One Hundred Select Sermons, New Testament · Sermon 49
SERMON XLIX.
Revel. 22.17.
And let him that heareth, ſay, Come; and let him that is athirſt, come; and whoſoever will, let him take the water of life freely.
I made choice of this Verſe at firſt, but in reference to the former part of it, as that which was moſt conſonant and agreeable to the Scripture immediately preceding in the courſe of our Miniſtry. And this (as ye know) we diſpatch't the laſt day. But I have thought it ſince in a manner neceſſary, or at leaſt very convenient, to take in this part to the other, to be handled with it, as containing the ſecond Branch of that Communion which does mutually paſs betwixt Chriſt and the Church: The Application of the Church to Christ, that we had exprest in thoſe words, The Spirit and the Bride ſay, Come. And here now in the words that follow at this time, with Gos gracious aſſiſtance to be explained by us, we have the reflexious of Chriſt upon the Church, and his deſires of further fellowſhip and communion with her, in thoſe words which I have now read unto you, And let him that heareth, ſay, come; and let him that is a thirſt, come; and whoſoever will, let him take of the water of life freely. Which beſides other conveniencies and correſpondencies which are obſervable in it, carries a very good agreement with that other Ordinance which has already this day been diſpenſed amongſt us in our approaches to the table of the Lord.
IN the Text it ſelf there are three General Parts conſiderable: Firſt, A provocation of deſire, or longing affection, Let him that heareth, ſay, Come. Secondly, An invitation of acceſs, or ſeaſonable application, Let him that is athirſt, come. Thirdly, An intimation of acceptance, or grateful entertainment, And whoſoever will, let him take of the water of life freely.
We begin with the firſt of thoſe Parts, viz. The provocation of deſire, in thoſe words, Let him that heareth, ſay, Come. Where the ſubject mentioned and called upon, He that heareth, is indefinitely expreſt; but the expreſſion is to be limited according to the proper references of it, which as they lye in the Context, are reducible to a three-fold Object, or voice to be heard. Firſt, To the voice of Chriſt in the Miniſtry. Secondly, To the voice of the Spirit in the Conſcience. And Thirdly, To the voice of the Spouſe in the Church: He that heareth, that is, that heareth either of theſe: Let him that heareth, &c.
Firſt, To the voice of Christ in the Ministry This hearing, it refers to this: this we have ſigniſied to us in the verſe immediately preceding the Text, viz. ver. 16. of this Chapter, I Jeſus have ſent mine Angel to teſtifie theſe things unto you, &c. Now he that heareth this Teſtimony, or Prophetical and Miniſterial voice, and that heareth it in good earneſt, and to purpoſe, let him ſhew that he indeed does ſo by this influence and effect of it upon him, ſo as to deſire this coming of Chriſt: and ſo there is this in it, That thoſe that are partakers of the Doctrine of Chriſt, they ſhould labour to be affected to the perſon of Chriſt; thoſe that have notice given them of his coming, they ſhould accordingly deſire that he would come; thoſe that hear his voice, they ſhould deſire to ſee his countenance. This is one thing which ſeems here to be hinted to us in this preſent expreſſion.
There are two things which the Word of God does in the Miniſtry of it, which are eſpecially available for the provoking of our deſires after Chriſt: The one is as it propounds the excellency of Chriſt, and ſhews us what he is; and the other as it reveals the purpoſes of Chriſt, and tells us what he intends; and both of theſe are joyned here together in this preſent Chapter; the former we have in theſe words, I am the root and off-ſpring of David, and the bright and morning-ſtar, in the clauſe immediately foregoing. Here is a propoſal of Chriſt in his Excellencies, and the good that comes by him; the latter we have in theſe words, wherein he ſigaifies, that he is minded to come in the 7th and 12th verſes of this Chapter, Behold I come quickly, &c. I come, that is, I mean to come; here's a diſcovery of intereſts, deſires, and reſolutions in himſelf. Now take theſe two (I ſay) both together, Chriſts Excellency, and his own offer, and voluntary exhibition of himſelf: and here we cannot now but cloſe with him. Thoſe that partake of ſuch gracious opportunities afforded unto them, they are engaged to all ſuitable affection for the compliance with them; thoſe that thus hear, muſt ſay, Come.
Therefore this juſtly meets with all ſuch perſons as are otherwiſe affected: There are a great many of people in the world who do ſometimes hear tydings of Chriſt, and do ſometimes ſeem to be well pleaſed with ſuch points as are diſcoveries of him: but yet in the mean time how little ſuccour, or reliſh of him, or love and affection unto him, but are as carnal, and ſenſual, and worldly, and earthly minded as ever. Now ſuch as theſe do plainly declare, that their hearing, it is to little or no purpoſe; for if it were that which it ſhould be, it would have an anſwerable effect with it, ſo as to work them to ſome gracious breathings and longings after him: Every good and right hearer of Chriſt is more or leſs inflamed with affections and deſires unto Chriſt, and is in a manner reſtleſs, till he attains to ſome enjoyment of him. And ſo indeed it is required and expected of him that he ſhould be, as the Text here ſeems to import in the carriage and laying of it, which does infer the one upon the other, crying, and calling after Chriſt, upon the mentioning and hearing of Chriſt: Every one that hath heard and learned of the Father cometh to me, ſays Chriſt; and ſo deſires that I ſhould come to him, which is all one, Joh. 6.45. He that hath heard and learned, that is, that hath heard profitably, and to purpoſe. This is the effect that followeth upon it, and it is hereby evidenced and demonſtrated to be that which it is. So then this is that which we ſhould look after in all our approaches to the hearing of the Word, namely, to examine what work and operation it has upon our hearts; and to ſee that the working of it be anſwerable to the nature of the Doctrine, which is delivered unto us: If it be a word of threatning, that it work in us a trembling frame and diſpoſition of ſpirit; if it be a word of command, an obedient; if it be a word of promiſe, a comfortable; if it be a word of excitement, an awakening ſtill: what the nature of the Miniſtry is, the ſame ſhould be the temper of heart which is wrought by it; thoſe that hear much of Chriſt, the Excellencies which are in him, and the good that comes by him, and the inclinations of his ſoul towards them; it is a ſhame for them to be of any other than of a Chriſtian ſpirit: ſuch as theſe they ſhould be moulded, and changed, and transformed into the Truths themſelves, with which they are acquainted. That's the firſt object of his hearing, to wit, the voice of Chriſt in the Miniſtry.
The ſecond is the voice of the ſpirit in the conſcience. This we have alſo in the Text, where it is ſaid, the Spirit ſays, Come, namely, the ſpirit in the heart of a Believer, as we have already expounded it. This, it prompts a Chriſtian to deſire this coming of Chriſt; now when it does ſo, and when a Chriſtian hears it to do ſo, it behoves him preſently to ſay, Come. And ſo there is this in it, That the motions of God's Spirit in our hearts they ſhould be always, and out of hand received and entertained by us; when he calls, we ſhould anſwer; when he beckens, we ſhould come; when he raiſes, we ſhould riſe; when he puts on, we ſhould run; when he commands, we ſhould obey, and ſubmit, and put in practiſe what he requires of us; we ſhould be careful not to give any repulſe to any ſuggeſtion of God's Spirit unto our minds. This has ſtill been the care of the Saints and Servants of God, to eccho back as it were upon God again, according to his Applications of himſelf to them: When God calls Samnel, he anſwers, Speak Lord, thy ſervant heareth. When God calls Abraham, he ſays, Here I am. When God calls Paul, he is preſently obedient to the heavenly viſion. When God ſays to David, Seek thou my face; his heart preſently anſwers, Thy face Lord will I ſeek, Pſal. 27.8. In all the intercourſes and invitations of God to a gracious ſoul; ſtill he that heareth, ſays, Come; and ſo he ſhould do, it is that which is here in the Text required of him.
Therefore let us for our particular take heed of doing otherwiſe. It is a dangerous buſineſs for any one to reſiſt the motions of Gods Spirit upon his heart, or to delay the performance of them; it is that which does very much provoke Gods wrath and indignation againſt him, and cauſe him to withdraw himſelf from him, as he hath ſometimes threatened, as Pſal. 81.12. My people would not hearken to my counſel, and Iſrael would have none of me; therefore I gave them up, &c. And again, Prov. 1.24. Becauſe I have called and ye have refuſed, I have stretched out my hand, and no man regardeth; therefore I will laugh at your calamity, I will mock when your fear cometh. We ſhould not think it a light or ſmall matter to be guilty of ſuch a ſin as this is. That's the ſecond object of this Hearing, viz. The voice of the Spirit of Chriſt in the Conſcience.
The third and laſt is the voice of the Spouſe of Christ in the Church. And this again is alſo in the Text, the Spirit and the Bride ſay, come; as the Spirit in, or to the Bride, ſo the Bride by and from the Spirit. It is the voice of the generality of Chriſtians which are led by the Spirit of Chriſt in them, thus to pray for the ſecond coming of Chriſt, and whoſoever hears them doing ſo, is to do ſo likewiſe. Here's the duty which lyes upon us for the following of good Examples, and labouring to frame our ſelves to the temper and diſpoſition of all vigilant and zealous Chriſtians with whom we converſe: when we hear ſuch gracious expreſſions and holy breathings coming from them, we ſhould endeavour that they may be in us likewiſe; and ſhould eccho as it were to them alſo. Let him that hears others ſay, come, let him ſay come likewiſe himſelf. As we muſt have an ear to hear what the Spirit ſays to the Churches, ſo we muſt have an ear to hear what the Churches anſwer again to the Spirit, and hearing the Heavenly words that are uttered by them, conform to them in our own particular practiſe. This we ſhall obſerve to have been ſometime with the Daughters of Jeruſalem in the Canticles, when they heard the Spouſe of Chriſt inquiring after her Beloved her ſelf, and longing for his coming to her, they fall inquiring after him alſo, and have the ſame affection occaſionally wrought in them; as we may ſee in that Book, Whither is thy Beloved gone, Oh thou faireſt amongst women? whither is thy Beloved turned aſide that we may ſeek him with thee, Cant. 6.1. It is a great advantage to light upon good company, and the ſociety of affectionate Chriſtians, who having firſt warmed their own hearts with the love of Chriſt, and the meditation on it, will be ſo much the readier to warm ours alſo occaſionally from it. And it is our duty to take occaſion here from them in ſome manner to warm them our ſelves; as thoſe who are accountable to God for good patterns and preſidents, and examples which are afforded unto us, and the ſpeeches and actions, and lives of others which are ſet before us.
We know how it was with Saul himſelf, when he fell into the company of the Prophets, and heard what came from them, even he himſelf fell on Propheſying, inſo much as it came to a Proverb. And how much rather then ſhould thoſe who are truly and really good be much quickened and in-livened from one another to ſuch things as theſe are. It is the great benefit this of the Communion of Saints; which as it is a buſineſs which we all profeſs to believe, ſo we ſhould alſo all endeavour to promote and further both in our ſelves and others. And ſo I have done with the firſt General Part of the Text, viz. The provocation of deſire, or longing affection, in thoſe words, Let him that heareth, ſay, come.
The ſecond is the Invitation of acceſs or ſeaſonable Application in thoſe, And let him that is athirſt come. This is to be underſtood in a ſpiritual ſenſe, ſuitable to the ſcope and drift of the whole Diſcourſe which is here preſented unto us. Chriſt directs his Invitation eſpecially to, thirſty perſons, and deſires ſuch of all others to come unto him. Thus Iſa. 55.1. Ho every one that thirſteth come unto the waters, &c. And Joh. 7.37. Jeſus stood and cried, ſaying, If any man thirst, &c.
There are two things in thirſt which are conſiderable, as pertinent to this purpoſe; the one is, as it is a word of indigency, and the other is as it is a word of appetite: where there's thirſt, there's want of ſomewhat; an where there's thirſt there's deſire of ſomewhat. And ſo Chriſt does here graciouſly provide for his ſervants in each particular. He ſupplys their wants, by giving them that which they ſtand in need of; and he fulfills their deſires by giving them that which they are moſt eager and longing, and earneſt to be partakers of it. And he does not the former for the moſt part without the latter. He does not ſupply their wants, but ſo as withal he ſatisfies their deſires, and relieves the ſenſe of want in God. So the Scripture ſtill ſets it, Come unto me all ye that are weary and heavy-laden, &c. ſays Chriſt, Mat. 11.28. He fills the hungry, &c.
Now this it may be reſolved into two things further by way of Explication: Firſt, Into a ſenſe of our own miſery and wretched condition which we are in by nature. And ſecondly, Into an apprehenſion of the neceſſity which we have of Chriſt, and conſequently a deſire after him. Theſe two Diſpoſitions of Soul do expreſs to us this ſpiritual thirst which is here laid before us.
Firſt, A ſenſe of miſery, thirſt it has painfulneſs in it, and grief attendant upon it; and ſo it is with all thoſe who are athirſt ſpiritually, they are afflicted with the preſent ſtate and condition in which they are, and mourn under it: thus it has been with all thoſe who have been converted and brought home to Chriſt, they have firſt ſeen themſelves undone without him, and have bewailed themſelves in their preſent circumstances. Paul and the Jailor, and St. Peters Auditors, they have been all thus far athirst, as their natural eſtate and condition hath been grievous and irksome unto them, and they have complain'd of the wretchedneſs of it, as they ſtill have done; and ſo it is with all others whom Chriſt does here invite to himſelf, that they would come unto him; they have a ſenſe of their miſery.
Secondly, An apprehenſion of the Excellency which is in Chriſt, and a deſire after him: this is alſo in this thirſt; it is in the ſpiritual thirſt, as it is alſo in the natural. In natural thirſt, as there's the tediouſneſs of drought, ſo there is likewiſe the longing for water, for the quenching and abating of it; and ſo it is here in this ſpiritual, there's a groaning under the burden of ſin, and there's a panting after the Grace of Chriſt; and ſuch as have both of theſe properties and qualifications in them, they are more eſpecially here called upon by him to come unto him, Let him that is athirſt come.
And there's a twofold account, which may be given hereof unto us: The one is as it is that which is the greateſt favour to them; and the other is as it is that which is the greateſt honour to him.
Firſt, For Chriſt to invite eſpecially the thirſty, it is the greateſt favour to the perſons themſelves which are invited by him, as thoſe who do from hence receive the greateſt benefit from him, where there's the greateſt want and ſenſe of it, there's the greateſt courteſie in ſupplying it. And ſo it is here, The whole needs not the Phyſician, but the ſick. And the full ſtomach it loaths the honey-comb it ſelf. And thoſe that are at the well-head, they deſpiſe the waters which are brought home; but to the hungry and thirſty ſoul ſuch ſupplies are exceeding ſweet. Thoſe that are ſcorched with the fiery beams of the wrath of God againſt ſin, and have the flames as it were of hell in their conſciences, for theſe to have the water of life (as it follows afterwards) offered unto them, it muſt needs be a great mercy indeed; and ſo it will be apprehended by all thoſe that ſhall attend unto it. And God delights ſtill ſo to order his favours, as may be with the greateſt advantage to thoſe perſons upon whom he confers them. And this (I ſay) in this buſineſs, it is the greateſt mercy to them.
Secondly, It is the greateſt honour to himſelf; he gains the greater glory and renown by it, and receives the greater thanks and acknowledgment for it. We know how it was with Paul, a man that thirſted after the Grace of Chriſt, how he bleſſes and praiſes Chriſt for it: O wretched man that I am, who ſhall deliver me from this body of dath! I thank God through Jeſus Chriſt our Lord, &c. Rom. 7.24, 25. namely, for his delivering of me out of this condition. And 1 Tim. 1.12, &c. I thank Chriſt Jeſus our Lord who hath enabled me, &c. Who was before a blaſphemer and a perſecutor, and injurious, &c. And the Grace of our Lord was exceeding abundant, &c. Now as God delights ſo to order his favours, as may be moſt for our content and encouragement, ſo he deſires likewiſe ſo to order them as may be moſt for his own honour and glory.
Therefore let us call our ſelves to an account in this particular, and ſee how it is with us, whether or no we have this ſpiritual thirſt in us, which is here commended unto us, as being that alone which does diſpoſe us and fit us for coming to Chriſt, ſo as to be accepted of him. There's a great deal of excellency in ſuch a temper as this is, to be taken notice of by us.
Firſt, It is a very good argument of Grace already in ſome manner begun and wrought in us: As we uſe to obſerve it in corporals, where the Patient grows thirſty, it is a ſign that the Phyſick hath wrought kindly, and that the body is now perfectly purged: Even ſo is it here in Spirituals, when a Chriſtian thirſts after Chriſt, it is a ſign that thoſe afflictions and troubles of ſpirit which God has been pleaſed to exerciſe him withal as ſpiritual Phyſick, they have had an effectual operation upon him, and have purged corruptions out of him. The earneſt deſire of more Grace is a ſign of Grace already obtained; and it is a very good advantage to have ſuch a comfortable evidence in our ſelves. That's one conſideration.
Secondly, It makes us capable ſo much the rather of receiving more; this is the proper notion of the Text, Let him that is athirſt come; as who ſhall be ſure not to be ſent away dry. God will pour water upon him that is thirſty, and floods upon the dry ground, Iſa. 44.3. Such ſouls as theſe they do ſo much the more eaſily draw and ſuck in the Grace of God into them; and God himſelf (as I ſaid) does delight the rather to beſtow it upon them.
Thirdly, It makes Grace it ſelf ſo much the ſweeter and better relliſhing in the enjoyment: as want provokes appetite, ſo appetite increaſes delight; thoſe things which are moſt remote, are moſt deſired; and thoſe things which are moſt deſired are moſt comfortably enjoyed; and ſo it is amongſt the reſt, with Grace, an the appurtenances of it. Thus how much the more we deſire it, ſo much the more we relliſh it.
The conſideration of theſe things ſhould put us ſo much the rather upon endeavour after this which we now ſpeak of; we ſhould not content our ſelves with an indifferency of ſpirit in this particular as many do, who have now and then ſome faint kind of wiſhes, and imperfect inclinations towards Grace, but no ſerious and hearty deſires or longings after it; ſuch as theſe they do ſhew themſelves to be very far from ſpiritual thirſt which is here offered unto us. Thirſt it is a deſire with ſome earneſtneſs and vehemency, and unſatiableneſs which is in it, as David, Oh that one would give me of the water of Bethlehem to drink, when he longed for it. And Sampſon, though otherwiſe a ſtrong man, he was ready to die and periſh for thirſt; even ſo is there likewiſe the ſame proportionable impetuouſneſs in Grace, as that nothing will ſatisfie it but a greater meaſure and degree of it ſelf, and of Chriſt himſelf who is the giver of it: As the Hart panteth after the water-brooks, ſo panteth my ſoul after thee, O God. My ſoul thirſteth for God, for the living God, O when ſhall I come and appear before God, Pſal. 42.1, 2. And ſo Pſal. 63.1. My ſoul thirſteth for thee, my fleſh longeth for thee in a dry and thirſty land where no water is. Where thirsting is explain'd by longing, as pertinent to it.
And ſo I have done alſo with the ſecond General part of the Text, which is the Invitation of acceſs, or ſeaſonable Application in theſe words, And let him that is athirst come.
The third and laſt is the Intimation of acceptance or grateful entertainment in thoſe, And whoſoever will, let him take the water of life freely. Wherein again we have three Branches more: Firſt, The benefit mentioned, and that is the water of life. Secondly, The perſons to whom this benefit is offered, and that is whoſoever will. Thirdly, The offer it ſelf, let him take of it freely.
For the firſt, The benefit here mentioned, it is the water of life, whereby we are in a word to underſtand the Grace of Chriſt according to the full latitude and extent of it, whether the Grace of Juſtification in the pardon and forgiveneſs of ſin, or the Grace of Sanctification in the purging and waſhing away of ſin, or the Grace of Aſſurance in the comfort and peace of conſcience; either of theſe are implied in this expreſſion which we have here before us, and indeed all together. This water of life it is the Grace of Chriſt with all the appurtenances that belong unto it, and means that make way for it, and effects which are conſequent of it. It is Grace and Glory both, Grace as it tends to Glory, and Glory as it follows upon Grace. The gift of God is eternal life both in the end and in the means; and this is the water of life which is here offered and propounded unto us for our receiving of it. Thus it is if we take it generally and at large. But if we take it more particularly, and as limited and reſtrained, ſo the Scripture it ſelf is herein its own beſt interpreter, as we have it plainly declared unto us, in Joh. 7.38, 39. He that believeth on me, as the Scripture hath ſaid, out of his belly ſhall flow rivers of living water. This ſays St. John he ſpake of the ſpirit which they that believe on him ſhould receive. For the Holy Ghoſt was not yet given, becauſe that Jeſus was not yet glorified. So then according to this reckoning the water of life ſhould be nothing elſe but the Spirit of God in the Gifts and Graces of it, which indeed (not excluding the other) is that which is here chiefly and principally to be underſtood by us. That reconciliation which is purchaſed by Chriſt, but received and applied by Faith, which is a fruit and work of the Spirit and Holy Ghoſt in us, as all other Graces are beſides; and ſo fitly and properly expreſt by living water.
There are two words in this Metaphor to be obſerved and taken notice of by us, the Principal, and the Acceſſary; the Principal, that is water, the acceſſary, that is the water of life; and the Grace of Chriſt it holds its reſemblance and correſpondency to both.
Firſt, It has a reſemblance to water, and accordingly is compared hereunto both in this Text and other places of Scripture, in regard of that Analogy and proportion which it bears thereunto in ſundry particulars. Look what water is as to the neceſſities and ſupplies of our humane and natural life, the ſame is the Grace of Chriſt, as to our Divine and Spiritual. We may take it in theſe following inſtances as a taſte of the reſt.
Firſt, For purifying and cleanſing: Water, it is eminent for that, and ſo is the Grace of Chriſt for the taking away of the ſeveral ſpots, and defilements, and pollutions of ſin. Thus Eph. 5.25, 26. it is ſaid of Chriſt, that he gave himſelf for his Church, that he might ſanctifie it, and cleanſe it with the waſhing of water by the word. So Heb. 10.22. Let us draw near with a pure heart, in full aſſurance of faith, having our hearts ſprinkled from an evil conſcience, and our bodies waſhed with pure water: The Grace of Chriſt is a ſpiritual Bath, wherein the whole man of a Chriſtian both outward and inward is purified and cleanſed.
Secondly, For cooling and refrigeration, and quenching of thirst; it is compared to water for that likewiſe: This Grace of Chriſt, as abating the heat of luſt, and allaying the terrors of conſcience, and extinguiſhing of the fiery darts of the devil, as the Apoſtle calls them.
Thirdly, For increaſe and fructification. Water, it makes plants to grow, and flouriſh, and ſprout up; and ſo does the Grace of God ſuch perſons as are endued with it: They ſhall grow as the Lilly, and caſt forth their roots as Lebanon: their branches ſhall ſpread, and their beauty ſhall be as the Olive-tree, and their ſmell as Lebanon, as it s in Hoſ. 14.5.
Fourthly, and laſtly, Grace is compared to water in its manner of operation, as namely, that it ſo runs, as that it is always joyn'd unto its Principle; Sic fluit ut ſemper ſit conjunct a suo principio: It is an Obſervation upon it out of Auſtin; and ſo Grace in a Chriſtian, it ſo flows, as that it always knits and conjoyns him to Chriſt: Of his fulneſs we all receive, and grace for grace, as the Evangeliſt has it, John 1.16. And then the aſcent of it is anſwerable to the deſcent of it; even ſo is it likewiſe with Grace, which as it firſt of all comes from God, ſo it carries us up again to him. That's the firſt part of this reſemblance, as Grace is compared to water for the Principal.
The ſecond is, as it is compared to the water of life for the acceſſary, and the advancement of it. Thus it is frequently call'd in Scripture living water, foreign. This it is by way of Eminency, as that which does tend to life in the ſcope and drift of it, as alſo does end in life as the effect, and that which follows upon it. Indeed every thing which belongs to ſalvation, it is uſually in Scripture expreſt and fet forth by life: The word of life, and the bread of life, and the crown of life, &c. And ſo here now the water of life, thereby to raiſe our thoughts in the admiration of it. Look by how much we woul eſteem of Life, ſo much proportionably ſhould we eſteem of Grace, which does carry life in the boſom of it, even eternal life it ſelf. Thus our Saviour himſelf ſets it in his diſcourſe with the Woman of Samaria, John 4.14. Jeſus anſwered and ſaid unto her, Whoſoever drinketh of this water, ſhall thirſt again: But whoſoever drinketh of the water that I ſhall give him, ſhall never thirst: but the water that I ſhall give him ſhall be in him a well of water, ſpringing up into everlasting life. This is Grace both in it ſelf, and in the means that conduce to it.
Therefore thoſe that neglect this, they do even neglect life it ſelf, and judg themſelves unworthy of it, as it is Act. 13.46. They that hate it, love death, Prov. 8.36. And ſo much may be ſpoken of the firſt Branch in this third General, to wit, the benefit mentioned; and that is the Grace of Chriſt, or ſalvation it ſelf expreſt by the water of life.
The ſecond is the perſons to whom this benefit is offer'd and tender'd. And they are here laid forth two manner of ways: Firſt, In their extended notion; and ſecondly, in their limited: The extended notion is whoſoever; the limited notion is that will, foreign, which does carry both an indefinite and a reſtrained ſenſe with it.
Firſt, Take it in the extended ſenſe. Here is a gracious offer and tender of ſalvation to all men indefinitely; an O yes, Heus omnes, as it is in that place of the Prophet, Iſa. 55.1. This is the ſcope of the Miniſtry, and the Tenor of the Evangelical Diſpenſation, as the Scripture declares it to us, Mark 16.15. Chriſt ſent his Apoſtles with this Commiſſion, Go ye into all the world, and preach the Goſpel to every creature. And Col. 1.23. The Goſpel is ſaid to be preached to every creature under heaven, i. e. rational creature.
This it proceeds from Gods Bounty and Royalty, and love to mankind; So God loved the world, Joh. 3.10. And after that the kindneſs and love of God our Saviour towards man appeared, in Tit. 3.4. God bore that ſpecial love to the ſons of men above the fallen Angels, as to offer them Salvation by Chriſt, which the others are uncapable of; and this it is general and unlimited, as to the propoſal and exhibition of it. We may ſay to every man living, Believe in the Lord Jeſus and thou ſhalt be ſaved; come to Chriſt and thou maiſt have life by him; here's none excluded of what rank or condition ſoever, whether Jew or Gentile, whether male or female, whether bond or free, if he be a man he i invited to come and to take of the water of life freely, as it is here ſignified and expreſt in the Text. Though God hath his ſecret number of ſuch perſons whom he hath appointed to Salvation, in his rejection of others; and neither hath he like intention towards all, elect and reprobate; neither have all the like Grace to receive Chriſt, and to apply him unto themſelves, yet the offer is to all men indefinitely; neither are any to exclude themſelves where God himſelf does not exclude them. And that's the firſt Deſignation of the Perſons here invited in the ſenſe of extenſion, Whoſoever.
The ſecond is in the ſenſe of Reſtriction, Whoſoever will. This is not ſo to be taken as if it were in our own power, to incline our own wills to good, and to the accepting of the Grace of Chriſt; for that it is not, It is not of him that willeth, nor of him that runneth, (as the Apoſtle tells us) but of God that ſheweth mercy, Rom. 9.16. But it is ſaid, whoſoever will, to ſhew that Salvation is not forced or obtruded upon us againſt our wills, but in the exerciſe of thoſe faculties in us, which as men are beſtowed upon us. His people ſhall be willing in the day of his power, Pſal. 110.5. But this willingneſs it is not from themſelves, but only from him. We are the ſubjects of this willingneſs, but he is the Author and worker of it in us. Certum est nos velle, ſed Deum facere ut velimus, as St. Auſtin ſpeaks; It is we that will, but God that makes us to will, whenſoever we do ſo. And it is he that works in us both to will and to do of his good pleaſure, Phil. 2.12. God infuſes a Principle of Grace and ſpiritual life into every true Convert, whereby he makes him to be willing to accept of the terms of ſalvation; and ſo therefore it is expreſt, Whoſoever will. The natural liberty of the will, does not exclude or fruſtrate the ſpiritual, nor the ſpiritual deſtroy or evacuate, and make void the natural. And ſo much may ſuffice alſo of the ſecond Particular in this third General, to wit, the perſons to whom the benefit is offered: in General, Whoſoever; in Particular, Whoſoever will.
The third and laſt is the offer it ſelf, in theſe words, Let him take it freely. Wherein again two things more: Firſt, The word of conveyance, and that is to take it: And ſecondly, the word of qualification, and that is freely.
Firſt, There's the word of conveyance, Let him take it, foreign. This expreſſion as it lyes here in the Text does ſeem to imply divers and ſundry things in it: as firſt, the poſſibility of obtaining it, it is ſuch as may be had. There are many who are ſometimes invited and called upon to the participation of ſuch and ſuch comforts, who when they come in the expectation of them are fruſtrated and diſappointed of them, and ſo in concluſion do but loſe their labour. They go it may be to the water, but come home a-dry, becauſe the Well may be locked upon them; like Tantalus in the midſt of the waters, but cannot partake of them: thus it is ſometimes with ſome others, but in the invitations of God it is otherwiſe; where he calls upon us to come, he gives us leave to receive that which we come for; whoſoever comes, if he will he may take.
Secondly, The neceſſity of acceptance, and imbracing of this gracious offer which is made unto us. It is not enough for us to come, but we muſt likewiſe take. There are ſome people who now and then divide the one from the other, and the latter from the former. They are content it may be to come, that is, to preſent themſelves to the means of Salvation, the Word and Prayer, and Sdoraments, and ſuch Ordinances as theſe, which are the Conduit-pipes, as I may ſo call them, of this water of life; yea, but when they come, they do not take that water which is conveyed in them. Now here it is ſaid, let him ta…e, to put us not only upon the preparatives of Salvation, but likewiſe upon the actual cloſings and compliances with it. That we may not fruſtrate or make void the Ordinances and means of Grace unto us. Thus in the place before alledged, Iſa. 55.1. Ho every one that thirſteth, come unto the waters, well, and what then? come buy and eat. There muſt be buying and eating join'd to community. So Cant. 5.1. Eat O Friends, drink, yea drink abundantly O beloved, &c. So again in Iſa. 12.3. With joy ſhall ye draw water out of the wells of ſalvation. To come to the Wells of Salvation, and not to draw water out of them there where we do come, it is in ſo doing to mock God; and alſo our ſelves, and a very unworthy carriage in us.
Thirdly, Here's the bounty of the Giver, which is alſo in this expreſſion, Let him take, as it is a word of latitude and comprehenſion. This taking it does take in with it all things which are pertinent hereunto; even taſting and drinking, and carrying home, and bearing away with him; let him take it, and make as much as he can of it. It is not only, let him take of it, but let him take it all, and never ſpare; let him take it and enjoy it, and poſſeſs it, and appropriate it as his own. Here's all the heartening and encouragement that may be of ſuch perſons as are willing to come to Chriſt.
But here now it may be ſeaſonably demanded what this taking indeed is? and what is meant and intended by it? now this is nothing elſe but that which in other places is call'd believing: He that believes on me (ſays Chriſt) out of his belly ſhall flow rivers of living water, Joh. 7.38. To believe in Chriſt is to take him, and that Salvation which is tender'd in him, and all the benefits and comforts that come by him: As many as received him, to them he gave power or priviledg to be the ſons of God, even to them that believed on his name, 1 Joh. 1.12. When we are perſwaded that Chriſt is both able and willing to ſave us in our underſtandings, and are likewiſe our ſelves content to ſubmit to his terms an conditions of ſaving of us as to our wills, then are we ſaid indeed to believe in him, and conſequently to take and receive him. And that's the firſt thing here conſiderable, to wit, the word of conveyance, let him take.
The ſecond is the word of qualification, freely, foreign. This excluſive of any worth or dignity, or deſert in our ſelves, as may provoke God to give it unto us, which in another place is ſaid to be without money, and without price. Eternal life it is foreign, a free gift, as the word properly ſignifies, Rom. 6.23. And accordingly we are to look upon it, and to apply our ſelves to the obtaining of it.
This muſt needs be ſo upon a twofold Conſideration, the one is Gods royalty, and the other is our inſufficiency; he ſcorns to demand any thing for it, and we are unable to give it; and ſo it muſt needs be fre upon either reſpect.
Firſt, Gods royalty and munificence, he is the God of Grace, and ſo he gives freely. Princes they do not uſe to ſell their favours, but to beſtow them; and ſo does God, he gives to all men freely and upbraideth them not; and nothing more free than Grace, nay it cannot be properly Grace, unleſs it be free, Gratia non eſt gratia niſi ſit omni modo grauita, as St. Bernard hath well expreſt it. And St. Paul to the like effect, To him that worketh is the reward not reckoned of Grace, but of debt, Rom. 4.4. And Rom. 11.6. If by grace then no more of work, otherwiſe grace is no more grace, &c. Grace and work, they do herein oppoſe and contradict one another. The merit of works is oppoſite to the freeneſs of Grace, which God delights to manifeſt in this buſineſs.
Secondly, There's our inſufficiency, we are unable of our ſelves to do any thing which might deſerve, or be any thing meritorious of this water of life; if God himſelf ſhould upon theſe terms offer it, or tender it unto us. There's nothing which can come from us as proportionable to ſo great a reward as that is. And therefore it muſt needs be given us freely upon that conſideration likewiſe.
This (for the right underſtanding and apprehending of this Point now before us) is not ſo to be taken as excluſive of all endeavour on our part and uſe of means, for that is ſtill required here of us. This freely is not a freedom from condition, but a freedom from merit. If I promiſe to give a man an hundred pound, if he will come and fetch it, I promiſe to give it him freely, though I promiſe to give it him conditionally, becauſe it is upon ſuch a condition as does imply no intereſt at all to be paid for it, or any thing done in love of it. And ſo it is here betwixt God and us in this tender of ſalvation; it is required that we ſhould come unto him that we may take the water of life; and yet we are ſaid to take the water of life freely, becauſe this water of life is given us not for our coming meritoriouſly, but upon our coming conditionally: the argument that moves God to give it us is his free Grace; but the condition which he requires of us in order to the receiving of it, is that we ſhould come unto him for it.
The proper improvement and application of this Doctrine to our ſelves is the ſcope an drift of it ſelf, and that is from hence to perſwade all ſuch perſons as are in their natural condition, and ſenſible of that miſerable eſtate in which they are, to come in and to accept of that reconciliation which is wrought by Chriſt, and that ſalvation which in his name is tender'd unto them; Let him that's athirſt now come, and whoſoever will, let him take of the water of life freely; here's a Proclamation of general pardon to all thoſe that are willing to imbrace it, and make advantage and benefit of it. And therefore let none be ſo wilful or deſperate as to deprive themſelves of that mercy which is in it. Here are three words of very great Emphaſis, which are all join'd together, ſo much the more to inforee the Incitation, Whoſoever, and that Wills, and Freely. He that finds in him the ſecond, has no cauſe to call in queſtion either the first or the third. If he be willing to take this water of life, he may have it whoſoever he be, and coſt him nothing. So that here now there are two great blocks and impediments taken out of the way, which many are ready to object againſt themſelves, as excluding them from mercy; the one is the meanneſs of their condition, and the other is the ſinfulneſs.
Firſt, There are ſome who are ready to object the meanneſs; that they are ſo and ſo in regard of the world, of a lower and inferiour rank in this particular, either for Country, or Eſtate, or Parts, or ſuch things as theſe, they are apt now and then to think that the Priviledges of Grace do not reach ſuch perſons as they are, but rather of higher and greater rank and quality; no, but it is far otherwiſe. This word Whoſoever in the Text, as it is expreſt as I have ſhewn in the indefinite, it's a pair of Compaſſes which takes in all of what rank or condition ſoever. We ſee here of a truth how that God is no reſpecter of perſons, as the Apoſtle Peter declares to us, But in every Nation (and ſo in every condition) he that cometh to him is accepted of him; high and low, great and ſmall, rich and poor, one as well as another, Whoſoever will.
Secondly, There are ſome others that are apt to object their ſinfulneſs, that being ſuch and ſuch great ſinners, there's no mercy belonging to them. Now theſe are alſo taken off by the Text, in the word freely on Gods part added to willingneſs on theirs. Whoſoever is willing to come to Chriſt upon thoſe terms as he is invited to come, that is, in good earneſt to leave his ſins and abominations, and wicked courſes, and now to lead a new life for time to come, his former ſinfulneſs ſhall not be able to prejudice him; for Salvation it is not tendered upon the terms of merit. but of free Grace. This water of life it is beſtowed upon every one freely.
Therefore let none ſtraiten the Grace of God where himſelf has enlarged it, but underſtand aright the full ſenſe and drift of the Goſpel, and the Incitations of it: If any man has a mind ſtill to keep his ſins, and to allow himſelf in them, he ſhall have no mercy, be they never ſo ſmall. Again, if any man have a mind to leave his ſins, and to forſake them, and to depart from them, he ſhall not be excluded from mercy, be they never ſo great. It is not the greatneſs or ſmallneſs of the ſins which is conſiderable in this particular, but the reality of affection and diſpoſition of ſoul towards them, either to the keeping or leaving of them: Whoſoever confeſſeth and forſaketh his ſin ſhall find mercy.
So much for that, and ſo alſo of the whole Text: Let him that heareth, ſay, come; and let him that's athirſt come, and whoſoever will, let him take the water of life freely.