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
food for the preservation of that life More particularly naturall men want 1. A spiritual knowledge to discern the worth of the Water of life Was grace in oculis it would be in osculis They who know it love it and the reason why any love it not is because they know it not Did our Apprehensions lead our Affections would follow our eyes would affect our hearts A Pibble and a Pearl are both as one in a blinde mans eye That connexion is observable Is 53.1 There is no form nor beauty nor comelynesse in him that we should desire him 2. Naturall men want a spirituall faith whereby to obtaine an interest in this Water of life Propriety is the fuel of affection 'T is but little of life which Saints have in possession the most of it is yet in reversion And faith alone is the evidence of things not seen Heb. 11.1 Without faith we can neither truely have that which is laid out on Saints nor surely hope for that which is laid up for Saints 3. Natural men want experience whereby to taste the sweetnesse of the Water of life Did men experimentally know this gift of God Joh. 4.10 they would earnestly ask of God and he would give them of this living Water 1 Pet. 2.2 3 Men would desire the sincere milk of the Word if so be they had tasted that the Lord is gracious Are there not Abnah and Parphar rivers in Damascus say they who never washt in Jordan Earth is not bitter to them in whose experience Heaven was never sweet In the last place I shall shew that the Spirit of God in its usuall method when it comes to work this thirst doth 1. Enlighten the Understanding 2. Encline the Will The Spirit in enlightning the Understanding shews the soul 1. The Want 2. The Worth of this Water of life The Soul comes to see the Want of the Water of life 1. By seeing the fire of Gods wrath burning against sin Sin looked at in the red glasse of the Law appears red and God appeareth as a consuming fire Sin appeareth as a Serpent carrying not heaven as the Poets faigned concerning Atlas but hell on its back The soul which hath been long asleep when it is awakened apprehends it self upon the brink of everlasting torments Isa 27 3 4. and looks upon it self as a bryar and thorne which if set in battle before him God will burn up 'T is true all are not at Conversion put in the fire so long the oven is like Nebuchadnezzar's sometimes seven times hotter then ordinary Yet it is as true that through this Purgatory Saints generally passe and are saved as by fire 2. The soul sees an insufficiency in all other waters as to the quenching of this fire Many waters cannot quench nor the floods drown this spark of divine displeasure Though a man could pray and hear and read through his whole life though rivers of waters should run downe a mans eyes yet these payment to being finite could not fatisfie the Justice of God who is infinite Nay if we set these up as meritorious these waters will rather he as water is to lime they 'l make the fire burn hotter A weary soul which comes to lie down on the pillow of Gods free-grace is a soul not onely weary of sin but of seeking for help in it self God having shewed the soul the want of this Water comes to shew it the Worth of it To the fulnesse freenesse and preciousnesse of this Water I shall not speak having spoke so largely to it elsewhere I shall further shew that the Spirit when it works this thirst doth encline the Will By stirring up strong and ardent breathings in the heart after this Water The strength of these breathings appeareth 1. Inwardly In that in Scripture phrase it is set forth by longing the soul thinks a short time long till it come to this Water till this Water come to it The heart cryeth out Ps 119.18 Why stays the Lord so long and why are the wheels of his chariot so long in coming The heart of a Christian is said to break for the longing that it hath as if these heart-strings were strung so high that they were ready to break in pieces The inward breathing of the soul is set forth likewise by Panting Psa 42.1 as the chased Hart panteth after the water-brooks As also by following hard after God Ps 63.8 or cleaving clasping and clinging to God as the Ivy cleaveth to and claspeth about the Oak The strength of these Breathings appeareth likewise outwardly 1. By the souls crying for this Water of life A poor man speaks supplications others study and compose them 'T is true of those who are poor in spirit as well as of those who are poor in outward things Their wants will dictate words and if not words yet sighes and groans which are unutterable The eloquence of thirsty spirits is not affected Verba pectoris their words are hearty words Christ himself as man cryed out Joh. 19.28 I thirst so unsufferable is thirst to humane nature 2. Such spirits wil as hath been shewed endevour for as well as cry for this Water This thirst will set the hand as well as the heart on work 3. Such spirits will bee restlesse till they have drunk of this Water Give a thirsty man silver or gold or precious stones and all these are nothing except you give him Water Take a thirsty spirit as high as the Devill took Christ and shew is the Kingdomes of the world and the glory thereof and what are all these to it if it goe Christlesse If Grace can fill bags then Gold may fill hearts If bodies can live as by their ordinary food upon things that are not seen then can soules I am sure not before then upon things which are seen I Now come to speak something to the last Doctrine drawn from the last word in the Text. That the grace or Water of life which God bestows upon poor souls Doct. 4 he bestows sâ—eely I shal first endevour to shew what this phrase imports in that God is said to bestow his grace freely 1. In reference to the principle of Gods bestowing it implyes that God is not moved to bestow from others merits Ez. 36.22 but from his owne mercy that the spring of Gods grace is not in others but in himself The web of mercy is spun out of Gods own bowels not out of mans What God doth he doth it not for our sakes but for his holy Names sake 2. In reference to the manner of Gods bestowing it implyes that God bestows 1. Readily God is said in Scripture to open his hand Psa 86.5 and he is said to be ready to forgive 2. Plentifully God gives liberally Jam. 1.6 He is not straitned though his people be straitned in their owne bowels 3. In reference to the end of Gods bestowing mercy Hee hath mercy because
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
from Satan It is from Ourselves Satan herein prejudiceth poor souls 1. By keeping them from seeing the necessity of this water Souls never know the worth of it till they have first known the want of it Now soules see not the want of this water whilest they see not 1. A true fight of sin Psal 42.1 The thirst in poor foules after living water is resembled by the thirst of the Hart after other waters As the Harts panting is chiefly occasioned and encreased by the chasing of the hunter so the Hearts panting after these living brooks is chiefly caused by its being chased with sin or with the wrath of God for sin A false fight of sin will hinder us from desiring a true fight of Christ Satan keeps soules from seeing sin 1. As it is that which God will not own If there be this evill in a City God hath not done it 2. Malum Culpae As it is that which God will not spare God spaâ—ed not his Son Christ was sine flagitio non sine flagello Quod effien tale est magis tale when sin was on him not in him this Son who was without corruption was not without correction 3. As it is the worst of evills Worse then Satan who was a fair Angell till sin stained him So ill is sin that a man had better be possessed with many devills then one reigning sin 1. A man may be possessed with devills and yet that be but an affliction Now 1. Privatio banâ—Vâ—ilis auâ— Iacundi non Honesti Affliction is the absence or privation of the lesse good and therefore is a lesse evill then sin 2. Affliction is the fruit only but sin the bitter root 2. A man may be possessed with Devils and yet be a good man But the waters of reigning sinfulnesse cannot consist with the least spark of reall goodnesse 3. A man may be possessed with Devils yet his soul may be free from the Devill They may prevail over his body when his soul prevailes over them But one reigning sin without repentance carries the soul to darknesse from light to the power of Satan from God and therefore we should not so much fear Satan whiles he can only hurt the body as sin which may cause body and soul to be cast into hell fire Thus Satan that souleâ— may not see the want of living water hinders them from a true sight of sin And Secondly Gives them a false sight of themselves which falls in with the second head or way whereby Satan hinders fouls 2. By prevailing with souls to be contented with other water 1. With the waters of our own riches 2 Tim. 4.10 Those two are joyned together Demas his following the world and forsaking Paul Souls are much satisfyed with silver streame The Moon betwixt us and the Sun causeth an Eclips so doth the world which is compared to the Moon when betwixt us and the Sun of Righteousnesse Souls take such hearty draughts of the waters of Samaria that they have little drought for the waters of Israel Too too many never set forth in earnest for Heaven because they are loth to leave the earth behinde them 2. With the waters of our own right cousnesse 1. Civill righteousnesse many have their Indentures for Heaven running in the Pharisees strain Luk. 18.11 they are not as other men Their Religion lies much in the Negative they cease to do grosse evils and I wish all went thus far yet we may say to them as Christ to the young man Mark 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou comest short in the Race though thou runnest far There 's one thing wan ting If civility be thy best title to heaven it hath a flaw in it He that buried his talent was condemned as if he had spent it Non-improvement will undoe souls as well as misimprovement And they that clothed not Christ are sentenced as if they had stript him Mat. 25. they who gave him no meat as if they had taken it from him 2. Religious righteousnesse 1. Formes Whiles some rest without formes others rest in formes 2 Tim. 3.5 having and holding a form of godlinesse yet falling short of the glory of God Rom. 2.29 of that whereof they may glory before God like those who shoot at a star that can never hit it These conclude they are Jewes because they are so outwardly that they are gold because they glister that they shall be saved from the deluge of Gods wrath Baptismus flumints non flaminis by hanging on the sides of the Ark that bare circumcision or uncicumcision avail sufficiently 2. Performances These which may be used for evidence are abused for confidence Because they manifest souls are apt to eye them as if they did merit interest in Christ Whiles some deny to do them others deny not to deifie them Good services are bad Saviours Phil. 3 â— good means are bad Mediators these two are joyned in one being found in Christ and thus not having our own righteousnesse 3. By prejudicing souls against those who especially carry this water People are apt to think that the treasure is not heavenly because they know that the vessels are earthy Two great prejudices people take up 1. Because Ministers would have them to observe Gods order in his promises to look to Promises of grace before they look for promises to grace to wait for the promise of the Spirit as convincing before they coÌ„clude they shall finde the performance of it as comforting Ministers would have those who climb Jacobs ladder to begin at the foot at the lowest staire 2. Ministers would have men to observe Gods order in his Ordinances Prius nasci quampasci to wait in those ordinances appointed for conversion of finners til they be fit for those which are appointed for confirmation of Saints to wait on the audible word that faith may be begun by hearing till they be fit for the visible word that faith may be perfected by seeing 5. Lastly Satan prejudiceth poor souls by causing them to rest contented with a fip of this water Joh. 17.37 Heb. 6.5 they that thirst should come unto Christ and drink Now poor souls who drink where they should but sip doe but fip where they should drink thus poor souls rest with bare tasting of the good word of God and the powers of the world to come 1. They are not wholly satisfied with this water they are like that creature that lives partly upon the water and partly upon the land Christ in their eyes in point of Justification is only as a Star which shines with others not as the Sun which shines alone They are not only as good men may be doubting whether Christ hath chosen them but wavering whether they should chuse Christ Joh. 4.14 siti totalis indigentiae But he who drinks of the water of life thus thirsts no more 2. They are not transformed by this water
him and yet persecutest him How sad will it be if this Blood of Christ be upon thee or upon thy children If there be abundance of Free grace in God Vse of Reproof 3 This reproves those who gâ—â—e about to diminiâ—â— or detract from the fulnesse of Gods grace The Sun of Gods love is very cleer yet such is the corruptneâ—â—e of mans heart that he is ready to draw a cloud before it Some speak as if the torrent of Living Water was not so strong 〈◊〉 if these streames did not rise so high and whilest some darkens the dispensations of Providence others darken this dispensation of the Grace or God 1. Those are here to be reproved who advance too high the light of Nature 'T is true There are some remains of light some glimmerings in man since the Fall Occasus Solis Occasus Luminis As there is the setting of the Sun and a setting of the Light some twy-light remaining when the Sun is set so there is some twylight in the Sons of Adam though that cleer Sun be set which rose in Adam 〈…〉 likewise true that Grace doth not put this Candle out but snuffe it Faith being above not against rightly regulated Reason Hee must needs have a Reason for his Faith who is commanded to render a Reason of his Faith 1 Pet. 3.15 Yet They advance Naturall light too high who say That a man without the speciall light of Gods grace can come to the saving knowledge of God The light of Nature may discover God as a Creator Joh. 1.18 but cannot discover God as through Christ a Father The light of Nature may shew a man something of the equity of the Law Rom 1.20 but can not let him see the truth and goodnesse of the Gospel In reference to the Law The light of Nature may more cleerly informe men of the duties of the second Table but very darkly in the duties of the first Table In reference to the first Table the light of Nature rather discovers that God is to be worshipped then how he is to be worshipped the matter rather then the manner of Gods service Nay consider the light of Nature in its primitive Iustre It served to discover to man the way of Life but not the way from Death The light of the Sun guides men till they come to the grave but shews men no way baâ—k again from the grave I shall further present three Scriptures 1. 1 Cor. 2.14 The naturall man perceiveth not the things of God neither can he Spirituall objects cannot be discerned by carnall organs There is neither light enough in a Naturall aire the letter of the Creature being too small neither is there sight in a Naturall eye for such a Discovery Eye hath not seen thus farre 2. God brings souls by a way they never knew of The way of Works man once knew Isa 42.16 he hath now some aim of that way and therefore it is that naturally men seek life in their owne doings But the way of grace is a hidden Path even from Angels and 't is hard to seek lise in Christs sufferings They who had this Candle of naturall light snufl'd by industry and education when they knew God glorified him not as God Rom. 1.21 They stumbled at their Noon day they went astray whilest they carryed this Lanthorn It was not a Lanthorn to their paths This light shining into the rooms of their souls if it was cleer was not cleansing if it was directive teaching them to know it was not perswasive teaching them to doe their duty This light at best was but like the light of the stars a weak not a warming light 2. This reproves those who advance too high the strength of Nature Whilest some derogate from the fulnesse of the grace of God as enlightening the judgement so others derogate from it as enclining the will Sub â—â—libus â—atâ—râ—e 〈◊〉 inimici gratiae Thus doe they who under pretence of being Natures friends are in reality Graces enemies who cry up Free-will to the crying down of Free-love This they are guilty of who say 1. That mans Will can hinder Gods grace Can the Creature saith a Scotch Divine hinder its creation Can the Childe hinder its generation Can darknesse hinder its illumination Men will undertake to answer that Question of the Apostle affirmatively Rom. 9.19 Who hath resisted his Will This is in effect to say that the Potter hath not power over the Clay That the thing framed is not in the hands of him that formeth it The decree of heaven cannot be frustrated by them that dwel on earth 2. This they are likewise guilty of who say that mans Naturall Will can further his Spirituall conversion that man hath Naturall power to Spirituall good Divines grant that there is a Passive concurrence in Mans Will to conversion As hard wax is capable of being melted and a dark room of being enlightned Though Mans heart be a heart of stone yet out of this stone may by divine power be rais'd a Childe unto Abraham Wee may likewise consider Gods grace as Preventing Perfecting In reference to preventing grace we are meerly passive Wee are as paper in Gods hand who holds us downe that hee may write on us God so doth all that man doth nothing but resist In reference to Perfecting grace Being acted we act Acti aginius we apprehend that for which also wee are apprehended Our Will is free when freed Vâ—luntas 〈◊〉 〈…〉 As the lesser wheels wee move though it is from the great wheel of Gods grace that we move Conversion is either active whereby being turned wee are inabled to turn or passive whereby we are at first turn'd Psa 110.3 Though God save us not against our wills yet he saves us against the corruption of our wills Souls are made willing in the day of Gods power Thus some affirm that Conversion consists barely in a morall suasion As if in Conversion the Spirit did not effectually perswade and encline the Will as well as the Word propound the object to the Understanding When the Scripture saith Ezek. 36. â—6 27. that God causeth Souls to walk in his statutes He doth not onely call them and invite them outwardly but cause them and enable them inwardly To the cleering of this it is worthy of our thoughts to consider 1. That the ablest Preachers are not alwayes the most effectuall Prevailers Psal 8.2 The most skilful Seeds-men have not alwayes the largest crops This heavenly treasure is often conveyed through the most earthen vessels to shew that it is not of him that willeth or runneth 2. Those expressions in a Sermon which Ministers look at least oftentimes people are taken with most Those arrows which we apprehend as bluntest our hearers feel as sharpest 'T is a known story of Austin who found a soul in a Sermon where he lost himself 3. That though our Saviour Christ spoke
serving God Applicable though to many not amiable is that Jewish proverb Pay tythes that thou mayst be rich I shall onely 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 so 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 heavenly 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 1. 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 which 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 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. thy very rightâ—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 would 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 thou bear the loins Isa 33.14 if 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 onely 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 The Sun is highest when the shadow is shortest They are highest in Gods eyes who are lowest in their owne To him will God look Is 66.2 even 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 'T is 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 â—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 though he may come to dutie who doth not beleeve This is the Conduit pipe through which that River emâ—ties it self 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 In 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 without digestion neither nourisheth body or soule Col. 3.16 Hereby it is that the Word of Christ dwelleth in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely ceremoniall 4. Be diligent in the use of secret prayer When thou prayest Mat. 6.5 6. often 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 which 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 In 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 run most where the breach is widest and oftentime there is one thing which we defire of the Lord Psal 27.4 one 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 when she is in the clefts of the rock and secret places of the stairs Christ saith one herein seems to be bashful in that he most kisseth his undefiled when alone Thou mayst bee as that Ancient was never lesse alone then when alone Nunquam minus solus quam onm solus Thou mayst have sweetest converse with God when thou art most retired from men I shall onely adde a word that when thou comest to draw with these buckets of duties 1. Thy buckets must be wide Qui timide rogat docet negare Thou must in thy prayers bee importunate Knock hard at Heaven gates if thou wouldst have them open Be not a dull begger lest thou beg a denyal Strike upon the rock as Moses did once and again yea leave not striking till these waters of Grace gush out Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boyling hot Be fervent in spirit when in this duty serving the Lord. Go to the top of the Mount not onely sevne times as the Prophets man did but seventy times seven till thou seest the cloud of Gods goodnesse appearing Urge God 1. With thy own wants Present him with thy misery as a fit object of his mercy with thy wounds as an object fit for his cure He who hath formed bowels in us hath bowels infinitely more sounding in himselfe His compassions fail not 2. Urge God with his promise and power to supply those wants Say thus Lord thou art as faithfull to make good as thou art free to make promises Thou hast said that thou wilt give to souls that are athirst this living Water Rev. 22.17 that they may drink Lie at the foot of the promise and be not beaten off give God no rest till he give thee rest Say further 'T is easie with thee Lord to fill my soul and to say Be filled Thou mayst but speak and it will be done Thou canst fill me and yet thou thy self not be emptyer 'T is as eafie with thee to make alive as to kill to lift up as to cast down 2. Thy bucket must bee empty Thou shouldst prepare for thy prayer and yet not rest in thy preparation Doe not so much as whisper that thou hast any strength or merit of thy own Deut. 9.4 Say not in thy heart For my owne righteousnesse say not this no not in thy Bed-chamber Our very preparations for Duties herein are like those Post-horses which will not goe beyond their stage They will goe with thee to the dore of Duty but there leave thee and there thou shouldst leave them and lean onely upon Christ expecting assistance yea and acceptance too as if thou hadst made no preparation Above and in all thy endevours let thy eyes be towards God that what thou knowest not hee 'l teach thee and that wherein thou canst do nothing he will do in and for thee HAving spoken something to the two first Doctrines I now come to speak something of the third God will give to soules that are athirst of the Fountain of the Water of life or of the fulnesse of his grace in Christ In the prosecution of this Doctrine I shal endevour to shew in the first place Quest. What I understand by this thirst or being athirst Answ 1. If we look to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by a Metaphor signifies an earnest breathing a vehement desiring of the soul such a one as resembles the thirst of the body And is here used to denote not that naturall thirst which is in all men nor yet that carnall thirst which is in bad men who drink iniquity like water but that spirituall thirst which is in good men whereby they do strongly and ardently breath after Gods love in Christ Answ 2. If we look to the thing it implyes chiefly two things 1. An inward sense of our own vilenesse Bodily thirst implyeth a pain in the bottome of the stomach for want of naturall moysture Spirituall thirst a pain and grief in the bottome of the heart for want of spirituall moysture A thirsty spirit is one that 's poor and needy and wants water Rev. 3.17 Others indeed are poor and yet rich because insensible of their poverty But such a spirit is not onely a poor spirit but poor in spirit others are as poor as they but not poor as they 2. It implyeth an earnest seeking after Gods goodness Thirsty spirits are not onely poor and needy that want water Isa 41.17 but that seek water As the heart of a thirsty man after the water-brooks so pant such soules after the Lord their God I may distinguish of spiritual thirst which is either 1. A thirst of Indigency Sitis indigentia Such a thirst as is in soules who want if not faith yet assurance who though this Water of life bee come to them are not yet in their own apprehension come to it who see themselves faln and yet hearing of a Jacobs ladder by which they may be restored are thus breathing On that I might climbe up this ladder Ps 63 1 2. Oh that in this dry land and barren wildernesse where no water is we might see Gods power and his glory As 't is said of one that hearing of two kinde and cordiall friends he wish'd he might make a third so the thirsty spirit at the first conversion or in after desertions assenting to Gospel promises as good in themselves and as better to it then all the world could it but attain to them doth earnestly long and constantly pant and gasp after them 2. There is a thirst of complacency Such a thirst is in soules Sitis copiâ—sioers siuâ—tionis who having tasted the Water of life here doe yet breath after a freer and fuller enjoyment of it hereafter Rev. 22.17 Thus the Spirit and the Bride say to Christ Come They who have Christ with them are panting that they may be with Christ A fish may have so much water in a little paile as she may live by but what is that to the whole Ocean Saints have so much of Gods grace manifested to them here as may serve to maintain their life But what are these drops to the whole Ocean these morning glympses to the noon-day This life is therefore a life of desire the future life a life of satisfaction I shall now come to some Demonstrations to shew that God will give of the abundance of his grace to thirsty souls The truth hereof may be demonstrated if we look to all the Persons in the gloririous Trinity If we look to the Father Demon. 1. and especially to the three attributes of his Mercy Justice and Truth If we look to the Fathers mercy Mercy respects objects of misery and shall not Gods heart work towards them whose hearâ— are working towards
Living Water OR WATERS FOR A Thirsty SOUL Drawn out in severall SERMONS upon REV. 21.6 By W. BAGSHAVVE Preacher of the Word and Minister at Glossoppe LONDON Printed by E. Cotes for Henry Seile over against S. Dunstans-Church in Fleetstreet 1653. To the Right Worshipfull Col. JOHN BRIGHT Grace and Peace be multiplied Ever Honoured Sir IT is commonly storied concerning one of the Persian Princes that he kindly entertained a Peasant who being destitute of a better Present presented him with a litte Water And I question not but conclude that you will shew your self as truly and more spiritually noble in bidding your deeply engaged servant welcome who is bold to meet you with a little of this Cordiall not common Water So hath the Lord who cals things that are not as if they were honoured me in your eyes that you may as too many do ever-value the messenger And I hope the Lord will so honour himself in your heart that you shall never as the most doe undervalue the message Long may you live to receive a cup of this Water from and to give more then a cup of other Water to a Prophet in the name of a Prophet Blessed be the Fountain of living Waters who hath caused this Dew of Heaven to lye long on the place near you And oh that poor souls may for ever call the Lord blessed who through four such precious though earthen channels causeth this River to empty it self among you the streams whereof make glad the City of God The Lord shewre down this rain of spirituall blessings upon you and yours and continue you to be an owner in disowning times of him and his So prayeth he who desireth ever to entertain you in his heart who hath been so deceptably entertained in your house Sir Your very obliged Servant especially in the Lords Work W. BAGSHAVVE REV. 21. part of the 6. vers I will give unto him that is athirst of the Fountain of the Water of life freely THe chief points of this Book are reduced under three heads cap. 1 v. 19. Iohn being commanded to write things past present and to come The last and greatest part is Propheticall referring to the greater and lesser world That which concerns the Church or lesse world is that wherein is foreseen and foresaid the Church her Conflicts her Conquests her Triumphs Whether the former part of this Chapter set forth the state of the Church triumphing on Earth or triumphant in Heaven I shall not absolutely determine Yet though the connexion of this with the precedent Chapter seems to him that this glorious day shall be in the day of Glory after the Great day of Judgement that the time of it shall be after Time And though the 4. verse of this Chapter seems to second this Interpretation seeing that Saints are like to go with tears in their eyes to Heaven gates they being whilest under the Mount in a vale of Bacah I humbly conceive Order of place will neither prove the former argument undeniable neither yet if we understand the verse comparatively will the latter be sufficiently available especially if we consider other phrases in this place 1. Vers 2. The New Jerusalem is said to come down from God out of heaven and so seemeth not to import the state of the Church with God in Heaven 2. Vers 3. The Tabernacle of God is said to be with men which some conceive is an allusion to the Jewish Tabernacle and an intimation that the state here described is unglorified Saints then abiding with God in his Tabernacle and not yet all dwelling in his holy Hill in an estate resembling a Tabernacle which may be changed not Mount Sion which cannot be moved 3. In this estate God is said to be with his Saints not they with God 4. It rather appeareth to be a Prophesie Now with submission I suppose though promises may not be fully accomplished till we come in Heaven yet we may expect the fulfilling of Prophesies on earth and wait till that be seen which hath been foreseen Howsoever 't is safe to say that those who yet are no Millenaries hence may hope for the enjoyment of speciall and evident manifestations of God to his people in the state of grace though the compleat and full discovery be reserved for the state of glory Now because good men cannot hear of these excellent things but they will long for them here is added this free and gracious Proclamation I will give unto him that is athirst c. In these words we may observe 1. The Division of the words A gracious promise proclaimed I will give of the Fountain c. 2. A gracious disposition declared To him that is athirst In the Promise we have included 1. The greatnesse of the Giver I who am Alpha and Omega 2. The graciousnesse of the Gift set forth 1. By the substance of it Water 2. The substantialnesse of it Water of Life 3. The durablenesse of it Of the fountain of the Water of life 4. The freenesse of it in that God gives it and in that he gives of it freely The first Doctrine clearly implyed in Doct. 1 and deduced from the Text is this That there is Water of Life In the prosecution hereos I shall first endeavour to shew what we may understand by this Water of Life viz. 1. The merits of Christ Water in the ceremoniall washings under the Law and in the Sacramentall washing under the Gospel hath been and is used to signifie the Bloud of Christ satiâ—fying as well as the Spirit of sanctifying Heb. 10.19 That Bloud which some are supposed to tread under foot having been herewith sanctified as it cannot be soundly understood of the Bloud of Christ Macula sunt peccata qua estendit lex aqua est sanguis Christi quemosten dit Evangelium as if they were therewith sanctified really and internally so it may be safely understood of Baptismal water representing the Bloud of Christ wherewith they were sanctified visibly and externally And we may therefore by this Water of life under stand his merits and not only his Spirit because that deliverance by his merits in respect of price is the ground of the deliverance by his Spirit in respect of power The foundation of that reconciliation which the works in souls being laid when he wrought â—â—econciliation for souls 2. The Spirit of Christ Christ comes to poor soules by Water and Bloud and not by Bloud alone but by Water and Bloud He who did much for them on earth doth much in them from heaven And in Scripture the Spirit is compared to Water and to Water of Life and the Holy Ghost expounds the Text of Christ having spoken of Rivers of living Water Joh. 7.38 39. that this he spoke of the Spirit 3. Ezek. 47.1 2. The free grace of God the Father flowing through the Sonne by the Spirit We read of Waters of life issuing out of the Sanctuary which as they
2 Cor. 3.18 They are not like those who beholding in a glasse the glory of the Lord are changed this water doth not make them clean Their hearts at least are but swept not washt from wickedness They only make the out side of the platter clean Asto internall purity they who are filthy are filthy still The eyes viz. the judgements of these that see are yet dim their affections heated not thoroughly warmed they are but almost perswaded to be Christians and with Herod doe but many not all things gladly The next use is of Instruction and let us see 1. Vse 2 the graciousnesse of god 2. the pretiousnesse of the gospell if there be water of life for dead souls oh how gracious is the lord to us once man lived at the well-head neer the fountain of living waters but alas these streams man stopped by sin this spring as to us by the fall was drawn dry cherubims were set to keep us from the tree the water of life Now herein is the love of God manifest that this water hath a new issue to us we have a new recourse to it especially if we consider this way viâ— the Covenant of grace and therein 1. 2 Cor. 2.8 Gods wisdome in his purpose before time Here we have the wisdome of God in a mystery Two things ingredient to the execution of this intended worke the conveying of the water of life to poore soules 2 Tim. 3.16 speake Gods infinite wisedome 1. God and man were to be united He alone who was both God and man could bring God and man together The Word must be made flesh great is this my stery of godlinesse * Medius inter Deum Homines h. e. Deus Homo simul fuit Christus ut quae apud Deum homimineserant peragenda expediret Wolleb us As a Priest the Mediatour of the New Covenant must be God that he might satisfie Man that he might suffer Man that his sufferings might be existent God that they might be effectuall As a Prophet the Mediator must be Man that he might teach us familiarly God that he might teach us fully As a King he must be God that he might rule our enemies with an Iron Mace Man that he might rule us with a golden Scepter God that he might conquer our enemies by his power Man that he might command us by love This Mediator must be God that he might render his Saints amiable Man that he might render himself amiable God that we might be made partakers of the Divine nature Man that we might be fitted to live with God in our Humane nature This Mediator must needs be God 1. That he might appease his Fathers Justice None but this Saviours revenues can discharge a sinners debt He alone could pay the uttermost mite Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that saves to the uttermost must be higher then the Heavens Angels may be said to be as high as the Heavens because they have Heaven in possession Saints because they have Heaven in reversion but a higher then Saints or Angels must be here 2. That he might remove the Fathers wrath Gods wrath would soon have crushed the highest creature this weight as to their shoulders was insupportable This burden too great for their backs For which of them can dwel with everlasting burnings Isai 63.3 Christ trod the winepresse of the Fathers wrath alone and he alone could tread it 3. It was requisite that the Mediatour should be God to procure the Fathers favour Qaisjustitram vivis donare posset nisi qui est ipsa justâ—â—a Vide Wâ—leâ— p. 75. to purchase righteousnesse for souls to apply righteousnesse so purchased to souls as might be more largely shewed And as the root of these good things is in his Godhead so they are conveighed to us through his Manhood Had not Christ took upon him the seed of Abraham he could neither have been so familiar with us nor yet so experimentally compassionate towards us He could neither have satisfed for the sin of our nature neither had he ever so highly advanced our nature As God and man were to be united 2. Gods justice is shewed in damning Both mercy and justice in saving So Justice and Mercy were to bee reconciled Now how could Mercy and Truth in the businesse of mans salvation have met together How could it have been the fruit of mercy and yet the effect of Justice If the person offended had not concurred to and acted in making satisfaction for the offence had not God given man viz. humane nature wherewith to pay the debt could never have been paid If the Father had not accepted satisfaction in the principall which he might have demanded personall In this eternall contrivance infinite wisdome doth evidently appear The graciousnesse of God further appears if we consider the love of God in the prosecution of that purpose in time 1 Joh. 4.9 God the Father sent his Son to be debased that poor creatures might be exalted to die that they might live to drink of the bitter cup of death that they might drink of the sweet Water of life A stone was rolled to the mouth of the well of life not such a stone as the Angel removed but such a stone as neither man nor Angell could remove till the Angell of the Covenant Jesus Christ came Now we may say It is done It is done the Lamb is slain actually who was slain virtually from the beginning of the world Thus you see the Heart of God set his Head on work from eternity his Hand when the fulness of time was come So we come to the second Branch Where We may further see the preciousnesse of the Gospell Branch 2d of the Use of instruction And that 1. In reference to the publication of these glad tidings Rom. 10.15 viz. of the Water of life Beautifull are or should be the feet of those who come upon this ambassage The Letter killeth The Law like a shrill trumpet sounds nothing but Death The Law shuts Heaven gates but the Gospel opens them The Law leaves souls in the vale of Achor the Gospell gives them a door of hope 2. In reference to the application aswell as the publication 2 Cor. 3 5 〈…〉 juvat The Gospell giveth life and not only declareth it The Gospell not only points out the way but is instrumentall in the hand of the Spirit to put us on in the way The Law requires a full tale of brick but allowes no straw exacts duty but affords not ability The Gospell effects in souls what it expects from souls The Gospell comes to the Elect not in word only it brings not only the water of life unto us but into us and brings us to the Water of Life I come now to the third Use which is of Reprehension 1. To unbeleevers 2 To true Beleevers If there be water of life Vse 3 this reproves the most for not
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 and 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 conceit 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 'T is 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 institutions 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 We 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 they take a turn 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 'T is sad when being sequestred from 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. the 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 that 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 through 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 If a vessell be stopped whether it be with rags or gold it cannot receive the Water If our hearts be fill'd either with our goods or goodnesse Luk. 1.53 our 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 'T is sad that they who will not put their money into 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 â—eb 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Iâ—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 Water it is which we disesteem It is Cordiall Water They that prize not pools of comâ—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. But 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 wouldst 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 to the friends of men departed Godw Iewish Antiq p. 243. but this is the cup of consolation which
a Day 't is the Night that needs many stars Why dost thou go so much to the Conduit-cocks to fetch thy comfort by drops if thou knowest the way to the Fountain Whom have I in heaven but God if I have God or what is there on earth that I can desire besides God If I have God I have all and more then all I cannot have 2. The Water of life is of a Quickning nature As souls are not satisfied without this so neither are they satisfied with a little of this If thou hast tasted of the goodnesse of God which is laid out on souls thou wilt thirst ardently for that goodnesse which is laid out for souls Isa 28.16 He that beleeves cannot make haste after earth because he is so eager in his pursuit of heaven And this falls in with the next head 3. There is an Inconsistency betwixt the eager pursuit of the Cisterns and this Fountain The same eye cannot bee fixed upwards and downwards The streames which run towards the Creature wil dry up the fountain of our desire which should run towards the Creator Lively desires of earth will cause lazy desires of heaven If we love the world 1 Jo. 2.15 the love of the Father is not in us As it is not in us actively our love is not expressed to the Father so it is not in us passively the Fathers love hath not been evidenced to us If thou eagerly pursuest these Waters The third Motive it will sadly speak two things 1. That thou hast a deceived heart otherwise thou wouldst never feed upon Ashes Isa 44.20 The curse of the Serpent lies upon thee upon thy belly thou goest and dust dost thou eat Thou buyest gold too dear Thou makest thy employment where thou shouldest onely take some refreshment Thou abusest the Creatures as weights when thou should'st only use them as wings 2. That thou art a man of this world Ps 17.14 whose portion is in this life It will be sad if thou hast no more Heavens but what thou hast on Earth if thou should'st lose two worlds by catching too greedily at one Thou who with the Mole art rooting here below in the Earth mayst fear lest God should execute upon thee the judgment written in that of Jeremiah lest thy Name should bee written in the Earth Notus nimis omnibus ignotus si bi A Worldling often dies too much known to others unknown to himself leaves nothing behinde him but the memory of his sins whilest Saints like perfumed Gandles leave a sweet sent in the world when they are put out and being dead Extinctus amabituâ— idem by their works yet speak If there be water of life Vse 5 This may exhort us all to endevour after it Exhortat Who would not dig deep if he might finde a Well of living Waters I shall under this Use lay downe some Motives to quicken us in endevouring after this Water Consider the virtue of this Water 1. This Water is of a Quenching nature Water quencheth fire so doth this Water quench the fire of Gods displeasure Gods anger smokes against finners Isa 27.4 and if these briars and thorns were set in battel before him how soon would he burnt them up This spark all the waters in the world cannot quench though wee should bring thousands of Rams and ten thousands of Rivers of Oyle But this Free-grace of the Faclier which flows through Jesus Christ is as a cloud and a thick cloud under the conduct whereof fouls are preserved from the scorching heat of Divine wrath When fire is at the dore of the Tabernacle souls may look to the Propitiatorie when wrath is awed this Mercy-seat may be eyed 2. This Water is of a Refreshing nature Act. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time when God comes with mercy is a time of refreshing The soul is often labouring under the convictions of the Law as one who works in an iron furnace til God cause these gales of love these cooling winds to blow on it The spirits are sometimes in a swoon fainting and ready to give up the ghost till God sweetly with the Fan of his Grace blow upon the soul and cause it to return This Free-grace is a Downie pillow whereon sick soules may lay their heads This cloud of Gods mercy resembleth the cloud in St. Tho. Iland Herewith the land of Canaan is watered This is a cloud of the latter rain and as showers on the mowen grasse 3. This Water is of a Cleansing nature Hereby Men may be purified as well as God pacified The waters of Civility may sweep the heart but this Water alone can wash the heart This doth not leave soules who were unclean Ezek. 36.25 unclean still This can fetch out the deepest stains wash out the blackest spots Hereby the Leopards spots may be cleansed the Aeâ—hiopians skin changed The foulest Sinners made fair 4. This Water is of a Healing nature This Water resembleth the water of the Pool of Bethesda when the Angel had moved it Eze. 47.8 By being laid upon this sofe cushion hard hearts are broken In this fire cold soules are thawed Hereby things that remain and are ready to die are strengthened Never did soul die which took this Physick Never was wound mortal to which this Balm was applyed 'T is true of the hearb of Grace which is reported of the hearb Panace it healeth all diseases 'T is a salve for every sore this remedy is universall 5. This Water is of a Satisfying nature The soul like Noahs Dove may fly up and down but can finde no rest for the sole of the foot till shee come to this Ark. 'T is observed that the Raven which went out of Noahs Ark returned no more she saith a sound Pen found Carâ—on on the face of the waters Mr. Shepherd Domine fecisti noâ— prâ— te irrequietum est cornostrum dâ—nec acquâ—escat in â—e 4 Joh. 14. Worldlings as hath been formerly hinted can feed on the Cariâ—â— which they finde on the top of the waters But Sainâ—â— are not satisfied without this Water whereof when they drink they thirst no more 6. This Water is of a Fructifying nature 1. It makes the soult bring forth the first fruit Our hearts are like the barren heath til this rain fall on them but this rain like the rain which comes down from heaven causeth the ground of our hearts to bring forth and bud Our Natural estate is a Winter state dead and fruitlesse but when the Sun of Pâ—ighteousness darts forth the warmth of his grace Malac 4.2 the roots in our hearts are loosned the fruits of holinesse in our lives are produced then we got forth of this Spiritual unactivenesse Every branch in Christ really and not onely visibly Joh. 15.2 by inward implantation and not
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 I shall now come to Application 1 If there be a Fountain of the Water of life 1 Use by wâ—â—â—of â—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 our souls might live and delight themselves in fatnesse 2 Poor souls should not rest contented in and with a little of this water Psa 81.10 We 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 like the Angels ascending fit not down till you come to the top If there be such fulnesse of grace in God 2. Use of Câ—â—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 robes 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 that 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 when he urges God â—o pardon his sin 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 This commends the Balm of Gilead that it cures deadly wounds the Physitian of Israel that he heals desperate diseases The Bloud of Christ is not to be counted a common thing Hâ—b 10 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 that 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 lofty 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 Iâ— 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 in thee Phil. 2.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Accurate magis mogisqueâ—poramini Ad fiaem usque opus perducite this 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 Wilt thou turn the grace of God into lasciviousnesse Because the Gospell proclaims a liberty from 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 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
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 grace Joh. 17.17 that 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 not to save men in their sin Christs love was a Purging as well as 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 This great Doctor doth not onely teach souls things to be beleeved but he teacheth them also things to be done not onely to talk of him but also to walk with him The light which Christ gives to the Elect is like the light of the Summers Sun joyned with heat They have not onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin will be in it may tyrannize over but shal not be as Lord of Saints This 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 though 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 onely 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 as a Horse into the battel running upon the sharp Pikes 2. Refusing the Remedy yea not onely 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 2. There 's a preciousnesse evidently placed in the blood of a man Gen. 9.5 6. Unjustly 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 't is 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 27.19 Pilate's Wise could not swallow this camell neither could he in a little water wash off the deep stain of innâ—cent blood 4. It yet heightens sin to shed the blood â—f a good man Psal 116 1â— Pretious 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 oâ— clouds in the cleer day of Christs life Christ was thrice pronounced Just by his very enemies Maâ— 27 4 19 2â— 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 Act. 20.28 and 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 3â— Had 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 him in his state of Exaltion Heb. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crucifigunt ipsis i. c. quantum in se est They when he wore a crown of Thorns thou when he wears a crown of glory This is certain thâ—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 Shal wounded souls lie like the wounded man between Jerusalem and Jericho and the good Samaritan with the Priest and Levite passe by them When souls lie in their blood and no eye pities them shall not the Lord cast an eye of pity on them Eze 16.6 Others pour in vinegar but surely he will pour in oyle Shall not the Father of mercies shew mercy God is styled the Father of mercies 1. To shew us that mercies issue freely from him 2 Cor. 1.3 God is no where styled the Father of Judgements though they come from God efficiently yet they come from Man meritoriously They are as to merit of them spun out of our bowels whilest mercy springeth meerly out of Gods own bowels Judgement is called Gods work even his strange work to shew that this fire is fetcht from God as fire out of a flint not without much striking But Mercy that is as wee may say Gods Penjamin Mic. 7.18 the attribute of Gods right hand Mercy pleaseth him Mercy comes from God as Water from a fountain freely 2. God is styled the Father of Mercies to shew that those mercies or bowels which are in others are infinitely more in him Yea mans mercies if compared with Gods are but as the drop to the bucket and the small dust to the Ballance As a Father pityeth his Children Ps 103.13 especially when sick opening his heart widest when their straits are narrowest So and infinitely more doth the heavenly Father pity his wounded children holding their heads when they ake pouring his Aqua vitae into them when they faint Hee that formed the eye shall not he see He that teacheth Man pity shall not he pity 2. The truth of this Doctrine will appear if we look to God the Father's Truth God hath said Isa 44.3 that he will pour out water upon him that is thirsty and floods upon the dry ground God will not onely drop but pour and he will pour out not only streams but floods upon thirsting souls They shall have grace and they shall have it in abundance Now if in Pythagoras his school he hath said it was ground sufficient for doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ's school God hath said it is ground sufficient for beleeving Faithfull is he that hath said it who also will doe it You have heard probably of the King who had one hand longer then another Many earthly Princes have if not one hand longer then another their tongues longer then both their hands But the Prince of heaven his performances never are beneath his promises 3. The truth of this Doctrine is evident if we look to God the Father's Justice and this falls in with the second Demonstration That God will give of the abundance of his grace to those who are a thirst Demon. 2 wil appear if we look to God the Son 1. If we look to Christ's paying for such souls when he was on earth Christ hath opened a vein whence grace may issue out to them with his own blood Sanpuis Christi est clavis Pataâ—â—ss His blood is as the key of heaven to open it to them and for them If wee with this spirituall thirst confesse our sins 1 â—e 1.7 God is faithful and just to forgive our sins God is not onely mercifull if we consider who are the Receivers but he is also just if we consider who was the Redeemer 2. If we look to Christ's praying for such souls now when he is in heaven Heb. 2.17 18. This High-priest is touched with their infirmities Manet cempassio in statuimâ—â—â—â—â—luatis yet he is full of compassion In thirsty spirits Christ sees a special reflexion of himself Hee was tempted that hee might know experimentally how to succour those who are tempted He bore the heat and burden of the day that hee might help those who follow him in the evening And certainly if Christ pray he wil prevail If God the Father be loath to deny the Saints prayers hee will not deny their Saviours prayers If he will not deny those who are Sons by grace of Adoption will he deny him who is the Son by eternall Generation That God will give of the abundance of his grace to thirsty soules Demon. 3 is manifest if we look to God the Holy Ghost The holy Ghost hath fitted thirsty spirits for grace and therefore will fill them with grace If Nature doth not 〈…〉 certainly God doth not make any thing in vain Hath God opened their mouthes wide and will not hee fill them Hath God prepared the room and will not hee possesse it Ps 24.7 9. Are the everlasting dores of these spirituall Temples lifted up and will not the King of glory come in Shall not such deâ—â—ing hearts have the desire of their hearts Hath God wrought the affection and will he not reach the object 〈◊〉 145 6. Doth God satisfie the desire of every creature and shall he not satisfie the desire of the New creature I come now to the Reasons why God will give of the abundance of his grace to thirsty souls Thirsty spirits are made ready to receive of Gods grace Reas 1 These vessels are most fit to have of this Water conveyed to them 1. They are great vessels The soul of man is of a large capacity Man is by some called A little World but in respect of his soul he is the greater World of the two greater then the lower World 2. These vessels are open Though you cast a great vessel into the sea if it be shut it cannot receive Water Hence is it that profane persons whose hearts are shut with grosse evils and Justiciaries whose hearts are shut with a false conceit of great good in the midst of plenty are scarce in the midst of riches poor want the grace of the Tender in the midst of the Tenders of grace 3. Those vessels are opened wide Thirst doth enlarge the desires it widens the soul Though a vessell be great yet if the mouth of it be little it receives in little water it is long filling Psa 81.10 but these mouths are opened wide and therefore will God fill them Thirsty spirits are made willing to accept of those terms upon which God gives his grace Reas 2 Other souls they would have Christ but upon their own terms These wil be content to have him upon his own terms Hypocrites sometimes seem to bid fair for the pearl of great price but will not come up to the market As it is with a Chapman who likes a peece of ware but likes not the price So other mens desires after Christ are conditionall not absolute but those men are willing to deny themselves Mat. 16.24 to take up their crosse and to follow Christ 1. A thirsty spirit will be content to deny it self yea that which we call Religious self Formall Hypocritical spirits are ready to say Shall we leave our fatnesse and sweetnesse shall we
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 onely to be freed from evill but to be put into the fruition of God the chiefest good Neither is the thirst of a Saint onely that it may enjoy God hereafter but also that it may honour God here Mat. 3.7 A generation of vipers desire to flee from the wrath to come It is the evill after sin not the evill of sin which Reprobates thirst 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 onely adde this Caution That 't is 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 men 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 Vse 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will give of the abundance of his grace to them 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 21.14 'T is sad that men have not the knowledge of his wayes but sadder that men will not have it 'T is 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 11.29 had God required great things of 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 How 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 time 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 Vse 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 onely 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 that which springs in and from the heart of a hypocrite As new born babes 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adauget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significaâ—â—â—nem verbi simplicis Vid. Leigh c. 3. Saints 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 3. 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 that their Houses shall continue for ever They desire grace and glory but 't is 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 4. A good mans desire after grace is a Prevailing desire Vt in stellaâ— 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 kisse me saith the Spouse There 's a Relative without an Antecedent Cant. 1.2 she 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. it 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 a 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. and that oyle which makes his face to shine Under this shadow the soul sits down with delight and takes it rest 5. A gracious mans desires are constant desires Their goodnesse is not as a cloud Hos 6.4 or as the morning dew that passeth away Though these winds may seem strong in Hypocrites yet they are soon over it is but a blast it is a falling wind though it was strong at first yet its strength decayeth whiles in good men this wind is a rising wind though it may fall for a little yet it riseth higher afterwards The streame of a hypocrite resembles a flood whilest the desire of a true Beleever is as a river which runs continually The bigger spirituall children grow the louder they cry The last Use which I shall make of this Doctrine is for Instruction in righteousness Vse 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this I may endevour to shew 1 Whence it is that we doe not more thirst after this Water of life 2. The way wherein the Spirit ordinarily works this thirst 1. It is from the losse of originall integrity Before the Fall there were no Malignants Man was a well-affected person Those wheels of our desires moved regularly whilest Innocency was the first mover Sin 〈◊〉 the sharp end of mans heart downwards sin-set our affections upon these things on earth and took them off from the things above where Christ fits at Gods right hand And as in the first Adam we lost so should we labour through the second Adam to regain these spirituall desires The constitution of our souls will never be healthful till they return to their native air 2. It is from the temper of Mans body Good men whilest below are but like Meteors that hang betwixt earth and heaven As they doe not with others sink down to earth because of a spirituall soul which carryeth them up so they cannot fully and vigorously as they desire soar up to heaven because of an earthly body which keeps them down In this sense where the spirit is willing the flesh is weak How often doe Saints finde that when the soule should sally forth they hear the voyce of flesh behinde them saying This is not the way walk not in it And certainly if good mens bodies be bad mens bodies are heavy clogs to them There 's a stone if not at a wicked mans leg in a wicked mans heart which keeps him quite down 3. It is from the power of our corruptions within Bad men are wholly in the bond of Iniquity Acts 8.23 like the Woman in the Gospel they are so bowed downe that they cannot bend up Through the dominion of sin To will is not present with them The unruly horses of lusts run away with the chariot As ever wee would run the race which is set before us wee must through the strength of our hair but of our head break these Bonds asunder 4. It is from the strength of temptations from without Hee that letteth will let 2 The. 2.7 The Prince of the power of the air the spirit that worketh in the children of disobedience goes about to blunt the edge of our desires towards heaven to naile down our hearts under the power of these things on earth They strive against the strong stream of Satans temptations who advance heaven-wards Further that poor creatures doe not desire the Water of life the Free-grace of God 1. It is because they live too much by sense Man being in honour and understanding not is become as the beasts that perish Wee look too much at the things which are seen Our wisdome is as that wisdome which is from below is sensuall We are too apt to build Tabernacles when we should be building Tombes to say in this Valley what Peter said in the Mount that it is good for us to be here We judge by outward appearance not much unlike her who conceited whilest she was turning her Wheel that her Wheel was bigger then the Sun 2 Cor. 4. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not looking at those things that are seen as at our mark scope and aime Wee should not thus look at the things that are seen so as not to look beyond them at the things which are not seen 2. It is because men live too little by Reason The unruly Army of the Affections have pull'd down the Parliament of Reason in the soul We naturally look at spirituall things with the owle-eye of corrupted reason which cannot judge of things that differ and so not approve of the things which are more excellent and thence is it that the verdict is not rightly given up because the Judg is not rightly informed Reason rightly regulated will dictate to us that this Water of life is most desirable 1. If wee look to the souls spirituall nature The things below do not deserve nor bespeak the souls condescension to or complyance with them Spiritualia sunt animae cognata 〈◊〉 The fish might as well live in the air and mens bodies might as soon live in the water as their souls can live out of and without the Water of life 'T is pity that the soul like the Flie sits upon sords when with the Bee she may fit on the sweet hearâ—s of grace If Themistocles would not stoop to gather the spoyls as thinking that below a Souldier much lesse should we stoop so low as to gather up these earthly contentments eagerly as thinking it below Christians Yea 't is much more unworthy of the better part of a new man seeing it is unworthy of the better part of a meer man 2. If wee look to the souls vast capacity Puddles might sooner fill the sea stars might sooner supply the want of the sun then other waters can fil the soul There is a kinde of infinitenesse in mans desires in this respect they run in infinitum because they run to him who is infinite Mans soule till she comes to God is herein like the Philosophers Materia prima Semper in appetitu in that she is alwayes desiring She is in the World as Israel in the wildernesse wanting water till she strike upon the rock of ages 3. If we look to the souls endlesse duration Other waters will not run to Eternity onely grace and the things which are not seen are eternall 2 Cor. 4. ult Thou who makest houses of clay thy dwelling place where wilt thou dwell when those houses are pull'd down 3. Lastly that souls do not prize or thirst after the Water of life is from this Because most men live not at all by grace 'T is for want of grace that men doe not desire grace Col. 3.1 If men were risen with Christ they would seek this river which runs above They who live a spirituall life desire spirituall
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 people 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 onely from himselfe God doth not therefore will things because they are good but things are therefore good because God wills them Gods Will is the highest reason God doth in heaven and on earth whatsoever pleaseth him Ps 115.3 This 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 and 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 is 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 〈◊〉 â—â—entes God 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 2. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet 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 and 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 The 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 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 that 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 'T is wonderfull that God should be a Suitor at our dores because we will not be Suitors at his dore I shall onely adde two things more whereby the freenesse of Gods grace appears 1. 'T is 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 Lines 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 Some 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 this wind bloweth where it lifteth and wee know not from whence it comes in respect of the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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 onely name three 1. That God might take away all ground of Boasting from the Creature 1 Cor. 1.29 'T is 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. Glory is 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 Mercy 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 souls 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 'T is sad that men do not hear the voyce of him who speaks from heaven that Gods Messengers should so justly complaine in the words of the Prophet Who hath beleeved our report 2 Cor. 6.1 Grace for the Doctrine of Grace that men