare us We are spiritually dead when naturally alive Now that dead souls should arise out of the grave this proclaims Gods goodnesse Christ is said to groan when he raised Lazarus out of the earth but question lesse his heart was hotter and fuller of love infinitely when he raised the elect from hell To make Black mores white to wash crimson sinners clear Saints this argues abundance of grace God doth not only sprinkle but pour clean water upon souls that they may be clean Again abundance of grace is discovered if we observe 2 Whitherto souls are recovered viz. To life Spirituall life Eternall 1. To live to God Rom 8 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Spirit is to the soul as the Stern to the ship which as Amesius notes implies three things To live 1. Deo intens argente Gods Spirit being a mans guide Herein is grace that God by his Spirit should dwell with us who dwell in houses of clay that God should not only dwell with us as Christ did when he came in the Flesh but in us as Christ doth when he comes in the Spirit Herein is love that the holy Ghost should ever prepare and possesse the unholy rooms of our hearts that we should be led by the Spirit 2 Gods Word being a mans rule Secundum voluntatem Dei That the Lord should ever make crooked things in our souls so straight that his Word should be a light to our feet as well as to our eyes that our will should be melted into and moulded into Gods will that his forbidding should be the ground of our forbearing his enjoyment of our employment that we should prove and approve the good and holy and acceptable will of the Lord this sets forth the fulnesse of his grace to us 3. Ad Dei gloriam Gods glory being our end The torrent of grace must needs be strong which carries us from self to saving intereft from seeking our own things to seek the things which are Jesus Christs There must needs be abundance of this water which so clean seth us impure vessels that we may be vessels of the Sanctuary fit for the Masters use prepared unto any good work That stream must needs be big wherein all those lesser streams down which our hearts naturally run are swallowed up Lastly There must needs be abundance of grace evidenced in the recovery when we are recovered to live with God Those waters of grace rise high which rise as high as Heaven Full as well as free grace must needs be the spring if glory be the centre Ephes 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a height as well as a depth in the love of God a height to raise
because it comes in a holy shape The Devill is never the better because he wears Samuels mantle Hab. 1.13 The Lord is of purer eyes then that he should behold other sins and of a purer heart then that he should behold this sin of hypocrisie God hates a soul hand worse because a fair glove is drawn over it He who loves a broken heart best Deus amat contritum non fissum lowres upon a cloven heart most It addes deformity to an Ape to be so like a man It makes sin exceeding sinfull when it comes under a form most beautifull 2. Laesa patienita fit furor Abused mercy will turn to fury Mercy saith one is the sorest enemy as well as the sweetest friend If the goodnesse of God lead us not to repentance Rom. 2.4 5. then we treasure up wrath against the day of wrath The more like stubble we are dryed in the heat of the Sun the fitter fewell are we for hell fire If a man sin against justice mercy may plead for him But if he sin away mercy whither will he appeal Poyson made of this honey is most deadly 3. Gospell priviledges are all to be under stood in a way of perfection Good cordials against despair are bad arguments to presumption Christ de frayed the debts of humble sinners but will not defend the wastfulnesse of proud prodigals 2 To take sinfull encouragement from the consideration of Gods abundant mercy argueth grosse ignorance of the nature of the mercy of God Gods mercy is 1. A wise mercy We may not blasphemously think that the end of Gods love manifested in the Gospell is that men may reject his will propounded in the Law There is mercy with God that he may be feared Psal 130.14 I have heard of a King who built cottages to shelter Serpents because they could kill men so suddenly But farre be it from us to think that this King would build shelters for sin because it so suddenly kils not mens bodies only as those Serpents did but bodies and souls God in mercy spares sinners but in justice will not spare sinne 2. Gods mercy is a pure yea a purifying mercy Purifying souls 1 By way of engagement The consideration of the love of Christ should * 2 Cor. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos totos possidet vel undique circumsistit sicut fit in obsidiombus Leigh Cr. S. constrain souls to live to him who died for them This is the strongest cord to draw the strictest band to tye us Though t is very high and hard to get the heart under the power of love yet as the heaviest bel which is most hardly got up it gives the biggest sound The ship of the soul is never carryed so swiftly and strongly as before these gales This hems in the thoughts when they would go away and off from duty This would therefore be exceeding sad that souls should draw iniquity with cords of mercy that the oile of grace should feed the flame of our corruption in stead of the flame of our devotion 2. By way of enablement Christians may do great things through grace strengthening them Phil. 4 13. One gale of winde is worth a hundred strokes of oares One drop of oile upon the wheel of the Chariot will further its motion more then the strength of a horse A little of this grace will avail more then all the powers of nature When our hearts are upon the shore and stick in the mire of deadnesse these windes alone can fetch us off 1 Cor. 15.10 Paul laboured abundantly yet not he but the grace of God in him Again to take encouragement in sin from the consideration of Gods full mercy argueth grosse unbelief 1. This sets up self even corrupt self This makes grace the string by which prophane self gets into the saddle This is to use Gospell liberty as a cloak for licentiousnesse This is exceeding sad when men bring the river of sin to get life from the fire of grace Men are not content with poyson except with the Spider they do suck it out of sweet flowers When men will turn prodigals will no cheaper stuffe then grace serve them to spend will men make mortall that which is medicinall 2. This doth as much as in creatures lies debase God It veils the glory 1. of God the Father in effect accusing him 1. Of fondnesse As if God should any way patronize mens gracelesnesse because they pretend to an interest in his graciousnesse Faith though it ascribes every thing which savours of perfection yet nothing which savours of imperfection unto God Shall this King approve of rebellion in men because they are his professed subjects Will a wise earthly father be so indulgent as that his children may thereby be exorbitant Nay 1 Pet. 4.17 are not the flames of wrath hottest neer the Ark When the destroying Angel is upon his march doth he not begin at the Sanctuary 2. This chargeth God the Father with Injustice Shall God exclude one out of heaven who is in the same disposition fitnesse and capacity with another who is admitted into heaven 'T is true Heaven is designed for some Hell deserved of all Hell is of merit Heaven of mercy Yet Col 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is as true that souls are made meet though not worthy to bee partakers of the Inheritance with the Saints in light The stones of the Temple in heaven are first polished by grace before they be placed in glory Shall not the Judg of the world do right Shal he absolve a wicked soule continuing such This would be a justifying the wicked 2. Taking encouragement from the fulnesse of Gods grace through Christ to live in sin dishonoureth God the Son 1. This thwarteth the end of Christs death Such sinners justifie in their living what Christ condemned in his dying Sin never received so fatall a blow as when this Samson died 1 Jo. 3.8 Christ died that he might destroy the works of the devil and shall we build what he destroyed Faith nails sin to Christs Crosse and saith when Christ came in the flesh we crucified him when he comes in the spirit shall he not crucifie us 2. This denyeth the Compleatnesse of Christs Redemption The Recovery by Christ answers the Apostasie in Adam Christ procured for soules not onely the Favour of God which they before enjoyed but also the Image of God which they before possessed Christ redeemed men not onely from sins Condemning but also from sins Commanding power Christ redeemed souls that they might be a peculiar people Tit. 2.13 14. Peculiar not onely in respect of the grace of God displayed on them but also in respect of the graces of God exercised by them Peculiar in respect of the white robes of Christs Innocency as well as the purple robes of his Satisfaction in respect of inherent and not onely in respect of imputed righteousnesse 3. This derogateth
as never man spoke yet there were far more converted by the Ministery of the Apostles then by Christ himself to shew Joh. 16.7 how Christ is pleased to magnifie his spirituall presence and the presence of his Spirit in the work of Conversion This use serves further to reprove those who derogate from the fulnesse of the grace of God in ascribing worthynesse to the works of naturall man As if God did love souls because he finds them worthy when it is Gods love alone that makes them worthy As one saith of some Authors that because they could finde no other spring for the River Nilus they found one in their own brains So wee may say of those men that because they can finde no other spring for the River of God they goe about to finde one in their owne breast Now this conceit is easily confuted if we consider 1. That oftentimes God pitches on the vilest sinners These streames of grace oftentimes break in upon the highest bankes 1 Tim. 1.15 Is 1.18 The Sun of Gods love often riseth upon the fâ—â—ulest dunghils The most filthy vessels are often cleansed Two sinners may be grinding at the same mill of Iniquity whereof the grosser may be taken where the other is left 2. The time when God comes to convert a sinner is many times when sin is at the highest Hee overtakes us when wee over-run him fastest Grace unhorsed Paul when he was riding post towardshâ—ll Act. 9. Thus when like the wilde Asse in the wildernesse we snuffe up the winde of Iniquity at our pleasure 't is Gods time to finde us If there be a Fountain of the Water of life I shall speak a word by way of Direction How we may come to draw out of this Fountain Wouldst thou fetch Water from this spring 1. Get other springs stopt Whilest the heart findes contentment in the Nether springs it will not seek refreshment from the Upper spring God is a Father to the fatherlesse Hos 14 2. In him the fatherlesse finde mercy and indeed Christ may say to us Qaum neminâ— obtâ—udi potest itâ—r ad me they alone seek it God deals with us as wee with a besâ—eged City hee stops all ways of supply that he may force us to yeeld When other Wels are drawn dry then will we desire to draw water out of this Well of salvation When others cannot we try whether God will Those springs which we should get stopt are 1. Unlawful springs The heart naturally thinks stoln Waters sweet loves to pluck Apples of the forbidden tree Thou shouldst therefore goe to God to work in thee a disrelish of these waters of Death that thou mightest be fit to relish this Water of Life Take with thee words and say Lord Why should I drink of these pots where death is in the bottome Psal 119.37 Let the Sun of Divine love put out this Kitchin fire of Impure love Turn away mine eyes from beholding vanity that looking off from it I may look up to thee 2. As wee should labour to wean the heart from unlawfull things so from lawfull things used unlawfully from the unlawfull use of our temporall enjoyments These things below should not Take up too much of our time Earth should not justle out Heaven There is a time for every thing saith the Wise man yet 't is to bee feared Eccl. 3.1 2. that many who finde a time for other things scarce ever finde a time for prayer I wish that known story was not too much verified of us as well as of him who being asked whether hee had observed the Eclipse answered That he had so much employment on earth that he could not attend to look up to heaven I might here seasonably advise men to beware lest earthly employments should occasion their neglect of or in family or closet prayers and especially in reference to morning exercises To speak after the manner of men Christ comes many times to thy closet or family with his bottle to put up thy tears with his Aquavitae bottle to pour upon thy heart to cause thee to hear his loving kindnesse in the morning But when he comes Cant. 5.4 thou art gone abroad or if thou beest at home thy eyes and thy heart are shut thou art asleep when thy Beloved knocks And because men are apt to apprehend that morning Duties are so prejudicious to them in their daily Calling I shall desire them to consider 1. The prejudices and inconveniences are more in fancy then ever they will be in reality Thy heart herein writes not in the same style with the unjust steward who for a hundred wrote fifty and for forty twenty But for one it writes ten and for ten an hundred That which thou fancyest as a Mountains thou wilt feel but as a Mole-hill Parturiunt montes c. Thou makest things that are not as if they were 2. It is or ought to be thy work to consult Dutie not Danger which may follow on Dutie Thou shouldst follow God as Abraham did blinde-folded Heb. 11.8 And indeed this right eye of Carnall reason must be put out that thou mayst see the way to Heaven better 3. Those inconveniencies which are fancyed might easily be avoyded 1. By rising so much more early When Nature saith Yet a little more sleep a little more slumber a little more folding of the hands Grace should stir thee up as it did David early to seek God Psal 63.1 That thou mightst sow to the Spirit In the morning thou shouldst sow thy seed The first-fruits of the Day as well as of the Year should bee given to God 2. Thou shouldst order thy businesse so much more wisely Psal 112.5 A good man should guide his affairs with discretion 'T is for want of this eye in thy head that thou canst not make the Duties of thy particular Calling as helps not hindrances to the Duties of thy generall Calling Suberdinata non pugnant These two being subordinate may agree in onâ— and the latter thou shouldst have done and not have left the other undone 3. Thou shouldst apply thy self to thy work so much the more diligently Thou mightest gain more in a day then thou canst lose in an hour We have heard of those that have laboured when they should have slept that they might pray and preach at the ordinary time wherein they should be awake who have given themselves to Civill works in the night rather then to free themselves from the opportunity of Religious works in the day 4. Though some inconveniences should be unavoydable yet godlynesse hath the Promises of this life 1 Tim. 4.8 and it is good though it will be better for thee to draw neer to God Thou layest out thy money for that which is Bread Money thus lent will come in with advantage and such Usurers plowes goe lawfully on the Sunday 'T is an old Axiome and true that No man was ever loser by
should receive the grace of God in vain Consider that neglect of the voyce of the Gospel is a more hainous sin and will bring a more heavy suffering then the neglect of the voyce of the Law 1. Thou canst not sin so cheap who thus fin'st against the Gospel as they who sinned in the time of the Law 1. The light in the Gospel is far cleerer Heb. 1.1 'T is exceeding sad that men should goe astray with this torch in their hands Heb. 11.13 Testamentum novum in veteri later vetus in novo patet We that have the light should walk in the light that we might be the children of the light They who lived under the Law though they saw the promises yet they saw them but afar off The Old Testament was the New vailed the New Testament is the Old revealed 2. The task is far easier The yoak is broke off which neither wee nor our Fathers were able to bear in respect of which yoak of Ceremonies Christs yoak is easie 3. The tender is farre sweeter The chariots wherein Christ rides are like Solomons pav'd with love Christ holds forth not a rod of iron but a golden scepter And as the sin is hainouser so the sorrow is heavyer of those who neglect the Gospel when the Lamb turns Lyon 1 Cor. 16.22 he is most fierce The Gospels little finger will be heavyer to such then the Laws whole hand All the Bells of Moses seem to be cast into that great Bell where the Apostle denounceth an Anathema Maranatha They who do not kisse the Son Ps 2. ult will finde that if his wrath be kindled a little a spark of it like a spark of fire will goe far As this Doctrine convinceth of danger So it should quicken to duty In that God gives his grace freely This should teach us 1. To be lesse carkingly carefull and more cordially thankfull 1. Why should not Saints cast their cares upon God who so freely cares for them 1 Pet. 5.7 Why should we take Gods work into our hands Which of us by taking distractfull thoughts can adde one cubit to our spirituall stature There should be a care of diligence as to duty Cura officii non eventus where there should not be a care of diffidence as to successe By committing our wayes to God our thoughts will bee most established Psa 37.3 In stead of committing we are too often caring 2. Again as we freely receive so we should freely give Those streams of grace which flow from God in mercy should carry our hearts back again to God in duty Psa 149.6 The high prayses of God should be in the Saints mouths Doe mercies come from God as water out of a Fountain and shall prayses come from us as fire out of a Flint Are we backward in pursuing Gods glory when he is forward in pursuing our good 2. We should doe duties more and yet trust in duties lesse 1. What cords will hold us to duty if we cast away the cords of love from us If the bands of free-grace will not tie us what bands will tie us The light of the Gospel leads men to the love of the Law Rev. 1.5 6. Unto him who freely loved us be glory and dominion for ever and ever 2. When we have wrought as if we would have earned heaven by working we must yet acknowledge that it is God that worketh in us to will and to doe They may not so much as whisper of merit who speak aloud of mercy The Wine of Gods grace must not bee mixed with Water 3. We should be more dependent on God and more communicative to man 1. Seeing the Water of life runs so freely Isa 55.1 let us still be coming with our vessels to these Waters whilest the dew of heaven is dropping let us hold our hearts under 2. Let us be followers of God as dear children imparting freely in our places to others what God hath freely imparted to us To doe good and communicate forget not Shut not your breasts upon others seeing God hath opened his breast to you Ministers should feed the flock of God not of constraint but with a ready minde 1 Pet. 5.2 God loves a chearful giver to see mens hearts and not onely their hands The last word drawn from this Doctrine is that which naturally and necessarily flows from all the Doctrines If God give his grace freely then here 's comfort for drooping spirits who think that they could fetch comfort from God if they had but such and such degrees of holynesse to carry to God 1. Wouldst thou bring water to the sea Come to free-grace for all but with nothing 2. What personall worthynesse had the most glorious Saint in heaven more then there is in the most vile sinner on earth The emptyer thou art the more thou art invited and the more thou art fitted to come for this fulnesse to this Fountain of the Water of life And herein may souls take comfort that this spring cannot like that in Paradise be stopp'd Eccl. 3.3 this Water is in Christs keeping Our life in point of safety is hid with Christ in God This river as a river of pleasure runs at Gods right hand for evermore THE END