First. It is a deep river. It is a river that is not shallow, but deep, with an 'O the depth!' (Rom 11:33). 'I will make their waters deep, saith G.o.d' (Eze 32:14). And again, they 'have drunk of the deep waters' (Eze 34:18). A river of water of life is much, but a deep river is more. Why, soul-sick sinner, sin-sick sinner, thou that art sick of that disease that nothing can cure but a potion of this river of the water of life, here is a river for thee, a deep river for thee. Those that at first are coming to G.o.d by Christ for life, are of nothing so inquisitive as of whether there is grace enough in him to save them. But, for their comfort, here is abundance, abundance of grace, a river, a deep river of the water of life, for them to drink of.

Second. As this river is deep, so it is wide and broad (Eph 3:18; Job 11:9). Wherefore, as thou art to know the depth, that is, that it is deep, so thou art to know its breadth, that is, that it is broad; it is broader than the sea, a river that cannot be pa.s.sed over (Eze 47:5). Never did man yet go from one side of this river to the other when the waters indeed were risen; and now they are risen, even now they proceed out of the throne of G.o.d and of the Lamb too. Hence this grace is called 'the unsearchable riches of Christ' (Eph 3:8). Sinner, sick sinner, what sayest thou to this?

Wouldst thou wade? wouldst thou swim? here thou mayest swim, it is deep, yet fordable at first entrance. And when thou thinkest that thou hast gone through and through it, yet turn again and try once more, and thou shalt find it deeper than h.e.l.l, and a river that cannot be pa.s.sed over. If thou canst swim, here thou mayest roll up and down as the fishes do in the sea.[7] Nor needest thou fear drowning in this river, it will bear thee up, and carry thee over the highest hills, as Noah's waters did carry the ark. But,

Third. As this river of water of life is deep and large, so it is a river that is full of waters. A river may be deep and not full.

A river may be broad and not deep. Aye, but here is a river deep and broad, and full too. 'Thou waterest it; thou greatly enrichest it with the river of G.o.d, which is full of water' (Psa 65:9).

Full of grace and truth. Fill the water-pots, saith Christ, up to the brim. The waters of a full cup the wicked shall have; and a river full of the water of life is provided for those who indeed have a desire thereto.

Fourth. As this river is deep, broad, and full, so it still aboundeth with water. The waters, says the prophet, 'were risen'

(Eze 47:4). Hence, the Holy Ghost saith, G.o.d causeth the waters to flow (Psa 147:18). And again, 'And it shall come to pa.s.s in that day [the day of the gospel] that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of s.h.i.ttim'

(Joel 3:18). When a river overflows it has more water than its banks can bound: it has water. 'Behold, he smote the rock, that the waters gushed out, and the streams overflowed' (Psa 78:20).

This river of water of life, which is also signified by these waters, is a river that abounds and that overflows its banks in an infinite and unspeakable manner. Thus much for the river, to wit, what a river of water of life it is. It is a river deep, broad, full, and abounding with this water, with this Spirit and grace of the gospel.

[Inferences to be drawn from this term RIVER.]

SECOND. Now I shall come to draw some inference from it, that is, from this term, a river. A river of water of life.

First. Then, a river is water that is common, common in the streams, though otherwise in the head. This river proceeds out of the throne, and so, as to its rise, it is special; it is also called the water of life, and as it is such, it is special; but as it is a river it is common, and of common use, and for common good. Hence the grace of G.o.d is called the common salvation (Jude 3), for that by the word there is no restraint, no denial to or forbidding of any that will, from receiving thereof.

And whosoever will, let him take the water of life freely (Rev 22:17). What can more fully declare the commonness of a thing? Yea, this river is called, at the very head of it, an 'open fountain,'

a fountain opened to the house of David and to the inhabitants of Jerusalem (Zech 13:1). And by David or Judah and Jerusalem is comprehended every soul that would drink of the water of life or living water. And hence it is that this river is said to 'go down into the desert and go into the sea,' where all kinds of fishes are (Eze 47:8). By sea is meant the world, and by fish the people, and thither shall run this river of water of life. But,

Second. Though a river, in the streams of it, is common, yet a river, as it pa.s.ses through a country or province, will choose its own way, it will run in the valleys, in the plains, not over steeples and hills. It will also fetch its compa.s.ses and circuits; it will go about and reach hither and thither, and according to its courses it will miss by its turnings what places and people it lists, yet it is common, for that it lies open, yet it is common for all the beasts of the field. There is, therefore, a difference to be put betwixt the commonness of a thing and its presence. A thing may be common, yet far enough off of thee. Epsom, Tunbridge waters, and the Bath, may be common, but yet a great way off of some that have need thereof.[8] The same may be said of this river, it is common in the streams, but it runs its own circuit, and keeps its own water-courses. 'He sendeth the springs into the valleys which run among the hills' (Psa 104:10). Indeed, he openeth his river in high places, in his throne, and of the Lamb, but still they run in the midst of the valleys to water the humble and the lowly. Wherefore, they that thirst and would drink are bid to come down to the waters--'Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy,' &c.

(Isa 55:1). And again, 'If any man thirst, let him come unto me and drink' (John 7:37). The waters are common, but you must come to them, to them where they are, or you will be nothing the better for them. 'Come ye to the waters.'

Third. This water of life is called a river, to intimate to you by what store of the same it is supplied. All rivers have the sea for their original: 'All the rivers run into the sea, yet the sea is not full; unto the place from whence the rivers come, thither they return again' (Eccl 1:7).[9] And so this river of water of life is said to proceed out of the throne, as out of a place where it breaketh out, but the original is the sea, the ocean of grace, which is an infinite Deity. 'Thou wilt cast all their sins into the depths of the sea, into the depth of the sea of thy grace'

(Micah 7:19). Rivers, when they are broken up, do with their gliding streams carry away a great deal of the filth, which from all parts of the countries through which they run, is conveyed into them; and they carry it away into the sea, where it is everlastingly swallowed up.[10] And, O! the filth that is cast into this river of G.o.d! and, O! how many dirty sinners are washed white therein, for by its continual gliding away, it carrieth that filth into the midst of the sea.

A river will take away the very stink of a dead dog: nor doth all the soil and draught that is cast into the rivers, cause that those that can should be afraid to make use thereof: all that have need do betake themselves to this river notwithstanding. But how much more virtue is there in this sweet river of grace that is designed, yea, opened on purpose, to wash away sin and uncleanness in, to carry away all our filth, and to remain as virtuous still!

Fourth. It is called a river, to show that it yields a continual supply, as I may call it, of new and fresh grace. Rivers yield continually fresh and new water. For though the channel or watercourse in which the water runs is the same, yet the waters themselves are always new. That water that but one minute since stood in this place or that of the river, is now gone, and new and fresh is come in its place. And thus it is with the river of G.o.d, which is full of water; it yieldeth continually fresh supplies, fresh and new supplies of grace to those that have business in those waters. And this is the reason that when sin is pardoned, it seems as if it were carried away. Those waters have, with their continual streams, carried away the filth of the sinner form before his face. It is not so with ponds, pools, and cisterns; they will be foul and stink, if they be not often emptied, and filled again with fresh water. We must then put a difference between the grace that dwelleth in us, and this river of water of life. We are but as ponds, pools, and cisterns, that can hold but little, and shall also soon stink, notwithstanding the grace of G.o.d is in us, if we be not often emptied from vessel to vessel, and filled with fresh grace from this river (Jer 48:11). But the river is always sweet, nor can all the filth that is washed out of the world make it stink, or infect it: its water runs with a continual gliding stream, and so carries away all annoyance, as was said, into the depth of the sea.

Fifth. The grace of G.o.d is called a river, to show that it is only suited to those who are capable of living therein. Water, though it is that which every creature desireth, yet it is not an element in which every creature can live. Who is it that would not have the benefit of grace, of a throne of grace? But who is it that can live by grace? Even none, but those whose temper and const.i.tution is suited to grace. Hence, as the grace of G.o.d is compared to a RIVER, so those that live by grace are compared to FISH: for that as water is that element in which the fish liveth, so grace is that which is the life of the saint. 'And there shall be a very great mult.i.tude of fish, because these waters shall come thither; for they shall be healed, and everything shall live whither the river cometh' (Eze 47:9). Art thou a fish, O man, art thou a fish?

Canst thou live in the water; canst thou live always, and nowhere else, but in the water? Is grace thy proper element? The fish dieth if she be taken out of the water, unless she be timely put in again; the saint dieth if he be not in this river. Take him from this river, and nothing can make him live; let him have water, water of life enough, and nothing can make him die.

I know that there are some things besides fish, that can make a shift to live in the water; but the water is not their proper, their only proper element. The frog can live in the water, but not in the water only; the otter can live in the water, but not in the water only. Give some men grace and the world, grace and sin; admit them to make use of their l.u.s.ts for pleasure, and of grace to remove their guilt, and they will make a pretty good shift, as we say; they will finally scrabble on in a profession; but hold them to grace only, confine their life to grace, put them into the river, and let them have nothing but river, and they die; the word, and way, and nature of grace, is to them as light bread,[11]

and their soul can do no other but loath it, for they are not suited and tempered for that element. They are fish, not frogs, that can live in the river, as in their only proper element.

Wherefore, the grace of G.o.d, and Spirit of grace, is compared to a river, to show that none but those can live thereby whose souls and spirits are suited and fitted thereto.

Sixth. The grace, and Spirit of grace of G.o.d, is called or compared to a river, to answer those unsatiable desires, and to wash away those mountainous doubts that attend those that indeed do thirst for that drink. The man that thirsteth with spiritual thirst, fears nothing more than that there is not enough to quench his thirst.

All the promises and sayings of G.o.d's ministers to such a man seem but as thimbles instead of bowls (Psa 63:1, 143:6). I mean so long as his thirst and doubts walk hand in hand together. There is not enough in this promise; I find not enough in that promise to quench the drought of my thirsting soul. He that thirsteth aright, nothing but G.o.d can quench his thirst. 'My soul thirsteth for G.o.d, for the living G.o.d' (Psa 42:2, 63:1, 143:6). Well, what shall be done for this man? Will his G.o.d humour him, and answer his desires? Mark what follows: 'When the poor and needy seek water, and there is none,' (and they can find none, when all the promises seem to be dry, and like clouds that return after the rain), 'and their tongue faileth for thirst, I, the Lord, will hear them.'

Aye, but Lord, what wilt thou do to quench their thirst? 'I will open rivers,' saith he, 'in high places, and fountains in the midst of the valleys. I will make the wilderness a pool of water, and the dry land springs of water' (Isa 41:17,18). Behold! here are rivers and fountains, a pool, and springs, and all to quench the thirst of them that thirst for G.o.d.

Wherefore, as I said, such provision for the thirsty intimates their fears of want and the craving appet.i.te of their souls after G.o.d.

Right spiritual thirst is not to be satisfied without abundance of grace. And 'they shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures' (Psa 36:8).

Seventh. The grace of G.o.d is compared to a river, to show the greatness of the family of G.o.d. He has a family, a great family, and, therefore, it is not a little that must be provided for them. When Israel went out of Egypt, and thirsted by the way, G.o.d provided for them a river; he made it gush out of the rock; for, alas! what less than a river could quench the thirst of more than six hundred thousand men, besides women and children? (Psa 78:20).

I say, what less than a river could do it? When the people l.u.s.ted for flesh, Moses said, 'Shall the flocks and the herds be slain for them to suffice them? or shall all the fish of the sea be gathered together for them to suffice them?' (Num 11:22). Even so could not less than a river sustain and suffice that great people. Now his people in gospel days are not to be diminished, but increased; and if then they had need of a river, surely now of a sea; but the river is deep and broad, full, and abounds, or rises with water, so it will suffice.

Eighth. The grace of G.o.d is compared to a river, perhaps to show of what a low esteem it is with the rich and the full. The dest.i.tute indeed embrace the rock instead of a shelter, and the poor and needy, they seek water: but they that can drink wine in bowls, that can solace themselves with, as they think, better things, they come not to this river to drink; they never say they shall die if they drink not of this water. It is, therefore, for the poor and needy, G.o.d will lead THEM to his 'living fountains of waters,'

and will 'wipe away all tears from THEIR eyes' (Rev 7:17). And thus I pa.s.s the second and come to the third particular, and that is, to show the head and spring from whence this river proceeds, or springs.

[THE HEAD OR WELL-SPRING OF THE WATER OF LIFE.]

[THIRD.] Rivers have their heads from whence they rise, out of which they spring, and so, accordingly, we read this river has; wherefore he saith, 'He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of G.o.d and of the Lamb.'

[G.o.d.] G.o.d is here to be taken for the whole G.o.dhead, Father, Son, and Spirit, for that grace proceeds from them all; the grace of the Father, the grace of the Son, and the grace of the Spirit is here included. Hence, as the Father is called 'the G.o.d of grace'

(1 Peter 5:10): so the Son is said to be full of grace, grace to be communicated (John 1:14-16), and the Holy Ghost is called 'the Spirit of grace' (Heb 10:29). So then by this we perceive whence grace comes. Were all the world gracious, if G.o.d were not gracious, what was man the better? If the Father, or the Son, or the Holy Ghost, are gracious, if they were not all gracious, what would it profit? But now G.o.d is gracious, the three persons in the G.o.dhead are gracious, and so long they that seek grace are provided for; for that, there proceeds from them a river, or grace like a flowing stream; indeed the original of grace to sinners is the good will of G.o.d; none can imagine how loving G.o.d is to sinful man. A little of it is seen, but they that see most, see but a little.

[THE LAMB.] But there is added, 'and of the Lamb.' The Lamb is, Jesus as sacrificed, Jesus as man, and suffering. Hence you have the Lamb, at the first vision of the throne, set forth unto us, that is, as slain. 'And I beheld, and lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain' (Rev 5:6). Wherefore, by this word Lamb, we are to understand who, or by what means, grace doth now run from the throne of G.o.d, like a river, to the world. It is because of, or through the Lamb. We are 'justified freely by the grace of G.o.d through the redemption that is in Christ Jesus, whom G.o.d hath set forth to be a propitiation, through faith in his blood'

(Rom 3:24). And again, 'We have redemption through his blood,'

even 'the forgiveness of sins, according to the riches of G.o.d's grace' (Eph 1:7).

Nor doth the Lamb of G.o.d, by becoming a means, through death, of the conveyance of grace to us, at all darken the nature or glory of grace, but rather doth set it off the more. For wherein can grace or love more appear than in his laying down his life for us?

I speak now of the grace of the Son. And wherein could the nature and glory of grace of the Father more appear than in giving his Son to death for us, that grace might, in a way of justice as well as mercy, be bestowed upon the world? Wherefore, as he saith here, that the river of water of life proceedeth from G.o.d, so he adds that the Lamb, because he would have us while we are entangled and overcome with this river of G.o.d's pleasure, not forget what it cost the Lamb of G.o.d that this grace might come unto us.

For the riches of grace and of wisdom are, that grace comes to us not only in a way of mercy and compa.s.sion, but in a way of justice and equity; but that could be by no other means but by redeeming blood. Which redeeming blood came not from us, nor yet through our contrivance or advice; wherefore, whatever it is to the Lamb, still all is of grace to us. Yea, the higher, the greater, the richer is grace, by how much the more it cost the Father and the Lamb, that we might enjoy it. When a man shall not only design me a purse of gold, but shall venture his life to bring it to me, this is grace indeed. But, alas! what are a thousand such short comparisons to the unsearchable love of Christ.

The Lamb, then, is he from whom, by, or through whom the grace of G.o.d doth come to us. It proceeds from the throne of G.o.d and of the Lamb. And it proceeds from him now as a donator: from him, not only as a means of conveyance, but as one that has power to give grace; power, as he is the Son of Man. For as the Son of Man he is the Lamb, and as he is the Lamb it cometh from him. 'The Son of man hath power on earth to forgive sins' (Matt 9:6). And that before he had actually paid to G.o.d the price of our redemption.

But how much more now? Wherefore Paul, in his prayer for grace and peace for saints, supplicates both G.o.d and the Lamb--'Grace be to you, from G.o.d our Father, and from the Lord Jesus Christ'

(Eph 1:2; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3).

'Proceeding out of the throne.' Formerly this river of water is said to come from under the threshold of the house of the Lord (Eze 47:1). And it is, said again, they 'shall go out from Jerusalem,'

that is, the church or house of G.o.d still (Zech 14:8). In that they are said to come out from under the threshold, it may be to intimate that they ran but low formerly, if compared to what they do now. Which might also be signified by this, that they 'issued out,' that that issues out ordinarily comes forth but slowly.

Also the prophet saith, the first time he went through the waters, they were but up to the ankles (Eze 47:3,4). But what is ankle-deep to that which followeth after? It is said also to come out from Jerusalem, where, I perceive, were no great rivers, to intimate, that as long as the first priesthood, first temple, and type, were in their splendour, only the shadow of heavenly things were in use, and that then grace ran but slowly, nor would run much faster, because Jesus was not yet glorified. For the Spirit and abundance of grace was to be given not before but after his ascension.

Wherefore, now Jesus is ascended, now he is glorified, now grace proceeds from the throne, not from the threshold of the house.

'He shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of G.o.d, and of the Lamb.'

THE THRONE. That of which the mercy-seat was a type, that which is called the throne of grace (Exo 25:17; Heb 4:16). And it is called the throne of grace, even, therefore, because it is that from or out of which proceeds this river of water of life, this overflowing grace of G.o.d. Now, it may be asked what is the throne of grace? and I shall answer it is the humanity of Christ. He is the throne, he is the Jacob in which G.o.d sitteth (Isa 22:22,23).

And he shall be for a glorious throne to his Father's house (Rev 3:7). The fulness of the G.o.dhead dwells in him bodily; and G.o.d was in Christ reconciling the world unto himself, nor can grace come to men but by Christ, nor can G.o.d rest as to our salvation but in him. But because I have spoken of this thing more particularly upon that text, 'Let us therefore come boldly unto the throne of grace,' &c., I shall, therefore, here say no more.

Only, methinks, it is a glorious t.i.tle that the Holy Ghost has given to the humanity of Christ, in that he calls it the throne of G.o.d; and methinks he gives it the highest preference in that he saith, out thence proceeds a pure river of water of life: we will a little, therefore, speak something to this word--the throne, the throne of G.o.d.

First. A throne is the seat of majesty and greatness; it is not for things of an inferior quality to ascend or a.s.sume a throne. Now, then, since this river of water of life proceeds from the throne, it intimates, that in grace and mercy there is great majesty; for grace, as it proceeds, has a voice from the throne. And, indeed, there is nothing in heaven or earth that can so AWE the heart as the grace of G.o.d (Hosea 3:5). It is that which makes a man fear, it is that which makes a man tremble, it is that which makes a man bow and bend, and break to pieces (Jer 32:9). Nothing has that majesty and commanding greatness in and upon the hearts of the sons of men as has the grace of G.o.d. So that, I say, when he saith that this river of grace proceeds out of the throne of G.o.d, it is to show us what a majesty, what a commanding greatness, there is in grace. The love of Christ constraineth us.

When Moses went up to the mount the first time to receive the law, he did exceedingly fear and quake. Why? because of the fire and smoke, thick darkness and thunder, &c. But when he went up the second time thither, 'he made haste and bowed his head toward the earth, and worshipped.' But why? because it was before proclaimed that 'the Lord was merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin,' &c. (Exo 34:6-9).

There is nothing overmastereth the heart like grace, and so obligeth to sincere and unfeigned obedience as that. 'Examine me, O Lord,'

said David, 'and prove me; try my reins and my heart. For thy loving kindness is before mine eyes: and I have walked in thy truth' (Psa 26:2,3). Therefore, he saith again, O Lord our G.o.d, 'how excellent is thy loving kindness' in all the earth! and that loving kindness is marvellous; for it has that majesty and that excellent glory in it as to command the heart and subdue sin. And, therefore, grace has given to it the t.i.tle of sovereignty, or of one that reigns. The throne is called 'the throne of grace' (Heb 4:16), that on which it sits and reigns, as well as that from whence it proceeds: 'Grace reigns through righteousness unto eternal life by Jesus Christ our Lord' (Rom 5:21).

Second. As a throne is a seat of majesty and greatness, and so can awe, so it is the seat of authority and legislative power, and so will awe; this is confirmed from what was said but now, 'grace reigns.' Wherefore it is expected that they that hear the word of G.o.d's grace should submit thereto, and that at their peril. 'He that believes not shall be d.a.m.ned,' is a word of power, of law, and of authority, and the contemner shall find it so. Grace proceeds from the throne, from the throne of G.o.d and of the Lamb. Wherefore, sinner, here is laid a necessity upon thee, one of the two must be thy lot; either thou must accept of G.o.d's grace, and be content to be saved freely thereby, notwithstanding all thy undeservings and unworthiness, or else thou must be d.a.m.ned for thy rebellion and for thy rejecting of this grace. Wherefore, consider with thyself and think what is best to be done. Is it better that thou submit to the grace and mercy of G.o.d, and that thou acceptest of grace to reign for thee, in thee, and over thee, than that thou shouldst run the hazard of eternal d.a.m.nation because thou wouldst not be saved by grace? Consider of this, I say, for grace is now in authority, it reigns and proceeds from the THRONE. Now, you know, it is dangerous opposing, rejecting, despising, or disowning of them in authority; better speak against twenty than against one that is in authority. If 'the wrath of a king is as messengers of death' (Prov 16:14), if the wrath of the king 'is as the roaring of a lion,' what is the wrath of G.o.d? (Prov 19:12). And you know, to despise grace, to refuse pardon, to be unwilling to be saved from the guilt and punishment due to treasons, the king's way, since that also is the best way, how will that provoke? how hot will that make wrath? But to accept of grace, especially when it is free grace, grace that reigns, grace from the throne, how sweet is it? 'His favour is as dew upon the gra.s.s.'

This, therefore, calls for thy most grave and sedate thoughts.

Thou art in a strait, wilt thou fly before Moses, or with David fall into the hands of the Lord? wilt thou go to h.e.l.l for sin, or to life by grace? One of the two, as was said before, must be thy lot: for grace is king, is upon the throne, and will admit of no other way to glory. In and by it thou must stand, if thou hast any hope, or canst at all 'rejoice in hope of the glory of G.o.d'

(Rom 5:2).

Third. As the throne is the seat of majesty and authority, so it is the highest seat of authority. There is none above the throne, there is no appeal from the throne. There are inferior courts of judicature, there are under-governors, and they may sometimes, perhaps, be faulty; wherefore in some cases an appeal from such may be lawful or permitted; but from the throne none can appeal.