Promises 1 Joh 4.10 This is love worth pointing â—t Herein is love love in its eminency love in the flower of love that God loveth us that when we are not worthy that he should love us he should love us that we may be worthy 2 They who receive of his grace are ill-deserving The Sun of Gods love riseth upon the unjust They might look for troubles who behold peace they might expect frowns not favours smiting not smiling Should God bend his Bow and shoot his arrowes of displeasure at us we should yet be punished beneath our iniquities It is the Lords Mercies not only Mercy that we we who were in Adam Lam. 3 2â— who fell with Adam who derive a corrupt nature from Adam are not consumed much more that we are comforted that we are reprieved carryed by this Water of life from Hell much more that we are recovered carryed to Heaven They who receive of this Water of life are 1 Those who once left it This water followes them who forsake it This was one of the two great evils which all men in one committed Jer. 2.13 forsaking the Fountain of living Waters and that 1. Wilfully Man being left to the freedome of his own will chose evill rather then good Satan did counsell but could not compell Satan came in the shape of a Serpent not of a Lion 2. At the perswasion of Gods and mans greatest enemy This sounds high base that sacrifice should be offered to the filthy-ghost by man who was made a Temple for the holy Ghost that he who had God for his head should fall down at the Devils feet Man chose the father of lying rather then God who speaks righteousnesse 2 Those who still leave it Ps 66.18 Free grace overtakes them who would over-run it Gods eye is good when mans eye is evill and Christ hath received grace as well as gifts for the Rebellious Now lay all these together and you may conclude that those are full streams of goodnesse which break in upon these high and heightned banks of our wretchednesse The fulnesse of the water of life appeareth Demonst 3 if we look to the severall streams or rather rivers which flow from it Gen. 2.10 We read in Genesis of a River in Paradise which became into four heads 1 Cor. 1.30 We read in Corinthians of this river of the Water of life becoming into four heads likewise Christ is made unto us Christ being the channell as God is the spring Wisdome Righteousnesse Sanctification and Redemption Now certainly that is a sea which feeds and fils four so great rivers That 's a huge river which sends forth four such full streams to refresh and make glad the City of God I should now come to the Reasons of the point whereof as I have before shewed no reason besides it self can be given the Water of life herein resembling the water of the sea in that it is its own spring I shall only here insert one great end why the Lord displaies such abundance of grace upon poor souls which is 1. That the recovery by the second Adam might as to the elect extend as farre as the Apostasie by the first Adam There is abundance of grace evidenced in a souls recovery if we look 1 Whence souls are recovered in a word from death 1. From death for sin Our debts were so great that there must be great sums of grace to forgive them Our souls are so leprous that nitre and soap cannot only Christ with his Fullers soap his durable righteousnesse can cleanse them Our sins are mountainous and there must be depth Mic. 6.19 yea the depths of the Sea to cover these mountains To cancell so many and those so large bands to fetch out such deep and deadly stains To cure such mortall wounds all these loudly speak and call upon us to speak aloud Grace Grace 2. From death in sin To quicken souls who are dead in sins and trespasses Eph. 2.1 is a high work and so high doth this water rise I have heard of the Lionesse bringing forth her young naturally dead I am sure that men and women are brought forth spiritually dead Here our mothers brought us forth here she brought us forth that bare us We are spiritually dead when naturally alive Now that dead souls should arise out of the grave this proclaims Gods goodnesse Christ is said to groan when he raised Lazarus out of the earth but question lesse his heart was hotter and fuller of love infinitely when he raised the elect from hell To make Black mores white to wash crimson sinners clear Saints this argues abundance of grace God doth not only sprinkle but pour clean water upon souls that they may be clean Again abundance of grace is discovered if we observe 2 Whitherto souls are recovered viz. To life Spirituall life Eternall 1. To live to God Rom 8 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Spirit is to the soul as the Stern to the ship which as Amesius notes implies three things To live 1. Deo intens argente Gods Spirit being a mans guide Herein is grace that God by his Spirit should dwell with us who dwell in houses of clay that God should not only dwell with us as Christ did when he came in the Flesh but in us as Christ doth when he comes in the Spirit Herein is love that the holy Ghost should ever prepare and possesse the unholy rooms of our hearts that we should be led by the Spirit 2 Gods Word being a mans rule Secundum voluntatem Dei That the Lord should ever make crooked things in our souls so straight that his Word should be a light to our feet as well as to our eyes that our will should be melted into and moulded into Gods will that his forbidding should be the ground of our forbearing his enjoyment of our employment that we should prove and approve the good and holy and acceptable will of the Lord this sets forth the fulnesse of his grace to us 3. Ad Dei gloriam Gods glory being our end The torrent of grace must needs be strong which carries us from self to saving intereft from seeking our own things to seek the things which are Jesus Christs There must needs be abundance of this water which so clean seth us impure vessels that we may be vessels of the Sanctuary fit for the Masters use prepared unto any good work That stream must needs be big wherein all those lesser streams down which our hearts naturally run are swallowed up Lastly There must needs be abundance of grace evidenced in the recovery when we are recovered to live with God Those waters of grace rise high which rise as high as Heaven Full as well as free grace must needs be the spring if glory be the centre Ephes 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a height as well as a depth in the love of God a height to raise
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
God Quis hath no Plurall number though there bee no more rests then one This is that wine that makes glad the heart of a good man Psa 4.6 7. and that oyle which makes his face to shine Under this shadow the soul sits down with delight and takes it rest 5. A gracious mans desires are constant desires Their goodnesse is not as a cloud Hos 6.4 or as the morning dew that passeth away Though these winds may seem strong in Hypocrites yet they are soon over it is but a blast it is a falling wind though it was strong at first yet its strength decayeth whiles in good men this wind is a rising wind though it may fall for a little yet it riseth higher afterwards The streame of a hypocrite resembles a flood whilest the desire of a true Beleever is as a river which runs continually The bigger spirituall children grow the louder they cry The last Use which I shall make of this Doctrine is for Instruction in righteousness Vse 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this I may endevour to shew 1 Whence it is that we doe not more thirst after this Water of life 2. The way wherein the Spirit ordinarily works this thirst 1. It is from the losse of originall integrity Before the Fall there were no Malignants Man was a well-affected person Those wheels of our desires moved regularly whilest Innocency was the first mover Sin 〈◊〉 the sharp end of mans heart downwards sin-set our affections upon these things on earth and took them off from the things above where Christ fits at Gods right hand And as in the first Adam we lost so should we labour through the second Adam to regain these spirituall desires The constitution of our souls will never be healthful till they return to their native air 2. It is from the temper of Mans body Good men whilest below are but like Meteors that hang betwixt earth and heaven As they doe not with others sink down to earth because of a spirituall soul which carryeth them up so they cannot fully and vigorously as they desire soar up to heaven because of an earthly body which keeps them down In this sense where the spirit is willing the flesh is weak How often doe Saints finde that when the soule should sally forth they hear the voyce of flesh behinde them saying This is not the way walk not in it And certainly if good mens bodies be bad mens bodies are heavy clogs to them There 's a stone if not at a wicked mans leg in a wicked mans heart which keeps him quite down 3. It is from the power of our corruptions within Bad men are wholly in the bond of Iniquity Acts 8.23 like the Woman in the Gospel they are so bowed downe that they cannot bend up Through the dominion of sin To will is not present with them The unruly horses of lusts run away with the chariot As ever wee would run the race which is set before us wee must through the strength of our hair but of our head break these Bonds asunder 4. It is from the strength of temptations from without Hee that letteth will let 2 The. 2.7 The Prince of the power of the air the spirit that worketh in the children of disobedience goes about to blunt the edge of our desires towards heaven to naile down our hearts under the power of these things on earth They strive against the strong stream of Satans temptations who advance heaven-wards Further that poor creatures doe not desire the Water of life the Free-grace of God 1. It is because they live too much by sense Man being in honour and understanding not is become as the beasts that perish Wee look too much at the things which are seen Our wisdome is as that wisdome which is from below is sensuall We are too apt to build Tabernacles when we should be building Tombes to say in this Valley what Peter said in the Mount that it is good for us to be here We judge by outward appearance not much unlike her who conceited whilest she was turning her Wheel that her Wheel was bigger then the Sun 2 Cor. 4. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not looking at those things that are seen as at our mark scope and aime Wee should not thus look at the things that are seen so as not to look beyond them at the things which are not seen 2. It is because men live too little by Reason The unruly Army of the Affections have pull'd down the Parliament of Reason in the soul We naturally look at spirituall things with the owle-eye of corrupted reason which cannot judge of things that differ and so not approve of the things which are more excellent and thence is it that the verdict is not rightly given up because the Judg is not rightly informed Reason rightly regulated will dictate to us that this Water of life is most desirable 1. If wee look to the souls spirituall nature The things below do not deserve nor bespeak the souls condescension to or complyance with them Spiritualia sunt animae cognata 〈◊〉 The fish might as well live in the air and mens bodies might as soon live in the water as their souls can live out of and without the Water of life 'T is pity that the soul like the Flie sits upon sords when with the Bee she may fit on the sweet hearâ—s of grace If Themistocles would not stoop to gather the spoyls as thinking that below a Souldier much lesse should we stoop so low as to gather up these earthly contentments eagerly as thinking it below Christians Yea 't is much more unworthy of the better part of a new man seeing it is unworthy of the better part of a meer man 2. If wee look to the souls vast capacity Puddles might sooner fill the sea stars might sooner supply the want of the sun then other waters can fil the soul There is a kinde of infinitenesse in mans desires in this respect they run in infinitum because they run to him who is infinite Mans soule till she comes to God is herein like the Philosophers Materia prima Semper in appetitu in that she is alwayes desiring She is in the World as Israel in the wildernesse wanting water till she strike upon the rock of ages 3. If we look to the souls endlesse duration Other waters will not run to Eternity onely grace and the things which are not seen are eternall 2 Cor. 4. ult Thou who makest houses of clay thy dwelling place where wilt thou dwell when those houses are pull'd down 3. Lastly that souls do not prize or thirst after the Water of life is from this Because most men live not at all by grace 'T is for want of grace that men doe not desire grace Col. 3.1 If men were risen with Christ they would seek this river which runs above They who live a spirituall life desire spirituall
food for the preservation of that life More particularly naturall men want 1. A spiritual knowledge to discern the worth of the Water of life Was grace in oculis it would be in osculis They who know it love it and the reason why any love it not is because they know it not Did our Apprehensions lead our Affections would follow our eyes would affect our hearts A Pibble and a Pearl are both as one in a blinde mans eye That connexion is observable Is 53.1 There is no form nor beauty nor comelynesse in him that we should desire him 2. Naturall men want a spirituall faith whereby to obtaine an interest in this Water of life Propriety is the fuel of affection 'T is but little of life which Saints have in possession the most of it is yet in reversion And faith alone is the evidence of things not seen Heb. 11.1 Without faith we can neither truely have that which is laid out on Saints nor surely hope for that which is laid up for Saints 3. Natural men want experience whereby to taste the sweetnesse of the Water of life Did men experimentally know this gift of God Joh. 4.10 they would earnestly ask of God and he would give them of this living Water 1 Pet. 2.2 3 Men would desire the sincere milk of the Word if so be they had tasted that the Lord is gracious Are there not Abnah and Parphar rivers in Damascus say they who never washt in Jordan Earth is not bitter to them in whose experience Heaven was never sweet In the last place I shall shew that the Spirit of God in its usuall method when it comes to work this thirst doth 1. Enlighten the Understanding 2. Encline the Will The Spirit in enlightning the Understanding shews the soul 1. The Want 2. The Worth of this Water of life The Soul comes to see the Want of the Water of life 1. By seeing the fire of Gods wrath burning against sin Sin looked at in the red glasse of the Law appears red and God appeareth as a consuming fire Sin appeareth as a Serpent carrying not heaven as the Poets faigned concerning Atlas but hell on its back The soul which hath been long asleep when it is awakened apprehends it self upon the brink of everlasting torments Isa 27 3 4. and looks upon it self as a bryar and thorne which if set in battle before him God will burn up 'T is true all are not at Conversion put in the fire so long the oven is like Nebuchadnezzar's sometimes seven times hotter then ordinary Yet it is as true that through this Purgatory Saints generally passe and are saved as by fire 2. The soul sees an insufficiency in all other waters as to the quenching of this fire Many waters cannot quench nor the floods drown this spark of divine displeasure Though a man could pray and hear and read through his whole life though rivers of waters should run downe a mans eyes yet these payment to being finite could not fatisfie the Justice of God who is infinite Nay if we set these up as meritorious these waters will rather he as water is to lime they 'l make the fire burn hotter A weary soul which comes to lie down on the pillow of Gods free-grace is a soul not onely weary of sin but of seeking for help in it self God having shewed the soul the want of this Water comes to shew it the Worth of it To the fulnesse freenesse and preciousnesse of this Water I shall not speak having spoke so largely to it elsewhere I shall further shew that the Spirit when it works this thirst doth encline the Will By stirring up strong and ardent breathings in the heart after this Water The strength of these breathings appeareth 1. Inwardly In that in Scripture phrase it is set forth by longing the soul thinks a short time long till it come to this Water till this Water come to it The heart cryeth out Ps 119.18 Why stays the Lord so long and why are the wheels of his chariot so long in coming The heart of a Christian is said to break for the longing that it hath as if these heart-strings were strung so high that they were ready to break in pieces The inward breathing of the soul is set forth likewise by Panting Psa 42.1 as the chased Hart panteth after the water-brooks As also by following hard after God Ps 63.8 or cleaving clasping and clinging to God as the Ivy cleaveth to and claspeth about the Oak The strength of these Breathings appeareth likewise outwardly 1. By the souls crying for this Water of life A poor man speaks supplications others study and compose them 'T is true of those who are poor in spirit as well as of those who are poor in outward things Their wants will dictate words and if not words yet sighes and groans which are unutterable The eloquence of thirsty spirits is not affected Verba pectoris their words are hearty words Christ himself as man cryed out Joh. 19.28 I thirst so unsufferable is thirst to humane nature 2. Such spirits wil as hath been shewed endevour for as well as cry for this Water This thirst will set the hand as well as the heart on work 3. Such spirits will bee restlesse till they have drunk of this Water Give a thirsty man silver or gold or precious stones and all these are nothing except you give him Water Take a thirsty spirit as high as the Devill took Christ and shew is the Kingdomes of the world and the glory thereof and what are all these to it if it goe Christlesse If Grace can fill bags then Gold may fill hearts If bodies can live as by their ordinary food upon things that are not seen then can soules I am sure not before then upon things which are seen I Now come to speak something to the last Doctrine drawn from the last word in the Text. That the grace or Water of life which God bestows upon poor souls Doct. 4 he bestows sâ—eely I shal first endevour to shew what this phrase imports in that God is said to bestow his grace freely 1. In reference to the principle of Gods bestowing it implyes that God is not moved to bestow from others merits Ez. 36.22 but from his owne mercy that the spring of Gods grace is not in others but in himself The web of mercy is spun out of Gods own bowels not out of mans What God doth he doth it not for our sakes but for his holy Names sake 2. In reference to the manner of Gods bestowing it implyes that God bestows 1. Readily God is said in Scripture to open his hand Psa 86.5 and he is said to be ready to forgive 2. Plentifully God gives liberally Jam. 1.6 He is not straitned though his people be straitned in their owne bowels 3. In reference to the end of Gods bestowing mercy Hee hath mercy because
Living Water OR WATERS FOR A Thirsty SOUL Drawn out in severall SERMONS upon REV. 21.6 By W. BAGSHAVVE Preacher of the Word and Minister at Glossoppe LONDON Printed by E. Cotes for Henry Seile over against S. Dunstans-Church in Fleetstreet 1653. To the Right Worshipfull Col. JOHN BRIGHT Grace and Peace be multiplied Ever Honoured Sir IT is commonly storied concerning one of the Persian Princes that he kindly entertained a Peasant who being destitute of a better Present presented him with a litte Water And I question not but conclude that you will shew your self as truly and more spiritually noble in bidding your deeply engaged servant welcome who is bold to meet you with a little of this Cordiall not common Water So hath the Lord who cals things that are not as if they were honoured me in your eyes that you may as too many do ever-value the messenger And I hope the Lord will so honour himself in your heart that you shall never as the most doe undervalue the message Long may you live to receive a cup of this Water from and to give more then a cup of other Water to a Prophet in the name of a Prophet Blessed be the Fountain of living Waters who hath caused this Dew of Heaven to lye long on the place near you And oh that poor souls may for ever call the Lord blessed who through four such precious though earthen channels causeth this River to empty it self among you the streams whereof make glad the City of God The Lord shewre down this rain of spirituall blessings upon you and yours and continue you to be an owner in disowning times of him and his So prayeth he who desireth ever to entertain you in his heart who hath been so deceptably entertained in your house Sir Your very obliged Servant especially in the Lords Work W. BAGSHAVVE REV. 21. part of the 6. vers I will give unto him that is athirst of the Fountain of the Water of life freely THe chief points of this Book are reduced under three heads cap. 1 v. 19. Iohn being commanded to write things past present and to come The last and greatest part is Propheticall referring to the greater and lesser world That which concerns the Church or lesse world is that wherein is foreseen and foresaid the Church her Conflicts her Conquests her Triumphs Whether the former part of this Chapter set forth the state of the Church triumphing on Earth or triumphant in Heaven I shall not absolutely determine Yet though the connexion of this with the precedent Chapter seems to him that this glorious day shall be in the day of Glory after the Great day of Judgement that the time of it shall be after Time And though the 4. verse of this Chapter seems to second this Interpretation seeing that Saints are like to go with tears in their eyes to Heaven gates they being whilest under the Mount in a vale of Bacah I humbly conceive Order of place will neither prove the former argument undeniable neither yet if we understand the verse comparatively will the latter be sufficiently available especially if we consider other phrases in this place 1. Vers 2. The New Jerusalem is said to come down from God out of heaven and so seemeth not to import the state of the Church with God in Heaven 2. Vers 3. The Tabernacle of God is said to be with men which some conceive is an allusion to the Jewish Tabernacle and an intimation that the state here described is unglorified Saints then abiding with God in his Tabernacle and not yet all dwelling in his holy Hill in an estate resembling a Tabernacle which may be changed not Mount Sion which cannot be moved 3. In this estate God is said to be with his Saints not they with God 4. It rather appeareth to be a Prophesie Now with submission I suppose though promises may not be fully accomplished till we come in Heaven yet we may expect the fulfilling of Prophesies on earth and wait till that be seen which hath been foreseen Howsoever 't is safe to say that those who yet are no Millenaries hence may hope for the enjoyment of speciall and evident manifestations of God to his people in the state of grace though the compleat and full discovery be reserved for the state of glory Now because good men cannot hear of these excellent things but they will long for them here is added this free and gracious Proclamation I will give unto him that is athirst c. In these words we may observe 1. The Division of the words A gracious promise proclaimed I will give of the Fountain c. 2. A gracious disposition declared To him that is athirst In the Promise we have included 1. The greatnesse of the Giver I who am Alpha and Omega 2. The graciousnesse of the Gift set forth 1. By the substance of it Water 2. The substantialnesse of it Water of Life 3. The durablenesse of it Of the fountain of the Water of life 4. The freenesse of it in that God gives it and in that he gives of it freely The first Doctrine clearly implyed in Doct. 1 and deduced from the Text is this That there is Water of Life In the prosecution hereos I shall first endeavour to shew what we may understand by this Water of Life viz. 1. The merits of Christ Water in the ceremoniall washings under the Law and in the Sacramentall washing under the Gospel hath been and is used to signifie the Bloud of Christ satiâ—fying as well as the Spirit of sanctifying Heb. 10.19 That Bloud which some are supposed to tread under foot having been herewith sanctified as it cannot be soundly understood of the Bloud of Christ Macula sunt peccata qua estendit lex aqua est sanguis Christi quemosten dit Evangelium as if they were therewith sanctified really and internally so it may be safely understood of Baptismal water representing the Bloud of Christ wherewith they were sanctified visibly and externally And we may therefore by this Water of life under stand his merits and not only his Spirit because that deliverance by his merits in respect of price is the ground of the deliverance by his Spirit in respect of power The foundation of that reconciliation which the works in souls being laid when he wrought â—â—econciliation for souls 2. The Spirit of Christ Christ comes to poor soules by Water and Bloud and not by Bloud alone but by Water and Bloud He who did much for them on earth doth much in them from heaven And in Scripture the Spirit is compared to Water and to Water of Life and the Holy Ghost expounds the Text of Christ having spoken of Rivers of living Water Joh. 7.38 39. that this he spoke of the Spirit 3. Ezek. 47.1 2. The free grace of God the Father flowing through the Sonne by the Spirit We read of Waters of life issuing out of the Sanctuary which as they
2 Cor. 3.18 They are not like those who beholding in a glasse the glory of the Lord are changed this water doth not make them clean Their hearts at least are but swept not washt from wickedness They only make the out side of the platter clean Asto internall purity they who are filthy are filthy still The eyes viz. the judgements of these that see are yet dim their affections heated not thoroughly warmed they are but almost perswaded to be Christians and with Herod doe but many not all things gladly The next use is of Instruction and let us see 1. Vse 2 the graciousnesse of god 2. the pretiousnesse of the gospell if there be water of life for dead souls oh how gracious is the lord to us once man lived at the well-head neer the fountain of living waters but alas these streams man stopped by sin this spring as to us by the fall was drawn dry cherubims were set to keep us from the tree the water of life Now herein is the love of God manifest that this water hath a new issue to us we have a new recourse to it especially if we consider this way viâ— the Covenant of grace and therein 1. 2 Cor. 2.8 Gods wisdome in his purpose before time Here we have the wisdome of God in a mystery Two things ingredient to the execution of this intended worke the conveying of the water of life to poore soules 2 Tim. 3.16 speake Gods infinite wisedome 1. God and man were to be united He alone who was both God and man could bring God and man together The Word must be made flesh great is this my stery of godlinesse * Medius inter Deum Homines h. e. Deus Homo simul fuit Christus ut quae apud Deum homimineserant peragenda expediret Wolleb us As a Priest the Mediatour of the New Covenant must be God that he might satisfie Man that he might suffer Man that his sufferings might be existent God that they might be effectuall As a Prophet the Mediator must be Man that he might teach us familiarly God that he might teach us fully As a King he must be God that he might rule our enemies with an Iron Mace Man that he might rule us with a golden Scepter God that he might conquer our enemies by his power Man that he might command us by love This Mediator must be God that he might render his Saints amiable Man that he might render himself amiable God that we might be made partakers of the Divine nature Man that we might be fitted to live with God in our Humane nature This Mediator must needs be God 1. That he might appease his Fathers Justice None but this Saviours revenues can discharge a sinners debt He alone could pay the uttermost mite Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that saves to the uttermost must be higher then the Heavens Angels may be said to be as high as the Heavens because they have Heaven in possession Saints because they have Heaven in reversion but a higher then Saints or Angels must be here 2. That he might remove the Fathers wrath Gods wrath would soon have crushed the highest creature this weight as to their shoulders was insupportable This burden too great for their backs For which of them can dwel with everlasting burnings Isai 63.3 Christ trod the winepresse of the Fathers wrath alone and he alone could tread it 3. It was requisite that the Mediatour should be God to procure the Fathers favour Qaisjustitram vivis donare posset nisi qui est ipsa justâ—â—a Vide Wâ—leâ— p. 75. to purchase righteousnesse for souls to apply righteousnesse so purchased to souls as might be more largely shewed And as the root of these good things is in his Godhead so they are conveighed to us through his Manhood Had not Christ took upon him the seed of Abraham he could neither have been so familiar with us nor yet so experimentally compassionate towards us He could neither have satisfed for the sin of our nature neither had he ever so highly advanced our nature As God and man were to be united 2. Gods justice is shewed in damning Both mercy and justice in saving So Justice and Mercy were to bee reconciled Now how could Mercy and Truth in the businesse of mans salvation have met together How could it have been the fruit of mercy and yet the effect of Justice If the person offended had not concurred to and acted in making satisfaction for the offence had not God given man viz. humane nature wherewith to pay the debt could never have been paid If the Father had not accepted satisfaction in the principall which he might have demanded personall In this eternall contrivance infinite wisdome doth evidently appear The graciousnesse of God further appears if we consider the love of God in the prosecution of that purpose in time 1 Joh. 4.9 God the Father sent his Son to be debased that poor creatures might be exalted to die that they might live to drink of the bitter cup of death that they might drink of the sweet Water of life A stone was rolled to the mouth of the well of life not such a stone as the Angel removed but such a stone as neither man nor Angell could remove till the Angell of the Covenant Jesus Christ came Now we may say It is done It is done the Lamb is slain actually who was slain virtually from the beginning of the world Thus you see the Heart of God set his Head on work from eternity his Hand when the fulness of time was come So we come to the second Branch Where We may further see the preciousnesse of the Gospell Branch 2d of the Use of instruction And that 1. In reference to the publication of these glad tidings Rom. 10.15 viz. of the Water of life Beautifull are or should be the feet of those who come upon this ambassage The Letter killeth The Law like a shrill trumpet sounds nothing but Death The Law shuts Heaven gates but the Gospel opens them The Law leaves souls in the vale of Achor the Gospell gives them a door of hope 2. In reference to the application aswell as the publication 2 Cor. 3 5 〈…〉 juvat The Gospell giveth life and not only declareth it The Gospell not only points out the way but is instrumentall in the hand of the Spirit to put us on in the way The Law requires a full tale of brick but allowes no straw exacts duty but affords not ability The Gospell effects in souls what it expects from souls The Gospell comes to the Elect not in word only it brings not only the water of life unto us but into us and brings us to the Water of Life I come now to the third Use which is of Reprehension 1. To unbeleevers 2 To true Beleevers If there be water of life Vse 3 this reproves the most for not
to a high pin when many are auditors they may pray to be seen of men But that voyce is sweetest in Christs eares which comes from his Dove Cant. 2.14 when she is in the clefts of the rock and secret places of the stairs Christ saith one herein seems to be bashful in that he most kisseth his undefiled when alone Thou mayst bee as that Ancient was never lesse alone then when alone Nunquam minus solus quam onm solus Thou mayst have sweetest converse with God when thou art most retired from men I shall onely adde a word that when thou comest to draw with these buckets of duties 1. Thy buckets must be wide Qui timide rogat docet negare Thou must in thy prayers bee importunate Knock hard at Heaven gates if thou wouldst have them open Be not a dull begger lest thou beg a denyal Strike upon the rock as Moses did once and again yea leave not striking till these waters of Grace gush out Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boyling hot Be fervent in spirit when in this duty serving the Lord. Go to the top of the Mount not onely sevne times as the Prophets man did but seventy times seven till thou seest the cloud of Gods goodnesse appearing Urge God 1. With thy own wants Present him with thy misery as a fit object of his mercy with thy wounds as an object fit for his cure He who hath formed bowels in us hath bowels infinitely more sounding in himselfe His compassions fail not 2. Urge God with his promise and power to supply those wants Say thus Lord thou art as faithfull to make good as thou art free to make promises Thou hast said that thou wilt give to souls that are athirst this living Water Rev. 22.17 that they may drink Lie at the foot of the promise and be not beaten off give God no rest till he give thee rest Say further 'T is easie with thee Lord to fill my soul and to say Be filled Thou mayst but speak and it will be done Thou canst fill me and yet thou thy self not be emptyer 'T is as eafie with thee to make alive as to kill to lift up as to cast down 2. Thy bucket must bee empty Thou shouldst prepare for thy prayer and yet not rest in thy preparation Doe not so much as whisper that thou hast any strength or merit of thy own Deut. 9.4 Say not in thy heart For my owne righteousnesse say not this no not in thy Bed-chamber Our very preparations for Duties herein are like those Post-horses which will not goe beyond their stage They will goe with thee to the dore of Duty but there leave thee and there thou shouldst leave them and lean onely upon Christ expecting assistance yea and acceptance too as if thou hadst made no preparation Above and in all thy endevours let thy eyes be towards God that what thou knowest not hee 'l teach thee and that wherein thou canst do nothing he will do in and for thee HAving spoken something to the two first Doctrines I now come to speak something of the third God will give to soules that are athirst of the Fountain of the Water of life or of the fulnesse of his grace in Christ In the prosecution of this Doctrine I shal endevour to shew in the first place Quest. What I understand by this thirst or being athirst Answ 1. If we look to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by a Metaphor signifies an earnest breathing a vehement desiring of the soul such a one as resembles the thirst of the body And is here used to denote not that naturall thirst which is in all men nor yet that carnall thirst which is in bad men who drink iniquity like water but that spirituall thirst which is in good men whereby they do strongly and ardently breath after Gods love in Christ Answ 2. If we look to the thing it implyes chiefly two things 1. An inward sense of our own vilenesse Bodily thirst implyeth a pain in the bottome of the stomach for want of naturall moysture Spirituall thirst a pain and grief in the bottome of the heart for want of spirituall moysture A thirsty spirit is one that 's poor and needy and wants water Rev. 3.17 Others indeed are poor and yet rich because insensible of their poverty But such a spirit is not onely a poor spirit but poor in spirit others are as poor as they but not poor as they 2. It implyeth an earnest seeking after Gods goodness Thirsty spirits are not onely poor and needy that want water Isa 41.17 but that seek water As the heart of a thirsty man after the water-brooks so pant such soules after the Lord their God I may distinguish of spiritual thirst which is either 1. A thirst of Indigency Sitis indigentia Such a thirst as is in soules who want if not faith yet assurance who though this Water of life bee come to them are not yet in their own apprehension come to it who see themselves faln and yet hearing of a Jacobs ladder by which they may be restored are thus breathing On that I might climbe up this ladder Ps 63 1 2. Oh that in this dry land and barren wildernesse where no water is we might see Gods power and his glory As 't is said of one that hearing of two kinde and cordiall friends he wish'd he might make a third so the thirsty spirit at the first conversion or in after desertions assenting to Gospel promises as good in themselves and as better to it then all the world could it but attain to them doth earnestly long and constantly pant and gasp after them 2. There is a thirst of complacency Such a thirst is in soules Sitis copiâ—sioers siuâ—tionis who having tasted the Water of life here doe yet breath after a freer and fuller enjoyment of it hereafter Rev. 22.17 Thus the Spirit and the Bride say to Christ Come They who have Christ with them are panting that they may be with Christ A fish may have so much water in a little paile as she may live by but what is that to the whole Ocean Saints have so much of Gods grace manifested to them here as may serve to maintain their life But what are these drops to the whole Ocean these morning glympses to the noon-day This life is therefore a life of desire the future life a life of satisfaction I shall now come to some Demonstrations to shew that God will give of the abundance of his grace to thirsty souls The truth hereof may be demonstrated if we look to all the Persons in the gloririous Trinity If we look to the Father Demon. 1. and especially to the three attributes of his Mercy Justice and Truth If we look to the Fathers mercy Mercy respects objects of misery and shall not Gods heart work towards them whose hearâ— are working towards
lay our honour in the dust The full soul loaths a honey-combe Mat. 9.12 The stomach of a Pharisee surcharged with the superfluity of its own righteousnesse loaths and likes not the honey-combe of Christs righteousnesse But when God hath wrought this spirituall thirst in us then skin for skin and all that we have we would give for his grace When we are thus hungry we shall not stick for our birth-right Phil. 3.8 Those things which to us were gain wee shall then count losse for Christ The skale will be turn'd then shall we rather cast all our wares overboard then not embarque with Christ 2. A thirsty soul will be content to take up its crosse A thirsty man will break through fire hunger and thirst will break through stone-walls A thirsty Christian will goe to the Well of life Per mare per ignes though with the Martyrs he goe thorough the fire of death Such a one will not stumble at a block if it lie in the way to heaven Such a one will take up its crosse not onely bear it but take it up As it will not step out of the way to incurre so neither will it step out of the way to avoyd trouble Heb. 10.37 Such souls will take joyfully the spoyling of their goods will unlade rather then their passage to heaven should be stopped they 'l rather choose to meet with stakes and faggots then to part with Christ 3. A thirsty spirit will follow Christ Such a spirit will follow the Lamb whithersoever he goeth its endevours will be proportionable to its desires 'T is not a Lyon in the way which will make it turn back A thirsty man will not onely labour but sweat to obtain water Can. 3.1 2. A thirsty Christian like the Spouse if he finde not Christ on his bed by night will get up and goe up and down the streets Such a soul will not onely dig but dig deep And certainly when they follow on to know the Lord his going forth is prepared as the morning though the night may be long and dark yet shall the Sun of Gods grace in due time dawn and arise upon them On thirsty souls God doth most attain his ends in bestowing his grace Reas 2 1. Thirsty spirits will prize grace most highly Some say that there are stars which may be best seen in deep pits in the deep pit of its own nothingnesse can a thirsty soul best discover the cleer star of Gods graciousnesse It is a Proverb As waters to a thirsty soul When we draw so neer to the grae if there be a Messenger to shew unto us our uprightnesse Job 33 2◠23. he is to us one of a thousand One ship of light breaking into the dungeon doth much revive the Prisoners of hope 2. Thirsty spirits will peaise God for his grace most cordially Ps 63.3 v. comp with 1 2. How will they praise God for heaven who have come away by the gates of hell How sweet wil the haven be when we have long been tossed When such souls taste Gods loving kindnesse better then life their lips will praise God they cannot farewel and say nothing The longer a Christian hath been winning a mercy with prayer the longer will he be wearing that mercy with prayse 3. Thirsty spirits will use grace most carefully They that live prodigally never knew what it was to come by an estate of grace They will not lavish grace away who have bought it so dear They who experience how rich stuffe this is will be very tender of it God forbid that they should sin Rom. 6.1 that grace may abound who for this are grieved that they sin though grace do abound Shall we spend because God doth send Let not such a secret enter into our souls I now come to apply this Doctrine and shall look upon it as upon all Scripture profitable for Doctrine for Reproof for Correction and for Instruction in righteousnesse Vse 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branch We may here be informed 1. Of the great reason why souls receive no more out of the Fountain of the Water of life Did the children cry this breast should be opened We receive not because we ask not Jam. 4.2 They that seek finde and to them that knock is opened the dore of hope We are all a dry land because we are not as a thirsty land 2. Branch This may inform us of the Graciousnesse of God in that he requires no more of souls but that they should be athirst God looks for no more in them to whom he gives but onely that they have a hand to receive And consider 1. This hand is an empty hand Isa 55.1 They who buy of Christ buy without money 2. This hand whereby we receive is a hand which God himself doth give of his own we bring him 3. Branch Wee may◠here be informed of the difference between that thirst which God will fatisfie and that thirst which God will not satisfie Though God will thus respect thirst yet not the thirst of Reprobates whose consciences are awakened on earth Thou who dost not thirst whiles the Water of life is neer thee mayst thirst when it is turn'd away from thee yea thou mayst live to see a famine in the land Amos 8.11 12 13. not a famine of bread nor a thirst of water but of hearing the Word of God thou mayst with the fair Virgins faint yea fall for thirst When God cryes thou dost not answer when thou cryest hee may not answer Prov. 1.24 Thou mayst be paid in thine own coin and have Gods deaf ear turn'd upon thee whose deaf ear hath been turn'd upon God 2. God will not satisfie the thirst of the damned in hell Luk. 16. He who would not give a crum could not get a drop In hell thirsty creatures cannot procure a drop of puddle water much lesse of precious water In hell is a worm ever gnawing a fire ever burning which the breath of the Lord as a stream of brimstone doth kindle Is 65.13 14. In hell if not on earth shall that word bee made good Gods servants shall eat when the wicked shall be hungry Gods servants shall drink when they shall be thirsty Now consider that herein differeth the thirst of a Saint from that of the Reprobate 1. The thirst of a Regenerate man may be yea often is joyned with doubting 2 Cor 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non in angustias redigimur sic ut evadere non possimus but not with despairing There may be in a Saint a prevalency of fear but not a nullity of faith A Saint may be troubled on every side yet not distressed perplexed but not in despair The flood may compasse a good man about yet so that he is not without all hope of a Creek whereby to escape to the haven Ducked deep Saints are drown'd they are not They dare not