Living Water OR WATERS FOR A Thirsty SOUL Drawn out in severall SERMONS upon REV. 21.6 By W. BAGSHAVVE Preacher of the Word and Minister at Glossoppe LONDON Printed by E. Cotes for Henry Seile over against S. Dunstans-Church in Fleetstreet 1653. To the Right Worshipfull Col. JOHN BRIGHT Grace and Peace be multiplied Ever Honoured Sir IT is commonly storied concerning one of the Persian Princes that he kindly entertained a Peasant who being destitute of a better Present presented him with a litte Water And I question not but conclude that you will shew your self as truly and more spiritually noble in bidding your deeply engaged servant welcome who is bold to meet you with a little of this Cordiall not common Water So hath the Lord who cals things that are not as if they were honoured me in your eyes that you may as too many do ever-value the messenger And I hope the Lord will so honour himself in your heart that you shall never as the most doe undervalue the message Long may you live to receive a cup of this Water from and to give more then a cup of other Water to a Prophet in the name of a Prophet Blessed be the Fountain of living Waters who hath caused this Dew of Heaven to lye long on the place near you And oh that poor souls may for ever call the Lord blessed who through four such precious though earthen channels causeth this River to empty it self among you the streams whereof make glad the City of God The Lord shewre down this rain of spirituall blessings upon you and yours and continue you to be an owner in disowning times of him and his So prayeth he who desireth ever to entertain you in his heart who hath been so deceptably entertained in your house Sir Your very obliged Servant especially in the Lords Work W. BAGSHAVVE REV. 21. part of the 6. vers I will give unto him that is athirst of the Fountain of the Water of life freely THe chief points of this Book are reduced under three heads cap. 1 v. 19. Iohn being commanded to write things past present and to come The last and greatest part is Propheticall referring to the greater and lesser world That which concerns the Church or lesse world is that wherein is foreseen and foresaid the Church her Conflicts her Conquests her Triumphs Whether the former part of this Chapter set forth the state of the Church triumphing on Earth or triumphant in Heaven I shall not absolutely determine Yet though the connexion of this with the precedent Chapter seems to him that this glorious day shall be in the day of Glory after the Great day of Judgement that the time of it shall be after Time And though the 4. verse of this Chapter seems to second this Interpretation seeing that Saints are like to go with tears in their eyes to Heaven gates they being whilest under the Mount in a vale of Bacah I humbly conceive Order of place will neither prove the former argument undeniable neither yet if we understand the verse comparatively will the latter be sufficiently available especially if we consider other phrases in this place 1. Vers 2. The New Jerusalem is said to come down from God out of heaven and so seemeth not to import the state of the Church with God in Heaven 2. Vers 3. The Tabernacle of God is said to be with men which some conceive is an allusion to the Jewish Tabernacle and an intimation that the state here described is unglorified Saints then abiding with God in his Tabernacle and not yet all dwelling in his holy Hill in an estate resembling a Tabernacle which may be changed not Mount Sion which cannot be moved 3. In this estate God is said to be with his Saints not they with God 4. It rather appeareth to be a Prophesie Now with submission I suppose though promises may not be fully accomplished till we come in Heaven yet we may expect the fulfilling of Prophesies on earth and wait till that be seen which hath been foreseen Howsoever 't is safe to say that those who yet are no Millenaries hence may hope for the enjoyment of speciall and evident manifestations of God to his people in the state of grace though the compleat and full discovery be reserved for the state of glory Now because good men cannot hear of these excellent things but they will long for them here is added this free and gracious Proclamation I will give unto him that is athirst c. In these words we may observe 1. The Division of the words A gracious promise proclaimed I will give of the Fountain c. 2. A gracious disposition declared To him that is athirst In the Promise we have included 1. The greatnesse of the Giver I who am Alpha and Omega 2. The graciousnesse of the Gift set forth 1. By the substance of it Water 2. The substantialnesse of it Water of Life 3. The durablenesse of it Of the fountain of the Water of life 4. The freenesse of it in that God gives it and in that he gives of it freely The first Doctrine clearly implyed in Doct. 1 and deduced from the Text is this That there is Water of Life In the prosecution hereos I shall first endeavour to shew what we may understand by this Water of Life viz. 1. The merits of Christ Water in the ceremoniall washings under the Law and in the Sacramentall washing under the Gospel hath been and is used to signifie the Bloud of Christ satiâ—fying as well as the Spirit of sanctifying Heb. 10.19 That Bloud which some are supposed to tread under foot having been herewith sanctified as it cannot be soundly understood of the Bloud of Christ Macula sunt peccata qua estendit lex aqua est sanguis Christi quemosten dit Evangelium as if they were therewith sanctified really and internally so it may be safely understood of Baptismal water representing the Bloud of Christ wherewith they were sanctified visibly and externally And we may therefore by this Water of life under stand his merits and not only his Spirit because that deliverance by his merits in respect of price is the ground of the deliverance by his Spirit in respect of power The foundation of that reconciliation which the works in souls being laid when he wrought â—â—econciliation for souls 2. The Spirit of Christ Christ comes to poor soules by Water and Bloud and not by Bloud alone but by Water and Bloud He who did much for them on earth doth much in them from heaven And in Scripture the Spirit is compared to Water and to Water of Life and the Holy Ghost expounds the Text of Christ having spoken of Rivers of living Water Joh. 7.38 39. that this he spoke of the Spirit 3. Ezek. 47.1 2. The free grace of God the Father flowing through the Sonne by the Spirit We read of Waters of life issuing out of the Sanctuary which as they
from the efficacy of Christs Intercession Christ prays to his Father that soules may be sanctified through his truth as well as justified by Gods grace Joh. 17.17 that souls may bee guided by Gods counsell as well as received into his glory Christ intercedes for his people that God may be best of all to them on earth as well as all in all to them in heaven that here they may bee Holynesse to the Lord as well as hereafter Happinesse in the Lord that his Kingdome of grace may enter into us as well as that we may enter into his Kingdome of glory 4. This cloudeth the Glory of Christ in all his offices 1. In his Priestly office Faith looks at Christ as a Priest dying to save men from their sin Mat 1.19 not to save men in their sin Christs love was a Purging as well as a Pardoning love Renewing as well as Redeeming Libertines pull down True grace whiles they pretend to set up Loose grace they straighten it when they pretend to enlarge it Had Christ so much love to souls that he would purchase Robes for souls and yet not so much love as to put these Robes on souls Hath he delivered their souls from death and will not he deliver their Feet from wilfull falling 2. This cloudeth the skill of Christ as a Prophet Jer 31 33. Christ with his finger can write on Tables of stone This great Doctor doth not onely teach souls things to be beleeved but he teacheth them also things to be done not onely to talk of him but also to walk with him The light which Christ gives to the Elect is like the light of the Summers Sun joyned with heat They have not onely the Law by heart but a heart to the Law Had Christ so much skill as to prepare heaven for men yet not so much skill as to prepare men for heaven 3. This derogateth from the power of Christ as he is a King This King will not suffer sin another Lord to have dominion over his Subjects Rom. 6 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin will be in it may tyrannize over but shal not be as Lord of Saints This King is a King in the midst of his Kingdome His throne is in the heart His dominion extends through the life Will Christ suffer his Subjects to be the devils Slaves Sin surely shall shal be here mortified though not nullified thrown down though not throwne out 3. Taking sinfull encouragement from the fulnesse of Gods grace draws a veil over the Holy-ghost The Spirits work in respect of Sanctification reacheth as far as the Fathers work in Election or as the Sons work in Redemption The Spirit delivereth from the filth of sin those whom the Son delivered from the power of sin The Spirit comes to them as a Reformer for whom the Son came as a Redeemer I shall onely add one thing more To take encouragement to sin from the doctrine of Free-grace argueth a heart desperately wicked A heart 1. Rushing into misery as a Horse into the battel running upon the sharp Pikes 2. Refusing the Remedy yea not onely refusing but abusing the Remedy And as some diseases in the Body this disease of the Soul is most dangerous because of the opposition of it to the Cure These Patients throw their Physick and their Phyfician from them These are in a great measure guilty of crucifying the Son of God afresh And that I may if possible make our hearts tender of this sin by setting forth its hainousnesse Consider 1. There seems to be some kinde of preciousnesse placed in the blood of inferiour Creatures But Gen. 9.4 2. There 's a preciousnesse evidently placed in the blood of a man Gen. 9.5 6. Unjustly to take away the life of a bad man is a very foul sin Men may not turn Wolves There are some reliques in him of Gods image And it argues extreme malice in the Panther in that he will tear a Mans image when it cannot come at him And 't is observed by one Diodati that it was the cry of violence in the old world which came into the ears of the Lord of Sabaoth It was this cham which pull'd down destruction from heaven on earth 3. It is an aggravation of sin to take away the life of a Righteous man To condemn the Just is an abomination to the Lord Mat 27.19 Pilate's Wise could not swallow this camell neither could he in a little water wash off the deep stain of innâ—cent blood 4. It yet heightens sin to shed the blood â—f a good man Psal 116 1â— Pretious in the sight of the Lord is the blood of all his Saints Jerusalem stoned the Prophets till one stone was not left upon another In these glasses may Souls see something of the wretchednesse of that sin To be guilty of the Blood of Christ Nay that the Soul may see further it may ascend some stairs higher 1. Christ was a pure man holy harmlesse undefiled This Sun had no spots There were oâ— clouds in the cleer day of Christs life Christ was thrice pronounced Just by his very enemies Maâ— 27 4 19 2â— 2. Christ was a Publique man He that touched Christ touched the Lords anointed David was tender of cutting off the skirts of a Kings garment surely he would have been tender of cutting off his Kings head Hee that brought news of Saul's death though hee was a wicked King carryed his own Mittimus rung his own Passing bell 3. Christ was more then a Man Though as God he had no blood to spill neither could the Creator suffer by the Creature yet by virtue of the union of Natures in Christ his blood is called the blood of God Act. 20.28 and wrong done to Christ reacheth as high as Heaven Thou who takest liberty to sin because God the Father sent Christ to die for sin hast a heart harder then a Jew Thou rendrest thy sin greater then theirs 1. The Jewes crucified Christ ignorantly thou dost it knowingly Luk 23 3â— Had they known they would not have crucified the Lord of glory Thou goest wrong with a Candle in thy hand A sin against knowledg is a sin of a double dye it is two sins bound up in one 2. They crucified Christ in his state of Humiliation thou to thy power crucifiest him in his state of Exaltion Heb. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crucifigunt ipsis i. c. quantum in se est They when he wore a crown of Thorns thou when he wears a crown of glory This is certain thâ—t we cannot actually commit this sin yet we may virtually bring our selves under the guilt of the sin 3. The Jewes crucified Christ once Thou crucifiest him often Every sin which thou committest under the shelter of Free-grace is as a sharp speare thrust into Christs sides as a Pilate to condemn Christ Yea thou art as Judas thou betrayest the Son of man with a kisse Thou professest
onely by outward adhaesion bringeth forth fruit There 's nothing barren in the land of the Living 2. This Water makes the â—oul stil to bring forth more fruit Joh. 15.2 This Water causeth the trees of Righteousnesse to be clagged and laden with the fruits of holinesse This Water like other waters is stil returning toward the Sea Some say that sparks of fire do therefore ascend because they tend towards the element of fire The graces of God like the sparks fly upwards Ps 92.11 12. Glory being Graces center Spiritual men when old as well as Natural men when young are still growing higher This Water is water springing up to Everlasting life 7. This Water is Homogeneall The least drop of this Water is Water Vid. Isa 42.3 'T is a Meiosis Minus dicitur plus intelligitur If thou canst but get grace as a grain of mustard-seed thou art as truely gracious though not as perfectly gracious as the most eminent Christianâ— Though 't is of the nature of true grace to be thriving and if we grow not better 't is to be feared we were never truely good yet at the day of Judgment God will not saith one bring a ballance to weigh thy grace but a touchstone to try it Many have been shut out of Heaven for want of truth of grace but never any for want of degrees of grace We should therefore endevour for the Water of life The secoÌ„d Motive because without endevouring there is no hopes of attaining it The Well of Salvation is deep the Tree of Life is high Jacobs ladder hath many staires This honey must be fetcht out of the rock The gate of Heaven that gate by which the righteous people do enter in is a narrow one Mat. 7.13 and souls must strive to enter in at the strait gate The choycest Mines usually lie lowest Object But some may say How is the Water of life free seeing it must be so laboured for Ans 1. Man not God is advantaged by this labour God makes use of our duties as the Sun draws up vapours not for it self but for the fattening and refreshing of the Earth So the Lord requires our endevours Psal 16.2 not as if our goodnesse extended to him but that his goodnesse may be communicated to us Wee throw not in one mite to the treasury of Gods essentiall glory but he throws in more then many millions into the stock of our eternall good Nothing of Man can be added to God though much of God is evidenced to Man Ans 2. Rom. 8.26 Bona opera fiunt a nobis non tamen ex nobis God not Man is principally assistant in this labour Gods Spirit takes by the heavy end and his little singer doth more then our whole hand in helping our infirmities He who requires that we should come to the Waters gives us feet wherewith to come Isa 26.12 Thus hee works all our works in us and for us Duties in us as well as Mercies for us that which is done by us as well as that which is done to us The next use may therefore be a word of Direction Vse 6 By way of Direction to shew How we should come to and for this Water of life viz. 1. With Compunction They who come to this Pool must come inwardly pinched with their infirmities They must be sin-sick who come to the Physician of Israel for healing Here the weary be at rest Mat. 9.12 They who beleeve are said to cast their burden upon the Lord Now How can they cast their burden on him if it be not a burden to them 'T is observable that Christ asked the blind man what hee would have him to doe not but that Christ knew his infirmity well onely he would have him to know it better Souls must be stung not only prickt with the fiery Serpents who look up unto the brazen Serpent 2. With Contrition with tears in their eyes must souls go towards Sion and these tears will not cloud but clear up their eyes that they may see their way better In this sense we must bring water to the Sea God restores comfort to Sion and to her Mourners Deus non infundit oleum miscricordia nisi in vas tritum Psa 126.5 The best Wine which we read of in Scripture was made of Water Into broken vessells doth God pour the oyle of his mercy Light is sown for the righteous and as the seed-time is often a long time this seed lying long hid so it is usually a wet time they sow in tears 3. They who come for the Water of life must come with resolution Mat. 13.45 1. To part with all for this Water The wise Merchant sold all Most would sell some many would sell much The Bucket wherewith we draw out of the Well of life must be an empty one The Bottle which receives of this Water must not be stopt The Bottles of our hearts must not be stopped with rags nor yet with gold as I have before shewed We must neither be unwilling to part with our sins which are not worth keeping nor yet with our selves seeing that they who seek themselves most lose themselves most and that the ready way to advance our selves is to deny our selves 2. We must come with a resolution to take all of this Water of life We must like this Water as 't is purifying and not onely as it is pacifying We must delight in this Honey not onely as sweet to our souls Act. 5.31 but as as sharp to our sins We must thirst for the Water of Repentance as well as of Remission These two doe not lag one after another but like Jacob and Esau one takes the other by the heels We must so understand that Phrase of Gods Justifying the ungodly that ungodlynesse is the Term from which Gods mercy moveth not the Term wherein it resteth God findeth but leaveth not us ungodly 4. We must come to and for the Water of life Desiringly To this I shall in another Doctrin speak more fully 5. We must come Beleevingly 1. Looking off from our selves 2. Looking unto Christ 3. Looking unto the Father through Christ Fit objects for the Beleever to eye who reads this Use are presented in the former Branch of the first Use And indeed faith is not onely an Eye to see the truth of those things but a Hand to apply the goodnesse of them And this leads me to the last Direction I shall give under this Doctrine 6. Wait for the Spirit 1. In respect of its light to guide thee 2. In respect of its strength to guard thee God must first take hold of us by the hand of his Spirit Isa 49.10 before we can take hold of him by the hand of Faith God hath promised that by the springs of Water he will guide souls HAving laid the foundation in some things spoken to and from the first Doctrine I shall through the help of