Living Water: OR WATERS FOR A Thirsty SOUL, Drawn out in several SERMONS upon REV. 21.6. By W. BAGSHAWE, Preacher of the Word, and Minister at Glossoppe.  
LONDON, Printed by E. Cotes for Henry Seile over against S. Dunstans-Church in Fleetstreet, 1653.   

To the Right Worshipful Col. JOHN BRIGHT, Grace and Peace be multiplied.  
Ever Honoured Sir,  
IT is commonly storied concerning one of the Persian Princes, that he kindly entertained a Peasant, who being destitute of a better Present, presented him with a little Water; And I question not, but conclude that you will show yourself as truly (and more spiritually) noble in bidding your deeply engaged servant welcome, who is bold to meet you with a little of this Cordial (not common) Water. So hath the Lord (who calls things that are not as if they were) honoured me in your eyes, that you may (as too many do) ever-value the messenger; And I hope the Lord will so honour himself in your heart, that you shall never (as the most do) undervalue the message. Long may you live to receive a cup of this Water from, and to give more than a cup of other Water to a Prophet in the name of a Prophet! Blessed be the Fountain of living Waters, who hath caused this Dew of Heaven to lie long on the place near you; And oh that poor souls may for ever call the Lord blessed, who through four such precious (though earthen) channels, causeth this River to empty itself among you, the streams whereof make glad the City of God. The Lord shower down this rain of spiritual blessings upon you and yours; and continue you to be an owner (in disowning times) of him and his! So prayeth he who desireth ever to entertain you in his heart, who hath been so deceptably entertained in your house;  
Sir, Your very obliged Servant, especially in the Lords Work, W. BAGSHAWE.   
REV. 21. part of the 6. verse. 
I will give unto him that is athirst, of the Fountain of the Water of life freely.  
THe chief points of this Book are reduced under three heads, cap. 1 v. 19 john being commanded to write things past, present, and to come.  
The last and greatest part is Prophetical, referring to the greater and lesser world.  
That which concerns the Church or less world, is that wherein is foreseen, and foresaid, the Church 

her Conflicts.  
her Conquests.  
her Triumphs.    
Whether the former part of this Chapter set forth the state of the Church triumphing on Earth, or triumphant in Heaven; I shall not absolutely determine.  
Yet though the connexion of this with the precedent Chapter, seems to him that this glorious day shall be in the day of Glory, after the Great day of Judgement; that the time of it shall be after Time: And though the 4. verse of this Chapter seems to second this Interpretation, seeing that Saints are like to go with tears in their eyes to Heaven gates; they being (whilst under the Mount) in a vale of Bacah:  
I humbly conceive,  
Order of place will neither prove the former argument undeniable, neither yet (if we understand the verse comparatively) will the latter be sufficiently available, especially if we consider other phrases in this place.  
1. 
Vers. 2.  The New Jerusalem is said to come down from God out of heaven, and so seemeth not to import the state of the Church with God in Heaven.  
2. 
Vers. 3.  The Tabernacle of God is said to be with men; which (some conceive) is an allusion to the Jewish Tabernacle, and an intimation that the state here described is unglorified; Saints then abiding with God in his Tabernacle, and not yet all dwelling in his holy Hill; in an estate resembling a Tabernacle which may be changed, not Mount Zion. 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 Prophecy. Now (with submission I suppose) though promises may not be fully accomplished till we come in Heaven; yet we may expect the fulfilling of Prophecies on earth; and wait till that be seen which hath been foreseen.  
Howsoever 'tis safe to say that those (who yet are no Millenaries) hence may hope for the enjoyment of special and evident manifestations of God to his people in the state of grace, though the complete 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, etc.  
In these words we may observe,  
1. 
The Division of the words.  A gracious promise proclaimed I will give of the Fountain, etc.  
2. A gracious disposition declared— To him that is athirst.  
In the Promise, we have included,  
1. The greatness of the Giver— I, who am Alpha and Omega.  
2. The graciousness of the Gift; set forth  
1. By the substance of it— Water.  
2. The substantialness of it— Water of Life.  
3. The durableness of it; Of the fountain of the Water of life.  
4. The freeness of it, in that God gives it, and in that he gives of it, freely.  
The first Doctrine clearly employed 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 show what we may understand by this Water of Life, viz.  
1. The merits of Christ, Water in the ceremonial washings under the Law, and in the Sacramental washing under the Gospel, hath been, and is used to signify the Blood of Christ satisfying, as well as the Spirit of sanctifying. 
Heb. 10.19  That Blood which some are supposed to tread under foot (having been herewith sanctified) as it cannot be sound understood of the Blood 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 Blood of Christ) wherewith they were sanctified visibly and externally. And we may therefore by this Water of life under stand his merits, and not only his Spirit; because that deliverance by his merits in respect of price, is the ground of the deliverance by his Spirit in respect of power. The foundation of that reconciliation which the works in souls, being laid when he wrought ●●econciliation for souls.  
2. The Spirit of Christ. Christ comes to poor souls by Water and Blood; and not by Blood alone, but by Water and Blood. 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 Son 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 soul; so may be understood of the grace of God to souls; especially considering that the latter is the spring of the former; these streams coming 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 they Fathers love flowing through Christ, appeareth,  
1. Because Christ is the Channel, the Father's grace the Spring; Christ is the Conduit through which the Father's 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 Fountain of the Water of life.  
2. That is the Water of life promised to souls, which can quench and satisfy the thirst of souls. 
High sat lucis est. Psa. 4.6, 7.  Now what is it which such souls desire, but that God would lift up the light of his countenance? The feet of Faith ascends these three stairs: 1. It comes to the Promise. 2. To Christ, in whom all the Promises are Yea and Amen. 3. To the Father, who gave Christ to purchase an interest for souls in these Promises. When such souls look at the jacobs' Ladder (the Top whereof reacheth Heaven) viz. the mediation of Christ; they desire to see God the Father at the Top. Show us (say they) the Father and it sufficeth us.  
Q. I shall now (through Heavens help) show you why this Freegrace of God flowing through Christ is compared to Water of Life, viz.  
Chief, from that influence which it hath upon a Believers spiritual life. Yet I humbly conceive, to denote three things.  
1. The Purity of it. It is therefore said to be a River pure as Crystal; 
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 always 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 itself ever full.  
3. The efficacy of it: it being efficacious  
1. To the begetting of spiritual life: resembling Ezekiels waters; 
Ezek. 47.9.  where ever this water comes, souls live and move, and have a spiritual being. Souls like dry bones lie dead, till by these Gales of free grace, God breatheth into them the breath of supernatural life. By sprinkling this water upon them, dying, yea dead men are recovered.  
2. In the preserving spiritual life begotten: In, and aswell as from God's grace we live and move spiritually; in it as the preserver, as well as from it as the author. These herbs of Grace in the Gardens of our hearts would soon whither, were they not watered from heaven. 
Joh. 15.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secorsum a me. vid, Leigh. Critica sacra.  The building stones, as well as the foundation stones, are free stone. * Except we abide in the vine we are dead branches. Without Christ, we can be, we can do nothing. In the repairing of this spiritual life when impaired spiritual children as well as natural 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 heavy hearts, yet this his love, which is better than Wine. Sin and Satan shoot their arrows, even bitter arrows, 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 strengthening of this spiritual life. Saints are strong in the grace which is in Christ Jesus; 
2 Tim. 2.1.  not only in the grace received from Christ Jesus; not in the stream, but in the Fountain: Should we not keep the pipe of Faith open, thereby to have conveyed 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 joined together, the Author, and Finisher of our Faith, where grace hath begun a good work it will perfect it, until grace be swallowed up in glory, a spiritual in an eternal life; till the Kingdom of God within souls (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 God's grace, but itself. That being (as one sweetly observeth) the glory of God's love, which is the fondness of man's, viz. to have no reason for it; 
Gratia, quia gratis data.  The ground and motive of this love, lying only in the breast 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 itself. God loves his people because he loves them. The Lord saves souls but of mere prerogative; Hath mercy, because he will have mercy.  
The first Use is a Use of Information, Use 1 and informs 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 instrumental to recover a dying body, here is Aqua vitae effectual to recover a dead soul: You who are dead, may be alive; you who are lost, may be found.  
There's ground of hope for such souls, if we look,  
1. To the spring of this water of life, viz. God's eternal love; and that either if we consider,  
1. The fullness of it. 
Ps●. 31.19.  Oh how great is God's goodness! The Psalmist speaks of it, 
Hoc admirari, prope res est una salaque quae p●ssit focere, & servare beatum.  as that which may be admired, but cannot be apprehended; the largeness of God's affection cannot be contained in the narrowness of man's expression. The streams of man's gracelesness may rise high, but those of God's graciousness rise higher; the Lords love is (as the Lord himself is) Infinite, and is therefore compared to the Sea, 
Mic. 6.18.  where Mountains as well as Molehills, sins of a larger as well as of a lesser size may be hid; How easily is the greatest spark of sin quenched in this Ocean of saving mercy!  
2. The freeness of it. The Lord gives liberally, his gifts are not fetched from him (as fire out of a flint) with much striking, but come as water out of a Fountain which comes freely: 
Jam. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter without any mixture of by-respects.  God is neither moved to give (as often men are) for hope of recompense without, nor from corrupt interest within. God's grace is therefore compared to water, to show that souls may be as welcome to it, 
English Annotat.  as if it were water; Wine is locked up, but water, that runs indifferently through every man's ground; the Lord keeps open house, Whosoever will, 
Rev. 22.17.  may come and take of this water of life, freely.  
2. If we look in the channels of this water of life, there's hope for souls who would be rid of this spiritual death: and that if we look  
(1.) To the greater, yea, the great Channel, 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 Christ's heart; It mattering not what is the disease, if Christ be the Physician. Christ spreads himself upon children spiritually dead, as Elisha did upon the child naturally dead; to our weakness he applies his strength, his wisdom 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 preciousness and suitableness of Christ to the necessities of souls 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 souls be thirsty, there's enough in a Fountain to quench them: there's a spring of corruption ever issuing in sinners; there's a fountain of righteousness ever issuing in their Saviour.  
2. To a Sun. 
Mal. 1.2.  As the Sun like a Bridegroom goes forth to run its race, being never weary of shining, of communicating its light and heat to the greater world, so this Sun is unwearied in communicating the rays and beams of his grace to the lesser world.  
As we may consider in Christ his preciousness, 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 readiness of Jesus Christ to make out to poor souls of his preciousness appeareth,  
1. By his sweet counsels. Christ counselleth souls to buy of him gold tried 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'll follow my light, who have been so followed by my love, then buy of me gold tried 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 privilege; 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 Christ's 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 blood 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 beggars from his door? 
Joh. 6.37.  did ever any lie at the beautiful gate of mercy, who went away without an alms?  
There's ground of hope likewise for poor sinners, if we look,  
(2.) To the lesser channels; viz. the Ordinances. In the use of these, souls may come to Christ, Christ doth come to souls, heaven comes down to earth, and earth may come up to heaven. These are the lesser Conduit-pipes through which souls receive 
Canales gratis.  living water. These are,  
1. Converting. Such is the Word; 
Joh. 5.25.  wherein dead souls may hear the voice of the Son of God and live. At this pool may, ought, such unhealed souls to lie: 
1 Pet 1.19 ● Pe● 2.2. E● to be & nascimu●, & nucin u.  The Word is the seed, by which souls 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 Stephen's 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 strengthening to a house which hath a foundation.  Sacraments: which God hath appointed that through them we might have life, and that we might have it abundantly; that this water might rise higher, that we may have grace upon grace.  
Quest. But some may say, seeing the spring of the Water of life is so free, and the channel so full; whence is it that poor souls no more thirst after, set no higher price on this water of life?  
Ans. It is from 

It is from Satan.  
It is from Ourselves    
Satan herein prejudiceth poor souls,  
1. By keeping them from seeing the necessity of this water. Souls never know the worth of it, till they have first known the want of it: Now souls see not the want of this water, whilst they see not,  
(1.) A true fight of sin. 
Psal. 42.1.  The thirst in poor fowls after living water, is resembled by the thirst of the Hart after other waters: As the Hearts panting is chief occasioned and increased by the chase of the hunter; so the Hearts panting after these living brooks, is chief 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 souls from seeing sin, (1.) As it is that which God will not own. If there be this evil in a City, God hath not done it. (2.) 
Malum Culpae.  As it is that which God will not spare. 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 evils. Worse than Satan, who was a fair Angel till sin stained him.  
So ill is sin, that a man had better be possessed with many devils, than one reigning sin.  
1. A man may be possessed with devils, and yet that be but an affliction. Now (1.) 
Privatio ban●V●ilis au● jacundi, non Honesti.  Affliction is the absence or privation of the less good, and therefore is a less evil than sin. (2.) Affliction is the fruit only, but sin the bitter root.  
2. A man may be possessed with Devils, and yet be a good man; But the waters of reigning sinfulness, cannot consist with the least spark of real goodness.  
3. A man may be possessed with Devils, yet his soul may be free from the Devil. They may prevail over his body, when his soul prevails over them. But one reigning sin (without repentance) carries the soul to darkness 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. 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 joined together, Demas his following the world, and forsaking Paul.  Souls are much satisfied with silver stream. The Moon betwixt us and the Sun causeth an Eclipse; so doth the world (which is compared to the Moon) when betwixt us and the Sun of Righteousness. 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 loath to leave the earth behind them.  
2. With the waters of our own right cousnesse.  
1. Civil righteousness, 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 gross 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 thing. If civility be thy best title to heaven, it hath a flaw in it. He that buried his talon was condemned, as if he had spent it; Non-improvement will undo souls as well as misimprovement. And they that clothed not Christ are sentenced as if they had stripped him; 
Mat. 25.  they who gave him no meat, as if they had taken it from him.  
2. Religious righteousness,  
(1.) Forms Whiles some rest without forms, others rest in forms; 
2 Tim. 3.5.  having and holding a form of godliness, 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 Jews, because they are so outwardly; that they are gold, because they glister; that they shall be saved from the deluge of God's wrath, 
Baptismus flumints, non flaminis.  by hanging on the sides of the Ark: that bare circumcision or uncicumcision avail sufficiently.  
(2.) Performances. These which may be used for evidence, are abused for confidence. Because they manifest souls are apt to eye them, as if they did merit interest in Christ. Whiles some deny to do them, others deny not to deify them. Good services are bad Saviour's; 
Phil. 3 ●.  good means are bad Mediators: these two are joined in one, being found in Christ, and thus not having our own righteousness.  
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 God's 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 conclude they shall find the performance of it as comforting. Ministers would have those who climb jacob's ladder, to begin at the foot, at the lowest stair.  
2. Ministers would have men to observe God's order in his Ordinances; 
Prius nasci, quampasci.  to wait in those ordinances appointed for conversion of finners, till 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, do but fip where they should drink: thus poor souls rest with bare tasting of the good word of God, and the powers of the world to come.  
1. They are not wholly satisfied with this water, they are like that creature that lives partly upon the water, and partly upon the land. Christ in their eyes (in point of Justification) is only as a Star which shines with others; not as the Sun which shines alone. They are not only (as good men may be) doubting, whether Christ hath chosen them; but wavering whether they should choose 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 glass the glory of the Lord are changed; this water doth not make them clean. Their hearts (at least) are but swept, not washed from wickedness. They only make the out side of the platter clean. Asto internal purity, they who are filthy, are filthy still. The eyes (viz. the judgements) of these that see, are yet dim; their affections heated, not thoroughly warmed; they are but almost persuaded to be Christians, and with Herod do (but many) not all things gladly.  
The next use is of Instruction: and let us see,  
1. Use 2 the graciousness of god. 2. the preciousness of the gospel. if there be water of life for dead souls, oh how gracious is the lord to us! once man lived at the wellhead, near the fountain of living waters; but alas! these streams man stopped by sin, this spring (as to us) by the fall was drawn dry: cherubims were set to keep us from the tree, the water of life. Now herein is the love of God manifest, that this water hath a new issue to us, we have a new recourse to it; especially if we consider this way, vi●. the Covenant of grace, and therein,  
(1.) 
2 Cor. 2.8  God's wisdom in his purpose before time. Here we have the wisdom of God in a mystery; Two things ingredient to the execution of this intended work, the conveying of the water of life to poor souls, 
2 Tim. 3.16.  speak Gods infinite wisdom.  
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 mystery of godliness.  

* Medius inter Deum & Homines. h. e. Deus & Homo simul fuit Christus, ut quae apud Deum & homimineserant peragenda, expediret. Wolleb. us.  As a Priest, the Mediator of the New Covenant, must be God, that he might satisfy; Man, that he might suffer: Man, that his sufferings might be existent; God, that they might be effectual.  
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 Sceptre: God, that he might conquer our enemies by his power; Man, that he might command us by love.  
This Mediator must be God, that he might render his Saints amiable: Man, that he might render himself amiable: God, that we might be made partakers of the Divine nature; Man, that we might be fitted to live with God in our Humane nature.  
This Mediator must needs be God,  
1. That he might appease his Father's Justice None but this Saviour's revenues can discharge a sinner's debt. He alone could pay the uttermost mite. 
Heb. 7.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He that saves to the uttermost, must be higher than the Heavens. Angel's 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 than Saints or Angels must be here.  
2. That he might remove the Father's wrath. God's wrath would soon have crushed the highest creature; this weight (as to their shoulders) was insupportable; This burden too great for their backs. For which of them can dwell with everlasting burn? 
Isai. 63.3.  Christ trod the winepress of the Father's wrath alone, and he alone could tread it.  
3. It was requisite that the Mediator should be God to procure the Father's favour, 
Qaisjustitram vivis donare posset nisi qui est ipsa just●●a? Vide W●le●. p. 75.  to purchase righteousness for souls, to apply righteousness so purchased to souls, as might be more largely showed.  
And as the root of these good things is in his Godhead, so they are conveyed to us through his Manhood. Had not Christ took upon him the seed of Abraham, he could neither have been so familiar with us, nor yet so experimentally compassionate towards us; He could neither have satisfed for the sin of our nature, neither had he ever so highly advanced our nature.  
As God and man were to be united,  
2. 
God's justice is showed in damning. Both mercy and justice in saving.  So Justice and Mercy were to be reconciled. Now how could Mercy and Truth (in the business of man's salvation) have met together? How could it have been the fruit of mercy, and yet the effect of Justice? If the person offended had not concurred to, and acted in making satisfaction for the offence; had not God given man, viz. humane nature, wherewith to pay, the debt could never have been paid.  
If the Father had not accepted satisfaction in the principal, which he might have demanded personal. In this eternal contrivance, infinite wisdom doth evidently appear.  
The graciousness 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 Angel could remove; till the Angel of the Covenant, Jesus Christ, came. Now we may say, It is done, It is done, the Lamb is slain actually, who was slain virtually from the beginning of the world.  
Thus you see the Heart of God set his Head on work from eternity, his Hand when the fullness of time was come. So we come to the second Branch: Where.  
We may further see the preciousness of the Gospel. 
Branch 2d of the Use of instruction.  And that,  
1. In reference to the publication of these glad tidings, 
Rom. 10.15.  viz. of the Water of life. Beautiful are (or should be) the feet of those who come upon this ambassage. The Letter killeth. The Law like a shrill trumpet sounds nothing but Death. The Law shuts Heaven gates; but the Gospel opens them. The Law leaves souls in the vale of Anchor; the Gospel gives them a door of hope.  
2. In reference to the application aswell as the publication. 
2 Cor. 3 5 〈…〉 juvat.  The Gospel giveth life, and not only declareth it. The Gospel not only points out the way, but is instrumental (in the hand of the Spirit) to put us on in the way. The Law requires a full tale of brick, but allows no straw; exacts duty, but affords not ability; The Gospel's effects in souls, what it expects from souls. The Gospel comes to the Elect not in word only; it brings not only the water of life unto us, but into us; and brings us to the Water of Life.  
I come now to the third Use which is of Reprehension, 1. To unbelievers. 2 To true Believers.  
If there be water of life, Use 3 this reproves the most, for not esteeming this Water. God's freegrace is compared to Water; and most souls prise it no more, then if it was Elemental water. The Well of Jesus is less 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 conveyed. Many who are below Heaven, conceit that they are above duties. Alas poor souls, are you so afraid of healing, that you will not come at the Pool? Because light comes originally from the Sun, will you therefore stop the windows? Because we cannot work without God, will you (in an ordinary way) conclude that God will 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 institutions; in the Boat in stead of the Haven. Too many prize the milk for the nurse's sake, when they should prise the nurse for the milks sake. Ordinances are not our Heaven, though our baits in the way to Heaven. The Symbols of God's presence are not to be preferred before his presence itself. 
1 Sam. 4.3.4.  We may not (as the Israelites) think that the Ark of the Lord, without the arm 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 days, 
Hos. 6.4.  they take a turn or two with Demas; but do not (with Enoch) walk with God. Too many neglect to sail with every wind, to set forward with every gale; Are often absent from Wisdoms gates when her dole is dealing. Though God causeth the evening as well as the morning to rejoice; 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 careful,  
1. To come to these Channels with their hearts open, i.e. emptied,  
(1) of Earth linesse. 'Tis sad when being sequestered 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 thorns of earthliness, 
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 profaneness. We should lay aside all superfluity of naughtiness, 
jam. 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 nutrimental. As it is with the Water of the sea running through the veins of the earth, which receives a tincture from the earth through which it passeth; so it is with this Water of life running in the Ministry 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, than his ear to hear us.  
(3.) Of selfishness. 
Ps. 66.18.  If a vessel be stopped (whether it be with rags or gold) it cannot receive the Water; If our hearts be filled (either with our goods or goodness, 
Luk. 1.53.  our unrighteousness or our own righteousness) 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 itself. 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 careful 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 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 drawn from Riven dishes. Vid. Leighs Crit. sacra.  lest at any time we 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 Rabbins use to say of some of their Scholars; that they resemble an Hourglass; 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 showing, (1) What Water it is which we disesteem.  
It is Cordial Water. They that prise not pools of common water, yet prize drops 〈◊〉 stomach water. Men would not lose the least filing of gold. A precious stone men prise highly, lock up safely that rust may not corrupt it, that thiefs may not break through and steal it. 
Mat. 13.4. compared with 19  But alas ' this water much more precious than gold that perisheth men watch not, then cometh the evil one and stealeth it out of their hearts.  
This Water would be cordial,  
1. In a time of sickness When a fainting fit comes, what would a soul give for a draught of this Aquae vitae? When thy head aches, what wouldst thou give for Christ to hold thy head? when other Waters are Marah bitter, how sweet would this be? when like winter bournes they are drawn dry, how pleasant is it to have a Fountain to go to which can never be drawn dry? When thou liest on thy sick bed, to see God (as a Father) stand with a cup of this Water at the bed's head, Oh how sweet is it!  
2. In the hour of death, when there is but a step betwixt us and the grave; when our sun is setting, to see this Sun of God's love clearly rising; to see that God will not leave us then, when life leaves us, this is life in death. It was usual to give a cup of consolation to the friends of men departed, 
Godw jewish 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 than a Cleopatra's draught. 
Cant. 1.2.  This Water is better than Wine.  
(2) I shall show 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 prise not grace in the means, we may justly provoke. God to deprive us of the means of grace. Many want meat who have stomaches, but we have mean and want stomaches. When we 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 follows us, we flee it; the time may come ere long, this generation may not pass 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 taste 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 water to cool 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 unbelievers, so true believers:  
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. win 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 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 risen higher; from the ankles to the knees, from the knees so high, that they were impassable. Bruised reeds should become trees, and smoking flax break forth into a flame. The new creature should resemble that creature which grows 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 daily; our sins 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 show that it should wash away our filth; to fire, to show that it should burn up our dross: but this water doth little cleanse us, this fire doth little refine us. We little resemble the creatures (called Cynocephales') which died piece meal, & were buried long before their death.  
2. Vivification of our graces. How little do we out of weakness become strong? Our hand of faith is yet subject to the Palfie. We are like those stars which do much twinkle: Our eye of knowledge hath many scales 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 effectual, 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 Talon 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 bosom, and not be warmed with it? It is the painted child which grows 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 ten pounds.  
2. Want of improvement of this grace of God, will render thee,  
1. More unuseful to others. The Conduit cannot convey to the vessel, 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 to the Clouds which receive water from the Sea, which they pour down upon the earth: how soon would these Clouds be (like those in Judas) Clouds without water, should they not have recourse to supply it? Thy candle will soon be lightless, if it be not freshly lighted at this torch.  
2. More uncomfortable to thyself. The waters of our sanctification, and the waters of our consolation are usually at the same ebb. 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 eternal comfort, yet want of degrees of grace will diminish thy spiritual comforts; Babes in grace (as well as in nature) are often crying.  
If there be water of life, Use 4 This then serves to dehort and dissuade 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 digged 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, 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. Christ's righteousness) 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 show 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 drowned in this hive! 'tis hard to lie in Dalilahs' lap, and not to fall asleep; to feed on these sweet meats, and not to surfeit. 'tis dangerous (with Dives) to far deliciously every day. 
Religio licet sit lata, non est dissoluia.  Religion (if it allow mirth) allows not madness; and even in lawful pleasures we should but sip, not drink too deep, lest there be poison in the bottom. 
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 aim at goodness then greatness, at holiness then at highness?  
(3.) Worldly friends. They who trust to these staves, will one day find them staves of reed, if not like the staff 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 find these rivers turned into a dry land. 
Isa. 8.6, 7.  We may think that our Mountain stands strong, and yet see these Mountains skip like Rams. We may think 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 arms may be short, that they cannot; their hearts so straight, that they will not help.  
3. Those waters are not living waters, which spring from within us. Hereby I understand our own duties. 'tis true, duties are the channels through which this water is conveyed to us; the chariots, by which we are carried to it. Yet our salvation depends not upon the works which are done by us; 
'tis 35.  but the works which were done by Christ for us. 'tis not man's merit, but God's mercy: not man's works, but God's grace, upon which the new Covenant is founded. Yet as some of old are said to mix water with the wine Sacramental, (being the outward sign;) so too many mix (in point of Justification) this water of their own do, with the wine of Christ's sufferings, (being 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 ourselves. Like Candles, we may give light to others whilst we are consuming: We may (like those Workmen in Noah's time) help to build an Ark for others, and yet we ourselves be drowned. The Sun of Righteousness, in respect of Gifts, riseth upon the just and unjust. These Waters will one day be like those Brooks to which the Troops 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 do (as Jonathan did) take a little of this Honey with the end of our Rods; we may (with Gideon's chosen Soldiers) lap of these Waters with our tongues, 
Judg. 7.5, 6.  but not bow down on our knees to drink. We may, nay we must bring forth the fruit of Duties; but we 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 idolised. We should covet the best of them earnestly, and yet know that there is a more excellent way.  
Ans. 2. These Waters must be used as sweetened by Christ, but not be abused as satisfying without Christ. These comforts (like the Sieve) are full whilst 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.  We may eye these as our Privileges, but not enjoy them as our Portion. And indeed this would be the sweetest drinking of these Cups, when they are sugared with Christ's merits, when they swim to us down the stream of Christ's 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; purest (though little ones) which we are sure that Christ hath paid for. These like Ciphers are as nothing in themselves, but added to this figure, increase the number.  
That I may more dissuade 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 less full than the Water whereof we are treating. Suppose you should inquire out the quintessence of Creature-comforts, 
Quo plus sunt potae, plus sitiuntua aquae.  thy soul could not get a hearty draught. Nay, 'tis usually with those who drink of these Waters, as with one in a Dropsy, the more they drink, the dryer they are. The fullness of Creatures is a fleeting fullness, 
Aes in praesenti perfectum non format.  the fullness of a vessel which may soon be emptied: But the fullness of the Creator is as the fullness of a fountain; In him all fullness dwells. He is ever emptying himself, 
Isa. 66.11.  and yet himself never emptier. Other waters may seemingly content thee, but cannot truly satisfy 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 Hawks, which return again, but like Eagles, which return no more. Yet a little while and we see them, yet a little while and we see them not; If they go to the grave, there they'll 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 mixed and muddy. These Apples are but (at the best) Bitter-sweets. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is●. 1.22.  There's some Marah in these Rivers. Our Silver is mixed with dross. These Roses seem fair, but they have their prickles: These Bees have their sting as well as their honey. But the Rose of Sharon hath not pricks: The River of God is free from filth: The worst of Christ is good: The chips of Christ's Cross have no rottenness in them: His Judgements are sweeter than the honey and the honeycomb. This Tree of life will sweeten the most bitter waters.  
(2.) 
The second Motive.  Consider the Nature of the Water of life.  
1. The Water of life is of a Quenching nature. If thou be'st so dry for the Water that perisheth, it will be questionable, whether thou hast drunk of that which endureth to Eternal 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 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 than all I cannot have.  
2. The Water of life is of a Quickening nature. As souls are not satisfied without this, so neither are they satisfied with a little of this. If thou hast tasted of the goodness of God which is laid out on souls, thou wilt thirst ardently for that goodness which is laid out for souls. 
Isa. 28.16.  He that believes cannot make haste after earth, because he is so eager in his pursuit of heaven. And this falls in with the next head.  
3. There is an Inconsistency betwixt the eager pursuit of the Cisterns and this Fountain. The same eye cannot be fixed upwards and downwards: The streams which run towards the Creature, will 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 Father's love hath not been evidenced to us.  
If thou eagerly pursuest these Waters, 
The third Motive.  it will sadly speak two things.  
(1.) That thou hast a deceived heart; otherwise, thou wouldst never feed upon Ashes. 
Isa. 44.20.  The curse of the Serpent lies upon thee, upon thy belly thou goest, and dust dost thou eat. Thou buyest gold too dear. Thou makest thy employment where thou shouldest only take some refreshment. Thou abusest the Creatures as weights, when thou shouldst 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 shouldst 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 judgement written in that of Jeremiah; lest thy Name should be written in the Earth. 
Notus nimis omnibus, ignotus si by.  A Worldling often dies too much known to others, unknown to himself; leaves nothing behind him but the memory of his sins; whilst 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, Use 5 This may exhort us all to endeavour after it: 
Exhortat.  Who would not dig deep if he might find a Well of living Waters?  
I shall under this Use lay down some Motives to quicken us in endeavouring 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 God's displeasure. God's anger smokes against finners, 
Isa. 27.4.  and if these briers and thorns were set in battle before him, how soon would he burned them up? This spark, all the waters in the world cannot quench; though we should bring thousands of Rams, and ten thousands of Rivers of Oil. But this Freegrace 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 door of the Tabernacle, souls may look to the Propitiatory; when wrath is awed, this Mercy-seat may be eyed.  
2. This Water is of a Refreshing nature. 
Act. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The time when God comes with mercy is a time of refreshing. The soul is often labouring under the convictions of the Law, (as one who works in an iron furnace) till 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 Freegrace is a Downie pillow whereon sick souls may lay their heads. This cloud of God's mercy resembleth the cloud in St. Tho. Island; Herewith the land of Canaan is watered. This is a cloud of the latter rain, and as showers on the mown grass  
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 souls who were unclean, 
Ezek. 36.25.  unclean still. This can fetch out the deepest stains; wash out the blackest spots. Hereby the Leopard's 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 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 souls are thawed. Hereby things that remain and are ready to die are strengthened. Never did soul die which took this Physic. Never was wound mortal to which this Balm was applied. 'Tis true of the herb of Grace which is reported of the herb Panace, it healeth all diseases: 'Tis a salve for every sore; this remedy is universal.  
5. This Water is of a Satisfying nature. The soul (like Noah's Dove) may fly up and down, but can find no rest for the sole of the foot till she come to this Ark. 'Tis observed, that the Raven which went out of Noah's 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 find 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, till 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 fruitless; but when the Sun of P●ighteousness darts forth the warmth of his grace, 
Malac 4.2.  the roots in our hearts are loosened, the fruits of holiness in our lives are produced; then we got forth of this Spiritual unactiveness. Every branch in Christ (really, and not only visibly; 
Joh. 15.2.  by inward implantation, and not only by outward adhaesion) bringeth forth fruit. There's nothing barren in the land of the Living.  
(2.) This Water makes the ●oul still to bring forth more fruit. 
Joh. 15.2.  This Water causeth the trees of Righteousness to be clagged and laden with the fruits of holiness. This Water (like other waters) is still returning toward the Sea. Some say that sparks of 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 Grace's centre. 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 Homogeneal. 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 mustardseed, thou art as truly 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 truly good; yet at the day of Judgement, God will not (saith one) bring a balance 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 endeavour for the Water of life, 
The second Motive.  because without endeavouring there is no hopes of attaining it. The Well of Salvation is deep, the Tree of Life is high. jacob's ladder hath many stairs. This honey must be fetched 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 straight gate. The choicest 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 itself, but for the fattening and refreshing of the Earth: So the Lord requires our endeavours, 
Psal. 16.2.  not as if our goodness extended to him, but that his goodness may be communicated to us. We throw not in one mite to the treasury of God's essential glory, but he throws in more than many millions into the stock of our eternal 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. God's Spirit takes by the heavy end, and his little singer doth more than 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 he 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, Use 6 
By way of Direction.  to show, How we should come to, and for this Water of life, viz.  
1. With Compunction. They who come to this 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 believe 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 he would have him to do; not but that Christ knew his infirmity well, only he would have him to know it better. Souls must be stung (not only pricked) with the fiery Serpents, who look up unto the brazen Serpent.  
2. With Contrition: with tears in their eyes must souls go towards Zion; 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 Zion, 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 vessels doth God pour the oil of his mercy. Light is sown for the righteous; and as the seedtime 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 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 stopped. The Bottles of our hearts must not be stopped with rags, nor yet with gold (as I have before shown). We must neither be unwilling to part with our sins, which are not worth keeping; nor yet with ourselves, seeing that they who seek themselves most, lose themselves most; and that the ready way to advance ourselves is to deny ourselves.  
2. We must come with a resolution to take all of this Water of life: We must like this Water as 'tis purifying, and not only as it is pacifying. We must delight in this Honey, not only 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 do 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 ungodliness 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 Doctrine speak more fully.  
(5.) We must come Beleevingly.  
1. Looking off from ourselves.  
2. Looking unto Christ.  
3. Looking unto the Father through Christ.  
Fit objects for the Believer to eye, who reads this Use, are presented in the former Branch of the first Use. And indeed, faith is not only an Eye to see the truth of those things, but a Hand to apply the goodness 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 carried to heaven, by which life comes to us, and we to life.  
This being the only Soul-quickning Water. This being the only Soul-quenching Water. Nothing can satisfy the soul pinched with the sense of its own misery, but a draught of the Brooks which rise from the spring of God's free mercy.  
I shall endeavour in the handling of this Point to dispatch these things; to show,  
1. Why 'tis here said, The Fountain 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, etc. viz.  
1. The Pureness of it. The Fountain is the purest. Water may be mixed as it runs through the channel, 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 displayed on us.  
The graces of God as exercised by us are imperfect; our Wine is mixed with Water. 
Isa. 1.22.  The child of Grace in us is very weakly, and we 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) do 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 itself is free from mixture. This tiver is clear as crystal. 
Rev. 22.1.  This ocean of sweetness is without a drop of bitterness. 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 Fountain is the sweetest. Some Waters are (like those Waters in Exodus) Bitter-waters, whereof the people could not drink; others are like some streams, which (through mud and filth cast into them) lose much of their pleasantness; but this Water of God's free grace, is like Water at the Well head; sweeter than the honey or the honeycomb. So sweet is this Water, 
Melius sentitur, quam definitur.  that the sweetness 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 only (as Eve saw the fruit) pleasant to the eye, but feels sweet unto the taste.  
3. The Fullness of it. The Fountain is fullest. God's free grace is compared to the sea, not to the Rivulet, not only to the River, but to the Sea whence all River's issue. 
Mic. 7.18.  There are bounds beyond which the sea cannot pass: But this sea is as boundless as bottomless: The depth thereof can none fathom. This sea is everflowing and overflowing. The Lord proclaims his Name, that he is abundant in goodness.  
I shall only speak of the Water of life (in this Doctrine) in the third Consideration; and a little launch into this great Ocean. And when I speak of the fullness of God's 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.  In God there is not only a fullness of plenty, but also a fullness of bounty; not only a full fullness, but a filling fullness, 
Job. 1.16.  a fullness of grace out of which souls receive grace for grace. As the Sun is full of light and heat not for itself, but for the greater world; so the Son of God (if we look to his Mediatory fullness) hath rays and beams of the Father's free grace not properly for himself, but for the elect, the lesser world. Christ was filled that he might fill, He received gifts for men.  
To this latter, this fullness of redundance, or as redundant, we shall especially speak, and show the truth of the position: That God's 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; and that if we consider, 
Nihil an Deo est, quod non sit ipse Deus.   
1. The nature of all God's Attributes. God's Attributes are as his Essence, yea they are his Essence. God's Justice, God's Power, God's Wisdom, God's holiness, yea all his Properties, and therefore his Love (as displayed on creatures) have a fullness. If God be the giver, there must needs be greatness 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 beggar pence. A Creator can better give rivers, than 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 magnify: 
Mic. 7.18.  this arrow the Lord draws up high. God is not only loving, 
1 Joh. 4.16.  but love itself. And (one observes) that though we cannot say so of God's 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 fullness of this water of life appears if we 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 numberless number out of all nations, all of which have drunk and shall drink of this living water. Now certainly it can be no less than a Fountain which fills 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; less than the least of common, much more than unworthy of special mercies; 
Gen. 32.10.  not worthy to gather the dog's cru●● from under the Table of Providence, much less worthy to receive children's 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 God's love riseth upon the unjust. They might look for troubles who behold peace; they might expect frowns, not favours; smiting, not smiling. Should God bend his Bow, and shoot his arrows 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, carried by this Water of life from Hell; much more that we are recovered, carried to Heaven.  
They who receive of this Water of life, are  
(1) Those who once left it. This water follows 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 freedom of his own will choose evil rather then good. Satan did counsel, but could not compel.  
Satan came in the shape of a Serpent, not of a Lion.  
2. At the persuasion of Gods and man's 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 than God who speaks righteousness.  
(2) Those who still leave it. 
Ps. 66.18.  Free grace overtakes them who would overrun it. God's eye is good, when man's eye is evil; 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 goodness, which break in upon these high and heightened banks of our wretchedness.  
The fullness of the water of life appeareth, Demonst. 3 if we look to the several 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 channel as God is the spring) Wisdom, Righteousness, Sanctification and Redemption. Now certainly that is a sea which feeds and fills 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 shown) no reason (besides itself) 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 displays such abundance of grace upon poor souls, which is  
1. That the recovery by the second Adam might (as to the elect) extend as fare as the Apostasy 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 Fuller's soap (his durable righteousness) 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 cancel so many, and those so large bands; to fetch out such deep and deadly stains; To cure such mortal 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 Lioness 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 bore us. We are spiritually dead, when naturally alive. Now that dead souls should arise out of the grave, this proclaims God's goodness. Christ is said to groan when he raised Lazarus out of the earth, but (question less) his heart was hotter, and fuller of love infinitely when he raised the elect from hell.  
To make Black moors 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 Spiritual.  
life Eternal.    
1. To live to God, 
Rom 8 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; God's Spirit is to the soul, as the Stern to the ship.  which (as Amesius notes) implies three things: To live  
(1.) Deo intens argente, God's Spirit being a man's guide. Herein is grace that God by his Spirit should dwell with us who dwell in houses of clay; that God should not only dwell with us as Christ did when he came in the Flesh; but in us, as Christ doth when he comes in the Spirit. Herein is love, that the holy Ghost should ever prepare and possess the unholy rooms of our hearts, that we should be led by the Spirit.  
(2) God's Word being a man's rule. 
Secundum voluntatem Dei.  That the Lord should ever make crooked things in our souls so strait; 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 God's will; that his forbidding should be the ground of our forbearing, his enjoyment of our employment; that we should prove and approve the good, and holy, and acceptable will of the Lord, this sets forth the fullness of his grace to us.  
(3.) 
Ad Dei gloriam.  God's 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 Christ's. There must needs be abundance of this water, which so cleanseth us, impure vessels, that we may be vessels of the Sanctuary, fit for the Master's use, prepared unto any good work. That stream must needs be big wherein all those lesser streams (down which our hearts naturally run) are swallowed up.  
Lastly, There must needs be abundance of grace evidenced in the recovery, when we are recovered to live with God. Those waters of grace rise high which rise as high as Heaven. Full as well as free grace must needs be the spring, if glory be the centre. 
Ephes. 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There is a height as well as a depth in the love of God; a height to raise us to the highest heaven, as well as a depth to raise us from the lowest hell. Oh the abundant goodness 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 information.  this may inform us that that emptiness which is found in men, is not for want of fullness in God: if our souls be dark, we cannot thence conclude, that the Sun wants light; if the vessel 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 convey it. The Well is full, had we but our buckets ready to draw. God's hand is open, when our hearts are shut. Did we but incline our ears and hearts diligently to God, 
Isa. 55.2.  our souls might live, and delight themselves in fatness.  
(2) Poor souls should not rest contented in and with a little of this water. 
Psa. 81.10.  We should open our mouths wide, that God might fill them. The narrowness of our hearts hinders the largeness of God's hand; The wider is the bore of the vessel, the fit 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 God's 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 jacob's ladder, must yet be like the Angels ascending; fit not down till you come to the top.  
If there be such fullness of grace in God, 
2. Use of C●●tion.  Let me speak to weary souls,  
(1) Take heed of sinful 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 be'st (in thy own thoughts) a most dry land and barren wilderness where no water is, God can open Rivers in that wilderness. Be not so discouraged, as not to sue to God  
1. For pardon of sin. Thy sin may be greater than thou canst bear, but not greater than God can forbear. Art thou so naked that the long robes of Christ's righteousness will not cover thee. Can a beggar run into so much debt, as a Prince cannot defray? Are the mountains so high, that the sea cannot hid them? Wherein canst thou frail flesh sin, for which the Son of God (being made flesh) could not satisfy? Though sins be as scarlet, of a double die, that the colour of agg ravation amount to more than the transgression, yet they may be as snow.  
2. For power against sin. Souls are ready to say that they shall one day fall by the hands of the Philistines; that the proud waters of lusts (which go up) will go over their souls. Because Saints are sometimes ducked deep, they readily conclude that at some time they shall be drowned. But let not your hopes give up the the ghost: Though lusts be potent, yet the Lord is omnipotent. Though he be a strong man armed who keeps the house, yet there is a stronger than 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 Physician because thou art dangerously sick? David's argument seems to ran strangely, 
Is. 25.11.  when he urges God ●o pardon his sin because it is great. One would rather have thought he should have said of it as Lot said of Zoar; It is but a little one. Were not this more true than strange, that the bigger our burden is, the more need we have of Christ's 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 wretchedness who receive, the more exalted and advanced is the Lords goodness who gives. If it be the glory of man, then much more of God to pass by a transgression. Yea, it is God's greatest glory to pardon sinners whereof thou art chief. 
1 Tim. 1.15.  This commends; the Balm of Gilead, that it cures deadly wounds; the Physician of Israel that he heals desperate diseases. The Blood 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 sinful encouragements. Despair is not the disease which most souls die on. There's usually the most conceit where there is the least receipt. We read of two who built houses, but we do not read, 
Mat. 7. the latter end.  that he who built upon the Rock, built higher. Whereas good men usually think the worst of themselves, bad men usually think the best of themselves. The superstructure is often seemingly lofty, where sand is truly the foundation. Some are more bold with grace, then welcome.  
Take heed that the consideration of God's grace do not,  
1. Cut off thy actings. Do not say, Though I be not so careful 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 in thee? 
Phil. 2.13, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Accurate, magis mogisque●poramini. Ad fiaem usque, opus perducite.  this is to be cooled by that whereby thou shouldst be quickened. Because thou canst not sail to heaven without wind, wilt thou not therefore hoist up thy sails when the wind blows?  
2. Countenance thy misactings. Do not say, What? though I be now and then so drunk that I reel through all the Commandments; though I shoot my arrows even bitter oaths; there is free grace enough for me. Because thy stock is great, wilt thou therefore lavish it? Whilst thou pretendest to freedom from sin, wilt thou practise sinning freely? 
Rom 6.1.  Wilt thou turn the grace of God into lasciviousness? Because the Gospel proclaims a liberty from sin, wilt thou take a liberty in sin? Ah sinful liberty!  
Hence to take encouragement to sin, argueth  
1. Gross 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 heinous fin because it comes in a holy shape. The Devil is never the better, because he wears samuel's 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 hypocrisy. God hates a soul hand worse because a fair glove is drawn over it. He who loves a broken heart best, 
Deus amat contritum, non fissum.  lours upon a cloven heart most. It adds deformity to an Ape, to be so like a man. It makes sin exceeding sinful, when it comes under a form most beautiful.  
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 goodness of God lead us not to repentance, 
Rom. 2.4, 5.  than we treasure up wrath against the day of wrath. The more (like stubble) we are dried in the heat of the Sun, the fit fuel 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? Poison made of this honey is most deadly.  
3. Gospel's privileges 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 sinful encouragement from the consideration of God's abundant mercy, argueth gross ignorance of the nature of the mercy of God.  
God's mercy is  
1. A wise mercy. We may not blasphemously think that the end of Gods love manifested in the Gospel is, that men may reject his will propounded in the Law. There is mercy with God, that he may be feared. 
Psal. 130.14.  I have heard of a King who built cottages to shelter Serpents, because they could kill men so suddenly; But fare be it from us to think, that this King would build shelters for sin, because it so suddenly kills not men's bodies only (as those Serpents did) but bodies and souls. God in mercy spares sinners, but in justice will not spare sin.  
2. God's mercy is a pure, yea a purifying mercy; Purifying souls  
(1) By way of engagement. The consideration of the love of Christ should 
* 2 Cor. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nos totos possidet, vel undique circumsistit, sicut fit in obsidiombus. Leigh Cr. S.  constrain souls to live to him, who died for them. This is the strongest cord to draw, the strictest band to tie us. Though 'tis very high and hard to get the heart under the power of love; yet (as the heaviest bell which is most hardly got up) it gives the biggest sound. The ship of the soul is never carried 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 oil of grace should feed the flame of our corruption, in stead of the flame of our devotion.  
2. By way of enablement. Christian's may do great things through grace strengthening them. 
Phil. 4 13.  One gale of wind is worth a hundred strokes of oars. One drop of oil upon the wheel of the Chariot, will further its motion more than the strength of a horse. A little of this grace will avail more than all the powers of nature. When our hearts are upon the shore, and stick in the mire of deadness, these winds 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 God's full mercy, argueth gross unbelief.  
1. This sets up self, even corrupt self. This makes grace the string by which profane self gets into the saddle. This is to use Gospel liberty as a cloak for licentiousness. This is exceeding sad, when men bring the river of sin to get life from the fire of grace. Men are not content with poison except (with the Spider) they do suck it out of sweet flowers. When men will turn prodigals, will no cheaper stuff than grace serve them to spend? will men make mortal that which is medicinal?  
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 fondness: As if God should any way patronise men's gracelessness, because they pretend to an interest in his graciousness. Faith, though it ascribes every thing which savours of perfection, yet nothing which savours of imperfection, unto God. Shall this King approve of rebellion in men, because they are his professed subjects? Will a wise earthly father be so indulgent, as that his children may thereby be exorbitant? Nay, 
1 Pet. 4.17.  are not the flames of wrath hottest near 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, fitness, and capacity with another who is admitted into heaven? 'Tis true, Heaven is 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 be 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 Judge of the world do right? Shall he absolve a wicked soul continuing such? This would be a justifying the wicked.  
(2.) Taking encouragement from the fullness of God's grace through Christ to live in sin, dishonoureth God the Son.  
1. This thwarteth the end of Christ's death. Such sinners justify in their living what Christ condemned in his dying. Sin never received so fatal 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 Christ's Cross, and saith, when Christ came in the flesh we crucified him, when he comes in the spirit, shall he not crucify us?  
2. This denyeth the Completeness of Christ's Redemption. The Recovery by Christ answers the Apostasy in Adam. Christ procured for souls, not only the Favour of God which they before enjoyed, but also the Image of God which they before possessed. Christ redeemed men not only 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 only 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 Christ's Innocency, as well as the purple robes of his Satisfaction, in respect of inherent, and not only in respect of imputed righteousness.  
3. This derogateth from the efficacy of Christ's Intercession. Christ prays to his Father that souls may be sanctified through his truth, as well as justified by God's grace; 
Joh. 17.17.  that souls may be guided by God's counsel, 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 be Holiness to the Lord, as well as hereafter Happiness in the Lord; that his Kingdom of grace may enter into us, as well as that we may enter into his Kingdom 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. Christ's love was a Purging as well as a Pardoning love, Renewing as well as Redeeming. Libertines pull down True grace, whiles they pretend to set up Lose 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 wilful 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 only teach souls things to be believed, but he teacheth them also things to be done, not only to talk of him, but also to walk with him. The light which Christ gives to the Elect, is (like the light of the Summer's Sun) joined with heat; They have not only 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 shall not be as Lord of Saints.  This King is a King in the midst of his Kingdom. His throne is in the heart: His dominion extends through the life. Will Christ suffer his Subjects to be the devil's Slaves? Sin (surely) shall shall be here mortified, though not nullified; thrown down, though not thrown out.  
(3.) Taking sinful encouragement from the fullness of God's grace draws a veil over the Holyghost. The Spirits work in respect of Sanctification, reacheth as far as the Father's 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 only add one thing more.  
To take encouragement to sin from the doctrine of Freegrace, argueth a heart desperately wicked; A heart  
1. Rushing into misery, (as a Horse into the battle) running upon the sharp Pikes.  
2. Refusing the Remedy; yea, not only 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 Physic 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 heinousness: Consider,  
1. There seems to be some kind of preciousness placed in the blood of inferior Creatures. But, 
Gen. 9.4.   
2. There's a preciousness 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 relics in him of God's image. And it argues extreme malice in the Panther, in that he will tear a Man's 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 pulled 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  Pilat's Wise could not swallow this camel; neither could he in a little water wash off the deep stain of innocent blood.  
4. It yet heightens sin to shed the blood ●f a good man. 
Psal. 116. 1●.  Precious 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 wretchedness 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, harmless, undefiled. This Sun had no spots. There were o● clouds in the clear day of Christ's life. Christ was thrice pronounced Just by his very enemies. 
Ma●. 27 4, 19, 2●.   
2. Christ was a Public man. He that touched Christ, touched the Lords anointed. David was tender of cutting off the skirts of a King's garment, surely he would have been tender of cutting off his King's head. He that brought news of Saul's death (though he was a wicked King) carried his own Mittimus, rung his own Passing bell.  
3. Christ was more than a Man. Though as God he had no blood to spill, neither could the Creator suffer by the Creature; yet (by virtue of the union of Natures in Christ) his blood is called the blood of God; 
Act. 20.28.  and wrong done to Christ reacheth as high as Heaven.  
Thou who takest liberty to sin because God the Father sent Christ to die for sin hast a heart harder than a Jew. Thou rendrest thy sin greater than theirs.  
1. The Jews 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 knowledge is a sin of a double dye, it is two sins bound up in one.  
2. They crucified Christ in his state of Humiliation; thou (to thy power) crucifiest him in his state of Exaltion: 
Heb. 6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crucifigunt ipsis, i. c. quantum in se est.  They when he wore a crown of Thorns, thou when he wears a crown of glory. This is certain th●t we cannot actually commit this sin, yet we may virtually bring ourselves under the guilt of the sin.  
3. The Jews crucified Christ once. Thou crucifiest him often. Every sin which thou committest under the shelter of Freegrace, is as a sharp spear thrust into Christ's sides; as a  to condemn Christ. Yea, thou art as Judas, thou betrayest the Son of man with a kiss. 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, Use of Reproof 3 This reproves those who g●●e about to dimini●● or detract from the fullness of God's grace. The Sun of God's love is very clear, yet such is the corruptness of man's 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 streams did not rise so high; and whilst 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 twilight remaining when the Sun is set) so there is some twilight in the Sons of Adam, though that clear Sun be set which risen in Adam.  
〈…〉 likewise true, that Grace doth not put this Candle out, but snuff it; Faith being above, not against rightly regulated Reason. He 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 Natural light too high, who say,  
That a man without the special light of God's grace can come to the saving knowledge of God.  
The light of Nature may discover God as a Creator, 
Joh. 1.18.  but cannot discover God as (through Christ) a Father.  
The light of Nature may show a man something of the equity of the Law, 
Rom 1.20.  but can not let him see the truth and goodness of the Gospel.  
In reference to the Law: The light of Nature may more clearly inform men of the duties of the second Table, but very darkly in the duties of the first Table.  
In reference to the first Table; the light of Nature rather discovers that God is to be worshipped, then how he is to be worshipped; the matter rather than the manner of God's service.  
Nay, consider the light of Nature in its primitive justre: 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 shows men no way ba●k again from the grave. I shall further present three Scriptures.  
1. 
1 Cor. 2.14.  The natural man perceiveth not the things of God, neither can he. Spiritual objects cannot be discerned by carnal organs. There is neither light enough in a Natural air (the letter of the Creature being too small) neither is there sight in a Natural eye for such a Discovery. Eye hath not seen thus fare.  
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 own do. But the way of grace is a hidden Path, (even from Angels) and 'tis hard to seek lise in Christ's sufferings.  
They who had this Candle of natural light snufled 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 whilst they carried this Lantern. It was not a Lantern to their paths. This light shining into the rooms of their souls (if it was clear) was not cleansing; (if it was directive, teaching them to know) it was not persuasive, teaching them to do 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. Whilst some derogate from the fullness of the grace of God as enlightening the judgement, so others derogate from it, as inclining the will. 
Sub ●●libus ●at●r●e 〈◊〉: inimici gratiae.  Thus do they, who under pretence of being Nature's friends, are in reality Grace's enemies; who cry up , to the crying down of Free-love.  
This they are guilty of, who say:  
1. That man's Will can hinder God's grace. Can the Creature (saith a Scotch Divine) hinder its creation? Can the Child hinder its generation? Can darkness 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 dwell on earth.  
2. This they are likewise guilty of, who say, that man's Natural Will can further his Spiritual conversion, that man hath Natural power to Spiritual good.  
Divines grant that there is a Passive concurrence in Man's Will to conversion. As hard wax is capable of being melted, and a dark room of being enlightened. Though Man's heart be a heart of stone, yet out of this stone may (by divine power) be raised a Child unto Abraham.  
We may likewise consider God's grace, as 

Preventing,  
Perfecting,    
In reference to preventing grace we are merely passive. We are as paper in God's hand, who holds us down that he 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 we are apprehended. Our Will is free when freed. 
V●luntas 〈◊〉, 〈…〉.  As the lesser wheels we move, though it is from the great wheel of God's grace that we move.  
Conversion is either active, whereby being turned we are enabled to turn; or passive, whereby we are at first turned. 
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 God's power.  
Thus some affirm, that Conversion consists barely in a moral suasion. As if in Conversion the Spirit did not effectually persuade and incline 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 only call them and invite them outwardly, but cause them and enable them inwardly.  
To the clearing of this, it is worthy of our thoughts to consider,  
1. That the ablest Preachers are not always the most effectual Prevailers. 
Psal. 8.2.  The most skilful Seeds-men have not always the largest crops. This heavenly treasure is often conveyed through the most earthen vessels; to show, 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 Ministry of the Apostles then by Christ himself; to show, 
Joh. 16.7.  how Christ is pleased to magnify his spiritual presence, and the presence of his Spirit in the work of Conversion.  
This use serves further to reprove those who derogate from the fullness of the grace of God in ascribing worthiness to the works of natural 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 find no other spring for the River Nilus, they found one in their own brains: So we may say of those men, that because they can find no other spring for the River of God, they go about to find one in their own breast.  
Now this conceit is easily confuted, if we consider:  
1. That oftentimes God pitches on the vilest sinners These streams of grace oftentimes break in upon the highest banks. 
1 Tim. 1.15. Is. 1.18.  The Sun of God's love often riseth upon the f●●ulest dunghills. 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. He overtakes us when we overrun him fastest Grace unhorsed Paul when he was riding post towardsh●ll. 
Act. 9  Thus when (like the wild Ass in the wilderness) we snuff up the wind of Iniquity at our pleasure, 'tis God's time to find 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 stopped. Whilst the heart finds contentment in the Nether springs, it will not seek refreshment from the Upper spring. God is a Father to the fatherless. 
Hos. 14 2.  In him the fatherless find 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 we with a besieged City) he stops all ways of supply, that he may force us to yield. When other Wells 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 stopped, are  
1. Unlawful springs. The heart naturally thinks stolen Waters sweet, loves to pluck Apples of the forbidden tree. Thou shouldst therefore go 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 bottom? 
Psal. 119.37.  Let the Sun of Divine love put out this Kitchen fire of Impure love. Turn away mine eyes from beholding vanity; that looking off from it I may look up to thee.  
2. As we should labour to wean the heart from unlawful things, so from lawful things used unlawfully; from the unlawful use of our temporal 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 be feared, 
Eccl. 3.1, 2.  that many who find a time for other things, scarce ever find 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 he 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 kindness in the morning; But when he comes, 
Cant. 5.4.  thou art gone abroad; or if thou be'st at home, thy eyes and thy heart are shut, thou art asleep when thy Beloved knocks.  
And because men are apt to apprehend that morning Duties are so prejudicious to them in their daily Calling:  
I shall desire them to consider;  
1. The prejudices and inconveniences are more in fancy then ever they will be in reality. Thy heart herein writes not in the same style with the unjust steward, who for a hundred wrote fifty, and for forty, twenty. But for one it writes ten, and for ten an hundred. That which thou fanciest as a Mountains thou wilt feel but as a Molehill: 
Parturiunt montes, etc.  Thou makest things that are not, as if they were.  
2. It is (or aught to be) thy work to consult Duty, not Danger which may follow on Duty. Thou shouldst follow God (as Abraham did) blinde-folded. 
Heb. 11.8.  And indeed this right eye of Carnal reason must be put out, that thou mayst see the way to Heaven better.  
3. Those inconveniencies which are fancied might easily be avoided:  
(1.) By rising so much more early: When Nature saith, Yet a little more sleep, a little more slumber, a little more folding of the hands; Grace should stir thee up (as it did David) early to seek God, 
Psal. 63.1.  That thou mightst sow to the Spirit: In the morning thou shouldst sow thy seed. The first-fruits of the Day (as well as of the Year) should be given to God.  
(2.) Thou shouldst order thy business 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 general 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 thyself to thy work so much the more diligently: Thou mightest gain more in a day than thou canst lose in an hour. We have heard of those that have laboured when they should have slept, that they might pray and preach at the ordinary time wherein they should be awake; who have given themselves to Civil works in the night, rather than to free themselves from the opportunity of Religious works in the day.  
4. Though some inconveniences should be unavoidable, yet godliness hath the Promises of this life; 
1 Tim. 4.8  and it is good (though it will be better) for thee to draw near to God. Thou layest out thy money for that which is Bread. Money thus lent will come in with advantage, and such Usurer's ploughs go lawfully on the Sunday. 'Tis an old Axiom, and true, that, No man was ever loser by serving God. Applicable (though to many not amiable) is that Jewish proverb, Pay tithes that thou mayst be rich.  
I shall only add 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 God's time. Wouldst thou be drawing Water out of the Well of life? As thou shouldest have much of the Sabbath on the Week, 
Isa. 58.13.  so none of the Week upon the Sabbath. Every day should be the Lords day, but the Lords day not as every day. Thou shouldst be heavenly when about the business of Earth, but not earthly when about the business of Heaven. On other days God pours out drops, on Sabbath days showers of the Water of life; then the dew lies most on his people's fleece; then God opens his hand, even his right hand, and filleth souls 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 glass 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 Holiness, in respect of thy aim, though not in respect of thy attainment. If thou keepest the Commandments, the Commandments be not grievous. If these great burdens seem little ones, they must be laid on Freegraces shoulders. If thou be'st one who hast respect unto all God's Commandments, 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 find that when thou hast shot highest, thou hast fallen short of the White; 
Isa. 64 6.  thy very righteousness will appear to be but as rotten rags, which will not hid 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 strait paths to thy feet all thy life, and yet but take one false step at thy death, it would send thee to Hell. Therefore, if an infirmity would damn thee, there must needs be abundance of grace, which (notwithstanding all thy enormities) doth yet save thee.  
2. Another glass wherein thou mayst see need of abundance of grace is the glass of Affliction. Therein thou shalt or mayst see thy fin, (probably thy sinful 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 needful will these long robes of grace be to cover thee, these living Waters of God's love to cure thee? If thou canst not endure the little finger, how wouldst thou bear the loins? 
Isa. 33.14.  if not a spark, how wouldst thou dwell with everlasting burn?  
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 only 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 own. To him will God look, 
Is. 66.2.  even to him who is of a contrite spirit. Christ vouchsafed to dwell in the Centurion's heart, 
Verba netitiae denotant affectum.  who thought that he was not worthy that Christ should enter into his house. 'Tis storied of the Egyptians, that they dig ditches to contain the water of the River when it overflows; Humility is that ditch which we should ●et digged 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 believe, 
Heb. 11.6.  though he may come to duty who doth not believe. This is the Conduit pipe through which that River empties it self, the streams whereof make glad the City of God. As we must have one eye downwards, so another upwards; as Humility must carry us out of ourselves, 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 believing you rejoice; and those two will speak this one truth.  
3. Exercise thyself unto Meditation. Though the Water of life descend plentifully into the public Ordinances, yet it is but usually like a landflood, some flashes whereof are upon the superficies of the soul for present, whiles for want of Meditation it soaks not into the heart for future. Eating without digestion neither nourisheth body or soul. 
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 stays for a night. To chew the cud is a sign of cleanness real, and not only ceremonial.  
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 spiritual pride may carry men to pray with others; but that wind doth not usually arise from this point of the compass, which carries men constantly to pray alone. The more secrecy, usually the more sincerity. Those duties are most done without suspicion which are done within doors.  
When we are in Closet prayers, usually,  
1. Our hearts are most open, our confessions are most free. There may we pour out our hearts like water. 
Lam. 2.19.  In public prayers we rather pour out our hearts like oil: Now (you know) when oil is poured out, there will yet some stick and remain within; but water may be clean poured out. In public confessions we are more general, and desire to hit upon others sores; but in private we touch most upon our own. Here we strike at the right vein to let the bad blood out.  
2. In private our petitions are more particular. We usually run most where the breach is widest; and oftentime there is one thing which we desire of the Lord, 
Psal. 27.4.  one string upon which we most strike, one nail which we most hammer.  
And as our hearts; so  
Then God's heart is most open. Hypocrites (like the Nightingale) may wind up their hearts to a high pin; when many are auditors, they may pray to be seen of men: But that voice is sweetest in Christ's ears 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 be (as that Ancient was) never less alone than when alone. 
Nunquam minus solus quam onm solus.  Thou mayst have sweetest converse with God when thou art most retired from men.  
I shall only add 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 be importunate: Knock hard at Heaven gates, if thou wouldst have them open. Be not a dull beggar, lest thou beg a denial. Strike upon the rock (as Moses did) once and again; yea, leave not striking till these waters of Grace gush out. 
Rom. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Boiling hot.  Be fervent in spirit (when in this duty) serving the Lord. Go to the top of the Mount, not only seune times (as the Prophet's man did) but seventy times seven, till thou seest the cloud of God's goodness 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 form bowels in us, hath bowels infinitely more sounding in himself. His compassions fail not.  
(2.) Urge God with his promise and power to supply those wants: Say thus, Lord, thou art as faithful to make good, as thou art free to make promises. Thou hast said, that thou wilt give to souls that are athirst this living Water, 
Rev. 22.17  that they may drink. Lie at the foot of the promise, and be not beaten off; give God no rest till he give thee rest. Say further, 'Tis easy 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 thyself not be emptier. 'Tis as easy with thee to make alive as to kill, to lift up as to cast down.  
2. Thy bucket must be empty. Thou shouldst prepare for thy prayer, and yet not rest in thy preparation. Do 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 own righteousness; say not this, no not in thy Bedchamber. Our very preparations for Duties, herein are like those Post-horses, which will not go beyond their stage: They will go with thee to the door of Duty, but there leave thee; and there thou shouldst leave them, and lean only upon Christ, expecting assistance (yea, and acceptance too) as if thou hadst made no preparation.  
Above and in all thy endeavours, let thy eyes be towards God, that what thou knowest not, he'll 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 souls that are athirst of the Fountain of the Water of life, or of the fullness of his grace in Christ.  
In the prosecution of this Doctrine, I shall endeavour to show in the first place,  
Quest. What I understand by this thirst, or being athirst.  
Answ. 1. If we look to the Word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is by a Metaphor signifies an earnest breathing, a vehement desiring of the soul, such a one as resembles the thirst of the body. And is here used to denote, not that natural thirst which is in all men; nor yet that carnal thirst which is in bad men, who drink iniquity like water; but that spiritual thirst which is in good men, whereby they do strongly and ardently breath after God's love in Christ.  
Answ. 2. If we look to the thing, it implies chief two things.  
1. An inward sense of our own vileness. Bodily thirst implieth a pain in the bottom of the stomach, for want of natural moisture; Spiritual thirst, a pain and grief in the bottom of the heart, for want of spiritual moisture. A thirsty spirit is one that's poor and needy, and wants water: 
Rev. 3.17.  Others indeed are poor, and yet rich, because insensible of their poverty: But such a spirit is not only a poor spirit, but poor in spirit; others are as poor as they, but not poor as they.  
2. It implieth an earnest seeking after God's goodness: Thirsty spirits are not only 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 souls 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 souls, who want (if not faith, yet) assurance; who though this Water of life be come to them, are not yet (in their own apprehension) come to it, who see themselves fallen, and yet hearing of a jacob's ladder by which they may be restored, are thus breathing: On that I might climb up this ladder! 
Ps. 63 1, 2.  Oh that in this dry land and barren wilderness, where no water is, we might see God's power and his glory! As 'tis said of one, that hearing of two kind and cordial friends, he wished he might make a third; so the thirsty spirit (at the first conversion, or in after desertions) assenting to Gospel promises as good in themselves, and as better to it then all the world, could it but attain to them; doth earnestly long, and constantly pant and gasp after them.  
2. There is a thirst of complacency. Such a thirst is in souls, 
Sitis copi●sioers siu●tionis.  who having tasted the Water of life here, do yet breathe 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 pail as she may live by; but what is that to the whole Ocean? Saints have so much of God's 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 noonday? This life is therefore a life of desire, the future life a life of satisfaction.  
I shall now come to some Demonstrations, to show, 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 Father's mercy. Mercy respects objects of misery; and shall not God's heart work towards them whose hear● are working towards him? Shall wounded souls lie (like the wounded man between Jerusalem and Jericho) and the good Samaritan (with the Priest and Levite) pass 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 oil. Shall not the Father of mercies show mercy? God is styled the Father of mercies:  
(1.) To show us that mercy's issue freely from him. 
2 Cor. 1.3.  God is not 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, whilst mercy springeth merely out of Gods own bowels. Judgement is called Gods work, even his strange work; to show, that this fire is fetched from God (as fire out of a flint) not without much striking. But, Mercy, that is (as we may say) God's Penjamin; 
Mic. 7.18.  the attribute of God's right hand: Mercy pleaseth him. Mercy comes from God as Water from a fountain, freely.  
(2.) God is styled the Father of Mercies, to show, that those mercies or bowels which are in others are infinitely more in him. Yea, man's mercies (if compared with Gods) are but as the drop to the bucket, and the small dust to the Balance. As a Father pityeth his Children, 
Ps. 103.13.  especially when sick, opening his heart widest, when their straits are narrowest: So (and infinitely more) doth the heavenly Father pity his wounded children, holding their heads when they ache, pouring his Aqua vitae into them when they faint. He that form 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 only drop, but pour, and he will pour out not only streams, but floods upon thirsting souls. They shall have grace, and they shall have it in abundance. Now if in Pythagoras his school [he hath said it] was ground sufficient for doing: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in Christ's school, God hath said it is ground sufficient for believing. Faithful is he that hath said it, who also will do it. You have heard (probably) of the King who had one hand longer than another; Many earthly Princes have (if not one hand longer than another) their tongues longer than 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 will 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 we (with this spiritual thirst) confess our sins, 
1 ●e. 1.7.  God is faithful and just to forgive our sins. God is not only merciful, 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 Highpriest is touched with their infirmities; 
Manet cempassio in statuim●●●●●luatis.  yet he is full of compassion. In thirsty spirits Christ sees a special reflection of himself; He was tempted that he might know (experimentally) how to secure those who are tempted. He bore the heat and burden of the day, that he might help those who follow him in the evening. And certainly if Christ pray, he will prevail. If God the Father be loath to deny the Saints prayers, he will not deny their Saviour's prayers. If he will not deny those who are Sons by grace of Adoption, will he deny him who is the Son by eternal Generation?  
That God will give of the abundance of his grace to thirsty souls Demon. 3 is manifest, if we look to God the Holy Ghost.  
The holy Ghost hath fitted thirsty spirits for grace, and therefore will fill them with grace. If Nature doth not, 
〈…〉.  certainly God doth not, make any thing in vain. Hath God opened their mouths wide, and will not he fill them? Hath God prepared the room, and will not he possess it? 
Ps. 24.7, 9  Are the everlasting doors of these spiritual 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 satisfy the desire of every creature, and shall he not satisfy the desire of the New creature?  
I come now to the Reasons why God will give of the abundance of his grace to thirsty souls.  
Thirsty spirits are made ready to receive of God's 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 than 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 gross evils; and Justiciaries, whose hearts are shut with a false conceit of great good; in the midst of plenty are scarce, in the midst of riches poor; want the grace of the Tender in the midst of the Tenders of grace.  
3. Those vessels are opened wide Thirst doth enlarge the desires, it widens the soul. Though a vessel 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 will be content to have him upon his own terms. Hypocrites sometimes seem to bid fair for the pearl of great price, but will not come up to the market. As it is with a Chapman, who likes a piece of ware, but likes not the price. So other men's desires after Christ are conditional, not absolute; but those men are willing to deny themselves, 
Mat. 16.24.  to take up their cross and to follow Christ.  
1. A thirsty spirit will be content to deny itself, yea, that which we call Religious self: Formal Hypocritical spirits are ready to say, Shall we leave our fatness and sweetness, shall we lay our honour in the dust? The full soul loathes a honeycomb. 
Mat. 9.12.  The stomach of a Pharisee surcharged with the superfluity of its own righteousness, loathes and likes not the honeycomb of Christ's righteousness. But when God hath wrought this spiritual thirst in us, than 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 birthright. 
Phil. 3.8.  Those things which to us were gain, we shall then count loss for Christ. The scale will be turned, then shall we rather cast all our wares overboard, than not embark with Christ.  
2. A thirsty soul will be content to take up its cross. A thirsty man will break through fire; hunger and thirst will break through stonewalls. A thirsty Christian will go to the Well of life, 
Per mare, per ignes.  though (with the Martyrs) he go through the 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 cross, not only bear it, but take it up. As it will not step out of the way to incur, so neither will it step out of the way to avoid trouble. 
Heb. 10.37  Such souls will take joyfully the spoiling of their goods; will unlade, rather than their passage to heaven should be stopped; they'll 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 endeavours will be proportionable to its desires. 'Tis not a Lion in the way which will make it turn back. A thirsty man will not only labour, but sweat to obtain water: 
Can. 3.1, 2.  A thirsty Christian (like the Spouse) if he find not Christ on his bed by night, will get up, and go up and down the streets. Such a soul will not only 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 God's 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 prise grace most highly. Some say that there are stars which may be best seen in deep pits; in the deep pit of its own nothingness can a thirsty soul best discover the clear star of God's graciousness. It is a Proverb; As waters to a thirsty soul. When we draw so near to the grae, if there be a Messenger to show unto us our uprightness, 
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 will the haven be, when we have long been tossed? When such souls taste God's loving kindness better than life, their lips will praise God; they cannot farewell and say nothing. The longer a Christian hath been winning a mercy with prayer, the longer will he be wearing that mercy with praise.  
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 stuff this is, will be very tender of it. God forbidden 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 righteousness. Use 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 find, and to them that knock is opened the door of hope. We are all a dry land, because we are not as a thirsty land.  
2. 
Branch.  This may inform us of the graciousness of God, in that he requires no more of souls but that they should be athirst. God looks for no more in them to whom he gives, but only 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.  We may● here be informed of the difference between that thirst which God will satisfy, and that thirst which God will not satisfy.  
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 near thee, mayst thirst when it is turned 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 cries, thou dost not answer; when thou criest he may not answer. 
Prov. 1.24.  Thou mayst be paid in thine own coin, and have Gods deaf ear turned upon thee, whose deaf ear hath been turned upon God.  
2. God will not satisfy the thirst of the damned in hell. 
Luk. 16.  He who would not give a crumb, could not get a drop. In hell thirsty creatures cannot procure a drop of puddle water, much less of precious water. In hell is a 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 be 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) joined 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 may compass 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, drowned they are not. They dare not altogether deny God to be on their side; whence it is, that the proud waters (which go up) do not go over their souls.  
2. The thirst of a gracious man is, not only to be freed from evil, but to be put into the fruition of God the chiefest good: Neither is the thirst of a Saint only, 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 evil after sin, not the evil of sin, which Reprobates thirst to avoid. 
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 God's fear, as well as to die in his favour; to be 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 only add this Caution.  
That 'tis hard (if possible) to say, that any particular man's thirst is the thirst of a Reprobate, whilst 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 thread.) Good men generally have received (though not again) the spirit of bondage unto fear. Conviction usually goes before Conversion, John Baptist before Christ. And therefore is it, that we have better hopes of our people when they are sick, then when they are whole; when their consciences are so awakened, then when they are asleep. To this purpose I have heard of one, who hearing one cry out in a Sermon that he was damned, wished that a hundred of his people more were so damned.  
The second use of this Doctrine may be for Reproof. Use 2 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
If God will give of the abundance of his grace to them that are athirst,  
This reproves those who do not so much as truly thirst after this grace of God. The Well of Jesus is little desired, though very desirable. Many have not so much grace as to breathe after grace. They desire not the knowledge of God's ways. 
Job 21.14  'Tis sad that men have not the knowledge of his ways, but sadder that men will not have it. 'Tis sad that the Gospel Remedy should be so undervalved, that men should so lightly esteem the Gospel of their salvation.  
1. This remedy 〈◊〉 recovery by the grace of God is an easy one. God requires no more but that souls should thirst; and surely, 
Mat 11.29  had God required great things of men, they would not have done them; when he requires but this, and yet souls will not do it. This yoke of Christ is easy, and this burden light. God having promised to work in his Elect what he 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 bells 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? We 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 darkness. Now is the accepted time. Now or (it may be) never. This is sure, that none ever entered heaven but by this door. None ever had the gares of heaven opened, but they who had a Mediator for their Porter.  
The third use is for Correction. Use 3  
This use may serve to correct the error of those who mistake a Formal for a Spiritual thirst.  
If thy thirst be a Spiritual thirst.  
1. It is not only a desire after grace, but an earnest desire. It is true, that the Saints breath is not always so strong: They are sometimes shortwinded; yet it is as true, that this stream is ordinarily far stronger than 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 Mother's breasts; and in spiritual life (as well as natural) may be discovered by crying.  
2. A good man's desire after grace is an active desire. A gracious hearts desires are not choking desires. Many content themselves barely with desiring. Their affections are like Rachel, if beautiful, 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 man's desire after grace is an inward desire. The desires of Hypocrites are (but at the furthest) 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) clear at the top, but muddy at the bottom. On the other hand, a good man's outward desires may sometimes be for earth (in a gracious heart the scum may be on the top) but his inward desires are for heaven. If a gracious man was ripped open, if his inside was turned outward, the desires of grace would be found lying next his heart.  
4. A good man's desire after grace is a Prevailing desire. 
 in stellar luna minores.  Grace is the fairest flower, the brightest star in a believing 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 Father's freegrace in these which the soul seeks. Their desire is not after the King's favourites, but after the King's favour. They are not like those Suitors who embraced the Handmaids in stead of the Mistress. It was (as I have heard) an usual petition in a good man's prayer, Give us Christ, or give us nothing. Let him kiss 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 clearness of this star clouded all the rest.  
2. Such a man is sweetly solaced and satisfied in the enjoyment of God's grace. If God will show 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 Original) that it hath all things. If after all the souls sore travel, this blessed Babe be born; if after a long and dark night this daystar dawn, than the soul is even in a corner of heaven upon earth. There is a rest for the people of God, 
Quis hath no Plural number.  though there be no more rests than one: This is that wine that makes glad the heart of a good man, 
Psa. 4.6, 7.  and that oil which makes his face to shine. Under this shadow the soul sits down with delight, and takes it rest.  
5. A gracious man's desires are constant desires: Their goodness is not as a cloud, 
Hos. 6.4  or as the morning dew, that passeth away. Though these winds may seem strong in Hypocrites, yet they are soon over; it is but a blast, it is a falling wind; though it was strong at first, yet its strength decayeth; whiles in good men this wind is a rising wind, though it may fall for a little, yet it riseth higher afterwards. The stream of a hypocrite resembles a flood; whilst the desire of a true Believer is as a river which runs continually. The bigger spiritual children grow, the louder they cry.  
The last Use which I shall make of this Doctrine is for Instruction in righteousness. Use 4 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
In this I may endeavour to show, (1). Whence it is that we do not more thirst after this Water of life.  
(2.) The way wherein the Spirit ordinarily works this thirst.  
1. It is from the loss of original integrity. Before the Fall there were no Malignants; Man was a well-affected person. Those wheels of our desires moved regularly, whilst Innocency was the first mover. Sin 〈◊〉 the sharp end of man's 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 spiritual desires. The constitution of our souls will never be healthful till they return to their native air.  
2. It is from the temper of Man's body. Good men (whilst below) are but like Meteors that hang betwixt earth and heaven; As they do not (with others) sink down to earth, because of a spiritual soul which carrieth them up; so they cannot fully and vigorously (as they desire) soar up to heaven, because of an earthly body which keeps them down. In this sense where the spirit is willing, the flesh is weak. How often do Saints find, that when the soul should sally forth, they hear the voice of flesh behind them, saying, This is not the way, walk not in it! And certainly (if good men's bodies be) bad men's bodies are heavy clogs to them. There's a stone (if not at a wicked man's leg) in a wicked man's heart, which keeps him quite down.  
3. It is from the power of our corruptions within. Bad men are wholly in the bond of Iniquity; 
Acts 8.23.  like the Woman in the Gospel, they are so bowed down, 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 we would run the race which is set before us; we 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. He 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 nail down our hearts under the power of these things on earth. They strive against the strong stream of Satan's temptations, who advance heaven-wards.  
Further, that poor creatures do not desire the Water of life (the Freegrace 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. We look too much at the things which are seen. Our wisdom is (as that wisdom which is from below is) sensual. We are too apt to build Tabernacles, when we should be building Tombs; to say in this Valley (what Peter said in the Mount) that it is good for us to be here. We judge by outward appearance, not much unlike her who conceited (whilst she was turning her Wheel) that her Wheel was bigger than the Sun. 
2 Cor. 4. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not looking at those things that are seen as at our mark, scope, and aim.  We 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 pulled down the Parliament of Reason in the soul. We naturally look at spiritual 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 Judge is not rightly informed.  
Reason rightly regulated will dictate to us, that this Water of life is most desirable.  
1. If we look to the souls spiritual nature. The things below do not deserve nor bespeak the souls condescension to, or compliance with them. 
Spiritualia sunt animae cognata. 〈◊〉  The fish might as well live in the air, and men's 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 Fly) 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 spoils, as thinking that below a Soldier; much less should we stoop so low 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 mere man.  
2. If we look to the souls vast capacity. Puddles might sooner fill the sea, stars might sooner supply the want of the sun, than other waters can fill the soul. There is a kind of infiniteness in man's desires in this respect, they run in infinitum, because they run to him who is infinite. Man's soul till she comes to God, is herein like the Philosophers Materia prima, 
Semper in appetitu.  in that she is always desiring. She is in the World (as Israel in the wilderness) wanting water, till she strike upon the rock of ages.  
3. If we look to the souls endless duration. Other waters will not run to Eternity, only grace and the things which are not seen are eternal. 
2 Cor. 4. ult.  Thou who makest houses of clay thy dwelling place, where wilt thou dwell when those houses are pulled 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 do not desire grace. 
Col. 3.1.  If men were risen with Christ, they would seek this river which runs above. They who live a spiritual life, desire spiritual food for the preservation of that life.  
More particularly, natural 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 blind man's eye. That connexion is observable, 
Is. 53.1.  There is no form, nor beauty, nor comeliness in him, that we should desire him.  
2. Natural men want a spiritual faith, whereby to obtain an interest in this Water of life. Propriety is 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 truly 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 sweetness of the Water of life. Did men experimentally know this gift of God, 
Joh. 4.10.  they would earnestly ask of God, and he would give them of this living Water. 
1 Pet. 2.2, 3  Men would desire the sincere milk of the Word, if so be they had tasted that the Lord is gracious. Are there not Abnah and Parphar rivers in Damascus? say they who never washed in Jordan. Earth is not bitter to them, in whose experience Heaven was never sweet.  
In the last place, I shall show, that the Spirit of God (in its usual method) when it comes to work this thirst; doth,  
1. Enlighten the Understanding.  
2. Incline the Will.  
The Spirit in enlightening the Understanding, shows 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 God's wrath burning against sin. Sin looked at in the red glass of the Law, appears red; and God appeareth as a consuming fire. Sin appeareth as a Serpent, carrying not heaven (as the Poets feigned concerning Atlas) but hell on its back. The soul which hath been long asleep, when it is awakened, apprehends itself upon the brink of everlasting torments, 
Isa. 27 3, 4.  and looks upon itself as a briar and thorn, 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 than ordinary. Yet it is as true, that through this Purgatory Saints generally pass, 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 down a man's eyes, yet these payment to being finite could not satisfy 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'll make the fire burn hotter. A weary soul which comes to lie down on the pillow of God's freegrace, is a soul not only weary of sin, but of seeking for help in itself.  
God having showed the soul the want of this Water, comes to show it the Worth of it.  
To the fullness, freeness, and preciousness of this Water, I shall not speak, having spoke so largely to it elsewhere.  
I shall further show, that the Spirit when it works this thirst doth incline the Will,  
By stirring up strong and ardent breathe in the heart after this Water.  
The strength of these breathe appeareth,  
1. Inwardly. In that (in Scripture phrase) it is set forth by longing: the soul thinks a short time long till it come to this Water, till this Water come to it. The heart cryeth out, 
Ps. 119.18  Why stays the Lord so long, and why are the wheels of his chariot so long in coming? The heart of a Christian is said to break for the longing that it hath, as if these 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 water-brooks:) As also by following hard after God, 
Ps. 63.8.  or cleaving, clasping, and clinging to God (as the Ivy cleaveth to, and claspeth about the Oak.)  
The strength of these Breathe appeareth likewise outwardly:  
1. By the souls crying for this Water of life. A poor 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 sighs and groans which are unutterable. The eloquence of thirsty spirits is not affected, 
Verba pectoris.  their words are hearty words; Christ himself (as man) cried out, 
Joh. 19.28.  I thirst; so unsufferable is thirst to humane nature.  
2. Such spirits will (as hath been showed) endeavour 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 be restless till they have drunk of this Water. Give a thirsty man silver, or gold, or precious stones, and all these are nothing, except you give him Water. Take a thirsty spirit as high as the Devil took Christ, and show is the Kingdoms of the world, and the glory thereof, and what are all these to it, if it go Christlesse? If Grace can fill bags, than Gold may fill hearts. If bodies can live (as by their ordinary food) upon things that are not seen, then can souls (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 shall first endeavour to show what this phrase imports, in that God is said to bestow his grace freely.  
1. In reference to the principle of Gods bestowing; it implies, that God is not moved to bestow from others merits, 
Ez. 36.22.  but from his own mercy; that the spring of God's grace is not in others, but in himself. The web of mercy is spun out of Gods own bowels, not out of man's. 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 implies, 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 straitened, though his people be straitened in their own bowels.  
3. In reference to the end of Gods bestowing mercy. He hath mercy because he will have mercy. He expresseth his love to his people here, that he may express it more hereafter. The sun of God's love dawns upon his people on earth, that it may arise to a noonday 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 supposal) move only from himself. God doth not therefore will things because they are good, but things are therefore good because God wills them. God's 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, God's great design is to advance mercy, 
Mic. 7.18.  and therefore will show mercy freely. This would be as a cloud drawn over the clear Sun of Godi grace, if it should arise only upon the just. If man's merits should be the term from which Gods mercy moveth, than would not mercy alone be exalted in that day.  
2. The freeness of God's grace may be demonstrated from the Text, in that God is said to give of the Fountain of the Water of life. God gives (and so sells not) his grace: And what can be freer than gift?  
From other texts the freeness of God's 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 groundwork when God's love had one in his own 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 God's grace) grace will appear to be free.  
Consider the subjects or souls Recipient of God's grace.  
(1.) Comparatively. Compare those who receive grace,  
1. With Angels. Would not Angels have been vessels more capable of honour, fit for the Master's 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 fallen Man is taken.  
2. Compare those men and women who are converted, with those who are unconverted; and we shall find grace free in that it pitcheth often,  
1. Upon those whose parts are less. 
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 less vile is left.  
(2.) Consider those who receive grace absolutely; and it will appear to be free.  
1. They are those who have broke the first Covenant (the Covenant of Works) who are taken hold of by virtue of the second Covenant (the Covenant of grace.) They have lost God, whom God seeks; they have run away whom God follows.  
2. They have often withstood the tenders of grace, whose hearts grace hath conquered in those tenders. That is (to Reason) a strange inference, that because they (spoke of in Isaiah) said, 
Isa. 30.17.  that they would flee away, therefore the Lord would follow them; because they would not wait upon him, therefore he would wait upon them that he might be gracious. 'Tis wonderful, that God should be a Suitor at our doors, because we will not be Suitors at his door.  
I shall only add two things more, whereby the freeness of God's grace appears.  
1. 'Tis free, that some (more than others) should have the outward means of the Word. Every one's Blow 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 Egypt, where darkness covers the earth, and gross darkness the people; whilst other places are (as Goshen) full of light.  
2. Grace is free, if you look to the inward efficacy of the Spirit: 
Joh. 3.8.  this wind bloweth where it lifteth; and we 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 only (even amongst us) persuaded morally, whilst 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 only name three.  
1. That God might take away all ground of Boasting from the Creature. 
1 Cor. 1.29.  'Tis God's work to slain the pride of flesh, and to show us, that the glory of man is as the flower of the field. 
Isa. 42.  Glory is one of those things wherein God will have no sharers, which God will not give to another. Though there be many stars, yet there is but one Sun.  
2. That grace might appear to be grace indeed. 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 God's spiritual Temple either there is no free stone, or else it is all free stone.  
3. That poor dejected souls might take encouragement. They who have nothing to bring, may be herein comforted, that God expects they should bring nothing. This Doctrine is a shelter to souls from the storm, and as a shadow, from the heat of Divine wrath. Those whom God hath brought into the wilderness, 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 shows us the danger of neglecting God's 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 voice of him who speaks from heaven; that God's Messengers should so justly complain in the words of the Prophet— Who hath believed 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 voice of the Gospel is a more heinous sin, and will bring a more heavy suffering then the neglect of the voice of the Law.  
1. Thou canst not sin so cheap who thus finest against the Gospel, as they who sinned in the time of the Law.  
(1.) The light in the Gospel is far clearer. 
Heb. 1.1.  'Tis exceeding sad, that men should go astray with this torch in their hands. 
Heb. 11.13 Testamentum novum in veteri later; vetus in novo patet.  We that have the light should walk in the light, that we might be the children of the light. They who lived under the Law, though they saw the promises, yet they saw them but afar off. The Old Testament was the New vailed, the New Testament is the Old revealed.  
(2.) The task is far easier. The yoke is broke off which neither we nor our Fathers were able to bear, in respect of which yoke of Ceremonies Christ's yoke is easy.  
(3.) The tender is fare sweeter. The chariots wherein Christ rides (are like solomon's) paved with love. Christ holds forth not a rod of iron, but a golden sceptre.  
And as the sin is hainouser, so the sorrow is heavyer of those who neglect the Gospel; when the Lamb turns Lion, 
1 Cor. 16.22.  he is most fierce. The Gospel's little finger will be heavyer to such than 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 kiss the Son, 
Ps. 2. ult.  will find, that if his wrath be kindled a little, a spark of it (like a spark of fire) will go 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 less carkingly careful, and more cordially thankful.  
1. Why should not Saints cast their cares upon God, who so freely cares for them? 
1 Pet. 5.7.  Why should we take God's work into our hands? Which of us by taking distractful thoughts can add one cubit to our spiritual 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 success. By committing our ways to God our thoughts will be 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 praises of God should be in the Saints mouths. Do mercies come from God as water out of a Fountain, and shall praises come from us as fire out of a Flint? Are we backward in pursuing God's glory, when he is forward in pursuing our good?  
(2.) We should do duties more, and yet trust in duties less.  
1. What cords will hold us to duty if we cast away the cords of love from us? If the bands of freegrace 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 do. They may not so much as whisper of merit, who speak aloud of mercy. The Wine of God's grace must not be 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; whilst 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 do good and communicate forget not: Shut not your breasts upon others, seeing God hath opened his breast to you. Ministers should feed the flock of God, not of constraint, but with a ready mind. 
1 Pet. 5.2.  God loves a cheerful giver; to see men's hearts, and not only 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 holiness to carry to God.  
1. Wouldst thou bring water to the sea? Come to freegrace for all, but with nothing.  
2. What personal worthiness had the most glorious Saint in heaven, more than there is in the most vile sinner on earth?  
The emptier thou art, the more thou art invited, and the more thou art fitted to come for this fullness (to this Fountain of the Water of life.) And herein may souls take comfort, that this spring cannot (like that in Paradise) be stopped; 
Eccl. 3.3.  this Water is in Christ's keeping: Our life (in point of safety) is hid with Christ in God. This river (as a river of pleasure) runs at God's right hand for evermore.  
THE END.