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 [Page 2]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 [Page 3]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 [Page 4]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 'tis safe to say that those (who yet are no [Page 5]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, [Page 7]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 sati [...]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 [Page 8]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 [...]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 are understood of the grace of God in soule; so may be understood of the grace of God to souls; espe­cially considering that the latter is the spring of the former; these streams com­ming from that Fountain: and that they are set forth not only as containing, Vers. 9. but as causing life.

That this Water of life is to be interpreted not only of Christ but of thei Fathers love flowing through Christ, appeareth,

1. Because Christ is the Channell, the Fathers grace the Spring; Christ is the [Page 10]Conduit through which the Fathers grace, the Fountain from which the Water of life comes. Philemon v. 3. Eph. 1.2. Caput E­lectorum, non Electi­onis. Hence it is that the Scripture runs thus— Grace from God the F [...]ther, and from our Lord Jesus Christ: Electing love being in Christ, but not for Christ; Christ being the Head of the Elect, not of the Election: and 'tis something observable, that God saith— I will give of the Fountaine of the Water of life.

2. That is the Water of life promised to souls, which can quench and satisfie the thirst of souls. Hie sat lucis est. Psa. 4.6, 7. Now what is it which such souls de­sire, but that God would lift up the light of his coun­tenance? The feet of Faith ascends these three stairs: 1. It comes to the Promise. [Page 11]2. To Christ, in whom all the Promises are Yea and Amen. 3. To the Father, who gave Christ to purchase an interest for souls in these Promises. When such souls look at the Iacobs Ladder (the Top whereof reacheth Hea­ven) viz. the mediation of Christ; they desire to see God the Father at the Top. Shew us (say they) the Fa­ther and it sufficeth us.

Q. I shall now (through Heavens help) shew you why this Free-grace of God flow­ing through Christ is com­pared to Water of Life, viz.

Chiefly, from that influ­ence which it hath upon a Beleevers spirituall life. Yet I humbly conceive, to denote three things.

1. The Purity of it. It is [Page 12]therefore said to be a River pure as Crystall; Rev. 22.1. A river, not a pond; standing waters usual­ly gather filth & mud: a [...] River, not a black dark Ri­ver, but clear as Crystal Pure formally; pure efficiently; pu­risying others, as it is pure.

2. The perpetuity of it; It is water alwaies flowing, putting forth new waters; A Fountain; not a stream, which might be stopped; not a river only, which might be turned: and in Scrip [...], Waters which come from a Fountain are called living wa­ters. Gen. 26.19. This Fountain is ever fil­ling others, and yet it self ever full.

3. The efficacy of it: it be­ing efficacious

1. To the begetting of spiri­tuall life: resembling Ezekiels [Page 13]waters; Ezek. 47.9. where ever this wa­ter comes, souls live and move, and have a spirituall being. Souls like dry bones lie dead, til by these Gales of free grace, God breatheth in­to them the breath of super­naturall life. By sprinkling this water upon them, dying, yea dead men are recovered.

2. In the preserving spiri­tuall life begotten: In, and aswell as from Gods grace we live and move spiritu­ally; in it as the preserver, as well as from it as the author. These herbes of Grace in the Gardens of our hearts would soon wither, were they not watered from heaven. Joh. 15.5. [...] secorsum a me. vid, Leigh. Cri­tica sacra. The building stones, as well as the foundation stones, are free stone. * Except we abide in the vine we are dead bran­ches. [Page 14]Without Christ, we can be, we can do nothing. In the repairing of this spiritual life when impaired spiritual children as well as naturall are often sickly, have fain­ting fits; this is the strong water whereby they are re­vived. God gives if not wine to them that are of hea­vie hearts, yet this his love, which is better then Wine. Sin and Satan shoot their ar­rowes, even bitter arrowes, which would wound Saints mortally; were not this wa­ter like those in Ezekiel, Ezek. 47.8. Hos. 14.4. healing waters; Did not God heal their back slidings, by loving them freely.

4. In the strengthning of this spirituall life. Saints are strong in the grace which is in Christ Jesus; 2 Tim. 2.1. not only [Page 15]in the grace received from Christ Jesus; not in the stream, but in the Fountain: Should we not keep the pipe of Faith open, thereby to have conveighed fresh streams of living water; how soon should we (like Reuben) be weak as water? Our waters (if this be (as to us) stopped) are not strong enough to carry to the enjoyment of God in heaven, or honou­ring God on earth. From these supplies it is, that the lame man leaps as an Hart; Ego, & Rex meus saith a Christian. A Saint should be [...] i. e. totis viribus re­tinens. that (with Jacob) having seen the fresh favour of God, we lift up our feet and take long strides. Our strength lies not in our hair, but in our Head: and if we hold not the Head, we are but as other men.

(I name no more.)

5. In the perfecting of spi­ritual life. This Water riseth, and raiseth, as high as the Fountain, and where the lowest stone is laid, the Head stone shall be laid, with shoutings, crying Grace, Grace. Heb. 12.2. That love which works towards souls from Heaven, will work souls up to Heaven: those two are joyned together, the Author, and Finisher of our Faith, where grace hath begun a good work it will perfect it, un­till grace be swallowed up in glory, a spirituall in an eternall life; till the King­dome of God within soules (being at first like a grain of Mustard seed) become a tree, the top whereof reacheth Heaven.

I shall now come to Ap­plication: for no reason can be given of Gods grace, but it self. That being (as one sweetly observeth) the glory of Gods love, which is the fondnesse of mans, viz. to have no reason for it; Gratia, quia gra­tis data. The ground and motive of this love, lying only in the brest of the Lover: So that as 'tis said of the River Nilus in Egypt, that the overflowings thereof are precious, but the spring of it is not known; Deut. 7.7, 8. so we may say of this Water of life, this free grace of God; that the redundancies of it are ever famous, but the rise of it is not, cannot be known to be otherwise then from it self. God loves his people because he loves them. The Lord saves souls but of meer [Page 18]prerogative; Hath mercy, be­cause he will have mercy.

The first Use is a Use of Information, Ʋse 1 and informes us.

Though all men be lost in Adam, yet they are not all lost irrecoverably. Poor souls, you who groan under the body of death, may this day hear glad tidings of the best things; that there is yet hope in Israel. You who are sin-sick, spiritually woun­ded, may answer the Pro­phets Question affirmatively; There is Balm in Gilead, Jer. 8. two last verses. there is a Physician there. I am this day come as one who carry the water, hold forth the Word of life, assuring, that where­as other Aqua vitae may be in­strumentall to recover a dy­ing body, here is Aqua vitae [Page 19]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. 1 To the spring of this water of life, viz. Gods eter­nall love; and that either if we consider,

1. The fulness of it. Ps [...]. 31.19. Oh how great is Gods goodnesse! The Psalmist speaks of it, Hoc admi­rari, pro­pe res est una sala (que) quae p [...]ssit focere, & servare beatum. as that which may be admi­red, but cannot be apprehen­ded; the largenesse of Gods affection cannot be con­tained in the narrowness of mans expression. The streams of mans gracelesness may rise high, but those of Gods graciousness rise higher; the Lords love is (as the Lord himself is) Infinite, and is [Page 20]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 by­respects. 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 [Page 21]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. 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 [Page 22]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 [Page 23]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; [Page 25]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 [Page 26]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. [Page 27]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 [...] Pe [...] 2.2. E [...] to be & nasci­mu [...], & nu [...]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 to [...] house which are not the foundati­on, but a streng he­ning to a house which hath a founda­tion. Sacra­ments: [Page 28]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. 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 [Page 29]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. [Page 30]God spa [...]ed not his Son, Christ was sine flagi­tio, non sine flagello. Quod effi­en tale, est magis tale. when sin was on him, not in him; this Son who was without corruption, was not without correction. (3.) As it is the worst of evills. Worse then Satan, who was a fair Angell till sin stained him.

So ill is sin, that a man had better be possessed with many devills, then one reigning sin.

1. A man may be pos­sessed with devills, and yet that be but an affliction. Now (1.) Privatio ban [...] Ʋ [...]ilis au [...] Iacun­di, non Ho­nesti. Affliction is the absence or privation of the lesse good, and therefore is a lesse evill then sin. (2.) Affliction is the fruit only, but sin the bitter root.

2. A man may be pos­sessed with Devils, and yet [Page 31]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 soule [...] 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. 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 [Page 33]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 [Page 34]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 [Page 35]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 [...]. 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 [Page 36]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 cōclude they shall finde the performance of it as comforting. Ministers would have those who climb Jacobs ladder, to begin at the foot, at the lowest staire.

2. Ministers would have men to observe Gods order in his Ordinances; Prius nasci, quampasci. to wait in those ordinances appoin­ted for conversion of finners, til they be fit for those which are appointed for confirma­tion of Saints; to wait on the audible word, that faith may be begun by hearing, till they be fit for the visible word, that faith may be per­fected by seeing.

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 [Page 38]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. 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 [Page 39]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. Ʋse 2 the graciousnesse of god. 2. the pretiousnesse of the gospell. if there be wa­ter of life for dead souls, oh how gracious is the lord to us! once man lived at the well-head, neer the fountain of living waters; but alas! these streams man stopped by sin, this spring (as to us) by the fall was drawn dry: cherubims were set to keep us from the tree, the water of life. Now herein is the love of God manifest, that this water hath a new issue to us, we have a new recourse to it; especially if [Page 40]we consider this way, vi [...]. 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: [Page 41]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 [Page 42]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 [Page 43]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 just [...]a? Vide W [...] ­le [...]. p. 75. to purchase righteousnesse for souls, to apply righte­ousnesse so purchased to souls, as might be more large­ly shewed.

And as the root of these good things is in his God­head, so they are conveigh­ed to us through his Man­hood. Had not Christ took upon him the seed of Abra­ham, he could neither have been so familiar with us, nor [Page 44]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 [Page 45]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, [Page 46]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 2 ^d 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 [Page 47]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 [Page 48]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, Ʋse 3 this reproves the most, for not esteeming this Water. Gods free-grace is compared to Water; and most souls prize it no more, then if it was Elementall water. The Well of Jesus is lesse accoun­ted of then the Well of Ja­cob. This Water is as water spilt upon the ground, souls refuse the Waters of Shiloah, Mat. 22.5. 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, [Page 49]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? 'Tis the deaf Adder, that shuts the Ear; And if we shut the Ear, God may in justice shut the Heart.

As there are some who will not come, So

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

1. Who abuse the Chan­nels, taking them for the wa­ter of life. Too many rest in the earthly part of hea­venly [Page 50]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 [Page 51]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. 'Tis sad when being sequestred [Page 52]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 [Page 53]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; [Page 54]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. 'Tis sad that they who will not put their money [Page 55]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, [...]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. I [...]w­ish An­tiq. p. 31. what the Rabbines use to say of some of their Scholars; that they resem­ble an Hour-glasse; what is taken in at one ear is let out at the other. Much of the seed which we sow, is as seed sown by the highway side.

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

It is Cordiall Water. They that prize not pools of com­ [...]on water, yet prize drops [...] stomach water. Men would not lose the least filing of gold. A precious stone men prize highly, lock up safely that rust may not corrupt it, that theeves may not break through and steal it. Mat. 13.4. compared with 19. 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 [Page 57]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 [Page 58]to the friends of men depar­ted, Godw Iew­ish An­tiq. p. 243. but this is the cup of con­solation which God give to men departing. And a draught of this is a thou­sand times better then a Cleo­patra's draught. Cant. 1.2. This Water is better then Wine.

(2) I shall shew you, that none-esteeming, is likely to bring

1. None enjoying of it. They who know not the worth of it, are likely ere long to know the want of it. Amos 8.5. compared with 12. Those (in Amos) who wanted a thirst, were not long, before they wanted Wa­ter. When we prize not grace in the means, we may justly provoke. God to deprive us of the means of grace. Many want meat who have stomachs, but we have mean and want stomachs. When we [Page 59]play so long with the candle, may we not justly cause God to blow it out? When the bread lies under the table, may not God call for the enemies to take a­way? When the water of life followes us, we flee it; the time may come ere long, this generation may not passe away, till when we follow it, it flees us.

2. Not esteeming the sweet water of life, may and (without repentance) will cause us to tast the bitter waters of death. Waters of a full cup shall be rung out to them in hell, who esteem not this water of life on earth. They who will not have a drop of living water to heat their hearts here, shall not have a drop of com­mon [Page 60]water to coole their tongues hereafter. Mat. 22.5. comp. with 6. & 7. v. They who made light of this water, neither were guilty of a light sin, neither yes were pu­nished with a light suffering.

As this Use reproves unbe­leevers, so true beleevers:

As the most are reproved for not esteeming, so the best for not improving this water of life,

1. To the further eviden­cing of their justification. Rev. 2.17. Giving a white stone was a token of Absoluti­on— Mo [...] erat anti­quis ni­veis a­trisque ca­pillis.— vid. God. wyn 188. Generally, Christians rest in affiance, without assu­rance: in a direct act of faith, without a reflexive act▪ The white stone, and new Name few know, even of those that have grace. Saints get not their evidences for heaven transcribed in the blood of Christ; they are [Page 61]content to hang at May be for Eternity.

2. To the further advan­cing of their sanctification. Ezek. 47.2, 3. This water of life should resemble the waters of the sanctuary, which still rose higher; from the anckles to the knees, from the knees so high, that they were impassa­ble. Bruised reeds should be­come trees, and smoaking flax break forth into a flame. The new creature should resemble that creature which growes while it lives. Both parts of sanctification should be pro­moted.

1. Mortification of our lusts. This sea of grace should be to our sins, as the Dead sea, wherein they can­not live. 1 Cor. 15.31. In this respect we should die dayly; our sins [Page 62]must be (as our Saviour was) crucified: The house of sin (like the house of Saul) should grow weaker and weaker. But alas how little is the viper cast into the fire of Mortification? Free grace is compared to water, to shew that it should wash a­way our filth; to fire, to shew that it should burn up our drosse: but this water doth little clense us, this fire doth little refine us. We little resemble the creatures (called Cynocephales) which died peece meal, & were bu­ried long before their death.

2. Vivification of our graces. How little do we out of weaknesse become strong? Our hand of faith is yet subject to the Palfie. We are like those starres [Page 63]which do much twinkle: Our eye of knowledg hath many skales on; we know but in part. The fire of our love (if like the fire of Sanctuary, it be at all kept burning) burns little hotter. We are low shrubs, who should be tall Cedars.

That this reproof may prove effectuall, let us con­sider,

1. Want of improvement will sadly speak want of en­joyment. It will be much feared, whether there be any spark of fire or no, if it al­ways lie under ashes. It is a great Question (if a Questi­on) whether they were ever entrusted with a Talent of grace, Mat. 25.25 compa. with 29. who let it lie long bu­ried in a Napkin. Can a man have this fire in his bosome, [Page 64]and not be warmed with it? It is the painted child which growes not. From him that hath not, i. e. that improveth not what he hath, shall be taken away. A good servant will say to his Lord, Thy pound (though not my pains) hath gained tenne pounds.

2. Want of improvement of this grace of God, will render thee,

1. More unusefull to o­thers. The Conduit cannot convey to the vessell, ex­cept it receive continually from the Fountain. The light of the Saints is like the light of the Stars a borrowed light; they strine through the shining of the Sun. Amos 7.16. Ministers are said to drop the Word, in allusion [Page 65]to the Clouds which receive water from the Sea, which they powre down upon the earth: how soon would these Clouds be (like those in Jude) Clouds without water, should they not have recourse to supply it? Thy candle wil soon be lightless, if it be not freshly lighted at this torch.

2. More uncomfortable to thy self. The waters of our sanctification, and the waters of our consolation are usually at the same ebbe. Though the smallest waters of grace will carry thee to Heaven, yet they will not carry thee comfortably through earth. Though tis only want of the truth of grace, which will deprive thee of eternall comfort, [Page 66]yet want of degrees of grace will diminish thy spirituall comforts; Babes in grace (as well as in nature) are often crying.

If there be water of life, Ʋse 4 This then serves to dehort and disswade souls from thirsting so much after, from drinking so deep of other waters: Isa. 55.2. Why lay you out your money for that which is not living water? Those are not living wa­ters;

1. Which spring from be­low us, viz. Worldly riches. These are digg'd out of the bowels of the earth, Itum est in viscera terrae. and out of the earth comes no sa­ving good thing; Jam. 1.17. [...]. Every good and every perfect gift comes from above. Some have ob­served, [Page 67]that in Canaan (which was the land of grace) there was no gold found; and that in India (where there is most gold) there's least grace. The world is compared to the Moon, Rev. 12.1. and the woman clothed with the Sun, ( i. e. Christs righteousnesse) is said to have the Moon un­der her feet. But alas, our heads, nay, our hearts are, where our feet should be: God hath placed heaven a­bove us, and earth below us, to shew that we should aspire towards the one, and trample on the other.

2. Those waters are not living waters, which spring from above us: such are,

(1.) Worldly pleasures. How many bees are drownd in this hive! Tis hard to lie [Page 68]in Dalilahs lap, and not to fall asleep; to feed on these sweet meats, and not to sur­feit. Tis dangerous (with Dives) to fare deliciously eve­ry day. Religio licet sit lata, non est disso­luia. Religion (if it al­low mirth) allowes not madnesse; and even in law­full pleasures we should but sip, not drink too deep, lest there be poyson in the bot­tome. 1 Tim. 5 6. [...]. A man (as well as a woman) that lives in plea­sure, is dead while he lives.

(2.) Worldly honours. Every one would be (as Saul was) higher by the head then other people. That bait was very taking, Gen. 3.5. Ye shall be as Gods. But alas! why should we not rather aime at goodnesse then great­nesse, at holinesse then at highnesse?

(3.) Worldly friends. They who trust to these staves, will one day finde them staves of reed, if not like the staffe of Egypt; they will fail our expectation, if not cut our hands. We may go to these waters of the river, strong and many; but we shall finde these rivers turned into a dry land. Isa. 8.6, 7. We may thinke that our Mountain stands strong, and yet see these Mountaines skip like Rams. We may thinke that our waters are sure, and yet (one day) say of all these friends (as Job said of his) Miserable comforters are ye all: their armes may be short, that they cannot; their hearts so strait, that they will not help.

3. Those waters are not [Page 70]living waters, which spring from within us. Hereby I understand our own duties. Tis true, duties are the cha­nels through which this wa­ter is conveighed to us; the chariots, by which we are carried to it. Yet our salva­tion depends not upon the works which are done by us; Tit 35. but the workes which were done by Christ for us. Tis not mans merit, but Gods mercy: not mans workes, but Gods grace, upon which the new Covenant is founded. Yet as some of old are said to mixe water with the wine Sacramental, (being the out­ward signe;) so too many mixe (in point of Justifi­cation) this water of their own doings, with the wine of Christs sufferings, (being [Page 71]the inward thing signified.)

4. [...]. Gratiae gratis datae, non gratum sacie [...]es. Some Waters are not living Waters which yet spring above us. Such are gifts given for edification of others, not for salvation of our selves. Like Candles, we may give light to others whilest we are consuming: We may (like those Work­men in Noahs time) help to build an Ark for others, and yet we our selves be drow­ned. The Sun of Righte­ousnesse, in respect of Gifts, riseth upon the just and un­just. These Waters will one day be like those Brooks to which the Troopes of Tema came. Job 6.19. Mat. 7.22, 23. The lowest grace (but not the highest gift) will rise up to glory. These skirts will not cover us at the day of Judgement.

Quest. Some may say, Must we have no recourse at all to these Waters?

Ans. 1. We may suck, but not be satisfied with these breasts of Consolation: we may taste of these Brooks in the way; we may doe (as Jo­nathan did) take a little of this Honey with the end of our Rods; we may (with Gi­deon's chosen Souldiers) lap of these Waters with our tongues, Judg. 7.5, 6. but not bow down on our knees to drink. We may, nay wee must bring forth the fruit of Duties; but wee must (like good ground) bring forth this fruit upwards, to the glory of God; not downwards, to our own glory. Gifts should be improved, not idolized. We should covet the best of [Page 73]them earnestly, and yet know that there is a more excellent way.

Ans. 2. These Waters must bee used as sweetned by Christ, but not be abused as satisfying without Christ. These comforts (like the Sieve) are ful whilest in, Stultus ad cribrum. but empty when out of this Wa­ter. Deus sis vult ama­ri, ut nihil prater ip­sum ame­tur, & ta­men sic vult amari ut o nnia cum ipso (vel in ipso) a­mentur. Wee may eye these as our Priviledges, but not en­joy them as our Portion. And indeed this would be the sweetest drinking of these Cups, when they are sugar'd with Christs merits, when they swim to us down the stream of Christs blood, when with Christ we enjoy these other things. Those bits are best which are ta­ken out of the Ark of the Covenant. Those enjoyment; [Page 74]purest (though little ones) which we are sure that Christ hath paid for. These like Cyphers are as nothing in themselves, but added to this figure, increase the num­ber.

That I may more dis­swade you from pursuing so earnestly these Nether-spring waters, The First Motive. viz. Riches, Pro­fits, Pleasures;

(1.) Consider the Nature of these Waters.

1. These Waters are lesse full then the Water whereof wee are treating. Suppose you should enquire out the quintessence of Crea­ture-comforts, Quo plus sunt potae, plus sitiun­tua aquae. thy soule could not get a hearty draught. Nay, 'tis usually with those who drink of [Page 75]these Waters, as with one in a Dropsie, the more they drink, the dryer they are. The fulnesse of Creatures is a fleeting fulnesse, Aes in prae­senti per­fectum non format. the ful­nesse of a vessel which may soon be emptyed: But the fulnesse of the Creator is as the fulnesse of a fountain; In him all fulnesse dwels. He is ever emptying himself, Isa. 66.11. and yet himself never emptyer. Other waters may seemingly content thee, but cannot truely satisfie thee; yet thou mayst here suck and be satis­fied.

2. These Waters are more fading. Prov. 23.5. Riches (like Eagles) make! themselves wings and fly away. Divitiae o­stenduntur, non possi­dentur. They fly away, not like Hawkes, which return again, but like Eagles, which returne no [Page 76]more. Yet a little while and we see them, yet a little while and we see them not; If they goe to the grave, there they'l leave us. But the Water of life runs to all E­ternity; the further we go, the bigger this stream is.

3. These Waters, as they are not full, but fading, so they are not pure Waters, they are but mixt and mud­dy. These Apples are but (at the best) Bitter-sweets. [...]. Is [...]. 1.22. There's some Marah in these Rivers. Our Silver is mixt with drosse. These Roses seem faire, but they have their prickles: These Bees have their sting as well as their honey. But the Rose of Sharon hath no prickes: The River of God is free from filth: The worst of [Page 77]Christ is good: The chips of Christs Crosse have no rottennesse in them: His Judgements are sweeter then the honey and the honey­combe. This Tree of life will sweeten the most bitter waters.

(2.) The secōd Motive. Consider the Nature of the Water of life.

1. The Water of life is of a Quenching nature. If thou beest so dry for the Water that perisheth, it will be questionable, whether thou hast drunk of that which endureth to Eternall life. Joh. 4.14. The Sun alone can make a Day; 'tis the Night that needs many stars. Why dost thou go so much to the Conduit-cocks to fetch thy comfort by drops, if thou knowest the way to the [Page 78] 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 [Page 79]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 [Page 80]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 [Page 81] 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 amabitu [...] idem. by their works yet speak.

If there be water of life, Ʋse 5 This may exhort us all to endevour after it: Exhortat. Who would not dig deep if he might finde a Well of living Waters?

I shall under this Use lay downe some Motives to quicken us in endevouring after this Water.

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, [Page 83]souls may look to the Propitiatorie; when wrath is awed, this Mercy­seat may be eyed.

2. This Water is of a Re­freshing nature. Act. 3.19. [...], 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 [Page 84]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 Ae [...]hiopians skin changed. The foulest Sinners made fair.

4. This Water is of a Hea­ling nature. This Water re­sembleth the water of the [Page 85]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. 'Tis true of the hearb of Grace which is reported of the hearb Pa­nace, it healeth all diseases: 'Tis a salve for every sore; this remedy is universall.

5. This Water is of a Sa­tisfying nature. The soul (like Noahs Dove) may fly up and down, but can finde no rest for the sole of the foot till shee come to this Ark. 'Tis observed, that the [Page 86]Raven which went out of Noahs Ark returned no more, she (saith a sound Pen) found Car [...]on on the face of the waters; Mr. Shep­herd. Domine fe­cisti no [...] pr [...] te, irrequie­tum est cor­nostrum d [...]nec ac­qu [...]escat in [...]e. 4 Joh. 14. Worldlings (as hath been formerly hinted) can feed on the Cari [...] which they finde on the top of the waters. But Sain [...] are not satisfied without this Water, whereof when they drink, they thirst no more.

6. This Water is of a Fructifying nature.

(1.) It makes the soult bring forth the first fruit. Our hearts are like the bar­ren heath, til this rain fall on them; but this rain (like the rain which comes down from heaven) causeth the ground of our hearts to bring forth and bud. Our Natural estate is a Winter state, dead and [Page 87]fruitlesse; but when the Sun of P [...]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 onely by outward ad­haesion) bringeth forth fruit. There's nothing barren in the land of the Living.

(2.) This Water makes the [...]oul stil to bring forth more fruit. Joh. 15.2. This Water causeth the trees of Righteousnesse to be clagged and laden with the fruits of holinesse. This Water (like other waters) is stil returning toward the Sea. Some say that sparks of [Page 88]fire do therefore ascend, be­cause they tend towards the element of fire. The graces of God like the sparks fly up­wards, Ps. 92.11, 12. Glory being Graces center. Spiritual men when old (as well as Natural men when young) are still grow­ing higher: This Water is water springing up to Ever­lasting life.

7. This Water is Homo­geneall. The least drop of this Water is Water. Vid. Isa. 42.3. 'Tis a Meiosis. Minus di­citur, plus intelligitur. If thou canst but get grace as a grain of mustard-seed, thou art as truely gracious, though not as perfectly gracious, as the most eminent Christian [...]. Though 'tis of the nature of true grace to be thriving, and if we grow not better, 'tis to be feared we were ne­ver truely good; yet at the [Page 89]day of Judgment, God will not (saith one) bring a ballance to weigh thy grace, but a touchstone to try it. Many have been shut out of Heaven for want of truth of grace, but never any for want of degrees of grace.

We should therefore ende­vour for the Water of life, The secōd Motive. because without endevou­ring there is no hopes of at­taining it. The Well of Salvation is deep, the Tree of Life is high. Jacobs lad­der hath many staires. This honey must be fetcht out of the rock. The gate of Heaven, that gate by which the righ­teous people do enter in, is a narrow one, Mat. 7.13. and souls must strive to enter in at the strait gate. The choycest Mines usually lie lowest.

Object. But some may say, How is the Water of life free, seeing it must be so laboured for?

Ans. 1. Man (not God) is advantaged by this labour: God makes use of our du­ties, as the Sun draws up vapours, not for it self, but for the fattening and refresh­ing of the Earth: So the Lord requires our ende­vours, Psal. 16.2. not as if our good­nesse extended to him, but that his goodnesse may be communicated to us. Wee throw not in one mite to the treasury of Gods essen­tiall glory, but he throws in more then many millions into the stock of our eternall good. Nothing of Man can be added to God, though much of God is evidenced to Man.

Ans. 2. Rom. 8.26. Bona opera fiunt a no­bis, non ta­men ex no­bis. God (not Man) is principally assistant in this labour. Gods Spirit takes by the heavy end, and his little singer doth more then our whole hand in helping our infirmities. He who requires that we should come to the Waters, gives us feet where­with to come. Isa. 26.12. Thus hee works all our works in us, and for us; Duties in us, as well as Mercies for us; that which is done by us, as well as that which is done to us.

The next use may there­fore be a word of Direction, Ʋse 6 By way of Direction. to shew, How we should come to, and for this Water of life, viz.

1. With Compunction. They who come to this [Page 90]Pool, must come inwardly pinched with their infirmi­ties. They must be sin-sick, who come to the Physician of Israel for healing. Here the weary be at rest. Mat. 9.12. They who beleeve are said to cast their burden upon the Lord: Now, How can they cast their burden on him if it be not a burden to them? 'Tis observable, that Christ asked the blind man what hee would have him to doe; not but that Christ knew his infirmity well, onely he would have him to know it better. Souls must be stung (not only prickt) with the fiery Serpents, who look up unto the brazen Serpent.

2. With Contrition: with tears in their eyes must souls [Page 91]go towards Sion; and these tears will not cloud, but clear up their eyes, that they may see their way better. In this sense we must bring wa­ter to the Sea. God restores comfort to Sion, and to her Mourners. Deus non infundit o­leum misc­ricordia, nisi in vas tritum. Psa. 126.5. The best Wine which we read of in Scri­pture was made of Water. In­to broken vessells doth God pour the oyle of his mercy. Light is sown for the righ­teous; and as the seed-time is often a long time, (this seed lying long hid) so it is usually a wet time; they sow in tears.

3. They who come for the Water of life must come with resolution, Mat. 13.45.

(1.) To part with all for this Water. The wise Mer­chant sold all: Most would [Page 92]sell some; many would sell much. The Bucket where­with we draw out of the Well of life must be an em­pty one. The Bottle which receives of this Water must not be stopt. The Bottles of our hearts must not be stop­ped with rags, nor yet with gold (as I have before shew­ed). We must neither be un­willing to part with our sins, which are not worth keeping; nor yet with our selves, seeing that they who seek themselves most, lose themselves most; and that the ready way to advance our selves is to deny our selves.

2. We must come with a resolution to take all of this Water of life: We must like this Water as 'tis purifying, [Page 93]and not onely as it is paci­fying. We must delight in this Honey, not onely as sweet to our souls, Act. 5.31. but as as sharp to our sins. We must thirst for the Water of Repentance, as well as of Remission. These two doe not lag one after another, but (like Jacob and Esau) one takes the other by the heels. We must so under­stand that Phrase of Gods Justifying the ungodly, that ungodlynesse is the Term from which Gods mercy mo­veth, not the Term wherein it resteth; God findeth (but leaveth not) us ungodly.

(4.) We must come to and for the Water of life Desi­ringly. To this I shall in another Doctrin speak more fully.

(5.) We must come Be­leevingly.

1. Looking off from our selves.

2. Looking unto Christ.

3. Looking unto the Fa­ther through Christ.

Fit objects for the Beleever to eye, who reads this Use, are presented in the former Branch of the first Use. And indeed, faith is not onely an Eye to see the truth of those things, but a Hand to apply the goodnesse of them. And this leads me to the last Direction I shall give under this Doctrine.

(6.) Wait for the Spi­rit.

1. In respect of its light to guide thee.

2. In respect of its strength to guard thee.

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

HAving laid the foundation in some things spoken to and from the first Doc­trine, I shall (through the help of Heaven) build up, and lay some more stones in the prosecution of the se­cond.

That there is a Fountain of the Water of life. Doct. 2

By the Water of life I un­derstand as before, The free love of God the Father flow­ing through Jesus Christ.

This being the Water down which good things are brought from heaven, up which good men are carryed to heaven, by which life comes to us, and wee to life.

This being the only Soul­quickning Water. This be­ing the onely Soul-quench­ing Water. Nothing can sa­tisfie the soul pinch'd with the sense of its owne misery, but a draught of the Brooks which rise from the spring of Gods free mercy.

I shall endevour in the handling of this Point to dispatch these things; to shew,

1. Why 'tis here said, The Fountaine of the Water of life.

2. That there is such a Fountain of this Water of life.

(1.) What this Phrase im­ports, That there is a Foun­tain, &c. viz.

1. The Purenesse of it. The Fountain is the purest. Water may be mixed as it [Page 98]runs through the channell, which is clear as it riseth from the spring. Here we may distinguish betwixt the graces of God as exercised by us, and the grace of God as display'd on us.

The graces of God as exer­cised by us are imperfect; our Wine is mixt with Wa­ter. Isa. 1.22. The childe of Grace in us is very weakly, and wee are but as newly born Babes. Such is the corruption of our nature, that (like pitch) whatever they touch, they defile; and we (like corrup­ted vessels) doe pollute the gifts that are poured into us; those graces, which are pure and excellent, as bestowed on us, are not without some savour of our corruption, as put forth by us. But,

The Grace of God in it self is free from mixture. This tiver is clear as crystal. Rev. 22.1. This ocean of sweetnesse is without a drop of bitter­nesse. This honey is with­out gall. [...]. The milk which comes out of this breast, is styled Sincere milk, milk not mingled.

2. The sweetness of it. Dulcius ex ipso soate bibuntut a­quae. The Fountaine is the sweetest. Some Waters are (like those Waters in Exodus) Bitter­waters, whereof the people could not drink; others are like some streames, which (through mud and filth cast into them) lose much of their pleasantnesse; but this Water of Gods free grace, is like Water at the Well head; sweeter then the honey or the honey-combe. So sweet [Page 100]is this Water, Melius sentitur, quam defi­nitur. that the sweet­nesse of it is better experien­ced then expressed. They who have not drunk of it, speak of its sweetness rather as Orators then as Preachers. The soul which by the hand of Faith can gather the fruit of the tree of life, Cant. 2, 4. sees these Apples not onely (as Eve saw the fruit) pleasant to the eye, but feels sweet unto the taste.

3. The Fulnesse of it. The Fountaine is fullest. Gods free grace is compared to the sea, not to the Rivu­let, not onely to the River, but to the Sea whence all Rivers issue. Mic. 7.18. There are bounds beyond which the sea cannot passe: But this sea is as boundlesse as bot­tomlesse: The depth thereof [Page 101]can none fathome. This sea is ever-flowing and over­flowing. The Lord pro­claims his Name, that he is abundant in goodnesse.

I shall onely speak of the Water of life (in this Doc­trine) in the third Consi­deration; and a little lanch into this great Ocean. And when I speak of the fulnesse of Gods grace, I shall desire to consider God

(1) As a subject recipient. Plenitudo Abundan­tiae. So God is as full of grace as the Sun of light: as the sea of water: as Hell of sin: as Heaven of glory. Thus Christ is likewise said to be full of grace as the only be­gotten of the Father; Joh. 1.14. infinite­ly full.

(2) As a fountain redun­dant. Plentitudo redundan­tia. [Page 102]In God there is not on­ly a fulnesse of plenty, but al­so a fulnesse of bounty; not only a full fulnesse, but a filling fulnesse, Job. 1.16. a fulnesse of grace out of which souls re­ceive grace for grace. As the Sun is full of light and heat not for it self, but for the greater world; so the Son of God (if we look to his Mediatory fulnesse) hath rayes and beams of the Fa­thers free grace not proper­ly for himself, but for the elect, the lesser world. Christ was fil'd that he might fill, He received gifts for men.

To this latter, this ful­nesse of redundance, or as re­dundant, we shall especial­ly speak, and shew the truth of the position: That Gods [Page 103]grace redundant and redoun­ding to souls is full,

1. Demon­stration If we look to the Giver of this Grace, or Water; it will appear to be full; 1 and that if we consider, Nihil an Deo est, quod non sit ipse Deus.

1. The nature of all Gods Attributes. Gods Attributes are as his Essence, yea they are his Essence. Gods Justice, Gods Power, Gods Wis­dome, Gods holinesse, yea all his Properties, and there­fore his Love (as displayed on creatures) have a fulnesse. If God be the giver, there must needs be greatnesse in the gift. 'Tis said of David, when he gave to Araunah, that he gave as a King; we may say of God, as giving to men, that he gives as a God. A King can better, give pounds then a begger [Page 104]pence. A Creator can better give rivers, then a creature drops. That grace which might be thought too great for us to beg, cannot be thought too great for him to bestow.

2. We may especially con­sider this Attribute of love. Love is the Attribute which God most delights to mag­nifie: Mic. 7.18. this arrow the Lord drawes up high. God is not only loving, 1 Joh. 4.16. but love it self. And (one observes) that though we cannot say so of Gods power, or of other Attributes, yet of his love, of this Attribute; he hath extended it to the utmost. Greater love hath none.

2. Demonst. 2 The fulnesse of this wa­ter of life appears if we [Page 105]look to the Receivers,

1. To the Number of them. Rev. 7.5, 9. Numerus certus pro in certo. We read of 144000 out of the tribes of Israel, which yet (I conceive) sets forth many, not how many. And likewise of a number­lesse number out of all nati­ons, all of which have drunk and shall drink of this li­ving water. Now certain­ly it can be no lesse then a Fountain which fils so many vessels; must needs be a Sun, whence so many Stars re­ceive their light: especially if we consider that though all these are drawing, yet the well is never dry.

2. To the Nature of them. They who receive of this grace are

(1) Undeserving; lesse then the least of common, [Page 106]much more then unworthy of speciall mercies; Gen. 32.10. not wor­thy to gather the dogs cru [...] from under the Table of Providence, much lesse wor­thy to receive childrens Bread from off the Table of the Promises. 1 Joh 4.10. This is love worth pointing [...]t. 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 [Page 107]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 2 [...]. 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 [Page 109]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, [Page 110]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 [Page 111]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 [Page 112]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, [Page 113]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 [Page 114]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 [Page 115]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 [Page 116]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 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 w [...]of [...]n­formati­on. this may inform us that that emptinesse which is found in men, is not for want of fulnesse in God: if our souls be dark, we cannot thence conclude, that the Sun wants light; if the ves­sell want water, it is not because there's want in the Sea which should supply it; but because there's want of a conduit-pipe which should conveigh it. The Well is full, had we but our buckets ready to draw. Gods hand is open, when our hearts are shut. Did we but incline our ears and hearts diligent­ly to God, Isa. 55.2. our souls might [Page 118]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 [Page 119]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 C [...]tion. Let me speak to weary souls,

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

1. For pardon of sin. Thy sin may be greater then thou canst bear, but not greater then God can forbear. Art thou so naked that the long [Page 120]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 [Page 121]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 [...]o pardon his [Page 122]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 [Page 123]cures deadly wounds; the Physitian of Israel that he heals desperate diseases. The Bloud of Christ is not to be counted a common thing, H [...]b. 10 29 [...]. 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 [Page 124]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; I [...] shall be as happy, though I be not as holy. The Lord is gracious. Wilt thou not therefore bring thy bucket because there is so much water to draw? Wilt thou not work out thy sal­vation, because God work­eth [Page 125]in thee? Phil. 2.13, 14. [...]. i. e. Accurate, magis mo­gis (que) [...]po­ramini. Ad fiaem us (que), 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 [Page 126]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 [Page 127]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 [Page 128]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, [Page 129]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 undi (que) 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. [Page 130]Though tis very high and hard to get the heart under the power of love; yet (as the heaviest bel which is most hardly got up) it gives the biggest sound. The ship of the soul is never carryed so swiftly and strongly as be­fore these gales. This hems in the thoughts, when they would go away, and off from duty. This would therefore be exceeding sad, that souls should draw ini­quity with cords of mercy; that the oile of grace should feed the flame of our corru­ption, in stead of the flame of our devotion.

2. By way of enablement. Christians may do great things through grace streng­thening them. Phil. 4 13. One gale of winde is worth a hundred [Page 131]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 [Page 132]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, [Page 133]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? 'Tis true, Heaven is [Page 134]designed for some, Hell de­served of all: Hell is of merit, Heaven of mercy. Yet, Col 1.13. [...]. 'tis as true, that souls are made meet (though not worthy) to bee partakers of the Inheritance with the Saints in light. The stones of the Temple in heaven are first polished by grace, before they be placed in glory. Shall not the Judg of the world do right? Shal he absolve a wicked soule continuing such? This would be a justifying the wicked.

(2.) Taking encourage­ment from the fulnesse of Gods grace through Christ to live in sin, dishonoureth God the Son.

1. This thwarteth the end of Christs death. Such sin­ners [Page 135]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 [Page 136]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 [Page 137]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 [Page 138]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 [Page 139]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, [Page 140]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, [Page 141](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 'tis ob­served by one, Diodati. that it was the cry of violence (in the old world) which came in­to the ears of the Lord of Sabaoth. It was this cham which pull'd down destru­ction from heaven on earth.

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

4. It yet heightens sin to shed the blood [...]f a good man. Psal. 116.1 [...]. 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 o [...] clouds in the cleer day of Christs life. [Page 144]Christ was thrice pronoun­ced Just by his very ene­mies. Ma [...]. 27 4, 19, 2 [...].

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

3. Christ was more then a Man. Though as God he had no blood to spill, nei­ther could the Creator suf­fer by the Creature; yet (by virtue of the union of Na­tures in Christ) his blood is called the blood of God; Act. 20.28. [Page 145]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 23.3 [...] 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 [Page 146]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 th [...]t we cannot actually commit this sin, yet we may virtu­ally bring our selves under the guilt of the sin.

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

If there be abundance of Free grace in God, Ʋse of Reproof 3 This reproves those who g [...]e a­bout to dimini [...] or detract from the fulnesse of Gods grace. The Sun of Gods love is very cleer, yet such is the corruptne [...]e of mans heart, that he is ready to draw a cloud before it. Some speak as if the torrent of Living Water was not so strong, [...] if these streames did not rise so high; and whilest some darkens the dispensations of Providence, others darken this dispensa­tion of the Grace or God.

(1.) Those are here to be reproved who advance too high the light of Na­ture.

'Tis true, There are some remains of light, some glim­merings in man since the Fall. Occasus So­lis & Oc­casus Lu­minis. As there is the setting of the Sun and a setting of the Light, (some twy-light remaining when the Sun is set) so there is some twy­light in the Sons of Adam, though that cleer Sun be set which rose in Adam.

[...] likewise true, that Grace doth not put this Candle out, but snuffe it; Faith being above, not a­gainst rightly regulated Rea­son. Hee must needs have a Reason for his Faith, who is commanded to render a Reason of his Faith. 1 Pet. 3.15. Yet

They advance Naturall light too high, who say,

That a man without the speciall light of Gods grace [Page 149]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 [Page 150]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 ba [...]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 [Page 151]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 'tis hard to seek lise in Christs suffe­rings.

They who had this Can­dle of naturall light snufl'd by industry and education, when they knew God glori­fied him not as God. Rom. 1.21. They stumbled at their Noon day, they went astray whilest they carryed this Lanthorn. It was not a Lanthorn to [Page 152]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 [...]li­bus [...]at [...] ­r [...]e [...]: inimici gratiae. Thus doe they, who under pretence of being Na­tures friends, are in reality Graces enemies; who cry up Free-will, to the crying [Page 153]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, [Page 154]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 [Page 155]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. V [...]luntas [...], [...]. As the lesser wheels wee move, though it is from the great wheel of Gods grace that we move.

Conversion is either active, whereby being turned wee are inabled to turn; or pas­sive, whereby we are at first turn'd. Psa. 110.3. 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 [Page 156]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. [...]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 [Page 157]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. 'Tis a known story of Austin, who found a soul in a Sermon where he lost himself.

3. That though our Sa­viour Christ spoke as never man spoke, yet there were far more converted by the Ministery of the Apostles then by Christ himself; to shew, Joh. 16.7. how Christ is pleased to magnifie his spirituall presence, and the presence of his Spirit in the work of Conversion.

This use serves further to reprove those who dero­gate from the fulnesse of the grace of God in ascribing worthynesse to the works of naturall man. As if God did love souls, because he finds them worthy, when it is Gods love alone that makes them worthy. As one saith of some Authors, that because they could finde no other spring for the River Nilus, they found one in their own brains: So wee may say of those men, that because they can finde no o­ther spring for the River of God, they goe about to finde one in their owne breast.

Now this conceit is easily confuted, if we consider:

1. That oftentimes God pitches on the vilest sinners These streames of grace of­tentimes break in upon the highest bankes. 1 Tim. 1.15. Is. 1.18. The Sun of Gods love often riseth upon the f [...]ulest dunghils. The most filthy vessels are often cleansed. Two sinners may be grinding at the same mill of Iniquity, whereof the grosser may be taken where the other is left.

2. The time when God comes to convert a sinner, is many times when sin is at the highest. Hee overtakes us when wee over-run him fastest Grace unhorsed Paul when he was riding post to­wardsh [...]ll. Act. 9. Thus when (like the wilde Asse in the wil­dernesse) we snuffe up the winde of Iniquity at our [Page 160]pleasure, 'tis Gods time to finde us.

If there be a Fountain of the Water of life, I shall speak a word by way of Di­rection: How we may come to draw out of this Foun­tain.

Wouldst thou fetch Water from this spring?

1. Get other springs stopt. Whilest the heart findes con­tentment in the Nether springs, it will not seek re­freshment from the Upper spring. God is a Father to the fatherlesse. Hos. 14 2. In him the fatherlesse finde mercy, and indeed, Christ, may say to us, Qaum nemin [...] ob­t [...]udi potest it [...]r ad me. they alone seek it. God deals with us (as wee with a bes [...]eged City) hee stops all ways of supply, that he may force us to yeeld. [Page 161]When other Wels are drawn dry, then will we desire to draw water out of this Well of salvation. When others cannot, we try whether God will.

Those springs which we should get stopt, are

1. Unlawful springs. The heart naturally thinks stoln Waters sweet, loves to pluck Apples of the forbidden tree. Thou shouldst therefore goe to God to work in thee a disrelish of these waters of Death, that thou mightest be fit to relish this Water of Life. Take with thee words, and say, Lord, Why should I drink of these pots where death is in the bottome? Psal. 119.37. Let the Sun of Divine love put out this Kitchin fire of Impure love. Turn away [Page 162]mine eyes from beholding vanity; that looking off from it I may look up to thee.

2. As wee should labour to wean the heart from un­lawfull things, so from law­full things used unlawfully; from the unlawfull use of our temporall enjoyments. These things below should not

Take up too much of our time. Earth should not justle out Heaven. There is a time for every thing (saith the Wise man) yet 'tis to bee feared, Eccl. 3.1, 2. that many who finde a time for other things, scarce ever finde a time for prayer. I wish that known story was not too much ve­rified of us, as well as of him, who being asked whe­ther [Page 163]hee had observed the Eclipse? answered, That he had so much employment on earth, that he could not attend to look up to hea­ven.

I might here seasonably advise men to beware lest earthly employments should occasion their neglect of, or in family, or closet prayers; and especially in reference to morning exercises. To speak after the manner of men: Christ comes many times to thy closet or family, with his bottle to put up thy tears, with his Aquavitae bot­tle to pour upon thy heart, to cause thee to hear his lo­ving kindnesse in the mor­ning; But when he comes, Cant. 5.4. thou art gone abroad; or if thou beest at home, thy eyes [Page 164]and thy heart are shut, thou art asleep when thy Beloved knocks.

And because men are apt to apprehend that morning Duties are so prejudicious to them in their daily Cal­ling:

I shall desire them to con­sider;

1. The prejudices and in­conveniences are more in fancy then ever they will be in reality. Thy heart herein writes not in the same style with the unjust steward, who for a hundred wrote fifty, and for forty, twenty. But for one it writes ten, and for ten an hundred. That which thou fancyest as a Mountains thou wilt feel but as a Mole­hill: Parturiunt montes, &c. Thou makest things that are not, as if they were.

2. It is (or ought to be) thy work to consult Dutie, not Danger which may fol­low on Dutie. Thou shouldst follow God (as Abraham did) blinde-folded. Heb. 11.8. And indeed this right eye of Carnall rea­son must be put out, that thou mayst see the way to Heaven better.

3. Those inconveniencies which are fancyed might ea­sily be avoyded:

(1.) By rising so much more early: When Nature saith, Yet a little more sleep, a little more slumber, a little more folding of the hands; Grace should stir thee up (as it did David) early to seek God, Psal. 63.1. That thou mightst sow to the Spirit: In the morning thou shouldst sow thy seed. The first-fruits of [Page 166]the Day (as well as of the Year) should bee given to God.

(2.) Thou shouldst order thy businesse so much more wisely. Psal. 112.5. A good man should guide his affairs with discre­tion; 'Tis for want of this eye in thy head, that thou canst not make the Duties of thy particular Calling, as helps (not hindrances) to the Duties of thy generall Calling. Suberdi­nata non pugnant. These two (being subordinate) may agree in on [...]; and the latter thou shouldst have done, and not have left the other un­done.

(3.) Thou shouldst ap­ply thy self to thy work so much the more diligently: Thou mightest gain more in a day then thou canst lose in [Page 167]an hour. We have heard of those that have laboured when they should have slept, that they might pray and preach at the ordinary time wherein they should be a­wake; who have given them­selves to Civill works in the night, rather then to free themselves from the opportunity of Religious works in the day.

4. Though some incon­veniences should be unavoy­dable, yet godlynesse hath the Promises of this life; 1 Tim. 4.8 and it is good (though it will be better) for thee to draw neer to God. Thou layest out thy money for that which is Bread. Money thus lent will come in with advantage, and such Usurers plowes goe lawfully on the [Page 168]Sunday. 'Tis an old Axi­ome, and true, that, No man was ever loser by serving God. Applicable (though to many not ami­able) is that Jewish proverb, Pay tythes that thou mayst be rich.

I shall 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 [Page 169]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 right [...]ousnesse will ap­pear to be but as rotten rags, which will not hide thee from the wrath of the Lamb, and of him that sits upon the throne. So exact is the Law, that if thou couldst make straight paths to thy feet all thy life, and yet but take one false step at thy death, it would send thee to Hell. Therefore, if an infirmity [Page 172]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 [Page 173]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 [Page 174]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. 'Tis storyed of the Aegyptians, that they dig ditches to contain the water of the River when it over­flowes; Humility is that ditch which we should [...]et digg'd in our hearts, to re­ceive the overflowings of this River of God. The streams are sweetest where the valleys are lowest.

2. Bring the bucket of Faith. He that cometh to God must beleeve, Heb. 11.6. though he may come to dutie who doth not beleeve. This is the Conduit pipe through which that River em [...]ties it [Page 175]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 [Page 176]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 [Page 177]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 [Page 178]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 [Page 179]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 [Page 180]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 [Page 181]off; give God no rest till he give thee rest. Say further, 'Tis easie with thee, Lord, to fill my soul, and to say, Be filled. Thou mayst but speak, and it will be done; Thou canst fill me, and yet thou thy self not be emptyer. 'Tis as eafie with thee to make alive as to kill, to lift up as to cast down.

2. Thy bucket must bee empty. Thou shouldst pre­pare for thy prayer, and yet not rest in thy preparation. Doe not so much as whisper that thou hast any strength or merit of thy own: Deut. 9.4. 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 [Page 182]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 [Page 184]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 [Page 185]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 [Page 186]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 'tis said of one, that hearing of two kinde and cordiall friends, he wish'd he might make a third; so the thirsty spirit (at the first conversion, or in after desertions) assenting to Gospel promises as good in themselves, and as better to it then all the world, could it but attain to them; doth earnestly long, and constantly pant and gasp af­ter them.

2. There is a thirst of com­placency. [Page 187]Such a thirst is in soules, Sitis copi [...] ­sioers siu [...] ­tionis. who having tasted the Water of life here, doe yet breath after a freer and fuller enjoyment of it here­after. Rev. 22.17 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 hear [...] are working towards him? Shal wounded souls lie (like the wounded man between Jerusalem and Jericho) and the good Samaritan (with the Priest and Levite) passe [Page 189]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 [Page 190]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 [Page 191]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: [...]. [Page 192]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 Pa­ta [...]ss. His blood is as the key of heaven to o­pen it to them and for them. If wee (with this spirituall thirst) confesse our sins, 1 [...]e. 1.7. God is faithful and just to forgive our sins. God is not 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 statuim­ [...] [...]lua­tis. yet he is full of compassion. In thirsty spirits Christ sees a [Page 194]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 [Page 195]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 de [...]ing hearts have the desire of their hearts? Hath God wrought the affection, and will he not reach the object? [...] 145 6. Doth God satisfie the desire of every creature, and shall he not sa­tisfie the desire of the New creature?

I come now to the Reasons why God will give of the [Page 196]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; [Page 197]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, [Page 198]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 lay our honour in the dust? The full soul loaths a honey­combe. Mat. 9.12. The stomach of a Pharisee surcharged with the superfluity of its own righ­teousnesse, loaths and likes not the honey-combe of [Page 199]Christs righteousnesse. But when God hath wrought this spirituall thirst in us, then skin for skin, and all that we have we would give for his grace. When we are thus hungry, we shall not stick for our birth-right. Phil. 3.8. Those things which to us were gain, wee shall then count losse for Christ. The skale will be turn'd, then shall we rather cast all our wares overboard, then not embarque with Christ.

2. A thirsty soul will be content to take up its crosse. A thirsty man will break through fire; hunger and thirst will break through stone-walls. A thirsty Chri­stian will goe to the Well of life, Per mare, per ignes. though (with the Mar­tyrs) he goe thorough the [Page 200]fire of death. Such a one will not stumble at a block if it lie in the way to heaven. Such a one will take up its crosse, not onely bear it, but take it up. As it will not step out of the way to incurre, so neither will it step out of the way to avoyd trou­ble. Heb. 10.37 Such souls will take joyfully the spoyling of their goods; will unlade, rather then their passage to heaven should be stopped; they'l rather choose to meet with stakes and faggots, then to part with Christ.

3. A thirsty spirit will follow Christ. Such a spirit will follow the Lamb whi­thersoever he goeth; its en­devours will be proportio­nable to its desires. 'Tis not a Lyon in the way which [Page 201]will make it turn back. A thirsty man will not onely labour, but sweat to ob­tain water: Can. 3.1, 2. A thirsty Chri­stian (like the Spouse) if he finde not Christ on his bed by night, will get up, and goe up and down the streets. Such a soul will not onely dig, but dig deep. And cer­tainly when they follow on to know the Lord, his go­ing forth is prepared as the morning; though the night may be long and dark, yet shall the Sun of Gods grace in due time dawn and arise upon them.

On thirsty souls God doth most attain his ends in be­stowing his grace. Reas. 2

1. Thirsty spirits will prize grace most highly. Some say that there are stars which [Page 202]may be best seen in deep pits; in the deep pit of its own no­thingnesse can a thirsty soul best discover the cleer star of Gods graciousnesse. It is a Proverb; As waters to a thirsty soul. When we draw so neer to the grae, if there be a Messenger to shew unto us our uprightnesse, Job 33.2 [...], 23. he is to us one of a thousand. One ship of light breaking into the dungeon, doth much re­vive the Prisoners of hope.

2. Thirsty spirits will peaise God for his grace most cordially. Ps. 63.3. v. comp. with 1, 2. How will they praise God for heaven, who have come away by the gates of hell? How sweet wil the haven be, when we have long been tossed? When such souls taste Gods loving kindnesse better then life, their lips [Page 203]will praise God; they can­not farewel and say nothing. The longer a Christian hath been winning a mercy with prayer, the longer will he be wearing that mercy with prayse.

3. Thirsty spirits will use grace most carefully. They that live prodigally never knew what it was to come by an estate of grace. They will not lavish grace away, who have bought it so dear. They who experience how rich stuffe this is, will be very tender of it. God forbid that they should sin, Rom. 6.1. that grace may abound; who for this are grieved that they sin, though grace do abound. Shall we spend because. God doth send? Let not such a secret enter into our souls.

I now come to apply this Doctrine, and shall look up­on it (as upon all Scripture) profitable for Doctrine, for Reproof, for Correction, and for Instruction in righteous­nesse. Ʋse 1 [...]. Branch.

We may here be informed

1. Of the great reason why souls receive no more out of the Fountain of the Water of life. Did the chil­dren cry, this breast should be opened; We receive not because we ask not. Jam. 4.2. They that seek finde, and to them that knock is opened the dore of hope. We are all a dry land, because we are not as a thirsty land.

2. Branch. This may inform us of the Graciousnesse of God, in that he requires no more of souls but that they should be [Page 205]athirst. God looks for no more in them to whom he gives, but onely that they have a hand to receive. And consider,

(1.) This hand is an em­pty hand. Isa. 55.1. They who buy of Christ, buy without money.

(2.) This hand whereby we receive, is a hand which God himself doth give; of his own we bring him.

3. Branch. Wee may [...] here be in­formed of the difference be­tween that thirst which God will fatisfie, and that thirst which God will not satisfie.

Though God will thus respect thirst, yet not the thirst of Reprobates, whose consciences are awakened on earth. Thou who dost not thirst whiles the Water of life is neer thee, mayst thirst [Page 206]when it is turn'd away from thee; yea, thou mayst live to see a famine in the land, Amos 8.11, 12, 13. not a famine of bread, nor a thirst of water, but of hea­ring the Word of God; thou mayst with the fair Virgins faint (yea fall) for thirst. When God cryes, thou dost not answer; when thou cry­est hee may not answer. Prov. 1.24. Thou mayst be paid in thine own coin, and have Gods deaf ear turn'd upon thee, whose deaf ear hath been turn'd upon God.

2. God will not satisfie the thirst of the damned in hell. Luk. 16. He who would not give a crum, could not get a drop. In hell thirsty creatures cannot procure a drop of puddle water, much lesse of precious water. In hell is a [Page 207]worm ever gnawing, a fire ever burning, which the breath of the Lord as a stream of brimstone doth kindle. Is. 65.13, 14. In hell (if not on earth) shall that word bee made good—Gods servants shall eat, when the wicked shall be hungry; Gods ser­vants shall drink when they shall be thirsty.

Now consider, that herein differeth the thirst of a Saint from that of the Reprobate.

1. The thirst of a Regene­rate man may be (yea, often is) joyned with doubting, 2 Cor 4.8. [...]. Non in an­gustias re­digimur, sic ut evadere non possi­mus. but not with despairing. There may be in a Saint a preva­lency of fear, but not a nul­lity of faith. A Saint may be troubled on every side, yet not distressed; perplexed, but not in despair. The flood [Page 208]may compasse a good man a­bout, yet so that he is not without all hope of a Creek whereby to escape to the haven. Ducked deep Saints are, drown'd they are not. They dare not altogether deny God to be on their side; whence it is, that the proud waters (which goe up) doe not goe over their souls.

2. The thirst of a gracious man is, not 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 [Page 209]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 'tis hard (if possible) to say, that any particular mans thirst is the thirst of a Reprobate, whilest he yet lives.

That thirst which is kin­died by fire from hell, may make way for that thirst which is kindled by fire from heaven, (as the Needle makes way for the thred.) Good [Page 210]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. Ʋse 2 [...].

If God will give of the abundance of his grace to [Page 211]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 'Tis sad that men have not the knowledge of his wayes, but sadder that men will not have it. 'Tis sad that the Go­spel Remedy should be so undervalued, that men should so lightly esteem the Gospel of their salvation.

1. This remedy [...] reco­very by the grace of God is an easie one. God requires no more but that soules should thirst; and surely, Mat 11.29 had God required great things [Page 212]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 [Page 213]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. Ʋse 3

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

If thy thirst be a Spirituall thirst.

1. It is not 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 [Page 214]that which springs in and from the heart of a hypocrite. As new born babes, 1 Pet. 2.2. [...]. Adauget [...] signifi­ca [...]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 'tis from the teeth outwardly; They are (as the standing pool is) cleer at the top, but muddie at the bot­tome. On the other hand, a good mans outward desires may sometimes be for earth (in a gracious heart the skum may be on the top) but his inward desires are for heaven. If a gracious man was ripped open, if his inside was turn'd out­ward, the desires of grace would be found lying next his heart.

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

1. Such a man is unsatis­fyed in the want of grace. What is Paradise to him without this Tree of life? It is not hearing, or pray­ing, or meditating, but Christ in these, and the Fa­thers free-grace in these which the soul seeks. Their desire is not after the Kings favourites, but after the Kings favour. They are not like those Suitors who em­braced the Hand-maids in stead of the Mistresse. It was (as I have heard) an usuall petition in a good mans prayer, Give us Christ, or give us nothing. Let him [Page 217]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 [Page 218]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. [Page 219]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. Ʋse 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 [Page 220]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 [Page 221]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 [Page 222]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 [Page 223]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 [Page 224]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. 'Tis pity that the soul (like the Flie) sits upon sords, when (with the Bee) she may fit on the sweet hear [...]s of grace. If Themi­stocles would not stoop to ga­ther the spoyls, as thinking that below a Souldier; much lesse should we stoop so low [Page 226]as to gather up these earthly contentments eagerly, as thinking it below Christi­ans. Yea, 'tis much more un­worthy of the better part of a new man, seeing it is un­worthy of the better part of a meer man.

2. If wee look to the souls vast capacity. Puddles might sooner fill the sea, stars might sooner supply the want of the sun, then other waters can fil the soul. There is a kinde of infinite­nesse in mans desires in this respect, they run in infinitum, because they run to him who is infinite. Mans soule till she comes to God, is herein like the Philosophers Materia prima, Semper in appetitu. in that she is alwayes desiring. She is in the World (as Israel in the [Page 227]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: 'Tis 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 [Page 228]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 [Page 229]the fuel of affection. 'Tis but little of life which Saints have in possession, the most of it is yet in reversion. And faith alone is the evidence of things not seen. Heb. 11.1. 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 [Page 231]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 [Page 230]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.

'Tis true, all are not at Conversion put in the fire so long; the oven is (like Ne­buchadnezzar's) sometimes seven times hotter then ordi­nary. Yet it is as true, that through this Purgatory Saints generally passe, and are saved as by fire.

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 [Page 234]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 heart­strings were strung so high, that they were ready to break in pieces.

The inward breathing of the soul is set forth likewise by Panting, Psa. 42.1. (as the chased Hart panteth after the water­brooks:) 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 [Page 235]man speaks supplications, others study and compose them. 'Tis true of those who are poor in spirit, as well as of those who are poor in outward things: Their wants will dictate words, and if not words, yet sighes and groans which are unutterable. The elo­quence of thirsty spirits is not affected, Verba pe­ctoris. their words are hearty words; Christ him­self (as man) cryed out, Joh. 19.28. 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 [Page 236]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 s [...]eely.

I shal first endevour to shew what this phrase imports, in that God is said to bestow his grace freely.

1. In reference to the prin­ciple of Gods bestowing; it implyes, that God is not moved to bestow from others merits, Ez. 36.22. but from his owne mercy; that the spring of Gods grace is not in others, but in himself. The web of mercy is spun out of Gods [Page 238]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 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 [Page 239]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 [Page 240]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 [Page 241]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 [...] [...]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 [Page 243]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 [Page 244](the Covenant of Works) who are taken hold of by virtue of the second Covenant (the Covenant of grace.) They have lost God, whom God seeks; they have run away whom God fol­lows.

2. They have often with­stood the tenders of grace, whose hearts grace hath con­quered in those tenders. That is (to Reason) a strange in­ference, that because they (spoke of in Isaiah) said, Isa. 30.17. 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. 'Tis wonderfull, that God should be a Suitor at our dores, because we will [Page 245]not be Suitors at his dore.

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

1. 'Tis free, that some (more then others) should have the outward means of the Word. Every ones Plow doth not go upon the Wheat land. Psa. 16.7. 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 [Page 246]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. 'Tis Gods work to stain the pride of flesh, and to shew us, that the glory of man is as the flower of the field. Isa. 42. Glory [Page 247]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 [Page 246] [...] [Page 247] [...] [Page 248]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? 'Tis sad that men do not hear the voyce of him who speaks from heaven; that Gods Messengers should so justly complaine in the [Page 249]words of the Prophet—Who hath beleeved our report? 2 Cor. 6.1. Grace for the Doc­trine of Grace. that men should receive the grace of God in vain.

Consider, that neglect of the voyce of the Gospel is a more hainous sin, and will bring a more heavy suffering then the neglect of the voyce of the Law.

1. Thou canst not sin so cheap who thus fin'st against the Gospel, as they who sin­ned in the time of the Law.

(1.) The light in the Go­spel is far cleerer. Heb. 1.1. 'Tis ex­ceeding sad, that men should goe astray with this torch in their hands. Heb. 11.13 Testamen­tum novum in veteri later; vetus in novo pa­tet. We that have the light should walk in the light, that we might be the children of the light. They who lived under the Law, though they saw the promi­ses, [Page 250]yet they saw them but afar off. The Old Testament was the New vailed, the New Testament is the Old revea­led.

(2.) The task is far easier. The yoak is broke off which neither wee nor our Fa­thers were able to bear, in respect of which yoak of Ce­remonies Christs yoak is easie.

(3.) The tender is farre sweeter. The chariots where­in Christ rides (are like Solo­mons) pav'd with love. Christ holds forth not a rod of iron, but a golden scepter.

And as the sin is hainouser, so the sorrow is heavyer of those who neglect the Go­spel; when the Lamb turns Lyon, 1 Cor. 16.22. he is most fierce. The Gospels little finger will be [Page 251]heavyer to such then the Laws whole hand. All the Bells of Moses seem to be cast into that great Bell where the Apostle denounceth an Anathema Maranatha. They who do not kisse the Son, Ps. 2. ult. will finde, that if his wrath be kindled a little, a spark of it (like a spark of fire) will goe far.

As this Doctrine convin­ceth of danger; So it should quicken to duty. In that God gives his grace freely,

This should teach us,

(1.) To be lesse carkingly carefull, and more cordially thankfull.

1. Why should not Saints cast their cares upon God, who so freely cares for them? 1 Pet. 5.7. Why should we take Gods work into our hands? Which [Page 252]of us by taking distractfull thoughts can adde one cubit to our spirituall stature? There should be a care of di­ligence as to duty, Cura officii non even­tus. where there should not be a care of diffidence as to successe. By committing our wayes to God our thoughts will bee most established. Psa. 37.3. In stead of committing, we are too of­ten caring.

2. Again, as we freely re­ceive, so we should freely give. Those streams of grace which flow from God in mercy, should carry our hearts back again to God in duty. Psa. 149.6. The high prayses of God should be in the Saints mouths. Doe mercies come from God as water out of a Fountain, and shall prayses come from us as fire out of a [Page 253]Flint? Are we backward in pursuing Gods glory, when he is forward in pursuing our good?

(2.) We should doe duties more, and yet trust in duties lesse.

1. What cords will hold us to duty if we cast away the cords of love from us? If the bands of free-grace will not tie us, what bands will tie us? The light of the Go­spel leads men to the love of the Law. Rev. 1.5, 6. Unto him who freely loved us, be glory and dominion for ever and ever.

2. When we have wrought as if we would have earned heaven by working, we must yet acknowledge that it is God that worketh in us to will and to doe. They may not so much as whisper of [Page 254]merit, who speak aloud of mercy. The Wine of Gods grace must not bee mixed with Water.

(3.) We should be more dependent on God, and more communicative to man.

1. Seeing the Water of life runs so freely, Isa. 55.1. let us still be coming with our vessels to these Waters; whilest the dew of heaven is dropping, let us hold our hearts un­der.

2. Let us be followers of God as dear children; impar­ting freely (in our places) to others, what God hath freely imparted to us. To doe good and communicate forget not: Shut not your breasts upon others, seeing God hath opened his breast to you. Ministers should feed [Page 255]the flock of God, not of con­straint, but with a ready minde. 1 Pet. 5.2. God loves a chearful giver; to see mens hearts, and not onely their hands.

The last word drawn from this Doctrine, is that which naturally and necessarily flows from all the Doctrines.

If God give his grace free­ly, then here's comfort for drooping spirits, who think that they could fetch comfort from God, if they had but such and such degrees of ho­lynesse to carry to God.

1. Wouldst thou bring water to the sea? Come to free-grace for all, but with nothing.

2. What personall wor­thynesse had the most glori­ous Saint in heaven, more [Page 256]then there is in the most vile sinner on earth?

The emptyer thou art, the more thou art invited, and the more thou art fitted to come for this fulnesse (to this Fountain of the Water of life.) And herein may souls take comfort, that this spring cannot (like that in Paradise) be stopp'd; Eccl. 3.3. this Water is in Christs keeping: Our life (in point of safety) is hid with Christ in God. This river (as a river of plea­sure) runs at Gods right hand for evermore.