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
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
esteeming this Water Gods free-grace is compared to Water and most souls prize it no more then if it was Elementall water The Well of Jesus is lesse accounted of then the Well of Jacob This Water is as water spilt upon the ground souls refuse the Waters of Shiloah Mat. 22.5 and make light of them Such are souls who 1. Will not come to the channels viz. the Ordinances through which this Water of Life is conveighed Many who are below Heaven conceit that they are above duties Alas poor souls are you so afraid of healing that you will not come at the Pool Because light comes originally from the Sun will you therefore stop the windowes Because we cannot work without God will you in an ordinary way conclude that God wil work without us 'T is the deaf Adder that shuts the Ear And if we shut the Ear God may in justice shut the Heart As there are some who will not come So 2. There are others who will but come to the Channels Such are those 1. Who abuse the Channels taking them for the water of life Too many rest in the earthly part of heavenly institutions in the Boat in stead of the Haven Too many prize the milke for the nurses sake when they should prize the nurse for the milks sake Ordinances are not our Heaven though our baits in the way to Heaven The Symbols of Gods presence are not to be preferred before his presence it self 1 Sam. 4.3.4 We may not as the Israelites think that the Ark of the Lord without the arme of the Lord can save us 2. Those who use not the Channels so as take out of them the Water of life who use not the Ordinances 1. Constantly Many poor creatures in their use of Ordinances have their fits like men in an Ague their good daies Hos 6.4 they take a turn or two with Demas but do not with Enoch walk with God Too many neglect to sail with every winde to set forward with every gale Are often absent from Wisdomes gates when her dule is dealing Though God causeth the evening as well as the morning to rejoyce yet many have not twice on the sabbath ears to hear what the Spirit saith unto the Churches As these use not Ordinances constantly so others not 2 Carefully Those are to be reproved who are not carefull 1. To come to these Channels with their hearts open i.e. emptied 1 of Earth linesse 'T is sad when being sequestred from worldly occasions we are surrounded with worldly affections when coming from the world without us we carry a world within us Through these veins of earth the Water of life can get no passage for these thornes of earthlinesse Mat. 13.7 compared with 22. the Seed of life can take no rooting like ships the more we are tossed the less we get forward These Flies upon the wheel make us drive heavily 2 Of profanenesse We should lay aside all superfluity of naughtinesse Iam. 2.23 that we may through the Word receive this Water of life Fleshly lusts in the soul as corrupt humours in the body hinder food from being nutrimentall As it is with the Water of the sea running through the veins of the earth which receives a tincture from the earth through which it passeth so it is with this Water of life running in the Ministery through the world Quicquid recipitur recipitur per modum reciptentis it receives different entertainment according to the different dispositions of the entertainers The same word is to one the favour of life to another the savour of death The same Sun which softens some hardens others And if we regard iniquity in our hearts God hath not more promised to prepare our hearts to hear him then his ear to hear us 3. Of selfishnesse Ps 66.18 If a vessell be stopped whether it be with rags or gold it cannot receive the Water If our hearts be fill'd either with our goods or goodnesse Luk. 1.53 our unrighteousnesse or our own righteousnesse they cannot receive in this Water The hungry God filleth with good things Now a hungry soul is not only pinched with the sense of its sin but of that insufficiency which is in it self They who come to the Fountain of living Waters must not draw out of the cisterns of self-sufficiency which will hold no waters As some are reprovable for not being carefull to come to the Channels with their hearts open So others 2. For not going away from them with their hearts shut 'T is sad that they who will not put their money into a bag with holes will yet put the precious treasure of Divine truths into their hearts with holes We should give more earnest heed to the things which 〈◊〉 hear â—eb 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor drawne from Riven dishes Vid. Leighs Crit. sacra lest at any time wee should let them slip The vessels of our hearts are like vessels full of chinks and if we stop not these chinks the Water of life is like to run out I wish we might not too truly say of many of our hearers Godw. Iâ—wish Antiq p. 31. what the Rabbines use to say of some of their Scholars that they resemble an Hour-glasse what is taken in at one ear is let out at the other Much of the seed which we sow is as seed sown by the highway side I shall a little back this reproof by shewing 1 What Water it is which we disesteem It is Cordiall Water They that prize not pools of comâ—on water yet prize drops 〈◊〉 stomach water Men would not lose the least filing of gold A precious stone men prize highly lock up safely that rust may not corrupt it that theeves may not break through and steal it Mat. 13.4 compared with 19. But alas ' this water much more precious then gold that perisheth men watch not then cometh the evill one and stealeth it out of their hearts This Water would be cordiall 1. In a time of sicknesse When a fainting fit comes what would a soul give for a draught of this Aquae vitae When thy head akes what wouldst thou give for Christ to hold thy head when other Waters are Marah bitter how sweet would this be when like winter bournes they are drawn dry how pleasant is it to have a Fountain to go to which can never be drawn dry When thou liest on thy sick bed to see God as a Father stand with a cup of this Water at the beds head Oh how sweet is it 2. In the houre of death when there is but a step betwixt us and the grave when our sun is setting to see this Sun of Gods love clearly rising to see that God will not leave us then when life leaves us this is life in death It was usuall to give a cup of consolation to the friends of men departed Godw Iewish Antiq p. 243. but this is the cup of consolation which
us to the highest heaven as well as a depth to raise us from the lowest hell Oh the abundant goodnesse of the Lord Souls may not only be vessels giving honour to God but receiving everlasting honour from God They may not only speak to God but live with God who are but dust and ashes I shall now come to Application 1 If there be a Fountain of the Water of life 1 Use by wâ—â—â—of â—nformation this may inform us that that emptinesse which is found in men is not for want of fulnesse in God if our souls be dark we cannot thence conclude that the Sun wants light if the vessell want water it is not because there 's want in the Sea which should supply it but because there 's want of a conduit-pipe which should conveigh it The Well is full had we but our buckets ready to draw Gods hand is open when our hearts are shut Did we but incline our ears and hearts diligently to God Isa 55.2 our souls might live and delight themselves in fatnesse 2 Poor souls should not rest contented in and with a little of this water Psa 81.10 We should open our mouthes wide that God might fill them The narrownesse of our hearts hinders the largenesse of Gods hand The wider is the bore of the vessell the fitter it is to receive from the Fountain As the Minerals are called Metals Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is still more to be found so truly may it be said of Gods grace there 's still more to be setcht They that have seen furthest may yet say that eye hath not seen half of the glory which is to be discovered You that have gone up some stairs of Jacobs ladder must yet be like the Angels ascending fit not down till you come to the top If there be such fulnesse of grace in God 2. Use of Câ—â—tion Let me speak to weary souls 1 Take heed of sinfull discouragements Say not thou weary creature that thou art a dry tree that for thy part thy bones are dry thou art cut off though thou beest in thy owne thoughts a most dry land and barren wilderness where no water is God can open Rivers in that wildernesse Be not so discouraged as not to sue to God 1. For pardon of sin Thy sin may be greater then thou canst bear but not greater then God can forbear Art thou so naked that the long robes of Christs righteousnesse will not cover thee Can a begger run into so much debt as a Prince cannot defray Are the mountains so high that the sea cannot hide them Wherein canst thou frail flesh sin for which the Son of God being made flesh could not satisfie Though sins be as scarlet of a double dy that the colour of agg ravation amount to more then the transgression yet they may be as snow 2. For power against sin Souls are ready to say that they shall one day fall by the hands of the Philistines that the proud waters of lusts which go up will go over their souls Because Saints are sometimes ducked deep they readily conclude that at some time they shall be drowned But let not your hopes give up the the ghost Though lusts be potent yet the Lord is omnipotent Though he be a strong man armed who keeps the house yet there is a stronger then he God can rebuke the raging of these waters The pit is deep but the Lords arm is long I shall give you two bladders to bear you up Consider 1. The more great and grievous is our sin the more need we have to go to our Saviour Wilt thou not send for the Physitian because thou art dangerously sick Davids argument seems to ran strangely Is 25.11 when he urges God â—o pardon his sin because it is great One would rather have thought he should have said of it as Lot said of Zoar It is but a little one Were not this more true then strange that the bigger our burden is the more need we have of Christs back to bear it Shall we not run faster to the city of refuge because the pursuer is at our heels 2. The more manifold and manifest is our wretchednesse who receive the more exalted and advanced is the Lords goodnesse who gives If it be the glory of man then much more of God to passe by a transgression Yea it is Gods greatest glory to pardon sinners whereof thou art chief 1 Tim. 1.15 This commends the Balm of Gilead that it cures deadly wounds the Physitian of Israel that he heals desperate diseases The Bloud of Christ is not to be counted a common thing Hâ—b 10 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if there were spots which it could not wash out Another Caution I shall give to wanton souls Take heed of sinfull encouragements Despair is not the disease which most souls dye on There 's usually the most conceit where there is the least receit We read of two who built houses but we do not read Mat. 7. the latter end that he who built upon the Rock built higher Whereas good men usually think the worst of themselves bad men usually think the best of themselves The superstructure is often seemingly lofty where sand is truly the foundation Some are more bold with grace then welcome Take heed that the consideration of Gods grace do not 1. Cut off thy actings Do not say Though I be not so carefull as others in my family though I be not so constant in my closet yet the Lord is abundantly gracious I shall hit the narrow mark of Heaven as surely though I do not aim at it as seriously Iâ— shall be as happy though I be not as holy The Lord is gracious Wilt thou not therefore bring thy bucket because there is so much water to draw Wilt thou not work out thy salvation because God worketh in thee Phil. 2.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Accurate magis mogisqueâ—poramini Ad fiaem usque opus perducite this is to be cooled by that whereby thou shouldst be quickned Because thou canst not sail to heaven without winde wilt thou not therefore hoist up thy sailes when the wind blowes 2. Countenance thy misactings Do not say What though I be now and then so drunk that I reel through all the Commandements though I shoot my arrowes even bitter oathes there is free grace enough for me Because thy stock is great wilt thou therefore lavish it Whilest thou pretendest to fredome from sin wilt thou practise sinning freely Rom 6.1 Wilt thou turn the grace of God into lasciviousnesse Because the Gospell proclaims a liberty from sin wilt thou take a liberty in sin Ah sinfull liberty Hence to take encouragement to sin argueth 1. Grosse Ignorance Father forgive such souls they know not what they do It argueth ignorance 1. Of the truth of God and especially of these truths 1. God will not more brook a hainous fin
altogether deny God to be on their side whence it is that the proud waters which goe up doe not goe over their souls 2. The thirst of a gracious man is not onely to be freed from evill but to be put into the fruition of God the chiefest good Neither is the thirst of a Saint onely that it may enjoy God hereafter but also that it may honour God here Mat. 3.7 A generation of vipers desire to flee from the wrath to come It is the evill after sin not the evill of sin which Reprobates thirst to avoyd Non peccare sed ardere metuunt impii It is the burning of hell fire without them not of the fire of lusts within whereof they are weary But Saints thirst to live in Gods fear as well as to die in his favour to bee ruled by Christ and not only to rule with Christ to be subject to God as well as to be saved by God I shall onely adde this Caution That 't is hard if possible to say that any particular mans thirst is the thirst of a Reprobate whilest he yet lives That thirst which is kindied by fire from hell may make way for that thirst which is kindled by fire from heaven as the Needle makes way for the thred Good men generally have received though not again the spirit of bondage unto fear Conviction usually goes before Conversion John Baptist before Christ And therefore is it that we have better hopes of our people when they are sick then when they are whole when their consciences are so awakened then when they are asleep To this purpose I have heard of one who hearing one cry out in a Sermon that he was damn'd wished that a hundred of his people more were so damn'd The second use of this Doctrine may bee for Reproof Vse 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will give of the abundance of his grace to them that are athirst This reproves those who doe not so much as truely thirst after this grace of God The Well of Jesus is little desired though very desirable Many have not so much grace as to breath after grace They desire not the knowledge of Gods wayes Job 21.14 'T is sad that men have not the knowledge of his wayes but sadder that men will not have it 'T is sad that the Gospel Remedy should be so undervalued that men should so lightly esteem the Gospel of their salvation 1. This remedy 〈◊〉 recovery by the grace of God is an easie one God requires no more but that soules should thirst and surely Mat 11.29 had God required great things of men they would not have done them when he requires but this and yet souls will not doe it This yoak of Christ is easie and this burthen light God having promised to work in his Elect what hee hath commanded should be wrought by them We may well say to God Give what thou commandest Pa qued jubes jubc quod vis and command what thou pleasest 2. This remedy is the ultimate one The bels of Christ ring the last Peal Heb. 2.3 It is a Quomodo non dubitantis sed vehementer negantis How shall we escape if we neglect this great salvation Wee shall not escape This is the condemnation the highest step of the ladder next turning off that light is come into the world and we love darknesse Now is the accepted time Now or it may be never This is sure that none ever entred heaven but by this dore None ever had the gares of heaven opened but they who had a Mediator for their Porter The third use is for Correction Vse 3 This use may serve to correct the errour of those who mistake a Formall for a Spirituall thirst If thy thirst be a Spirituall thirst 1. It is not onely a desire after grace but an earnest desire It is true that the Saints breath is not alwayes so strong They are sometimes short-winded yet it is as true that this stream is ordinarily far stronger then that which springs in and from the heart of a hypocrite As new born babes 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adauget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significaâ—â—â—nem verbi simplicis Vid. Leigh c. 3. Saints desire the sincere milk of the word New born babes catch at their Mothers breasts and in spirituall life as well as naturall may be discovered by crying 2. A good mans desire after grace is an active desire A gracious hearts desires are not choaking desires Many content themselves barely with desiring Their affections are like Rachel if beautifull yet barren But good souls are not as the soul of the sluggard which desireth and hath nothing they will up and be doing yea they will come to Christ as Christ came to them leaping over mountains and skipping over hills 3. A good mans desire after grace is an inward desire The desires of Hypocrites are but at the surthest outward desires Their inward desire is Ps 49.11 that their Houses shall continue for ever They desire grace and glory but 't is from the teeth outwardly They are as the standing pool is cleer at the top but muddie at the bottome On the other hand a good mans outward desires may sometimes be for earth in a gracious heart the skum may be on the top but his inward desires are for heaven If a gracious man was ripped open if his inside was turn'd outward the desires of grace would be found lying next his heart 4. A good mans desire after grace is a Prevailing desire Vt in stellaâ— luna minores Grace is the fairest flower the brightest star in a beleeving eye 1. Such a man is unsatisfyed in the want of grace What is Paradise to him without this Tree of life It is not hearing or praying or meditating but Christ in these and the Fathers free-grace in these which the soul seeks Their desire is not after the Kings favourites but after the Kings favour They are not like those Suitors who embraced the Hand-maids in stead of the Mistresse It was as I have heard an usuall petition in a good mans prayer Give us Christ or give us nothing Let him kisse me saith the Spouse There 's a Relative without an Antecedent Cant. 1.2 she speaks of an Individuum vagum As if every one knew her meaning as if there were no more Hims but one as if the cleernesse of this star clouded all the rest 2. Such a man is sweetly solaced and satisfied in the enjoyment of Gods grace If God wil shew such a soul his face Gen. 33.9 11. it saith with Esau that it hath enough yea with Jacob as some read it from the Originall that it hath all things If after all the souls sore travell this blessed Babe be born if after a long and dark night this day-star dawne then the soul is even in a corner of heaven upon earth There is a rest for the people of
hee will have mercy Hee expresseth his love to his people here that he may express it more hereafter The sun of Gods love dawns upon his people on earth that it may arise to a noon-day height in heaven The truth of the Doctrine may be evidenced 1. From the Text. 2. From other texts That God gives his grace freely appeareth if we consider 1. Who it is that giveth it I saith God will give And if God give it is freely 1. God is an agent purely independent Should not God give freely the Creator would have dependence on and so act from the creature The first Mover should not upon this supposall move onely from himselfe God doth not therefore will things because they are good but things are therefore good because God wills them Gods Will is the highest reason God doth in heaven and on earth whatsoever pleaseth him Ps 115.3 This King doth act as other Kings would act arbitrarily 2. God takes delight in mercy mercy pleaseth him yea Gods great designe is to advance mercy Mic. 7.18 and therefore will shew mercy freely This would be as a cloud drawn over the cleer Sun of Godi grace if it should arise only upon the just If mans merits should be the term from which Gods mercy moveth then would not mercy alone be exalted in that day 2. The freenesse of Gods grace may be demonstrated from the Text in that God is said to give of the Fountain of the Water of life God gives and so sells not his grace And what can be freer then gift From other texts the freenesse of Gods grace may be evidenced 1. If we look to the time 2. If we look to the subjects of this grace 1. If we look to the time of Gods intending grace it will appear to be free That time was when time was not The world had no ground-work when Gods love had one in his owne breast Eph. 1.4 Non 〈◊〉 â—â—entes God loved his people when they were not Now consider Of that which was not Non ertis nulla sunt praedicata what could be said In that which was not what could be seen 2. If we look to the time of Gods expressing his grace which will fall in with the next head viz. the subjects of Gods grace grace wil appear to be free Consider the subjects or souls Recipient of Gods grace 1. Comparatively Compare those who receive grace 1. With Angels Would not Angels have been vessels more capable of honour fitter for the Masters use Would not these channels have been more excellent for grace to run in Heb. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet herein is grace free that Christ took not Angels by the hand the Angels who kept not their first estate are left when faln Man is taken 2. Compare those men and women who are converted with those who are unconverted and wee shall finde grace free in that it pitcheth often 1. Upon those whose parts are lesse 1 Cor. 1.26 The Apostle doth not say Not any wise but not many wise men after the flesh hath God chosen 2. Upon those whose sins as to the outward act are greater The Publicans enter Heaven before the Pharisees Two are often walking in the same field of Iniquity whereof the more vile is taken when the lesse vile is left 2. Consider those who receive grace absolutely and it will appear to be free 1. They are those who have broke the first Covenant the Covenant of Works who are taken hold of by virtue of the second Covenant the Covenant of grace They have lost God whom God seeks they have run away whom God follows 2. They have often withstood the tenders of grace whose hearts grace hath conquered in those tenders That is to Reason a strange inference that because they spoke of in Isaiah said Isa 30.17 that they would flee away therefore the Lord would follow them because they would not wait upon him therefore he would wait upon them that he might be gracious 'T is wonderfull that God should be a Suitor at our dores because we will not be Suitors at his dore I shall onely adde two things more whereby the freenesse of Gods grace appears 1. 'T is free that some more then others should have the outward means of the Word Every ones Plow doth not go upon the Wheat land Psa 16.7 Lines do not fall to all in so pleasant a place all have not so goodly a heritage This dew lies not all the Lands over God hath not dealt so with every Nation Ps 147.20 Some parts are like Aegypt where darknesse covers the earth and grosse darknesse the people whilst other places are as Goshen ful of light 2. Grace is free if you look to the inward efficacy of the Spirit Joh. 3.8 this wind bloweth where it lifteth and wee know not from whence it comes in respect of the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referatur ad causam non ad locum though we know whence it comes in respect of the place These gales blow not upon every soul Some are onely even amongst us perswaded morally whilest others are prevailed with effectually Yea many are called where few are chosen Some Ends there are why God bestows his grace freely Whereof I shall onely name three 1. That God might take away all ground of Boasting from the Creature 1 Cor. 1.29 'T is Gods work to stain the pride of flesh and to shew us that the glory of man is as the flower of the field Isa 42. Glory is one of those things wherein God will have no sharers which God will not give to another Though there be many stars yet there is but one Sun 2. That grace might appear to bee grace inded Grace would not be Grace if it were not every way free Rom. 11.6 Mercy and Merits are in this case inconsistent Salvation is either all of grace or not of grace at all In Gods spiritual Temple either there is no free stone or else it is all free stone 3. That poor dejected souls might take encouragement They who have nothing to bring may be herein comforted that God expects they should bring nothing This Doctrine is a shelter to souls from the storm and as a shadow from the heat of Divine wrath Those whom God hath brought into the wildernesse may bear him herein speak comfortably to them For Application This Doctrine may serve 1. To convince of danger 2. To quicken in duty 3. To comfort under trouble In that God gives his grace freely This shews us the danger of neglecting Gods grace Will not souls come to this Market where they may buy without money and without price 'T is sad that men do not hear the voyce of him who speaks from heaven that Gods Messengers should so justly complaine in the words of the Prophet Who hath beleeved our report 2 Cor. 6.1 Grace for the Doctrine of Grace that men