CHrist having sent his Angel to testifie several things unto the Churches, Tells them what he is, I am the Root and the Off-spring of David, the bright and morning Star.

These words, I am the Root and the Off­spring of David, are a Riddle, and a seeming contradiction: For Christ to bee the Root of David, and the Off-spring of David, seems very improbable and contradictory; much like that speech in the 22. of Matth. latter end, where Christ said, The Lord said unto my Lord, If David call him Lord, how is he then his Son? They could not tell what to make of it; So its probable, when many read these words here, Christ is the Root of David, and the Off­spring [Page 2]of David too, they know not how to untie this knot, and to reconcile this seeming contradiction; But if we plow with the Heifer of the Lord, with his Spirit, we many easily re­solve it.

Christ is the Root of David, as he is God, in his Divine nature; he is the Off-spring of David, as he is man: And in some sense Christ as he is man, may be also the root of David; For Christs Humane nature was as well in Jesse the Father of David, as in David himself.

You see here, Christ is termed a Root, I am the root of David: Of that I shall speak at this time, and it is not in vain, that the Scripture doth set out Christ by this expression (a Root) for there are sundry resemblances wherein the Lord Christ is like unto a Root.

First, you know a Root is a thing hidden in the earth, Wherein the resem­blance lies between Christ and a Root. secret, and not obvious to any eye; so the Lord Christ, take him especially in his Di­vine nature, that is a hidden thing. As its said of God, He is the invisible God, so of Christs Divine nature, it is an invisible nature. The An­gels are not seen, souls are not seen, and God is not seen, and the Deity of Christ was not seen: It was hid under flesh, under his humane nature. And Christs humane nature, Christ as man was a hidden thing? Joh. 1.10. He was in the world, and the world was made by him, and the world knew him not. The world did not know him to be the Messiah, to be the root of David: So in Joh. 16.3. These things will they do unto you because they have not known the Father, nor me; They have not known me; Christ was not known, but a hidden thing, a secret thing, [Page 3]like a root in the earth; as he saith of the Spirit in Joh. 14.17. Whom the world cannot re­ceive, because it seeth him not, neither knoweth him, the world did not see the Spirit, nor know the Spirit; so the world did not see Christ, nor know Christ—why, Christs humane nature, Christ as man, was hidden under afflictions, un­der reproaches, under poverty and meanness, and under scorn, and contempt, so that he was a root in the earth, he was a hidden thing.

2 A Root hath life in it, and the life is prin­cipally in the root of any thing: so in the Lord Jesus, there is life, and life principally in him. Joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in him­self, Christ hath life in himself principally and eminently as the Father had. Joh. 1.4. In him was light, and that light was the life of men. In this Root was life, in Christ was life. 1 Cor. 15. he is said to be a quickning Spirit, he hath life in him, and quickens others. Joh. 14.6. he is The life, he is life emphatically above all others, he is a Root, he hath life principally and emi­nently in him.

3 The Root (you know) bears up the tree, the branches, and the fruit of the tree, the Root bears up all; Thou bearest not the root, but the root bears thee, Rom. 11. So it is the Lord Jesus Christ, this Root, that bears up all.

Christ bears up the world, Christ bears up the Church, Christ bears up heaven, he bears up all, Heb. 1.3. Ʋpholding all things by the word of his power. The Lord Jesus is the Root, I say, that bears and upholds all the whole Creation, Sion it self, and Heaven it self, are upheld by this [Page 4]Root, the Lord Jesus Christ, but especially the Church here in this world, especially Sion, and the members of Sion, beleeving souls, Joh. 15. I am the Vine, that is, I am the Root of the Vine, the Church is the Vine, and Christ is its Root, and he bears up the whole Vine, and all the branches, and all the clusters upon the Vine, hee bears them up, he is the Root of the Vine, so that Christ is a Root that bears up all, he did bear up David, his family, David and his Kingdome, he bears up Sion, and all the children of Sion.

4 Lastly, the Root doth convey life and sap, and nourishment unto the whole body, to all the branches: so it is the Lord Jesus Christ that doth convey sap and life, and nourishment unto all his body; every branch in the Vine, receives the ver­tue from the root of the Vine, and all have life from Christ, I am come that ye may have life, Joh. 10. all life is from Christ, and all light is from Christ, He is the morning star (which we may speak of afterwards) and all nourishment is from Christ, he is said to be the Head of the Church, and the Head of the Church is the Root of the Church in the Scripture sense.

And from the Head is all influence of light, and of direction, and counsel, and motion, and comfort, all is from the Head, all is from this Root.

From Christ is conveyed all, Without me yee can do nothing; unless yee be in me, and have vertue from me, and derive all from me, you can do nothing.

Thus you see that Christ is a Root, the Root of David.

But there are some disparities, What disparities there are between Christ and a Root. or things wherein Christis not like a Root.

First, A Root, take it in the litteral sense, the roots of trees, and plants, they are of a dying nature, decaying nature, and wil grow rotten and consume Job 14.8. Though the root thereof wax old in the earth, and the stock thereof dye in the ground; the root of a tree waxes old, and will dye and perish, and come to nothing: but Christ is not like a root in that sense, For Christ he lives for ever, Heb. 7. This Root never dyes, never de­cayes, Christ the same yesterday, the same to day, the same to morrow, and the same for ever; The Root of Sion for ever, and the Root of David for ever.

Secondly, A root doth bear but one tree, suffices one or two, or three bodies at most; the root of a Corn, it may be will suffice for two or three, or half a dosen stalks, it cannot suffice for all: But Christ is a Root that suffices for all, for all Sion, for the whole world, for the Church, for Heaven: Hee is the Root of David, the Root of Jesse, the Root of Abraham, of Isaac; Hee is the Root of all the Prophets, and Apostles, of all beleevers, of all that have spiritual life in them, he is the Root of them all, so that this Root is of another nature than those roots.

Thirdly, Other roots are subject to the wills, and humors, and pleasures of men, they can dig up the roots of things, they can burn the roots, and abuse the roots, but Christ is not subject to the wills and humors of any, to be spoyled, to bee consumed. The Scribes and Pharisees, thought to root out this Root when they put him to death, but when he was in the grave, he saw [Page 6]no corruption, he laid down his life, and none took it from him without his leave; And he rose again, Rom. 1.4. and mightily declared himself to be the Son of God, by the Spirit of holiness; he declared himself to be a Root that man hath not power over: —So then you see for the opening of this word Root, these things do clear it.

Object. But here is an Objection, You say Christ is the Root of David, and the Root of all, Why had not Christ himself a Root, and was not he from a Root, and how can he be the Root of all? Isa. 11.1. And there shall come forth a Rod out of the stem of Jesse, and a branch shal grow out of his Roots; This is meant of Christ, that Christ should come out of Jesse, and Jesse should be the Root of Christ, and in the 10. v. it is said, In that day there shall be a Root of Jesse, which shall stand for an Ensign of the people; The same is said to be the Root of Jesse, which is said to be the stem or branch of Jesse; — How will these things accord?

Ans. As I answered before, Jesse is the Root of Christ, according to his humane nature, and Christ is the Root of Jesse, according to his Divine nature; or if you will, Christ as Mediator was the Root of Jesse and of all the godly. The words being opened, I shall give you this Obser­vation, I am the Root of David.

Observ. That the Lord Christ is the Root of Nature, the Root of Grace, and the Root of Glory.

How will that appear? why he was the Root of David as a man, the Root of David as a [Page 7]Saint, and the Root of David as glorified; David was now in heaven.

Hee was the root of David as a man, Psal. Christ th [...] root of Nature. 119.73. Thy hands have made me and fashio­ned me, O Lord, saith David, I did not make my self, and my Parents did not make me, But thy hands have made me, and fashioned me; Thy hand hath made me such a creature, thy hand did curiously work me when I was in my mothers womb, that framed me, and moulded me, that ordered all my bones, and sinews and joynts, and parts, and faculties, and the like; Thy hand hath made me, the work of nature was from him, He was the Root of Nature.

And so likewise He was the Root of Grace, Christ the root of Grace and Glory. and the Root of Glory, saith David, Psal. 110. The Lord said unto my Lord; Why was Christ Davids Lord? because he had given him Grace, and made him his servant: Why his Lord? because he would give him Glory, The Lord said unto my Lord, sit thou at my right hand: Christ was Davids Lord because he gave him Grace, and would give him Glory: Hence it is that he saith in Psal. 84.11. Grace and Glory will he give, and no good thing will hee with­hold. Well, I have grace, and I shall have more grace, and I have a humane glory, I am a King and a Prophet, and shall have greater glory, I shall have glory in the highest heavens; So that you see its true of David, Christ is the root of his Nature, the root of his Grace, and the root of his Glory.

Now this will appear for the general, That hee is the root of Nature, and Grace, and Glory.

First, It will appear that Christ is the root of Nature, How it appears that Christ is the root of Nature. from the Creation and making of all things; He that makes all things must needs bee the Lord, and the Root, and the author and fountain of Nature, Heb. 1.2. By whom also he made the worlds, why the world was made by Christ, Christs right hand, Christs arm was at work in the making of all the creatures; The world was made by him, therefore he is the Lord of Nature that hath made all.

Secondly, It appears he is the root of Na­ture, because he can blast nature at his pleasure; what saith Christ to the Fig-tree? Never fruit grow more upon this tree, did it not presently wither away? Christ dryed up all the moysture, dried up the sap, dried up the very root of the tree; why he is the very Root, and the Lord of Nature.

Thirdly, Farther, it appears, in regard that he hath the command of all Diseases, he cured and healed them; What Disease was there ever presented to Christ that he could not cure? He cast out Devils, cured Leprosies, and all man­ner of diseases, the woman that had spent all her estate with Physitians, and could do no good; the man that lay at the Pool of Bethesday, and could not be cured, yet Christ cures all Diseases; He is the root of Nature.

Fourthly, So likewise it appears from his raising of the dead; when men are upon disso­lution, and nature going downward, the breaths gone, the soul is gone, the body putrified, it matters not saith Christ to Martha, Thou shalt see the glory of God, thou shalt see that I am the root of Nature, that I am the root of all, that I can call both the soul, and breathe breath into him, [Page 9]and raise him up; These are evidences that hee is the Root and Lord of Nature.

Secondly, Christ hee is the root of Grace, Christ the root of Grace. all Grace is from him, Luke 4.18. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, To preach it to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the Captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord: Is not here Grace in all these? Yes, and all comes from Christ, Hee was annointed with the Spirit of the Lord to do these things. And more fully in Joh. 1.14, 16, 17. The word was made flesh, and dwelt among us, full of Grace and Truth; but for whom was this Grace, and for whom was the Truth? saith John, And of his fulness have all we received, and Grace for Grace; Hee had a fulness of Grace, hee was the Author, the Root of Grace, the Fountain of Grace, the God of Grace, and this Grace was to be communicated, and derived unto others, Of his fulness have we all received Grace for Grace: For the Law was given by Moses, but Grace and Truth came by Jesus Christ. The Lord Christ is the root of Grace. Rom. 5.20, 21. Where sin abounded, Grace did much more abound, That as sin hath reigned unto death, even so might Grace reign through righteousness unto eternal life by Jesus Christ our Lord: Sin abounded, I but Grace doth superabound; how comes it to superabound? by Jesus Christ our Lord: Grace must reign, as sin hath reigned, and it must reign by Christ, this Grace will send out so much Grace, that Grace [Page 10]will reign, and out-reign sin, bring under sin; So then Christ he is the root of Grace.

Lastly, Christ the roo [...] of Glory. Christ he is the root of Glory, there is none let into heaven but by Christ, none made glorious, but by Christ, 1 Cor. 2.8. he is called the Lord of Glory, They crucified the Lord of Glory.

The Lord of Glory, because he was a glorious Lord in himself; The Lord of Glory, because he hath all Glory to dispose of: The Lord of Glory, because he advances whom he pleases to Glory, he will advance his Church unto Glory, all beleevers unto Glory; So that you see now, Christ he is the root of Nature, the root of Grace, and the root of Glory.

Now what remains, but that we should make some use of this point, and there are several things which will be observable.

Use First, If Christ be the Root of Nature, of Grace, and Glory, then we may all make use of that which David doth upon this account, in Ps. 138.8. Thy mercy, O Lord, indures for ever, forsake not the works of thine own hand; why, may not every one say, Lord I am the work of thy hands, thou hast made me a creature, Thou art the root of my nature? Lord, do not for­sake me, but Lord make me gracious, as well as to have nature; bee the root not only of a na­tural life to mee, but the root of a spriritual life unto me, and be the root of Glory unto me; why thy hand hath made me; Thou hast made me a man, given me an immortal soul, indued me with understanding, and some wisdome and knowledge, Lord do not forsake me, leave mee not to the Devil, to the world, to my self; [Page 11]But Lord, seeing thy hand hath made me a man, so Lord let it make me a new man; as I have a Natural life, so let me have another life, a Spiri­tual life; so every one when they are in straights and troubles, in darkness and afflictions, and think they are left of God, and Christ, let them use this Argument in Prayer, I am the work of thine hands, what wilt thou leave the work of thy own hands? why men will not desert the work of their own hands, thou hast not deserted the Creation, the Sun, Moon, and Stars, Night and day, Summer and Winter; why Lord, I am the work of thine own hands, do not leave me, nor forsake me.

2 Is Christ the root of Nature, of Grace, and of Glory? then whatsoever difference you see in men as men, in men as Christians, what diffe­rence soever you read of men in glory, it is all from the Lord Jesus Christ, it is from the root. You know that one Tree is higher than another, it is from the root; that one tree or branch is higher, or bigger than another, it is from the root of the Tree; that the differences are in the branches, and arms, and boughes of the tree, it is all from the root of the tree; so the differences that are a­mongst men, it is from the root. Christ he gives unto one man great parts, to another man lesser parts; he gives unto one man a strong judgement, a strong memory, admirable Elocution, to ano­ther man he gives not the same, the difference is in Christ, he is the root of Nature, and commu­nicates what he please. So likewise the talents of Grace, he gives to one man one talent, to a­nother man two talents, to another man five talents, the Lord is the root, and he makes one higher than [Page 12]another; some men have choyse Gifts, and Graces, some one man hath more than ten other men have; it may be another man is beneath him in a degree or two, some are beneath a great deal; in Grace, some are Babes, some Children, some Young-men, some old Disciples.

So in Glory, the twelve Apostles shall sit upon twelve Thrones; in glory, some are like the Sun, some like the Moon, some like the Stars; where is the difference? the difference lies in the root, he communicates what he pleases, both in Natu­rals, in Spirituals, and in Glory.

3 If Christ be the root, then let us not bee high-minded, let none be lifted up with whatso­ever injoyments they have; whatsoever gifts you have, whatsoever Graces you have, what Glory soever you look for, bee not lifted up, and the reason is plain here, and so Rom. 11.18. Boast not against the Branches; Why, another man is a Branch as well as thou art, take man as man, he is a Branch in the Tree of Nature, and wilt thou boast thy self against him? boast not of thy wit, or beauty, or strength, or any Natural abilities thou hast, for thou bearest not the root, but the root thee.

So, boast not of Spirituals, that you have so much faith, so much knowledge, so much pati­ence, humility, and love, do not boast of these things, Christ is the root, and the root bears thee.

So, do not boast of what places you shall have in Heaven; the Sons of Zebedee, they would bee at the right hand, and at the left hand of Christ, when they came into his Kingdom; they would have such and such places, but know, the root [Page 13]bears thee, be therefore humble and lowly, what thou hast thou hast received, why art thou lifted up then, as if thou hadst not received it? the root, the Lord Christ will call you to an account one day of what you have received, and how you have imployed the same; therefore remem­ber thou hast all from the root, and nothing of thine own.

4 If Christ be the Root that bears up all, bee the root of Nature, Grace, and Glory, then let us fear to offend and provoke him; if a mans life, habitation, and maintenance depended upon some one man, would he not take heed how he pro­voked that man? doth not your All depend up­on this root Christ, your Nature depends upon him? in him you live, and move, and have your beings, — your habitations and maintenance de­pends upon him.

So for your Spiritual life, and Spiritual good, doth it not depend upon this Root? Is not hee the Root of Life, of all Spiritual life, and com­fort, and blessings? Is not hee the root from whom you receive all Grace, all truth, and all comforts and good?

Do you not look through him to have your glory? why will you offend him now, and sin a­gainst him? O what a root is this that bears up all Nature, that bears up all Grace, and all Glory, and bears up all the Spiritual good of men and women, the root that bears up Heaven, and Glo­ry and all! take heed I say, of trampling upon this root, of wronging Christ, of slighting Christ, of grieving Christ, of displeasing him any way, if he with-draw influences of nature, dye you must presently; — if he with-draw influences of Grace, [Page 14]in darkness you must sit presently; — if he should with-draw Glory from you, where would you bee but without doors?

5 Again, If Christ bee the root of Nature, Grace, and Glory, then let us make it our busi­ness to serve and honour him; is it not the duty of a Childe, coming from the loyns of his Parents, to serve them, and honour them? so it is the du­ty of every man, seeing Christ is the root of eve­ry man, it is the duty of every man to serve the Lord — serve him with thine Eyes, serve him with thy Tongue, serve him with thy Hand, serve him with thy Foot, serve him with thy Un­derstanding, serve him with thy Will, serve him with thine Affections, serve him with the whole Man, for thou hast all from him as a man, let all then return to him; Waters that come from the Sea run back again to the Sea, and seeing wee all come from Christ, who is God, and the root of Nature, let us then work in order, and serve him.

But much more you that are Spiritual; hath Christ given you life, Spiritual life, quickned you when you were dead in sins and trepspasses? Is Christ the root of all your Spiritual good and welfare? will you not serve Christ? what, will you be for the World, for Hell, and for Sin now? why Christ is your root, are you then his Vine, and will not live to Christ? certainly we should serve Christ, and honour Christ upon this account — and we would do it if we did well consider, why I have my life of Faith, and of Grace, and of com­fort, and I hope for Glory hereafter from Christ, and shall I not serve the Lord Jesus Christ? I look for glory, therefore I will purifie my self as [Page 15]he is pure; Christ in you the hope of Glory, is he your root, and have you hope of Glory? then puri­sie your selves as he is pure; yea serve Christ with pure hearts, and pure affections, and pure con­versations, live to the Lord Jesus, he is the root of Nature, the root of Spiritual life, and the root of Glory.

6 Again, if Christ be the root of all, then here you may know what your conditions are, what state you are in; tell me what root you are roo­ted upon, what root do you grow on; do you grow upon the old Adam still, or are you rooted upon Christ? If old Adam be your root, as hee is the root of Man-kind, of corrupt man, if you grow upon that root, you are no more than when you came into the World, your fruit is sour, your Grapes are wild Crapes, your Natures are corrupt, you are enemies to God, you are upon the root of bitterness, a root of death.

Nay, let me say, Are you upon Christ now, as he is God only, for Christ is the root of Nature as he is God, if you be rooted upon Christ as hee is God only, as he hath made you, if you be no more than this, you have marred your selves since he made you, therefore make inquiry whe­ther you be rooted upon Christ as Mediator, as the root of David, as God-man, whether you have interest in Christ upon that account, and if it be, your fruit is good fruit, fruit becoming the Gospel, fruit worthy of Grace, and worthy of a man that is called, justified, and sanctified; other fruit you bare, now you bear such fruit as Christ did; those that are translated, and cut off from the old Adam, and ingrafted into Christ, they bear other fruit than before; therefore inquire [Page 16]what root you are upon, whether you are rooted into Christ, yea or no, that will yeeld a great deal of comfort unto you, if it be so.

7 Further, If Christ be the Root of Nature, the Root of Grace, and the Root of Glory, and of all, then this is great comfort unto every true Christian; why he is planted in Christ, and hee shall never dry nor wither away; in the 1 Psal: he speaks there of a Tree planted by the water side, that bringeth forth his fruit in his season, his leaf also shall not wither — why, he that is a true Christian, that is intrinsically ingrafted into Christ, he is in such a root that hath life, water of life, and vertue, and is communicating conti­nually unto the branches: I am come (in the tenth of John) that you may have life, and that yee may have it more abundantly: If thou be truly in Christ thou shalt have life, and have it more a­bundantly, thou art in a River of Water, thou art in a root that hath abundance of all Spiritual good, and Spiritual Blessings for you, therefore look to it that you be in Christ, and then you shall have vertue in him, your root shall never wither, it shall never decay.

8 If Christ bee the Root of all, then bee exhorted every one to get interest in this Root, get interest in him, and then your natures will be sanctified, get interest in him, and then you will have of all the fulness of Christ, and you shall have of all his glory: Men and Women they la­bour to be rooted in the World, to be rooted in Sin, O how are men rooted in sin, rooted in wicked practices! how are they rooted in worldly things, and so intangled and fixt that there is no getting of them off, or out from the World! what [Page 17]saith the Apostle, 2 Colos. 7. saith he, rooted and built up in Christ. O be rooted, saith hee, but where? in Christ; it is good to be rooted in Christ, O labour to be rooted in him, rooted in the love of Christ, in the power of Christ, in the Merits of Christ, in the Intercession of Christ; O labour to be rooted in these, and then you will grow — And the way to bee rooted in these is double; there are but two things that I shall name, and they are principall things —

The First is by Faith, and the Second by Love:

Get faith in Christ, that unites you to him, and the more faith, the more rooted in him, and get further and further into Christ; labour for faith and that will fix you, settle, and establish you in Christ; it is our want of faith that makes us so off and on with God, and with Christ, and such poor Creatures as we are; well, labour for faith, and that is a drawing Vertue, a drawing Grace, it will draw from Christ whatsoever is to bee had in him.

And then love the Lord Jesus; where there is love, how doth it root a man in the heart of a man or woman? so if you love the Lord Jesus more, you will be rooted more in him, that is the way to be rooted in Christ, get faith, and get love.

9 Lastly, If Christ be the root of Reason, the root of Grace, and Glory, the root of all, then let us give the glory and praise of all to Jesus Christ, and attribute nothing to our selves or others. We are wonderful apt, when wee see a Tree full of fruit, to attribute it to the Tree, O it is a very good Tree, you look not to the root, you attri­bute [Page 18]nothing to that, whereas it is the root you should attribute it to; so now we attribute this to our selves, our own endeavours, labours, im­provements, and diligence, but wee look not at the Root, we look not at Christ who is the Root of Nature; wee look not at Christ who is the Root of Grace; we look not at Christ who is the Root of Glory; and therefore see the reason why we are so little in thankfulness, because wee have so little faith; But if we had more faith now to see the root, we should be more thankful; the root is a hidden thing, Christ is in Heaven, and Christs Divine Nature was hidden, and because we see not Christ as God, see not Christ as Me­diator, look not at Christ as all in all, therefore we give not that glory to him, but wee look at second Causes, Meanes, Ordinances, Magi­strates, Parents, Friends, and the like; and so God and Christ lose their Glory, and their Ho­nour, but if you would look at the root, and say, O this comes from Christ, this comes from God, this comes from the Mediator, from his Grace, yea all comes from him, O then your hearts would be carried out to speak of, and to glorifie his name.

Well, look at Christ, for you have nothing but from him; therefore not to me, nor to others, but unto thee alone O Lord be all the glory.

I Now proceed to the next words, The Off-spring of David; The word for Off-spring is [...], and it signifies that from whence ano­ther thing comes, or proceeds, Phil. 3.8. Circumcised the eighth day, of the stock of Israel, or of the off-spring of Israel; Paul saith, he was of the Israelites, he pro­ceeded and came from them, hee was of that Race, of that Generation; and in Isa. 44. vers. 3. I will pour water upon him that is thirsty, and stouds upon dry ground, I will pour my Spirit upon thy seed, and my blessing upon thine off­spring; upon those that are of thy Loynes, and that descend from thee, that is the meaning of the word Off-spring, your Children are your Off-spring, so that the meaning here is, That the Lord Jesus Christ is of the Race of David. In the Scriptures he is said to be the Seed of the Woman, Gen. 3. he is said to be the son of Abra­ham, Mar. 1. and the Off-spring of David here; he is of the Race of Man-kinde, of the Race of David, In Matth. 1.1. The Book of [Page 20]the Generation of Jesus Christ, the Son of David; and Christ is very frequently in the Gospel called, The Son of David. Matth. 9.37. Thou Son of David have mercy on us.

Now to open the words, yet a little further, a Question may here be,

Q. Why is Christ said to be the Off-spring of David, rather than of any other? when as in Matth. 1. he is the Off-spring of all there mentioned?

Ans. There be several Grounds or Reasons for it;

1 David was he that founded the Kingdom of Israel, there began the foundation of the King­dom of Israel; Saul was the first King, but Saul was given in wrath, and rejected of God, and therefore it is not called the Kingdom of Saul, and the reckoning is not from Saul, but it is called the Kingdom of David, and the recko­ning is from David; so that he was a most emi­nent, and a known person in Israel, of great re­pute in Israel, 2 Chron. 13.5. Ought yee not to know, That the Lord God of Israel, gave the Kingdom over Israel to David our Father for ever, even to him, and to his Sons by a Cove­nant of Salt? God gave the Kingdom to Da­vid, and David was the most eminent King; and the Founder of the Kingdom of Israel, there­fore here David is rather mentioned; he is the Off-spring of David, the Founder of the King­dom of Israel.

2 David was the most lively Type of Jesus Christ of any in the whole Scripture, and therefore he is named the Off-spring of David rather than any others; David was beloved of God, so his [Page 21]name signifies; and David you know slew the Bear, and the Lion, and reserved the Sheep, and the Lamb from them; David killed Goliah and freed the whole Army of Israel from him, — David was a gre [...]t Warrier & a great Conqueror, and got famous Victories; David brought back the Ark of God — David was a man indured great afflictions after he was annoynted King, for many years together, before hee came to the Throne, and to the Kingdom; David likewise was a Prophet, and Psal. 22. is a Psalm wherein David is set out fully to be a type of Christ all a­long that Psalm.

So Christ, he was the beloved of God, and Christ he delivered the Lambs from the Bear and the Lion, Christ he slew Goliah, he led Capti­vity captive, the Lord Christ obtained great Victories over the World, Sin; and Sathan, and all our Spiritual enemies; the Lord Christ brought back the Ark, the truths of God that were in darkness, and hid, he brought immortality and Life to light again.

The Lord indured here in this World a great deal of misery before hee came to glory, and therefore he is said to be the Off-spring of David rather than any other.

3 But lastly, For answer to this, The Pro­phecy was that Messiah should be the Son of Da­vid; God had promised David, That out of his loyns Christ should come, 2 Sam. 7.15. But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee: And thine House and thy Kingdom shall be established for ever before thee, thy Throne shall be established for ever. Mark, God pro­mises [Page 22]him a Throne that should be established for ever, he must have a seed then, and that God swears unto him concerning it, Psal. 89.35, 36. Once have I sworn by my holiness, That I will not lie unto David, his seed shall indure for ever, and his Throne as the Sun before me. This is spoken of Christ the Seed; and the Scripture saith, That of the seed of David Messiah should come: Now though the promise were made to Abraham, that Christ should come of his seed, and he is said to be the Son of Abraham, —yet David is put first, because the Promise was la­ter made to David than to Abraham; therefore the eyes of the Jews were upon that promise, ra­ther than any other: Hence you find that it was ordinary and common in their mouths, To look at Christ the Son of David, Matth. 15.22. A woman of Canaan came out of the same coast, and cryed unto him saying, have mercy upon me O Lord thou Son of David, and Matth. 20.30. And behold two blind men sitting by the way side, when they heard that Jesus passed by, cryed out saying, have mercy on us, O Lord, thou Son of David; And chap. 21.9. And the multitude that went before, and that followed after, cried, saying, Hosanna to the Son of David; even all sorts looked at Messiah to be the Son of David, and the Off-spring of David; Hence is it that rather David is named here than others.

Object. But if Christ be the Son of David, It may be said by way of Objection from that in Isa. 53.8. And who shall declare his Genera­tion? If Christ be the Son of David, every one may declare his Generation therefore how do [Page 23]these two Scriptures then correspond? Who shall declare his generation, saith Isaiah? Now Matthew and John tell his Generation, that he is the Son of David, and the Off-spring of David?

Answ. For answer, First of all know, That some Expositors, and not without cause, do re­fer this in Isaiah to Christs divine Nature and generation of God, and who can declare his Ga­neration? that is, who can declare how the Father begot the Son, how Christ from all eternity should be a Son: let that man arise, and set his gifts and graces a work to the uttermost as he can, and shew the Generation of Christ, his e­ternal generation; it is beyond the comprehension of men or Angels, therefore I say some Exposi­tors refer it to that, and so, who can tell his Gene­neration?

2 It may be referred to Christs days and years that he was for to live and continue, after his In­carnation, for he speaks in this Chapter of Christ as man, and suffering, and saith he, here in the verse, Who shall declare his Generation? for he was cut off out of the land of the living; Who shall declare his Generation? That is, the continuance of his days and time; for they thought that when he was cut off, there had been an end of his daies; but there was not an end of Christs days, for though his humane nature were laid in the grave, yet there was a root under that, the Divine Nature, and he was raised again, and Christ he lives for ever. Heb. 7. and Rev. 1.18. I am he that liveth and was dead, and behold I am alive for evermore: —Who shall declare his Generation? Who shall declare the [Page 24]days and years that Christ now shall live, he lives for ever, he lives for evermore; who shall declare his Generation?

Or Thirdly, And that which I conceive to be more full yet, Who shall declare his Generati­on? that is, The off-spring that shall come of him; for we say this is the Generation of such a man, these are his posterity: Who shall declare his Generation? that is, Who shall declare his seed, his children, those that shall be his; for the Lord Christ he hath a seed, Heb. 2.13. Behold I and the children which thou hast given me, Christ had children, he had an Off spring, Isa. 9.6. he is called the Everlasting Father; be­cause he hath children, children in all ages, and in all Generations; and Christs Generation did exceed declaring; who shall declare his Genera­tion? Act. 21.20. Thou seest, brother how many thousands of Jews there are which be­leeve: How many ten thousands, as the word signifies in the original, many millions, and Rev. 7. There was sealed out of every Tribe twelve thousand, an hundred forty and four thou­sand. —And in vers. 9. After this I beheld, and loe a great multitude which no man could number of all nations, &c. So that the Lord Jesus Christ he hath a Seed, he hath a Generation, a Po­sterity that cannot be numbered; a Generation that cannot be declared how many they are; so that this hinders nothing, nor contradicts what is delivered here, That he is the Off-spring of Da­vid.

The words being thus opened, I shall draw forth some Conclusions from them.

Observ. The first Conclusion is this, That if Je­sus [Page 25]Christ be the Off-spring of David, then Christ was and is true man; and this is, or ought to be an Article of your Faith, To know the Lord Jesus Christ to be true man. You know the Off-spring of any thing is of the same na­ture of the thing from whence it comes; The Off-set, or the Off-spring of the tree, is of the same nature with the tree; So now, if Christ be the off-spring of David, he must be of the same nature with David, else he could not be his Off-spring: If David therefore were a true man, had flesh and blood, and spirit, and bones, so must the Lord Jesus Christ be of the same na­ture with him.

Some have denied Christ to be Man, as well as some have denied him to be God, (and I may trouble you with the Authors, but I forbear that) I say, some have denied him to be man, but he was the Off-spring of David, and the Scripture is plain enough for it, Joh. 1.14. The word was made flesh (Flesh) and dwelt among us; And Heb. 2.14. Forasmuch then, as the children are partakers of flesh and blood, he also himself took part of the same, he was flesh and blood as we are, and therefore he is called man, 1 Tim. 2.5. There is one Mediator between God and man, the Man Christ Jesus.—He was subject to the same infirmities that we are, (I do not mean sinfull infirmities, but natural infirmities) subject to the same temptations: he was subject to hunger, and thirst, [...]old, and heat, to weariness, and sleep (and the like.) He was true Man, not a man imaginary or notional, but a real true Man; Hence saith Christ in Luk. 24. when they said, behold a Spirit, no saith he, touch me, [Page 26]handle me, I have flesh, I have bones, which is more than any spirit hath. And it was necessary that Christ should be true Man (not to trouble you with all the Arguments that might be given you upon that account, but) upon these two grounds.

First, That he might have the right of re­demption; Man was fallen, and man needed a Redeemer, and had not Christ been man, he had not had the right of Redemption, Lev. 25.25: If thy Brother be waxen poor, and hath sold away some of his possession, and if any of his Kin come to redeem it, then shall he redeem that which his Brother hath sold, &c. Well, we had lost our possession, lost our selves, and now if we have any Brother that can come to redeem us, it is his right, but we had none, and were not able to redeem our selves; we had no friend, no brother that could do it for us, onely Jesus Christ comes, and becomes Man, takes flesh of our flesh, and bone of our bone, and so the right of redemption belonged to him, and therefore he was man, that he might have the right of Redemption.

Secondly, Christ must needs be true man, that so he might be capable of dying for us, of con­quering our enemies, of satisfying the Law and Justice, and obtaining such mercies as we stood in need of; it was needful hee should bee man, that so hee might be capable of death, &c. Heb. 2.14. For as much then as the Children are partakers of flesh and bloud, he also him­self likewise took part of the same, that through death hee might destroy him that had the power of death, that is, the Devil. Had not [Page 27]Christ been true Man he could not have dyed, and had not he dyed, he could not have destroyed him that had the power of Death, the Devil; but saith he, He was partaker of flesh and bloud, that through death hee might destroy him that had the power of death; that is, the Devil. So that Christ must needs be true Man that he might dye, and destroy the Devil, who had the power of death.

And he must needs be true Man and dye, that so he might satisfie the Law and Justice of God. In the day that thou eatest thou shalt dye the death; thou thy self, or thy Surety for thee, now one of the same nature must dye. The Law be­ing broken by Man. Man must dye to satisfie the Law, and to satisfie Justice, and man must dye to obtain remission of sin, Heb. 9.22. Without shedding of bloud there is no remission. Had not Christ been true Man, and had bloud in him as we have, and that bloud shed too, there had been no remission of sins, no purchasing of an in­heritance for us, as in vers. 12. Neither by the bloud of Goats and Calves, but by his own bloud he entred in once into the holy place, ha­ving obtained eternal Redemption for us; so that it was necessary Christ should be of the Off-spring of David, true Man, that hee might de­stroy Death, satisfie Law and Justice, and obtain Remission and eternal Redemption for us.

Vse. Now this serves for our comfort, and for our comfort two ways.

First, That Christ being true Man is sensible of our miseries, of our in [...]rmities, of our weak­nesses, and of our temptations; had he not been [Page 28]Man, he had not known what weakness means, what hunger and thirst means, what death and temptations mean, but being true Man, the Off-spring of David, he knew as well as David, or any that were of the seed of David; hee knew what infirmities and weakness meant, Heb. 2.17. Wherefore in all things it behooved him to bee made like unto his Brethren, that he might be a merciful and faithful High Priest, & ver. 18. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted. The Lord Christ is sensible of our in­firmities, when therefore Saul did persecute the Church of God; saith he, Saul, Saul, why per­secutest thou me? I am of their flesh, and of their bloud, and of their Nature, and I feel the blows that they have; This now is strong conso­lation to us, that the Lord Jesus, the Off-spring of David, sits in Heaven, and is sensible of our temptations, of our weaknesses, and frailties.

2 It is matter of comfort to us in regard of this, That we may with boldness and confidence now go to God having Christ who is of our Nature standing between God and us, Heb. 4.15. Wee have not an High Priest which cannot bee touched with the feeling of our infirmities, but was in all points tempted like as wee are, yet without sin; Let us therefore come boldly to the Throne of Grace, that we may obtain mercy, and finde grace to help in time of need. Do you need Grace and Mercy? Do you need pardon of Sin, and Grace against Corruption? then you may go with boldness to the Throne of Grace; why Christ is at the Throne of Grace, Christ who is the Off-spring of David, Christ who is of [Page 29]your Nature, Christ who is sensible of your wants, he is there; go and tell the Lord Jesus what Temptations you have, what Corruptions you have, what guilt you finde, what weaknes­ses you finde in you; go and tell the Lord Jesus, and desire him to commend it to the Father, and he will do it for you.

2 The next Conclusion here is, If Christ be of the Race of David, that the Lord Jesus is no mean Person, but a very honourable Person, and well descended, he is the Off-spring of David, of David a Prophet, of David a King of Israel, of David the beloved of God, of David, an eminent Person in Israel; Christ is well born, and well descended, he is of the Bloud Royal; Mat. 2. Where is he that is born King of Israel, hee descended from Kings, from the greatest that the Scripture mentions. It was Solomons honour to be the Son of David, and it is the honour of Christ to be the Son of David; Behold, a grea­ter than Solomon is here — And there be two expressions upon this very account which do help to set out the Lord Christ, that he is a person ho­nourable indeed.

The one is, That he is called the Branch; so in Isa. and Jerem. and Zach. hee is called the Branch, that is, the branch out of this Root, the branch of David, an eminent and glorious branch, Jer. 33.15. In those days, and at that time will I cause the branch of righteousness to grow up unto David, and hee shall execute Judgement and Righteousness in the Land; David he is the Root, out of that Root shall come the Off-spring, Christ, the Branch of Righ­eousness, the righteous Branch, or the Branch [Page 30]that acts and works Righteousness, that executes Judgement and Justice, a Branch that yeelds the best Fruit that ever the World had; a Branch of Righteousness, and such a Branch, as in Isa. 4.2. In that day shall the Branch of the Lord bee beautiful and glorious, and the fruit of the earth shall be excellent and comely. This is the Branch of David, and is called, The Branch of the Lord, and this Branch shall be beautiful and glorious, beautiful and glorious all the World o­ver, and the fruit of the Earth shall bee excellent and comely: O here is a Branch of Righteous­ness, here is a Branch out of a Root, the Lord Christ out of the Root of Jesse, the Root of Da­vid, that shall yeeld fruit which shall be excellent all the World over.

The other expression is that in Ezeck. 24.29. where he is called, The Plant of renown. This Branch, this Plant, this Off-spring of David, is the Plant of renown. There have been many re­nowned Plants in the World, Abraham was a renowned Plant in his days, so Joshua, Moses, and the Prophets were renowned Plants, and di­vers of the Kings of Judah were renowned Plants also. But Christ is the Plant of renown empha­tically; this Plant hath done renowned things in­deed, this is the Plant that is to bee honoured a­bove all the Plants that ever were in the World, he hath done such things as never any did; this is he that took away the sin of the world, Joh. 1.29. This is he that did break down the partiti­on wall between Jew and Gentile, and reconciled Jew and Gentile, Ephes. 2.11, 12, 13, 14. This is he that laid the foundation of the Chri­stian Church, and built up that, Zech. 6.12. [Page 31] And speak unto him, saying, Behold, thus speaketh the Lord of Hosts, saying, behold the man whose name is the Branch, and hee shall grow up ou [...] of his place, and he shall build the Temple of the Lord: It is the Branch, the Branch, the Plant of renown, the Lord Jesus, the Off-spring of David, that shall build the Chri­stian Church — This is he that brought in ever­lasting righteousness, Dan. 9.22. to bring in everlasting righteousness, and to seal up the Vi­sion — this is the Plant that yeelds such fruit as this, as to send the Comforter, Joh. 16.7. this is he that did such Works as never any did be­fore him, Joh. 15.24. so that the Lord Christ he is no mean person, he is the Off-spring of David, the Branch of Righteousness, the Plant of Renown.

Vse. This serves in the first place to take off the offence and prejudice which lies in the hearts of many against Christ in regard of his meaneness, in regard of his poverty: in regard of his being accounted the Carpenters Son, a Fellow, and a vulgar Person, and in that he was reckoned a­mong Malefactors, and put to an open shameful Death; many stumble at these things! the Jews stumble, and the Turks stumble, and say, Our Saviour was a poor contemptible man, and the like; but this may take off all the prejudice and scandal that arises thence, he was the Son of Da­vid, the Branch of renown, hee that did such things as never man did, Matth. 11. saith Christ, Blessed is he that is not offended at me, why I am a poor Man, that have not two Coates, that have not a house to hide my head in, that have not bread to eat (and the like) and blessed is he [Page 32]that is not offended at me, that stumbles not at my meanness, nor at the scandals and reproa­ches that are taken at me; O blessed is he that is not offended at me, but can look through these, and can see me to be the Off-spring of David, the Plant of Renown, the Branch of Righteousness, that can see me to be all in all.

2 This may serve to strengthen our faith; many did reject David, 1 Sam. 22.7. Then Saul said unto his Servants that stood about him, here now yee Benjamites, will the Son of Jesse give every one of you Fields and Vine­yards? &c. he rejects the Son of Jesse, that is, David himself, what hath this poor fellow such and such things to give you, he is but the Son of Jesse? So many reject Jesus the Son of David, and say, Why what hath this poor Jesus to give you, he was but the Carpenters Son? but this serves to strengthen our faith, Wee know, saith Paul, in whom we have beleeved; we have be­leeved in him who is the Off-spring of David, the Plant of renown, the Branch of renown, that took away the sin of the World, that sends the Comforter, that can do greater things for us than we can ask, or think; we beleeve in him who is an honourable Person, descended from the best Bloud that ever was, we beleeve in him.

3 This should serve to raise up our hearts to a higher esteem of the Lord Jesus; Kings Sons are regarded and observed by all the people; the Lord Jesus was a Kings Son, the Son of David, I, and the Son of God too, therefore we should have high and honourable thoughts of the Lord Jesus, 1 Pet. 2.7. To you that beleeve hee is precious, precious in your thoughts, precious in [Page 33]your desires; a beleeving Soul sees what an honou­rable Person Christ is, Carnal eyes do not see, but Spiritual eyes do see this Off-spring of David, they see what a Plant he is, what a Branch he is — And it should make men and women desirous to come in to Christ, and close with Christ. Women desire honourable Matches, and rich Matches, and shall not our Souls now close with Christ, who is the best Match? the Off-spring of David, the Heir of the World, the Heir of Heaven; O there­fore let your desires be towards Christ, and close with the Lord Jesus, and honour him in your thoughts, and exalt him in your hearts, and lift him up higher and higher every day: for there is none like unto him.

4 Lastly, This may serve to let us see, what service and subjection is due unto Jesus Christ; hee is the Off-spring of David, hee is the Root of David, he is God, and he is true Man, and he is of the most eminent of men in the World, therefore all service and subjection is due unto him, Psal. 2. Kiss the Son lest he b [...]e angry, and yee perish from the mid way. O kiss him, and subject unto him, kiss him and serve him, kiss him and obey him, manifest your respects unto him every way; the meaning here is, Kiss the Son, and serve him, serve him with your Souls, with your Bodies, he hath the right of Redemption, O therefore serve him.

The next Conclusion to be drawn from these words is this, If Christ bee the Root and Off-spring of David, then whatsoever the Scripture faith upon this account, and consideration, must be made good; and there are two Scriptures worthy your serious and best consideration —

The first is, in Jer. 23.5. Behold, the days come saith the Lord, that I will raise unto Da­vid a righteous branch, and a King shall reign and prosper, and shall execute Justice and Judgement in the earth. Hear what the Scrip­ture saith of the Off-spring of David, he shall be a King, and shall prosper, and he shall execute Justice and Judgement in the earth. — The other Scripture is in Luk. 1.29. He shall be Great, and shall be called the Son of the Highest, and the Lord shall give unto him the Throne of his Father David. Whether ever Christ yet had these Scriptures made good unto him is worth your serious consideration; was Christ ever yet set upon the Throne of David, according to these words? When Christ was here, it was in a state of Humiliation, he came not to be ministred unto, but to minister unto others, and he did wash his Disciples feet, he was in a state of humiliation; doth it not remain then that these Scriptures should be made good? It is true, Christ hath a Throne in Heaven, but that is not Davids Throne, that is the Throne of God, but he shall sit upon his Father Davids Throne. And surely there is something in that, Rev. 19.11. And I saw heaven opened, and behold a white Horse, and he that sate upon him was called faithful and true, and in righteousness he doth judge and make Warre, his eyes were as a flame of fire, and on his head were many Crowns, and hee had a name written that no man knew but him­self, and he was cloathed in a vesture dipt in bloud, and his name was called the Word of God; who was this but Christ? And the Ar­mies which were in Heaven followed him upon [Page 35]white Horses, cloathed in fine Linnen, white and clean, and out of his mouth goeth a sharp Sword, that with it he should smite the Na­tions, and he shall rule them with a rod of Iron, and he treadeth the Wine-press of the fiercè­ness and wrath of Almighty God, &c. Whether this bee yet fulfilled take into your serious con­sideration; and this conclusion, that Christ the Off-spring of David must reign, and sit upon the Throne or David, serves for two speciall things.

• First For preparation.
• Secondly, For expectation.

First for Preparation, That people should prepare and sit themselves against the coming of Christ, so Revel. 19.7. Let us be glad and re­joyce, and give honour to him, for the Mar­riage of the Lamb is come, and his Wife hath made her self ready. This was in Vision, now it must be made good in reality; let every Soul prepare and make themselves ready for the co­ming of the Lord Jesus; you know a Bride doth trim and deck up her self, and put on her orna­ments, and make her self as lovely and amiable as possibly the can; so should every Soul purge away sin, and deck up themselves with the Gra­ces of Gods Spirit, and walk righteously and ho­lily, and unblamably, and so make themselves ready for Christ.

The Second is for Expectation, saith Christ, I am the Root, and the Off-spring of David; and what follows in the next words? And the Spirit, and the Bride saith, come and let him that heareth, say, come, &c. presently ther [...] is an expectation raised; Christ speaks these [Page 36]words to raise the expectations of all that should live after this Book, to expect his coming, I am the root of Jesse, the root of David, and the Off-spring of David, I have upheld David, and he hath had a Kingdom, and I am his Son, and I must come, and I must sit upon his Throne, and I must reign.

The next Conclusion is this, That the know­ledge of Christ under these Notions, or expressi­ons here, is of great concernment.—This is the last Declaration that ever the Lord Jesus made of himself here in the world, and what saith he? I am the root, and the off-spring of David; and so leaves it unto the World to consider of. This is of great concernment to consider Christ under these Notions — now to make it out in two or three particulars —

1 Here is held out unto us the two Natures of Christ, his God-head his Divine Nature, and his Human Nature, the Divine Nature, I am the root of David, his Human nature, The off-spring of David, and withall a great Mystery; for mark, I am the root of David, and the Off-spring of David, and David lyes between both: So here, Christs Human nature in the Off-spring, the Divine nature in the root, and Christ Mediator lyes between both; for there must be a concurrence of Divine and Human nature to impersonate Christ to be a Me­diator; which here is held out unto the World, in the last Declaration of the Lord Jesus Christ, I am God, and I uphold you, I uphold David and his Kingdom, and I am the Off-spring of David, I am sensible of any thing is done to my Church and People, and I am Mediator, and will mediate with my Father for vengeance on those shal wrong [Page 37]them, and for assistance of all those he hath given unto me.

2 Herein many Scriptures are fulfilled, I am the root and Off-spring of David; and so wee may see the truth, reality, and certainty of Scrip­ture, Joh. 4.7. Hath not the Scripture said, that Christ cometh of the Seed of David, and out of the town of Bethlehem, where David was? The Scripture hath said it, and said it often in those places I named, 2 Sam. 7. Psal. 89. & 132.11. and in Acts 2.30. hee seeing this be­fore, spake of the Resurrection of Christ; now these and many other places, Mat. 2.5. Mich. 5.2. All these places are fulfilled in this word, I am the Off spring of David; Christ bears witness here to the end of the world, that the Scriptures are fulfilled and made good, and that the Scripture is certain and true, and you may build upon it, for in him all Scriptures are fulfilled; therefore let none pull away the Scriptures from you, let none adde or diminish, but look to the Scriptures, build upon them, for I am the Sum of them, and in me they are accomplisht, I am the Off-spring of David.

3 The knowledge of Christ under this No­tion is of great concernment, in that here you may see in what near relation the Lord Christ stands in unto all Saints, and unto all Beleevers, he is the Off-spring of David, then he must needs be a King, he must needs be brother to all the Seed of Da­vid; for as it was said of Abraham being the Father of Christ, that he was the Father of all the faithful; so is it implyed of David, being the Father of Christ, he is the Father of all the faithful; and David hath a numerous seed, Jer, [Page 38]33.22. As the Host of Heaven cannot be num­bred, neither the sand of the Sea measured, so will I multiply the seed of David my Servant. This hath reference to what God promised A­braham, That he would multiply his Seed as the sand of the Sea; David hath a numerous Seed, I do not mean his seed in the Flesh, but his seed in the Spirit; godly Beleevers are the Seed of David, and so they are the Kindred of Christ, and Christ is Brother to them all— And will you see yet a more full place? Hebr. 2.11, 12. For both he that sanctifieth, and they who are San­ctified are both of one, for which cause he is not ashamed to call them Brethren, saying, I will declare thy name unto my Brethren, in the midst of the Church will I sing praise unto thee; They are all of one, of one God, say some, of one Abraham say others: and why not of one David? for this Scripture refers to Da­vid in the next Verse, and both Christ was of David, and all that are sanctified are the seed of David, for saith he, I will declare thy name unto my Brethren; now in Psal. 22. wherein David was a type of them, vers. 22. I will de­cleare thy name unto my brethren, in the midst of the Congregation, so that both Christ who sanctifies, and those who are sanctified, are of one, of one God, of one Abraham, of one Da­vid, and of one Christ too, and Christ is their Brother, and so there is a near relation between Christ and the seed of David, so that every godly one may say, Christ is my Brother, and God is my Father; and this is strong consolation to the hearts of men and women. We may have one Conclusion more from the words, and that is [Page 39]this — That the Lord doth honour the memory of the righteous, the righteous and godly are not forgotten of God, but they are in honour with God, and Christ, I am the Off-spring of David, saith he: Christ makes honourable mention here of David, so in Acts 13. there David is brought in with honourable mention, so that you see ful­filled what is written, Psal. 112.6. The righ­teous shall bee in everlasting remembrance; David is in everlasting remembrance, and so all righteous persons shall be had in everlasting re­membrance, and Prov. 10.6. The memory of the just is blessed, but the name of the wicked shall rot. Davids name here was blessed, Christ honours it, I am the Off-spring of David; and the name of the wicked rots, if they be mentio­ned it is with disgrace; Jeroboam that made Is­rael to sin, his name stinks; Iudas Iscariot, Judas that betrayed Christ; so wicked men, though they may set up their Monuments, and have their Tombs, as they are most forward usu­ally that way, their names stink, rot, and decay, but the name of the righteous shall be had in ever­lasting remembrance.

I Come now to these words. Christ tells you here that he is a bright and a morning Star— in Scripture he is called a Light, Joh. 1.5. a great Light, Isa. 9.2. The light of the Gentiles, Isa. 42.6. A Star, Numb. 24.17.— A Day Star, 2 Pet. 1.19. and here, A bright and a morning Star —

The Spirit of God delights in this Metaphor, in setting out Christ by a Light, and by a Star —

Some here by this bright and morning Star do understand the Divine Nature of Christ, his Dei [...], which is bright, glorious, and shining, and so in Heb. 1.3. that Nature is said to be the brightness of his Fathers glory, but the Scripture seems rather to point at his Human Nature, than the Divine Nature, for it is said, Numb. 24.17. A Star shall come forth of Jacob, noting his Descent from Jacob the Patriarch, and so his Human Nature; and in Mat. 2.2, 9. a Star appeared at the Incarnation and birth of Christ, which Star did not out, that this was the Star [Page 41]that came out of Jacob; Christ now born, the Star did insinuate unto us that Christ which was now born was the Star — But wee may take in both Natures, his Divine and Human, and so here Christ himself doth, I am the root of Da­vid, as he was God; and the Off-spring of David, as he was Man; And I am the bright and morning Star, the bright Star as God, the morning Star as Man, risen from Man.

I shall shew you here, First, In what respect Christ is said to be the bright and morning Star, the resemblances that lye upon that account—I shall answer an Objection, and a Question, and make Application.

For the First, The re­semblance between Christ and the mor­ning Star. That Christ is compared to a bright and a morning Star.

First, because the Stars they are without dark­ness; Christ is never compared to the Moon, be­cause the Moon hath spots; but he is compared to the Stars that have no darkness, nor dimness in them; and Christ he had no darkness, no sin in him, 1 Joh. 1.5. In him was light, and there was no darkness; there was no sin in Christ, no possibility of sinning in Christ; Adam in his In­nocency had a power to sin, and he did sin, but Christ had a power not to sin, and he cannot sin; the Stars have a power to fall, but Christ hath no power to fall, Christ he is without sin, without guile, the Devil himself could not finde the least sin in him, any thing of his in him; now upon this account Christ is a bright and a morning Star, without darkness, without sin.

Secondly, The Stars do sparkle and cast forth their beams, if you look wistly upon them you may see how they sparkle, and send out their [Page 42]beams, whereby they do dispel darkness; so Christ having hid in him all the treasures of Wis­dom, and Knowledge, he doth sparkle and send out his beams of Light, whereby he doth dispel darkness, and herein he is like to the Stars; now Christ he sparkles and expels darkness by his Doctrin — by his Miracles — and by his Conver­sation.

First in his Doctrin, the Lord Christ had the Spirit above measure, and was full of Wisdom, full of Grace, full of Knowledge, and hee gives out Divine truths, sparkling truths, truths that are very glorious, he gave out the Gospel, 2 Cor. 4.4. Lest, saith he, the light of the glorious Gospel of Christ, the Gospel is glorious, and full of light, and it shines, why it is the Gospel of Christ, and in 1 Joh. 2.8. The darkness is past, and the true Light now shines. Christ is the true Light, and he gave out the true Light, the Gospel; and saith he, the darkness is past; that is, dispelled and driven away, and the true Light shines. Christ is a Star now upon this ac­count, that he sparkles in his Doctrin, and dis­pels darkness — Christ doth dispel the darkness of ignorance, Matth. 4.16. The people which sate in darkness saw a great light; when Christ came they saw [...]en the darkness of ignorance, and now this Star scattered the darkness, and they saw a great light — Hee scatters the darkness of wickedness, of malice, of corruption, and sin in the hearts of men and women, and in their lives, Ephes. 5.11. And have no fellowship with the unfruitful works of darkness, but rather re­prove them. Here is light now brought to scatter the darkness of wickedness, and of sin — He scat­ters [Page 43]the darkness of death, Luk. 2.29. Lord now lettest thou thy Servant depart in peace accor­ding to thy Word, for mine eyes have seen thy Salvation, saith old Simeon. Now I fear no death, nor the darkness of death, Mine eyes have seen thy salvation. Christ he came, and he be­ing the Salvation, and the Consolation of Israel, the darkness of death was no darkness unto Si­meon — He scatters the darkness of Afflictions, 2 Cor. 4. For our light afflictions which is but for a moment, worketh for us a farre more ex­ceeding and eternal weight of glory. While we look not at the things which are seen, but at the things that are not seen; when we look at Christ, and the glory of Christ, afflictions are no affli­ctions unto us; so in 1 Cor. 5. for as the Suf­ferings of Christ abound in us, so our Consola­tion abounds by Christ, afflictions are no affli­ctions where this Light comes, where this Star shineth; so that Christ he gives in his Doctrin, and expels darkness; Christs Doctrin is a convin­cing Doctrin, He shall convince men of sin, of righteousness, and of judgement — so in Mat. 22. there he convinc'd them, & stop'd their mouthes, Give unto Caesar the things that are Caesars, and unto God the things that are Gods; and they were all amazed at his Doctrin, and Wisdom — Christs light it was a distinguishing light, Joh. 3. Verily, verily I say unto you, except a man be born again he cannot enter into the Kingdom of heaven; so in Joh. 8. If Abraham were your Father, you would do the works of Abraham, but you are of your Father the Devil, and his lusts you will do. It is distinguishing Light — His Doctrin is quickning and converting, Joh. 6. [Page 44] The words that I speak are spirit, and life — His Doctrin is a comforting Doctrin, full of com­fort and consolation; why, this Star doth sparkle in the Gospel, and there is abundance of glory and light therein; so that Christ he is a Star up­on that account.

So Secondly in his Miracles, how did this Star sparkle there, and fill the world with glory and light there? Matth. 4.23. Jesus went about all Galilee teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness, and all manner of disease among the people, and his same went throughout all Syria, and they brought unto him all sick people, &c. His fame went through­out all Galilee, and Syria, and all the Countries round about. And in Matth. 15. the Woman of Canaan comes to him, and he healed her daugh­ter, and vers. 30, 31. Great multitudes came unto him, having with them those that were Iame, blinde, dumb, maimed, and many others, and cast them down at Jesus feet, and he healed them, insomuch that the multitude wondred when they saw the dumb to speak, the maimed to be whole, the lame to walk and the blinde to see, and they glorified the God of Israel. Here is the Lord Christ now sparkling in his power and Miracles, and shewed himself to be a bright morning Star, to be God indeed.

Thirdly, Christ sparkles in his Conversation; O how did this morning Star sparkle there!

1 In his Humility; how did hee shine there? in the thirteenth of John, Christ washes his Disciples feet, and wipes them, when hee had done, Go (saith he) and do as I have done, I [Page 45]that am your Lord and Master, I have humbled my self to set you down, and to wash your feet, and to wipe them with a towel, here is an ex­ample of Humility for you, go and do as I have done.

2 In his Meekness, and Patience; O how patient was Christ when they wronged him, and abused him every way? He was dumb as a sheep before the Shearer, and opened not his mouth, Matth. 11.29. Learn of me, for I am meek and lowly.

3 He sparkled in his Self-denial; when they came to make him a King, he would be no King, he refused Honour, and Greatness, and Glory; when they would have trumpeted his Fame, hee forbad them, and commanded them silence, and to say nothing; when they would have him to have divided the Inheritance among the Brethren, he would not, but denies himself, yea he denied his own greatness in heaven.

4 So likewise in his Obedience; There he was a sparkling Star indeed, never such obe­dience as the obedience of Christ, Phil. 3. Hee humbled himself to the death of the Cross, hee bare our infirmities, he bare our sins, he bare the wrath of God, he was made an open shame and scorn; O never such Humility as was in Christ, he humbled himself to obey things contrary to flesh and bloud; who would have obeyed as Christ obeyed? when he had power in his hand, and could have commanded twelve Legions of Angels, yet he obeys unto death?

5 So Christ, he sparkles in his love to Man­kind; was there ever such love as Christ shews to the World? Gods Love is set out with a So [Page 46]he loved the world, and so hath Christ loved the world, so as to dye for it, Rev. 1.5. He hath loved us, and washed us in his own bloud; Did ever any Mother love the Childe so, as to wash it in her own bloud? Did there ever any Prince love his People so, as to wash them in his own bloud? But Christ hath so loved us, as to shed his bloud, and to wash us in his own bloud; he hath so loved us as he hath laid down his life for us, and thought nothing too dear to part with, nothing too hard to suffer on our account.

6 Christ likewise sparkled in his pity and compassion towards the people, when they came to hear him; Christ was full of compassion, and would not let them go away hungry lest they should faint by the way. Christ in the nineteenth of Luke weeps over Jerusalem, Christ wept o­ver sinners that would not weep for themselves: Christ sparkled in all these, and in many other passages of his life; and so you see that he is a Star indeed, in sparkling and letting out his beams, and dispelling darkness.

Thirdly, The morning Star is the most emi­nent Star (one of them) in all the Heavens, a chief Star; so Christ is the chiefest Star, the Star of the first Magnitude; there is not a more glorious Star in the Heavens than the morning Star, and not a more glorious one than Christ. In 2 Sam. 16.17. Princes and great ones are called eminent Stars, or Lights, Thou shalt go no more out with us to Battel, that thou quench not the light of Israel; why David was a Star of the greatest magnitude in all Israel— and so Sena­charib, or Nebuchadnezzar, or both of them, they are said to be Lucifer, the Son of the mor­ning, [Page 47] Isa. 14.12. that is, a chief Star, yet a falling star; but now Christ is a Star which is most eminent, there is no star among the Sons of Men, no Man, no Angel that is equal to Christ, but he is above them, he is of a higher magni­tude, Psal. 45.2. He is fairer than the Chil­dren of men; he hath more beauty, more glory, more Majesty, more greatness than any of the Children of men, Rev. 1.5. Hee is Prince of the Kings of the earth; take the Kings of the Earth that are stars, and great stars, yet Christ is the Prince of the Kings of the Earth, so that up­on this account he is a bright and a morning Star, he goes beyond all the stars, and all the lights in the World, and all the Lights in Heaven.

Fourthly, Stars you know have their influences, and let down their influences here upon the Crea­tures; In Job there is mention made of Pleiades, the seven stars, and Oryon, and the rest that send down their influences, and the morning star hath its influ­ences as well as other stars; so the Lord Christ, he is not wanting this way, but lets out his influences; Christ is said to have the seven Spirits, the seven Stars, and lets out all the Graces and vertues of his Spirit, Of his fulness we receive grace for grace; and he sends the Comforter, he is the head, and hath influence into the whole body. This Star lets out vertue into all the inferiour Bo­dies that are belonging unto him, so that the Lord Christ he is a bright morning Star upon this ac­count.

Lastly, Christ is a bright and morning Star, especially in that the morning Star brings notice of good tidings, that the day is at hand, when the morning Star is up then the day is near; so [Page 48]Christ, hee hath brought good tidings that the day is at hand, and that the night is past, Luk. 2. At the Incarnation of Christ the Angel said, Fear not, for behold I bring you good tidings of great joy, which shall be to all people, for unto you is born this day in the City of David, a Sa­viour which is Christ the Lord. And what then? Vers. 14. Glory to God in the highest, on earth peace, good will towards men. Now the night of Gods anger was past, and the day of Gods favour was coming, he brought back the Sun of Gods favour, and fatherly goodness, and love unto us; so in Luke 1.76, 77. Thou shalt go before the face of the Lord to prepare his ways, to give knowledge of Salvation to his people by the remission of their sins, through the tender mercy of our God, whereby the day­spring from on high hath visited us, to give light unto them which sit in darkness, and in the shadow of death, to guide our feet into the way of peace. So that here is good tidings come, now the day is at hand, and Christ hath brought immortality and life again into the world, 2 Tim. 1.10. which are now made manifest by the appearing of our Lord and Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel—and especially the morning Star in re­gard of the great day that is a coming, which some call the Day of Judgement, and others call the Day of Restitution of all things, there is a great Day a coming — Christ is the bright mor­ning Star, that doth fore-run the great Day, of which you hear in Zech. 14.9. And the Lord shall be King over all the earth, in that [Page 49]day shall there be one Lord, and his name one; this bright morning Star is the fore-runner of that day; in that day this bright morning Star shall be a Sun, and vers. 20, 21. In that day shall there be upon the bells of the horses, holiness to the Lord, and the Pots in the Lords House shall be like the Bowls before the Altar, yea every pot in Jerusalem, and in Judah, shall bee holiness to the Lord of Hosts, and all they that sacrifice shall come and take of them, and seeth therein; and in that day there shall be no more the Canaanite in the house of the Lord of Hosts. There is a great day a coming wherein there shall be no more the Canaanite in the House of the Lord, and Mal. 4. Behold, the day cometh that shall burn as an Oven, &c. but unto you that fear my name shall the Sun of Righteousness arise, with healing in his wings. There is a day a coming, a great day, which this Day-star is the fore-runner of, 2 Pet. 3. Looking for, and hastening unto the coming of the day of God, wherein the Heavens beeing on fire shall bee dissolved, and the Element shall melt with fer­vent heat. He is a bright morning Star in regard he goes before that day which shall come. Thus you see upon what account, and in what sense Christ is resembled to a bright morning Star.

Now an Objection we have to answer, which is this:

Obj. Are not Saints Stars, and Angels Stars, and Morning Stars too? Is this any great matter in that Christ is called a Star, and a morning Star? In Gen. 37.9. Joseph in his Dream there saith, I beheld the Sun, and the [Page 50]Moon, and the eleaven Stars made obeysance un­to me; that was his Brethren. And in Job 38 7. When the Morning Stars sang together, and all the Sons of God shouted for joy; that is interpreted of the Angels who are called mor­ning Stars, so that if Saints be Stars, and An­gels morning Stars, is it any such matter that Christ is here called a bright and a morning Star? and it is said of John likewise, that hee was a burning and a shining light.

Anso. It is granted Saints are Stars, and An­gels are Stars, and they may bee morning Stars too, and yet this doth not at all disadvantage Christs being here a bright and morning Star; for,

1 These Stars, their light is Derivative, it is derived from Christ, and derived from God, both what Angels have, and what the Saints have it is borrowed; the Angels are the Creatures of God, and of Christ, they made the Angels, and so they had their light whatsoever it is from them — And the Saints, Ephes. 5.8. Yee were darkness, but now are yee light in the Lord; they have their light from the Lord, from Christ, and from God, so that this is no disadvantage unto Christ, Christs light it is essential unto him, it is no de­rived light.

2 Their light is diminutive, a little light, it is Candle light, they do understand little to what Christ doth, In him are all the treasures of wisdome and knowledge, in him is all the ful­ness of God; which is not so in any of these; these Stars, the Brethren of Joseph, had but a little light, and Angels have but little light to God, and Christ; What is the light of a Torch [Page 51]to the light of the Sun? such is the light of these to the light of God, and Christ.

3 The light of these is dependent light; If God and Christ with-draw their influences a little, how dark are they? Psal. 103.20. The Angels stand hearkening what God will say to them, they do not know what to do, but God must give them out a word of command, and give them light, and they depend upon him for light; and so all the Saints depend upon God and Christ for light, and if God do but with-draw his in­fluences, how dark are Saints and Angels; so that you see the light of these is no way deroga­tory to the light of Christ, hee is a bright and a morning Star.

Quest. But now a Question here; If Christ be a bright and a morning Star, why do so few follow the light of this Star, and so many follow Sathan who is the Prince of darkness, and Anti­christ, who is darkness it self?

Ans. The only and great Answer to this, is, because men are darkness themselves, and love darkness, Joh. 3.20. Every one that doth evil hateth the light, neither cometh to the light lesh his deeds should be reproved. And in vers. 19. Men love darkness rather than light, because their deeds are evil; they love darkness, they hate light, and love darkness, if men hate light they care not for the light of Christ, that is, convincing light, reproving light, condemning light; now they hate the light, and they love darkness; and if the Devil and Antichrist turn themselves into Angels of Light sometimes, yet that light is but darkness, and they love that darkness, they love Delusions, love Errors, love Heresies, and Lyes, 2 Thes. 2.10. [Page 52]because men receive not the truth with the love of it, therefore God sends them strong delusions, and gives them up to beleeve the lyes of Sathan, and the lyes of Antichrist, that pretend light, but they are lyes, and they are darkness: no marvel then that they follow the Beast, and follow Sa­than, and follow the World, and run the contrary way. Thus you see the Point opened.

1 If Christ be a bright and morning Star, Applica­tion then surely it is evil, and their end will be fearful and dreadful that will not follow after light, but go on in sin, and works of darkness; whereas the ve­ry rising of this Star, and shining of this Star, was to dispel darkness, and to shew unto men the way they should walk in, Tit. 2.11, 12. The grace of God that bringeth Salvation hath ap­peared to all men; this Star is risen, hath appea­red to the whole World, full of grace; And to what end hath it appeared? To bring Salvation, and to teach men to deny ungodliness and world­ly lusts, and to live soberly, righteously, and godly in this present world. Now if men will not see this light, but will live ungodly, unrighteously, unjustly, wickedly; If men will follow the cour­ses of the World, then they refuse this light, and what will be the issue of it? 2 Cor. 4.4. If our Gospel be hid (saith he) it is hid to them that are lost. If they will not see this light now that is so bright, the Gospel is hid, and Christ is hid, and the Star is in a Cloud, and the Devil hath cast a mist before their eyes, and before their mindes, and they are lost and undone Creatures; and in Joh. 3.19. This is the Condemnation, this will be the Condemnation, That light is come into the world, the morning Star is up, the glorious [Page 53]Gospel is gotten out, but men love darkness ra­ther than light, they love Sin, they love Anti­christ, they love Sathan, they love their Lusts; and is it not a grievous thing that this Star should shine among us which the Jews have not? and we should be worse than Jews, that Heathens have not & we should be worse than Heathens for Drunkenness, for Swearing, for deceiving, and for defrauding one another, and for all manner of wick­edness; O this will be the Condemnation, It will be easier for Jews and Turks that have not the Gospel, neither own it, han for Christians that have this light, this bright morning Star shining among them, and walk not after it.

2 If Christ be a bright and a morning Star, then let us all look unto this Star for light, for di­rection; It is not good to be in the dark, if you have but a little light in the dark you account it a great matter; this World is full of darkness, now let us look to this Star, and the light of this Star — You that are Mariners, when you are at Sea, if you can see but a Star, especially the Pole-Star, you think it a great priviledge, and know where you are, and how to steer your course, and to avoyd Sands, and Rocks, and dangers; this World is a sea of trouble, a sea of sin, and of af­fliction and wil you not look to this Pole-Star? If you will look to this Star, this bright and morning Star, you will sayl safely, you will avoyd Ship­wrack, you will avoyd the losing of your Souls, which is the greatest loss of all. O look to this Star to direct you, and to guide you over the sea of this World, that you may go safely to the Haven of Happiness, if you sayl not by this Star you will never get to Heaven; It is not sayling by your own Lusts, your own Wills, Humours, and [Page 54]fancies, and to live as you please; If you will not live according to the light that hee hath given you out, you are undone Creatures, look to it; wee are all sailing either down to Hell, or towards Heaven; well, let us take our directions from this bright and morning Star, and wee shall never sail the wrong way.

3 If Christ bee the bright and morning Star, then hee is worthy to bee admired and worthy to bee magnified, who is a Star of the highest Mag­nitude, who is the chiefest Star in Heaven; you stand looking sometimes upon a Star, and gazing upon the Sun or Moon, and admire them for their glory, and beauty, and sparkling, and the like; well, here is a Star for you to look upon and to admire. The Heathens did so admire the Stars, that they did worship them for Gods, and did sacrifice unto them; that you are not to do; but here is a star for you to admire, to adore, and to sacrifice unto; I mean to offer praises unto this bright and morning Star, even the Lord Je­sus Christ. The Lord hath set him up that wee should honour him as wee honour the Father, to praise and magnifie him for the Light hee hath brought, for the great things hee hath wrought for us; I herefore mind this Star, and admire this Star, hee will come to bee admired in all his Saints hereafter, hee should bee admired now, Psal. 145. praise him all yee Stars of Light, Are you Stars? and are you Stars of Light? are you godly and gracious? praise him, even this Star, all you Stars of Light; O blesse God for Christ, and magnifie Christ, and lift up the ho­nour and praise of Jesus Christ, for hee is worthy, hee is above all Princes and Potentates, above all [Page 55]Angels, hee is the bright and morning Star.

4 Is Christ the morning Star? then examine whether this day-Star (as Peter calls him) bee risen in your hearts, the Stars may bee up in the Heavens, but whether is this Star risen in your hearts? and for discovery of that, I shall give you a few things whereby you may know whether this bright morning Star bee risen in your hearts.

1 You know the Light is a pleasant thing▪ Eccles. 11. to if Christ bee risen in your hearts, then the Light of Christ will bee a pleasant thing to your minds, to your souls: The Light is a thing that doth greatly please and rejoyce; what delight then have you in this Star? what delight have you in the Gospel? Is the Gospel, and the Light of it welcome to your hearts, pleasing to your souls, glad tydings to you? the Word of God was to Job and to David as meat, and their appointed food, as hony and the hony combe; more than thousands of gold and silver. And the more bright the Light is, the more pleasing and delightfull; dim Light doth not so much please as a clear Light; the shaddows, and types, and ceremonies of the Law, they had some Light in them, but it was a dim Light, but now all these shaddows and darknesse hath Christ taken away, and the Light now appears clearly, is this welcome now to your hearts? can you say as David did, Psal. 119.140. Thy Word is very pure, there­fore thy Servant loves it. O Lord thy Word is clear Light, there is no darknesse in it, therefore doth thy Servant love it; do you love the Light? others hate the Light, because their deeds are e­vill; but do you love the Light? is it welcome to you though it do reprove you, and condemn [Page 56]your Light, and the more it condemns and re­proves, the more acceptable it is? O! this is an Argument the day Star is risen in your hearts.

2 Where this Light is risen, there it doth work a transformation, it transforms all where this day Star doth rise, Rom. 12. And bee not confor­med to the World, but bee yee transformed by the renowing of your minds; why, what Light is it that doth transform us by the renewing of our minds? it is not the light of Nature doth it, nor the Light of any Creature: but it is the Light of Life doth it; and there is no Light of Life, but this Light that Christ brings, Joh. 8.12. Christ speaks there that hee is the Light of the World, and it is called, the Light of Life; It is Light that will make you a New-Creature, and this be­gins in the mind, being transformed by the re­newing of your mind, the Mind will be altered, and the Will will bee altered, and the whole Man will bee altered, and there will bee an uni­versall change wrought in the Man, 2 Cor. 3. But wee all with open face beholding as in a glasse the glory of the Lord, are changed into the same Image, Wee behold in the Gospel, that is the glass, This bright morning Star arises in the Gospel, and wee behold his glory and his Light there; and what then? are changed into the same Image, even from glory to glory, so that it is a transforming Light, you were darkness in your selves, but now are you Light in the Lord; the E­phesians that were darknesse were changed into Light, into the very Light of the Lord; so that there is a transforming of us, and a changing of us into the very Light of Christ, so that wee become Stars, and have that very Light, as Paul saith, we [Page 57]have the minde of Christ.

3 Where this bright and morning Star is risen, there will be love to all those that have the same light in them, to all those that are Christs, to all beleevers, to all the godly, to all are brethren, there will be love unto them all; see a place for this purpose, 1. Joh. 2.8, 9, 10, 11. The dark­ness is past, and the true light now shineth, he that saith he is in the light, mark, and hateth his brother, is in darkness even untill now. Why, many will say they are in the light, and this Day-star is risen in them, He that saith he is in the light, and hateth his brother, is in darkness, but he that loveth his brother abi­deth in the light, and there is none occasion of stumbling in him; but he that hateth his bro­ther is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. Is Christ the Day-star risen in that mans heart who hates his Brother? No, he is in darkness, and knows not what hee doth, nor whither hee goes. Do you love a godly man, do you love your brother, ma­ny cannot indure him that hath light in him, their ways are not as our ways, their lives are not as our lives, O then light will convince, light doth reprove, and light will reprove the unfruitful works of darkness; well, if you have light in you, you will love the brethren.

I, the Brethren, but who are they? These are Hypocrites, and if they had light, and Christ were in them, we should love them.

Well, will you know who is a Brother, turn to Matth. 12. ult. For whosoever shall do the will of my Father which is in Heaven, the same [Page 58]is my brother. Whosoever will do the Will of God, the same is a Brother, a Brother to Christ, and to all the Brethren of Christ; I go to my Fa­ther, and to your Father, and I have called you brethren. That man that endeavours most to do the Will of God, that man hath light, and that man hath life; when men swear, and lye, and fol­low their lusts, and courses of the world, they are darkness, and walk in darkness, but that man that walks most conformable to the rule of Gods Word, he is light, he is a brother, but if you have not love, the Day-star is not risen in your hearts.

4 Lastly, If this Day-star be risen in you, then you will follow the Lord Christ, and the Light that he holds out unto you, and others you will not follow; I say, you will follow Christ, hee is Light, saith Paul, Be yee followers of me as I am of Christ, and my Sheep know my voyce, and they follow me, but they know not the voyce of strangers, and will not follow them. Christs Sheep, those that have light, they will follow the light, they will follow the Day-star; you know that when they were in the Wilderness they had a Pillar of Fire went before them in the night, and they followed that; so now, Christ is the Pillar of Fire, he is the Star that goes before them, and they will follow that Star; the Wise men had a Star that went before them, and they followed that Star, and that led them to Christ; but now we must not follow Stars, nor follow Men, but follow Christ the Star; whom do you follow now? your own wisdom, your own counsel, your own Iusts, the examples of men, and the like; are these your Guides and Leaders? you are un­done [Page 59]the [...], you have not the Day-star risen in your hearts, if it were, you would follow this Guide, which is an infallible light, and an infallible Guide, therefore try your selves by this.

5 If Christ be the bright and morning Star; then let us look, and wait for the Day which this mor­ning Star is a fore-runner of, it will be a glorious and a great Day, be it the Day of Judgement, as some do conceive, or the day of Restitution of all things, as others conceive, yet that day will come, and it will be a remarkable day, a glori­ous day, a day of burning, a day of fire, a day to consume the wicked, a day to advance and raise the godly; and Paul doth beseech them, in 2 Thess. (he lays the weight upon that very thing) chap. 2. vers. 1. Now we beseech you Brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him. O the coming of Christ is a very weighty thing, when he shall come in the glory of his Father, and of the Angels, to judge the World, or to deliver the World, it will bee a great day, a separating day; O therefore let us look for that day, and prepare for it; Oh, the Saints at that day will have cause to lift up their heads, their Redemp­tion draweth nigh — It will be the day wherein Christ, as he saith, in Mat. 26.29. I will not drink henceforth of the fruit of the Vine, untill the day when I drink it new with you in my Fa­thers Kingdom; It will be a day of rejoycing to the Saints, but the wicked shall have a Cup of Vinegar to drink, or mingled Cup with Wrath, and they must drink it all off to their undoing: well, seeing the morning Star hath appeared, and is up, and that day will come, O let us look and prepare for it.

[Page 60] 6 Lastly, If Christ bee the bright morning Star; then we should be encouraged here to serve the Lord Jesus Christ, and not to be weary of his work, of his way; and though wee meet with difficulties and discouragements, yet to go on and fight it out, and upon what ground, see in Revel. 2.26, 28. He that overcometh, and keepeth my words unto the end, to him will I give power over the Nations, and I will give him the mor­ning Star. He that goes on in my service, and overcomes World, Devil, Corruption and Sin, saith Christ, I will give him the morning Star, I will make him glorious, I will fill him with joy and comfort, I will give him my self, for I am the morning Star, hee shall have fruition of me, and possession of me; so that here's incourage­ment enough for any to go on in godliness, in Christianity, in the ways of holiness, and to op­pose the enemies of Christ, why? he shall have Christ himself the morning Star.

THE Lord Christ having decla­red many things concerning him­self, and his enemies, and the state his Church should come unto, in this Book; here the Spi­rit and the Bride say, Is it so? come, come; see­ing there is such Prophesies of thy self, come; see­ing thine enemies shall meet with such things, come; seeing thou wilt bring the Church to such a state, come: The Spirit and the Bride say, Come — To speak a little to the words — Some by a Figure called [...] where two words are put for one, do understand the words thus; And the Spirit, and the Bride, that is, the Bride by the Spirit saith, come; Or, the Bride by instinct of the Spirit, saith, come; or the Spiritual Bride, the Bride sanctified by the Spirit saith, come — But you see they are put distinct, and so some Expositors take them: The Spirit saith, come; and the Bride saith, come — The Spirit that spake to the Churches, in the second and third of [Page 62]the Revelation; Here what the Spirit saith unto the Churches, that Spirit here saith, come.

And the Bride saith, come; by Bride both the Church [...]umphant and Militant may bee understood, those that are chosen, called, and faithful, Revel. 17.4. those that had the name of their Fathers written in their fore-head, Revel, 14.1. Those that had white Robes, and Palms in their hands, Revel. 7. Those that made up the New Jerusalem that descended from Heaven, Revel. 21. Those who did keep the Commandements of God, and do his Will, Re­vel. 22.14. Those that were the several assembly of the first born, Heb. 12. these are the Bride. Now the Church is called a Bride from the re­semblances that it hath with a Bride.

1 You know a Bride doth forget, The re­ [...]emblance [...]etween [...]he Church [...]nd a [...]ride. and forsake her own people, and her fathers house, Psal. 45. Forget thine own people, and thy fathers house; it is spoken there to the Bride; so the Church forgets the World, and the customs and fashions of the World, her own people, kindred, and re­lations, and forsakes them; Thus doth the Church, Ephes. 5.32. For this cause shall a man leave his father and mother, and shall be joyned to his wife. This is a great mystery, but I speak concerning Christ and the Church; the Church must leave Father and Mother, leave outward relations, Wee have forsaken all and followed thee, said the Disciples.

2 A Bride, you know is betrothed, and e­spoused unto a man, she gives up her self unto a man; so the Church, 2 Cor. 11. For I have espoused you to one Huthand, that I may pre­sent [Page 63]you as a chaste Virgin to Christ. Christ calls her his Spouse in the Canticles, she is e­spoused unto Christ.

3 A Bride, she hath her Ornaments and Jew­els about her, she is trim'd, Isa. 61.10. so the Church hath Ornaments and Jewels about her, she is trimmed and deckt with the Graces of the Spirit, with the righteousness of Christ. White Linnen (in the Revelation) is said to bee the righteousness of Saints, the Church hath her Ornaments, her Jewels, and Graces, Canticles 4.9.

4 Lastly, The Bride you know expects Mar­riage of such a Person; so the Church looks to be married unto Christ, she waites for the day, she is espoused already, and waites for to be married unto the Lamb, Rev. 19. so then you see upon what account the Church is called a Bride.

Now the Point to be handled is this.

Doct. That both the Spirit of God, and the whole Church are desirous of Christs coming.

And the Spirit and the Bride say, come.

To speak a little to the Spirit of God; the Spirit of God is said in Scripture to intercede for us — and the Spirit of God lusts against the flesh — and here the Spirit desires the coming of Christ; The Spirit saith, come.

And the Spirit desires the coming of Christ, Why the Spirit de­sires the coming of Christ. because it having received from Christ all truth, and having given it out unto Apostles, and unto John, and so to the Church, it would gladly have the Church see the accomplishment of what is given out by the Spirit, which will not all bee done till the coming of Christ; all truth will not [Page 64]be accomplished, Prophesies, or Promises will not be fulfilled till the coming of Christ, and the Spirit having received of Christ, and given them out, the Spirit desires the accomplishment of them, that the Church might see it.

2 The Spirrt desires Christs coming, for the honour of Christ; it is said in 2 Thes. 1.10. Christ shall come to be admired, this shall bee the honour of Christ to bee admired by the Church to be admired by the World, especi­ally he shall bee admired of the Saints, and of those that do beleeve; and the more admirable will Christ be when they shall see all Truths ful­filled, and made good, that he gave out by his Spirit. It is said, Isa. 44.26. God is a God that confirmeth the word of his Servant, and performeth the counsel of his Messengers; so Christ, he will confirm the word of his Spirit, and confirm the word of his Messenger; the Spi­rit brought it from Christ to John, John gives it out to the Church, and when Christ comes he will confirm the word, and make it all good, and so both Christ shall bee honoured, the Spirit ho­noured, and the Instruments that gave out the word, be honoured.

3 The Spirit desires the coming of Christ, that so it self may be no more grieved, no more quen­ched. So 1 Thes. 5. Quench not the Spirit; in Eph. 4.30. Grieve not the Spirit, whereby yee are sealed unto the day of redemption. The Spirit hath sealed up men unto the day, that is, this day of Christs coming unto the day of redempti­on. Now saith the Spirit come, come that I may be no more grieved, I am grieved in the hearts of Saints daily, I am troubled by them, they do [Page 65]many things that are contrary to my Nature, con­trary to my Holiness; the Spirit is a tender thing, and soon grieved, now saith the Spirit, Come, come; then when Christ comes, the Spirit shall no more be grieved, there shall be a course taken with enemies.

Here then we may see that this is a matter of weight, and worthy of consideration, the coming of Christ, for the very Spirit of Christ desires it. But so much for that.

The whole Church also desires it, even the Church Triumphant desires it; I might insist upon that first.

In Rev. 6.9, 10. The Church tri­umphant desires Christs coming. And when he had opened the fifth Seal, I saw under the Altar the souls of them that were slain for the Word of God, and for the testimony which they held; And they cryed with a loud voyce, saying, how long, how long O Lord, holy and true, doest thou not judge and avenge our bloud on them that dwell on the earth? Here is part of the Church Triumphant, crying, How long O Lord afore thou comest?

Souls have no Tongues, you must know, but here by crying is meant the desires of the Soul, they desire Christs day might come, and so their enemies might be judged, and they might have their bodies united unto their souls, and be made compleat.

Quest. But it may be said, Do the Souls in Heaven, and the Church in Heaven desire Christ may go out of Heaven, and come down to earth? that should seem strange.

Ans. 1. Yes, The very Church in Heaven desires the day of Christs coming, and what [Page 66]if Christ do leave Heaven, and come down to earth, what hurt in that, for they being in Heaven do see the face of the Father, and beholding the face of the Father they have happiness enough there, as the Angels always behold the face of my Father.

2 But secondly, when Christ comes they shall come with him, as you may see in Jude 14. Be­hold the Lord cometh with ten thousand of his Saints. Here is a limited number put for an illimited, ten thousand, that is, with all his Saints, so you have it in Ezek. 14.5. And the Lord my God shall come with all the Saints with him; Christ shall come, and all the Saints shall come with him when he comes; so in 1 Thes. 4.14. For if we beleeve that Jesus dyed and rose again, even so them also that sleep in Jesus will God bring with him; they shall come with Christ when he comes, so that the very Church Triumphant are desirous of the coming of Christ. But so much for that.

We come now to that which is more chiefly our aime and scope, The Church Militant desires the coming of Christ. that is, the Church here in this World, the Bride here doth desire the coming of the Lord Jesus Christ, the Bride saith come, come Lord, you have it in the twentieth Verse of this Chapter, He which testifieth these things saith, surely I come quickly, Amen, e­ven so come Lord Jesus. John desires the com­ming of Christ in the person of the Church, Come Lord Jesus, and frequently in Scripture th [...]s is spoken of; Tit. 2.13. Looking for the bles­sed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. The Church looks for, and so desires the glorious ap­pearing [Page 67]of our Saviour Jesus Christ, that which we look for, we desire; and so in 2 Pet. 3.12. Looking for, and hastening unto the coming of the day of God, 1 Thes. 1.10. And to wait for his Son from Heaven. The Thessalonians (the Church there) waited for the coming of Christ from Heaven; and Phil. 3.20. Our con­versation is in Heaven, from whence also wee look for the Saviour, the Lord Jesus Christ. And many other places there are, Rom. 8.23. And not only they, but our selves also which have the first fruits of the Spirit, even wee our selves groan within our selves, waiting for the Adop­tion, to wit, the redemption of our bodies, wee look for the coming of Christ.

Now what kind of desire is this of the Church, What kind of desue the Church hath for Christs coming. The Bride saith, Come, the Bride desires the coming of Christ.

1 This desire of hers is a Spiritual desire, it is no Carnal desire; it is such a desire as is in Christ himself towards the Church. Cant. 2 10. My Beloved spake, and said unto me, Spiritual. Rise up my Love, my fair one, and come away; and so in the thirteenth Verse, Arise my Love, my fair one, and come away; Christs desire to the Church is a Spiritual desire, Cant. 7.10. I am my Beloveds, and his devire is towards me. Christs desire is towards his Church, and it is a Spiritual desire — so the Churches is the same to him, Come my beloved, let us go forth into the fields, come my beloved. As Christ calls his Church, so the Church calls him, Come my Be­loved; A Spiritual desire it is, a desire that the Spirit of God hath begotten in her, for the Spirit works gracious and holy desires in the hearts of [Page 68]men and women, and those desires being put forth now towards Christ, they have the deno­mination from the Spirit, they are Spiritual de­sires.

2 The desire of the Church it is an earnest de­sire, Earnestly. a strong desire, 2 Cor. 5.2. For in this we groan earnestly, desiring to bee cloathed upon with our house which is from Heaven. Paul groaned earnestly, and in Phil. 2. he saith there, he desired to be dissolved, and to be with Christ, he desired the coming of Christ to dissolve him, that so he might be with Christ, Rom. 8.19. The earnest expectation of the Creature, it is called; and Vers. 23. We groan within our selves — It is such a desire as those have which are sick for Love, Cant. 5. saith the Church there, Tell him that I am sick of Love; The Church is sick of Love for Jesus Christ, and earnestly desires his coming — such a desire as is in Women with Childe, that miscarry if they have not their de­sire — such a desire as is in the captive to bee de­livered — such a desire as is in the sick for health — such a desire as is in Women for their Husbands that are beyond sea; an earnest de­sire.

3 It is a working desire, A work­ing desire. a desire that puts men and women upon doing, a desire that makes them work. Here was a desire, and she falls a praying, Come, come Lord Jesus, come quickly; A desire that will make you active, not a slug­gish lasie desire, as is in too many, but a waking desire, 2 Pet. 3.12. Looking for, and hastening unto the coming of the day of God; where there is lo [...]king, there will be desire, and where there is desire there will be acting, hastening to the com­ing.

[Page 69] 4 It is a desire that is lasting, A lasting desire. it is not a Hu­mour, a Fit, a Fansie and away, but it is a desire that is lasting, and continued. The Church hath had this desire many hundred years, yea thou­sands of years, 1 Pet. 1.13. Wherefore gird up the loyns of your minde, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Iesus Christ. It will make men and women hope to the end; where there is desire of a thing, there is hope, and it will make them hope to the end, when it lasts to the end, the desire lasts till Christ comes.

5 Lastly, It is a desire that is well bottomed, It is a wel bottom'd desire. a desire that is well grounded, it is a desire that springs from a good foundation, it is not from the Fansie of a man, or from a Notion, or from a Conception, or Tradition, but it is a Desire that is well bottom'd, well grounded, and springs from a good Root — It springs from Promises — It springs from Prayer — It rises from Promises, Acts 1.11. This same Iesus which is taken up from you into Heaven, shall so come in like man­ner, as yee have seen him go into Heaven: Well, this Jesus that is gone now to Heaven, he shall so come again. Here is a good Root, a Foundation, a Promise now for this desire. Heb. 10. Yet a little time and hee that shall come, will come, and will not tarry. And in Revel. 22. Behold I come quickly, and my re­ward is with me; here is a word for it — There are many Promises in the Scripture to this pur­pose, therefore Peter saith in the place before mentioned, Notwithstanding we, according to his promise, look for the new Heavens, and the new Earth. It is a desire that is grounded upon a [Page 70]Promise, a Divine Promise, and not a Human Promise; a Promise from Heaven, and not from Earth. —

It is grounded upon Prayer; in the Lords Prayer Christ hath taught us to pray, Thy Kingdom come; so that the desires of the Church you see of what nature they are, they are Spiri­tual desires, they are earnest desires, they are working desires, they are desires that are lasting, they are desires that are well grounded.

Q. Why doth the Church desire the coming of Christ?

A. Why the Church desires Christs coming. 1. The Church desires the coming of Christ, that so the Lord Christ himself may bee perfected, and compleated; Christ accounts himself imperfect in Heaven, Ephes. 1. ul. The Church is said to be the fulness of Christ, and till Christ hath all with him that the Father hath given him, he is not compleat — The Church de­sires Christ may have his fulness; Come Lord, and take all thine own; Come Lord, and gather in all thy Saints; Come Lord, and injoy all the Father hath given thee; it is, that Christ may have his fulness, be perfected, and com­pleat.

2 The Church desires Christs coming, that so all the enemies of Christ may be brought un­der, especially that those Grand enemies of Christ may be brought down, as Antichrist, and Sathan, those are the Grand enemies of Christ, 2 Thes. 2.8. And then shall that wicked be re­vealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. This is spoken of An­tichrist, that wicked one, when Christ comes [Page 71]there shall be a total destruction of Antichrist, and all that adhere to Antichrist; then shall the Pro­phet and the Beast be taken, as in Revel. 19. I saw the Beast, and the Kings of the earth, and their Armies gathered together, to make war with him that sate on the Horse, and his Ar­my, and the Beast was taken, and with him the false Prophet that wrought Miracles before him, with which he deceived them that had received the mark of the Beast, and them that worshipped his Image, &c. When Christ comes the Beast and the false Prophet will be taken, these are Antichrist, they shall bee taken and judged, and that enemy Sathan also, as in chap. 20. I saw an Angel come down from Heaven, having the Key of the bottomless Pit, and a great chain in his hand, and he laid hold on the Dragon that old Serpent, which is the Devil and Sathan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him that he should not deceive the Nations any more, till the thousand years should be fulfilled; then shall the enemies of Christ bee brought under; the Church saith, Come, upon that account.

3 The Church saith, Come, and desires his coming, that so it self might bee freed from all enemies within, and without, when Christ comes, this will bee made good. Revel. 21. There was new Jerusalem came down from Heaven; What then? saith hee, Behold the Tabernacle of God is with men, and hee will dwell with them, and they shall bee his people, and God himself shall bee with them, and bee their God, and God shall wipe away all tears [Page 72]from their eyes, and there shall bee no more death, neither sorrow, nor crying, neither shall there be any more pain. When Christ comes, all enemies shall bee taken away, all Persecutions, all Afflictions, all Temptations, yea all Cor­ruptions within, Rom. 7.24. Who shall deli­ver me from this body of death? I thank God through Jesus Christ; when Christ comes I shall be delivered from this body of death, so that Christs coming is desired of the Church, that she may be freed from all enemies without, and that there might be no sinning, nor grieving of the Spirit, that there might be no tears, no sorrow, no crying, no pain, but freedom from all, inwardly, and outwardly.

4 And lastly, The Church desires the com­ing of Christ, that she may injoy all the good things that are to be had by his coming — That she may have the choyce refreshing that is spoken of in Acts 3.19. Repent yee therefore, and bee converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Christ shall come, and there will be times of refreshing, times of choyce refreshing, such refreshings shall Souls have as they never had — That they may have the glori­ous liberty mentioned, Rom. 8.21. Because the Creature it self also shall bee delivered from the bondage of corruption, into the glorious li­berty of the children of God; then shall the chil­dren of God have liberty, and glorious liberty, never had they such liberty as then they shall have — Then they shall likewise be partakers of great honour, that Christ will bestow upon them, Rev. 2.17. He that overcometh, saith he, I [Page 73]will give to eat of the hidden Manna, and I will give him a white stone, and in the stone a new name written; He shall have a title of Ho­nour — And a new Seat shall he have, Rev. 3.21. To him that overcometh, will I grant to sit with me in my Throne, even as I overcame, and am set down with my Father in his Throne. Christ will honour the Church then, and set her upon a Throne, exalt every member thereof, give them a new name, a new seat; great honour shall they have, insomuch that it is said in Isa. 62. Thou shalt be as a crown of Glory in the hand of the Lord, and a royal Diadem in the hand of thy God. They shall be honoured as Kings and Queens; He hath made us Kings and Priests unto God, and we shall be honoured as Kings and Priests when Christ comes — Then shall they have nearer conjunction with Christ, and more communion with him then ever, Rev. 19.7. Let us bee glad, and rejoyce, and give honour to him, for the marriage of the Lamb is come. The marriage of the Lamb is come; Then shall bee the marriage, now it is a Bride, but then shall be the Marriage, then shall we rejoyce, for the marriage of the Lamb is come, and his Wife hath made her self ready. There will bee more intimate and sweet communion; then will Christ let out his loves to the Soul indeed — Then will he lead his Spouse, his Bride, his Wife into the Marriage Chamber, into the Wine-seller; then shall there be Apples of comfort, and Flaggons of Wine, then the spiced wine will be brought forth, there will bee more near conjunction, and sweet communion with Christ then ever.

And lastly, then shall the Church bee made [Page 74]like to Christ indeed, 1 Joh. 3.2. When he shall appear we shall be like him; we shall then bee transformed into the image of Christ fully, so that the Bride, the Church, desires the coming of Christ upon these grounds.

Vse. To make some use of this point.

1 Doth the Church desire the coming of Christ? then this is a reproof to those Christians that do not minde Christ, nor desire Christ, nor look after Christ at all; many Christians they never desire the coming of Christ, but they desire other things, people have their desires carried otherwise; The Mariner, he desires a fit Wind to carry him to his Port; the Husband-man, hee desires the Harvest, that that would come; and so the Lawyer desires the Term, that that would come; and the Woman desires her Husband would return, that is abroad; and the Begger desires a good Almes; but where is a soul desires the coming of Christ? who saith, Come Lord, come quickly, come away? it is an argument that you have little or no grace in you, it is an Argument you are no friends to Christ, but rather enemies to Christ, when you do not minde Christ, and his coming, and desire his coming; look into Mat. 24.48. to the end, And if that evil servant shall say in his heart, my Lord delayeth his coming, and shall begin to smite his fellow ser­vants, and to eat and drink with the drunken, the Lord of that servant shall come in a day that he looketh not for him, and in an hour that he is not ware of, and shall [...]ut him asunder, and appoint him his portion with the Hypocrites, there shall bee weeping and gnashing of teeth; mark. A wicked Servant that defers the com­ing of Christ, and a wicked Servant that mindes [Page 75]not the coming of Christ at all: so that this is a just reproof to the most, they minde not, they think not of the coming of the Lord Christ, they desire it not.

Doth the Church desire the coming of Christ? then this informs us that Christ is desirable, yea very desirable, I say, very desirable — Christ is desired by the Spirit to come — Christ is desired by the Church Triumphant to come — Christ is desired by the Church Militant here in this world to come: Christ is very desirable; what is there more desirable than Christ? Hag. 2.7. he is cal­led there, The desire of Nations; where there is but one Saint in a Nation, Christ is desired there, wheresoever there be any godly ones, any that are indued with the Spirit of God, they desire Christ, he is the desire of Nations, all the Nations in the World, if they have any godly in them, they de­sire Christ, Cant. 5.10. He is said to bee white and ruddy, the chiefest of ten thousand, and al­together lovely; who should bee more desired than Christ? Christ looks upon his Church as lovely, and desirable, and he saith, Come away, come away my beloved, come over the Moun­tains, and come away, and have communion with me; and Christ is farre more lovely than the Church, farre more glorious and beautiful — Christ is the bright morning Star, and is not that desirable?— Christ is the Sun of Righteous­ness, that comes with healing in his wings, and is not be desirable?— Christ is the brightness of his Fathers glory, and is not he desirable? Pro. 13.15. Wisdom is to be desired above all things, saith he, and is not Christ the Fountain of all Wisdom? In him are hid all the treasures of [Page 76]wisdom and knowledge, Col. 2.3. and is not he desirable? Christ is the Bridegroom, and is not he desirable? such a Bridegroom as never was in the world before, nor will be afterwards; no marvell then the Church saith, Come, come, come; he is desirable.

3 If the Church do desire Christ, then here is matter of comfort for the Church, matter of com­fort for every beleeving soul that doth desire Christ, comfort upon sundry considerations —

1 The soul that doth so desire Christ as you have heard, that desires Christ Spiritually, that desires Christ earnestly — that hath a waking de­sire after Christ, a lasting desire, a desire that springs from promises, this is an Argument now unto thee of the truth of grace; such desires come from the Spirit of God, they are not from Nature, from the flesh and bloud; flesh and bloud doth not desire the coming of Christ, but it is from a principle of Grace, from a Fountain with­in, from something conformable to Christ, and this is an argument of comfort; many are trou­bled, they know not whether they have Grace or no; but dost thou so desire the coming of Christ? it is an argument of the truth of grace in thy heart.

2 It is an Argument of a blessed condition, Matth. 5.10. Blessed are those that hunger and thirst after righteousness; blessed are they, in the Judgement of the Lord Jesus Christ himself thou art a blessed Creature; Dost thou hunger and thirst after righteousness? To hunger and thirst, is to have earnest strong desires after righ­teousness, and if so, thou art blessed; Now, is not Christ righteousness? Look into Jer. 23.5, 6. [Page 77]saith the Lord, Behold, the days come, that I will raise unto David a righteous branch, and a King shall reign and prosper, and shall exe­cute Judgement and Justice in the earth; in his days Judah shall be saved, and Israel shall dwell safely, and this is the name whereby hee shall be called, the Lord our righteousness. Well, dost thou hunger and thirst now after righteous­ness, after Christ and his righteousness? Doest thou see thine own righteousness, as spotted, fil­thy, loathsome, and throw it away, and hunger and thirst after the righteousness of Christ? what he hath purchased and procured by his Death, Sufferings, and Merits for poor sinners, thou art a blessed Creature that dost desire Christ.

3 Thou shalt be satisfied, for ere long Christ will come, Yet a little while, Heb. 10. and hee that shall come will come, and will not tarry. Behold I come quickly, and my reward is with me; I am a coming, I am a coming saith Christ; and he will satisfie the souls of those that do desire him. Revel. 7.15. Therefore are they before the Throne of God, and serve him day and night, &c. and vers. 16. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat, for the Lamb which is the midst of the Throne shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes. They shall be fed, and be filled, and shall not hunger and thirst any more, and it is not long — For that might bee obj [...]cted, Wee have desired, and we have waited long; why it is not long, Christ is a coming, the things that now we see do prognosticate as much unto us — When [Page 78]the Son of Man cometh, shall he finde faith on the earth? Where is any faithfulness in men? no faith to be found in men — And doth not the Devil rage now, and throw out puddle waters, Blasphemies, Errours, and Heresies? — And are not all Nations perplexed at this time, and know not what to do, and which way to turn them? — And is there not a spirit of Prayer abroad for the coming of Jesus Christ, more than hath been in former days? And if it bee so, these are Argu­ments that Christs coming is nearer at hand then you are aware of, therefore here is comfort to the Saints and servants of Christ; Christ will come, and then they shall be satisfied that have desired, and waited for his coming.

4 If it bee so, that the Church desires the coming of Christ, then let me intreat you all to examine your selves, whether you do so desire the coming of Christ, yea or no? and if you would know it, I shall commend two or three things to you, beyond what I have laid down —

1 That Soul that desires the coming of Christ as the Bride here doth, lives not in any known sin, that Soul that lives in any known sin, that Soul cannot, that Soul doth not, that Soul dares not desire the coming of Christ; I will give you one place of Scripture for it, 2 Thes. 1.8 When the Lord Jesus shall bee revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. If a man be ignorant, and knows not God, and his duty, and if a man do know God, and his duty, and disobey the Gospel, dares that man now desire the coming of Christ, that shall [Page 79]come in flames of fire to render vengeance? Doth the Murderer desire the coming of the Judge? Doth any guilty man desire the coming of him that will bring him forth, and punish him for his guilt? therefore the Soul that desires the coming of Christ, is a Soul that lives in no known Sin, he is neither ignorant of God. Gospel, nor duty, nor disobedent to God, Christ, or Gospel.

2 If you do desire the coming of Christ in truth, and according to those desires before men­tioned, you will make some preparation for the coming of Christ; as you see the Bride, that saith Come; she prepares for his coming, Revel. 19.7. And his Wife hath made her self ready; she prepared for his coming. And so in the Gos­pel, Luke 12.40. Be yee therefore ready also, for the Son of Man cometh at an hour when yee think not. And the wise Virgins they made ready, in Matth. 25. saith he there, And while the foolish Virgins went to buy oyl, the Bride­groom came, and they that were ready went in with him to the Marriage, and the door was shut. Now, what do you do towards Christs coming? do you purge out your Corruptions? Do you mortifie your Lusts? Do you renounce the World, and the vanities thereof? Do you trim and deck your selves with all Graces? if you do, it is an argument you desire Christ, and your desires are right.

3 Lastly, Those that desire the coming of Christ in truth and sincerity, they are glad when there are any appearances of the coming of Christ: any signes, any tokens of the coming of Christ, Luke 21.25. And there shall be signs in [Page 80]the Sun, and in the Moon, and in the Stars, and upon the earth distress of Nations, with perplexity, the Sea and the waves roaring, mens hearts failing them for fear, and for looking after those things which are coming on the earth; and then shall they see the Son of Man coming in a Cloud, with power and great glory, and when these things begin to come to pass, then look up, and lift up your heads, for your redempti­on draweth nigh. When there is any appearance of Christs coming, the Saints are glad, and those are gracious, are glad. Is Christ a coming? now they lift up their heads, we shall bee freed from all our enemies without, and within; Christ shall be compleat; now all the wicked, Sathan, and Antichrist shall bee judged, now wee shall have that refreshing that never was before, now wee shall enjoy the glorious liberty that we have wai­ted for, and lookt for, now wee shall bee freed from sin, now we shall have have more intimate communion with him, now we shall be made like unto him; this is that that makes the heart rejoyce at the apprehension of his coming, there­fore examine your selves whether you have such desires of his coming, as here the Bride had.

5 The last use of the point is this; An exhor­tation to us to desire the coming of Christ, and to say with the Bride here, Come Lord, come; the Spirit saith, come, the Bride saith, come, either we are not indued with the Spirit of God, or we are not the Bride of Christ, if we will not say, Come. Besides these, consider

1 It is an argument of love to Christ to desire his coming, 2 Tim. 4.8. To all them that love his appearing. If we do not desire his coming, it [Page 81]argues little love to Christ; A woman that doth not desire the coming of her Husband, hath little love to her Husband.

2 It will be a Marriage day to the Soul, the day of his coming, Revel. 19.7, 9. and Christ will rejoyce over his then as a man doth over his Bride, Isa. 62.5. therefore seeing the Spirit of God desires it, and the Bride desires it, let us also desire Christs coming, manifest our love to Christ, and long for the marriage day.

Quest. But may some say, What shall we do to have such desires begotten in us?

Ans. 1. Consider your own sinfulness; What we should do to have de­sires after Christs coming begotten in us. are we not all Sinners, full of sin and corruption? Paul, in Rom. 7. when he considered the Sin that was in him, how carnal he was, how he was carried a­way Captive, how the sin in his members did warre against the Law of his minde, what a wretched creature he was, he longed for Christ; Who shall deliver me? I thank God through Jesus Christ; well, Christ is a coming, ere long he will be here, and then I shall be delivered.

2 Consider the evils and confusions that are in fellow servants, the Devil deceives the Nations, Antichrist tyrannizeth, great ones oppress one another, much of Babylon is yet in S [...]on, all her foundations, and state foundations, are out of course, and what should the righteous, and all do, but long for the coming of Christ to set all in order? the serious consideration hereof would quicken our desires that way.

3 Consider the great good you shall have by Christs coming; it will be a time of refreshing, it will be a time of liberty, a time of glory, a time of making you like unto Jesus Christ; it will be a [Page 82]time of the greatest good to the Church that ever was.

4 Read this Book much of the Revelations, that will beget such desires in you, then Anti­christ shall go down, then the enemies of the Lord Christ shall be under, then shall it bee well with them that fear the Lord.

I shall now come to the next words, And let him that heareth say, Come.

SEeing the Spirit saith, Come, and the Bride saith, Come, let him that hears what the Bride saith, and hears what the Spirit saith, let him be of the same minde, and fall in with the Bride, and the Spirit, and say, Come.

The words in the Greek are, The hearing man, let the hearing man say, come; some refer this to the succeeding Ages after the Church that now was, the Posterity that should be after that time; let all the Ages, and all the Saints that shall be hereafter, let them be of the same minde with the Bride, and the Spirit, and say, Come, come Lord Jesus, come quickly.

But more properly it takes in all, Let him that heareth, Let the hearing man, let any man that hath an ear to hear these things, let him say, Come; let all sorts of men that read this Book, and hear the voyce of the Spirit, and of the Bride, say Come, come Lord.

Quest, But a Question here may be moved, [Page 84]upon what account is it the duty of a wicked man to desire the coming of Christ? or whether may awicked man desire the coming of Christ?

Ans. Though a wicked man can never cor­dially desire the coming of Christ, yet it is the duty of every wicked man, of all men in the world, and upon this account,

1 As they are the Creatures of God; all men are Gods Creatures, and being Gods Crea­tures, it is their duty to desire Gods Will, being revealed, for to be fulfilled, therefore all wicked men taking notice that this is Gods Will revealed, that Christ must come, it is their duty to desire the fulfilling of Gods Will, and not their own will. Hence is it that they pray often, Thy King­dom come, thy will be done; though they know not what they pray.

2 As they are the Servants of God, and have talents committed unto them; every one that is the servant of another, and hath something com­mitted to his trust, it is his duty to desire the coming of his Lord and Master, the coming of him to whom he must give his account; there is not a man in this World but hath some talent or other given unto him; some interpret that place in John, He is the Light of every man that cometh into the world, to be meant of that un­derstanding and reason every man hath; every one therefore having his understanding and reason from Christ, should desire his coming.

3 It is the duty of all men to desire that God should be glorified; now God will bee glorified therein, and upon that account it is their duty to desire the coming of Christ. In Isa. 66. they say there, Let God be glorified, Joh. 16. They shall [Page 85]cast you out of their Synagogues, and hate you, and kill you for my name sake, and think they do God good service: Wicked men know it is their duty to glorifie God, and they go about it though they do it the wrong way; but now this being for Gods glory, and revealed, it is the duty of all men to desire the coming of Christ.

But I shall come to those Observations the words will afford.

Obs. 1. That the coming of Christ is a thing made known, and ought to be made known, Let him that heareth say, Come; How shall they hear? unless this be known, and made known, it cannot be heard, nor desired; there is hardly any thing in all the Gospel so much made known as the coming of Christ is, Christ himself doth fre­quently speak of it, Joh. 14. I go away, but I will come again; I will see you again, saith Christ, Joh. 21.22, 23. If I will that he tarry till I come, what is that to thee? so v. 23. If I wil that he tarry till I come, what is that to thee? Till I come, I mean to come again; And in Revel. 2.25. That which yee have already, hold fast till I come, saith Christ to the Church of Thyatira; Christ himself speaks oft of his coming, so the Angels have proclaimed and made known the coming of Christ, Acts 1.11. This same Jesus which is ta­ken up from you into heaven, shall so come in like manner as yee have seen him go into hea­ven. So Peter, he hath proclaimed the coming of Christ, Acts 3.20. And he shall send Jesus Christ, which before was preached unto you: God shall send Jesus Christ again, and he shall come; and he vindicates the coming of Christ, which was questioned, 2 Pet. 3.4. some said [Page 86]there, Where is the promise of his coming? Peter vindicates this, Looking for, and haste­ning unto the coming of the day of God— And Paul he is not silent in this business, but he speaks frequently of the coming of Christ, 2 Thess. 1. When he shall come to be glorified in his Saints; and chap. 2. vers. 1. We beseech you Brethren, by the coming of our Lord Jesus Christ; and vers. 8. Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. So in 2 Timoth. 4. I charge you therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing. And in Tit. 2.13. Look­ing for the blessed love, and the glorious ap­pearing of the great God, and of the Saviour Jesus Christ, and in Heb. 9. ult. and chap. 10.16, 17. he speaks of it — James also mentions it — And it is observable, there is not one Wri­ter in all the New Testament, but speaks of the coming of the Lord Jesus Christ, Jam. 5.8. Bee yee also patient, stablish your hearts, for the coming of the Lord draweth nigh — Peter al­so speaks of it, I told you before — So i [...] Jude 14. Behold the Lord cometh with ten thousands of his Saints — and John he menti­ons it frequently, six times in this Chapter my text is in doth he speak of it — And will you have Matthew, and Mark, and Luke to give their testimony? see in Matth. 24.27. For as the Lightning cometh out of the East, and shineth unto the West, so shall also the coming of the Son of Man be — Mark likewise speaks of it, chap. 8.38. When he cometh in the glory of his Father, with the holy Angels; and Luk. 10.13. [Page 87]he calls his ten Servants, and delivers them ten pound, and saith unto them, Occupy till I come; so that it is very observable, that all the Apostles, and all that write the Epistles, do speak of the coming of the Lord Jesus.

Now, why is this coming of Christ insisted upon so much, and made known so much, and so often repeated?

1 Because we are hard to beleeve it; men are hardly induced and perswaded to beleeve the coming of the Lord Jesus, 2 Pet. 3.4. say they, Where is the promise of his coming, do not all things abide as they did from the beginning? They could not beleeve Christs coming, and it is a hard thing to perswade men and settle men in this, the coming of the Lord Jesus again.

2 If men be perswaded to this, yet they are wonderfull apt to forget his coming, and to put the evil day farre of, Matth. 24.48. The evil servant says in his heart, my Lord delays his coming, he will not come in my days; so the wise, and foolish Virgins grew secure; the wise slumbered, and the foolish slept, and so forgat the coming of the Lord Jesus Christ; we are apt, I say, to forget, and to put it off.

3 This is so often mentioned and insisted up­on, that so we may prepare for it, Matth. 24.44. Therefore bee yee also ready, for in such an hour as yee think not of, the Son of Man cometh. The Son of Man comes, and hee will come sud­denly when men and women do not think of it; therefore it is to be made known, that people may bee ready, and prepared for the coming of the Lord Jesus Christ.

4 Lastly, This is made known, and so much [Page 88]insisted upon in the New Testament, because it is a ground for Patience, and to bear up the spirits of men and women against the Cross, against af­flictions, against reproaches, against discourage­ments, and all the hard measures they meet withall here in the World, Heb. 10.36.37. For yee have need of patience, that after yee have done the Will of God, yee might receive the Promise; they had indured the spoyling of their goods, and great afflictions, and saith he, yee have need of Patience, For yet a little while, and he that shall come will come, and will not tarry; here is a ground for their patience, Christ will come; and so in Jam. 5.7. Bee patient there­fore brethren unto the coming of the Lord, be­hold the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it; be yee also patient, stablish your hearts, for the coming of the Lord draweth neer. This will bear up the heart against all discouragement, these afflictions, reproaches, temptations, will have an end when Christ comes; so that upon these accounts it is so much spoken of, and to be made known.

THese words are the Voyce of Christ, as the Spirit had said, come; and the Bride had said, come; And let him that hear­eth say, come; So Christ also saith come, Let him that is athirst come; you would have me come, saith Christ, and I would have you come; you would have me come and compleat all, and I would have you come to me who am to compleat all; so that the words are an invitation of Christ to those that thirst, Let him that is athirst come. I shall speak at this time of the Thirst, Let him that is athirst, &c.

There is a double thirst, a Natural thirst, and a Spiritual thirst; — A Natural thirst you are all acquainted with, you know what it is to bee [Page 101]thirsty; it is the desire of that which is cool and moyst, but this is not the thing here meant, a Natural thirst; there is a Spiritual thirst, which in the general is, An efficacious desire after Christ, and the good to be received by him.

Now for the opening of this Thirst, let us con­sider what is in Natural thirst,

First, There is an absence of moysture, as David saith, My moysture is dried up, my moysture is gone.

Secondly, There is a sence of it, men and women are sensible that their moysture is spent.

Thirdly, There is the knowledge of some­thing suitable to releeve them.

And then Fourthly comes actual thirst. Upon these Four arises thirst.

So in this Spiritual thirst, There is an absence of moysture, there is a want of Grace, a want of that is Spiritual, a want of Christ —

2 The Soul is sensible of it, as Sisera said, Give me a little water to drink for I am thirsty; there was moysture gone, and sence of it, and water to be had, and actual desire; so here in this Spiritual thirst, there is a want of Gods I­mage, we had his Image but that is gone, as Paul saith, In our flesh dwels no good; there is no Spiritual good dwels in a man or wo­man — And then we must be sensible of this, and so know there is some relief to be had, and that is, Christ proclaims in the Gospel, holds out in the Word the water of Life; — And then the Soul comes actually to desire Christ, when Christ told the woman of Samaria of Water of Life, [Page 102]Water that she should drink of and thirst no more, then she came to desire; so a Soul that knows Christ to be the Water of Life, and findes and feels an absence of moysture, comes actually to desire this Water of Life, therefore saith Christ, Let him that is athirst come.

For our further proceeding in this, I shall shew you why this thirsting is required.

2 The nature and properties of it, and then make use, Why this thirsting is required. where we shall shew some differen­ces in the thirsting of men.

1 That this thirsting is required in men to fit them for Christ, for till wee come to thirst wee have a fulness of our own, but when men and wo­men are once thirsty, have a Spiritual thirst, then they are empty of what is their own; they have puddle waters of their own to drink, Cisterns of their own, and something of their own that they do refresh themselves withall, their own good natures, their own parts, their own righteous­ness and performances, they are full of these; but now when they come to this Spiritual thirst they are emptied of all these, there is a breach made between Sin and their Souls, and so all is let out of this nature. This new Wine must not be put in full Bottles, the Bottles must be empty. When a man therefore thirsts after Christ, this man now sees that hee hath nothing to releeve him but Christ, and this man is fit for Christ, he is empty; A Vessel that hath a fulness before cannot receive Wine, or Milk, or Water, or any Liquor what­soever; but when a Vessel is emptied of all was in it, then it is capable of something else.

2 This thirsting is required, because men wil not [Page 103]come to Christ else, if men be not thirsty they wil not come to Christ; If any man thirsts let him come; The full stomack loathes the Honey-combe; If the sweetest Honey-comb be presented to a full [...]tomack it loathes it. In Luke 14. there are many invited to come to the great Supper, the Supper that Christ had made, the Dainties of the Gospel, but because they were not thirsty, not one of them would come; saith one, I have a yoke of Oxen, to go and try; Another, I have a Farm to go and see; saith a third, I have mar­ried a Wife, and I cannot come: But had they been athirst they would have come to Christ, the Water of Life; but where there is no thrist there will be no coming. Tell a Drunkard that is full of Beer, Wine, or Hot Waters, tell him of the best Wine, of the most excellent Drink that is, he hath no minde to it, he is full, and will not come to it; and therefore without thirsting, men will not come to Christ. A man that is not sick, hee will not come to the Physician, but a man that is sick, and full of pain, that man will come to the Physician.

3 It is required, because if men do come to Christ, yet they will not drink when they come unless they bee thirsty; you may bring a Beast unto the Water, but unless he be athirst he will not drink; so many men may be prest by Argu­ments to come to Christ, to come to the Gospel and the means of Grace, but unless they be thirsty they will not drink; VVhen men come to a Feast, and there are variety of VVines and Drinks there, if not thirsty, they will fault the drink though VVine, and speak evil of it, and say, It is too new, too tart, too flat, some ex­pressions [Page 104]or other they will have against it; why, they are not thirsty, whereas if they were thirsty they would drink; so is it with men and women that come to Christ, not being thirsty, they fault the Doctrin of Christ, which is the Drink hee gives them, why you must deny your selves, you must part with things that are dearest to you; you must take up a Cross, and follow Christ; O this is drink that is full of Lees, this is drink that hath no savour in it, and will not down with men and women, therefore unless men be thirsty they will not drink the drink that Christ hath pre­pared for them; this Water of Life, they will not see any life in it, but they will reject it, and lay it aside, this Doctrin will not down with them; therefore saith Christ, Let him that is athirst come.

When Christ shall tell you of Reproaches, Per­secutions, Temptations, loss of Liberty, and loss of Lives for his sake, and the Gospels, this will not down with men and women — As Christ is refreshing drink, so Christ is purging drink, and the ingredients in the one, are pleasing things; the Promises, and the Loves of God, and Christ; but in the other, are very ha [...]sh things, Afflicti­ons, Sword, Death, Fire, and things of that na­ture, these are in the purging drink.

4 Let him that is at hirst come, saith Christ; because though men do come, and do drink, yet unless they be athirst, they will not stay with Christ, stay at this Fountain, and be content with this drink long, but they will give it over; As many have come, and entred upon the professi­on of the Gospel, and have taken upon them the [Page 105]Livery of Christ, but they have not long stayed in Christs Family, they have not liked his Diet, his Drink, they have gone away again. Men think it a hard thing to be tied to drink one kinde of drink always, yet those that have the Gravel, the Stone, they will bee content to drink such drink as will advantage them; so those tha [...] are truly thirsty after Christ, they will be content to drink such drink as Christ will give them, there­fore unless men be thirsty they will not stay with Christ, not abide in his Family.

5 Lastly, Christ saith, Let him that is athirst come; because such have a suitableness in them to what Christ hath for them. Christ in the Scripture is set out to bee a Phisitian, to bee a Saviour, to be a Fountain of Living Water, and to be at a Throne of Grace; now those that are athirst have something suitable to this; A thirsty man, he would fain have his Wounds healed; he that hath this Spiritual thirst hath Wounds, and I say he would fain have them healed, and so he will come to Christ, and Christ is a Phisitian, and he will heal his VVounds; A thirsty man is a lost man, and he would fain be saved; Christ is a Saviour, and he will come to him for Salva­tion; A thirsty man is dry, Christ is a Fountain, and he will come to Christ for the VVater of Life, to have the heat of sin quenched, and to have the VVrath of God which is apprehended pa­cified, and so this man he would have the guilt taken out of his Conscience, he would have his sins pardoned; Christ is at a Throne of Grace, and holds out a golden Scepter; this man will come to Christ to have his sins pardoned, therefore [Page 106]Christ saith, Let him that is athirst come.

Secondly, For the nature and property of this Spiritual thirst.

1 This thirst, The rea­son of Spiritual thirst. it is an afflictive thirst, a thirst that doth afflict and trouble the Soul where it is; when men are athirst indeed, O how doth that thirst afflict, men are more afflicted with thirst than with hunger, because there is a greater de­sire of humidum then siccum, as the Philoso­phers do observe; men are more desirous of moy­sture than of that which is dry, and therefore where there is a true thirst there is affliction of spirit. It is said of Sampson in the fifteenth of Judges, that he was sore a thirst, he did greatly, sorely thirst, his thirst was a pain unto him, a trouble unto him, a perplexity unto him; so where there is this Spiritual thirst, it is very troublesome and afflictive unto the Soul, when once the guilt of sin stirs, the Fire of Hell is kindled in the Soul, the VVrath of God is ap­prehended, a man sees himself lost and undone, this man is athirst now, and this thirst is very troublesom unto him; this is the nature and pro­perty of this Spiritual thirst, it doth afflict and trouble the Soul.

2 The nature of this thirst is: that it is vehe­ment, it carries the Soul with a kind of vehemen­cy after the thing thirsted for, Give me children or else I dye; there is a vehemency in the de­sire, it makes the desire very violent, earnest, it is not a lasie sluggish desire, as is in many, Balaam desires to dye the death of the righteous, the Sluggard lusteth and hath not; that is a Voleitie, as the School-men distinguish it from Voluntas; [Page 107]but this is a vehement earnest desire, saith Bar­timeus in Mark 10. Jesus thou Son of David have mercy upon me; he was carried out with a vehemency of spirit; and when the Apostles and others charged him to hold his peace, hee was more vehement, Jesus thou Son of David have mercy on me; he cries lowder, so that this Spiri­tual thirst in the Soul is vehement, and carries out the Soul with earnestness.

3 This Spiritual thirst is Complanitive, full of Complaints, it cannot be silent, 2 King. 3.10. saith Jehoram there, There was no water for the Host, and for the Cattel that followed them, And the King of Israel said, Alas, that the Lord hath called these three Kings together, to deliver them into the hand of Moab; And so in Numb. 20.5. Wherefore have yee made us to come up out of Aegypt, to bring us into this evil place? it is no place of Seed, or of Figgs, or Vines, or of Pomgranets, neither is there any water to drink. O wee are come into a place where there is no water; so a Soul that hath this Spiritual thirst, it complains, and doth express it self, Rom. 7. Paul there found sin in him, that he was carnal sold under sin, led Captive, a Law in his Members warring against the Law of his minde, and what saith he, O wretched man that I am, who shall deliver me? he was thirsty now after deliverance, and hee complains of his Corruption, and inquires after deliverance; so that a gracious Soul in this case it is complaining, Psal. 32.4. There David complains, that his moysture was turned into the drought of Sum­mer. O when saith the Soul will this drought be [Page 108]taken a way, and where, where is there water to be had, and where is there remedy? the Soul is full of complaints.

4 And lastly, the nature of this thirst is such, as that it is never satisfied without the Lord Christ. A true Spiritual thirst is insatiable till it hath Christ himself; saith Christ to the woman of Samaria, I have water to give thee, that thou having once drank shalt never thirst any more, but it shall spring up as a fountain of li­ving water in thee; Lord, evermore saith shee give me of that water —A nd so Peter, in Joh. 6. Thou hast the words of eternal life: and to whom should we go? O thou art a Fountain, and thou art a Fountain of living waters, Words of eternal life, and to whom should we go? wee will go to no other, we are satisfied with thee. Men that have Spiritual thirst, will not be satis­fied with honours, with pleasures, with gifts, they will not be satisfied with any thing but the Lord Jesus Christ himself; so then you see what this thirst is, why it is required, and the properties of it.

WEE now proceed to shew you how you shall know the true Spiritual Thirst by the effects and fruits of it.

1 True Spiritual thirst doth cause even fainting in the Soul, [...]he ef­ [...]cts and [...]uits of [...]e Spiri­ [...]al thirst. as the Natural thirst makes a man or woman to faint, as in Judges 15.19. it is said there of Sampson that he drank, and revived, and his spi­rit came again; his spirit was gone, he was rea­dy to faint, his thirst was such that it brought him low; and in Psal. 107.5. Hungry and thirsty, their souls fainted in them; they were very feeble, they were brought low with hunger and thirst; and where there is this Spiritual thirst the Soul is brought low, it is ready to faint, as the Spouse in the Canticles, Tell him that I am sick of love; O my desires are such after Christ, and after my Beloved, that I am sick of Love, I [Page 121]am ready to faint. And so David, Psal. 42. his Soul panted and thirsted after God, as the Hart when it is long hunted, wearied, and dry, pants after the water Brooks: so a Soul that hath a Spiritual thirst, it is ready to faint with longing after God, with longing after Christ, with desi­ring of Grace, and the incomes of his Spirit, the light of his Countenance, communion with God in Christ, this is one effect of it.

2 This thirst will cause men to stir, and to seek out; when men are truly and thorowly a­thirst they will seek out for drink; a man that is thorowly athirst, he will out of his Bed at Mid­night, and down to the Seller, and get drink to quench his thirst; when men are athirst, they will run to this Brook, and to that Brook for water; those in Judg. 7. they down on their knees and lapt water. Men at Sea, what shifts will they make to get a little water when they are dry? so the Soul that is athirst will not sit still, but seek out, it will seek for Brooks and Fountains, it will run to every Ordinance, to every Promise, run unto Christ, look up to God; If there bee any means of Grace in a Land, it will finde the same out; if the Vision be never so rare, the Word never so precious, it will look out after it; a Soul that is thirsty, it will seek abroad, it will not bee restrained and kept within bounds, that is the na­ture of a Spiritual thirst; when their desires were a little stirred at Christs coming, how did they flock after Christ, and continued with him nights and days? You have beon with me, saith Christ these two or three days; and he works a Mira­cle now to satisfie them, that they might not faint [Page 122]in going home; so all night did they sit there with Paul, when hee preacht the Gospel, that they might drink large drafts of that heavenly Doctin; a Soul that is athirst will seek out for releef.

3 Again, Where there is true thirst, there men will part with any thing for to releeve their thirst, hungry and thirsty men wil part with any thing for those necessaries which Nature requires; when Hagar saw the Bottle empty, and the Childe ready to perish, the water was spent in the Bot­tle, and she casts the Childe under one of the shrubs, and she went and sate her down over a­gainst him, a good way off, as it were a Bow­shot, for she said, Let me not see the death of the Childe, and she sate over against him, and lift up her voyce and wept — What would Ha­ger have given for a Bottle of water, for a mor­sel of bread? and when her eyes were open to see the Well, how it did rejoyce her that a Well was near her — And Esau, when hee was hungry and thirsty, he gives away his Birth-right, hee sells that for a little Pottage, and for Drink, hee gives any thing to releeve and help him in that case. Gen. 25. Then Jacob gave Esau bread, and pottage of Lintals, and he sold his birth-right unto Jacob for it. So in this Spiritual thirst, men will part with any thing to have this Spiritual thirst satisfied, they will accept of Christ upon his own terms, they will pluck out a right eye, cut off a right hand, or a right foot, part with their deerest lusts now, to have the thirst of their Souls quenched. The young-man that came to Christ, Good Master, what shall I do to in­herite eternal life? It was a false thirst in him; [Page 123]saith Christ, Go and sell all that thou hast, and give to the poor: and thou shalt have treasure in heaven. Now, had his thirst been true, hee would have parted with his riches for Christ; the Disciples parted with all, Master, we have par­ted with all and followed thee; the Soul that is truly athirst wil let all go to have its thirstsatisfied, How can yee beleeve saith Christ, when yee seek honour one of another? let go your honour, let go your pleasures, let go the Creatures, & seek honour of God alone; If men were athirst after Divine in­joyments, and Divine honours, they would let these things go; Spiritual thirst will cause men to part with any thing.

4 Again, Those that are truly thirsty, things that are bitter seem pleasant unto them; that drink which is sower and distaftful unto others, is wonderful sweet and pleasing unto them; Darius and his Nobles, when they were dry, drank pud­dle water, and thought that never any Wine was so pleasant as that water was; unpleasing things, and things untoothsome, will be very delightsome unto such Souls; and where this Spiritual thirst is, there is not any truth in all the Gospel, though it seem never so severe, never so cross to Nature, never so contrary to our wills, humours, and fancies, but we will drink it down; let a man de­ny himself, and take up his Cross and follow Christ; this will down with a man that is truly thirsty. A man to become a fool that he may be wise, this will down: the Gospel hath many things in it, which to flesh and bloud are some­thing hard, unsavoury; but were we truly Spi­ritual Thirsters, and did thirst after Christ, even the most bitterest truths, and the tartest cup that [Page 124]Christ presents to the Sons of Men, would bee drunk off by them, To the hungry Soul every bitter thing is sweet; so, to the thirsty Soul e­very bitter thing is sweet: for a man to love his enemies, to bless them that curse him, to pray for them that persecute him; to do good to them that hate him, this is very hard to flesh and bloud; but a Soul that is athirst after Christ, drinks down these truthes, and findes sweetness in them.

5 Another effect of this Spiritual thirst is this, That it doth extinguish in a great measure (if not wholly) the thirst after other things; it doth extinguish all sinful thirst, and doth correct and moderate all other thirsts, thirsting after the Creature; you know, the light and heat of the Sun puts out the light and heat of the fire, and doth abate it in a great measure when the Sun shines upon it, so where this thirst comes after Spiritual things, and is in truth, it doth abate and extinguish the thirst after unlawful things, and doth abate very much your desires after other things; saith Christ unto the Woman, in John 4.14. Whosoever drinketh of the water that I shall give him, shall never thirst; shall never thirst as he had done before, shall never have such strong desires after Creatures; saith Paul in the Philippians; those things which before see­med goodly and excellent, and were great privi­ledges and prerogatives to him, saith he, I ac­count all loss and dung now, for the excellencie of the knowledge of Christ Jesus. I have ano­ther thirst begotten in me now, and this thirst hath abated my thirst to the World, my desires [Page 125]after Creatures, and delights in them, I have a thirst that carries me after more high and ex­cellent things than they are; so in Gal. 6.14. God forbid that I should glory save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world; I thirst no more after the world, saith he, it is Cru­cified to me, and I am Crucified to it, it is Christ I thirst after, to know the power of his Death and Resurrection, to know Christ more; this did abate and cool his desire and affections to­wards all externals, and the glory of the world.

6 Again, where this Spiritual thirst is, the more you drink the more it is increased, and this seems strange; where this thirst is; other thirsts are aba­ted, but this increases, the more you drink still the more you thirst; the more Grace any man retains, the more eager after Grace still, the more thirsty after Christ this day, the more the next; this thirst begets thirst, it makes a man to see his need of Christ more, and of Grace, and God, and of Spiritual things more and more, and in­larges his desire. As Lime, when you throw water upon it, it makes the Lime burn the more; so when the Soul thirsts, and God gives it water of life, it thirsts more, therefore saith God, Open your mouth wide, and I will fill it. In time God will fill it, but Grace doth stretch our desires, and makes men more vigorous in pursuit of heavenly things than over before; that man or woman that can sit down content with a little knowledge, with a little measure of Grace, with a little degree of Faith, with a little portion of the Spirit, that man [Page 126]in truth hath none, for it is the nature of Grace to make more hungry, more thirsty, more desi­rous, it will draw out the Soul more strongly af­ter Christ; the Spouse was never so affected with Christ, as after she had tasted of the love of Christ.

7 Again, Where this thirst is in truth, it breeds in the Soul a conformity to the thirst that is in God, and in Christ.

Quest. Why? are they thirsty?

Ans. Yes, God himself is thirsty, and Christ is thirsty, Psal. 81.13. O that my people had harkened unto me, and Israel had walked in my way; Here is Gods thirst, O that there were such a heart in this people, saith God, where there is a true Spiritual thirst, there is a conformity in the heart unto God, Psal. 119.5. saith David there who had this thirst, O that my ways were directed to keep thy statutes; Lord, this is thy desire that men should keep thy Statutes; Lord, this is my desire, O that I could keep thy statutes. Here is a conformity now be­tween God and the Soul that is athirst; saith God in Psal. 27. Seek yee my face, my heart an­swered, saith David, thy face Lord will I seek. Here is a conformity between Gods desire and mans desire; so in the Canticles, saith the Spouse there, My beloved is mine, and his desire is towards me. And in another place, I am my Be­loveds, and my Beloved is mine. Doth Christ desire me? why I desire Christ, saith the Spouse; so that this Spiritual thirst breeds a conformity be­tween the heart and God, that look what God desires it desires.

[Page 127] 8 Again, This Spiritual thirst doth cause men to thirst after God for himself, and Christ for himself; many do thirst after God, not for himself, but for themselves; they thirst after the Loaves, they thirst after the Gifts of God, as ma­ny seek to be in great Services, to bee in great mens Houses, and Courts, that they may have their Livery, that they may eat and drink of the best, that they may live at ease, and not out of love to the Person; Shimei comes to David, and to Solomon, but not out of love to David, or Solomon, but to save his life; so many come to God, that they may be saved from Hell, and Damnation, but they would live in their lusts, have their wills, have their ease, and bear Gods Livery, some outward profession, but they come not to God for love of God, for love of Holiness, for love of Truth, for love of Jesus Christ, it is for themselves, but not for Gods Self; but this Soul that is truly athirst must have God himself, and for himself, he knows all other things will come in after; If I have God, I have all, if I have not God, I have nothing will do me good.

9 Lastly, Where this true Spiritual thirst is, it is that a man may be satisfied; and that a man may be fruitful, as the earth; why is the Earth dry, and thirsteth after the Rain, and gapes some­times as if it would swallow up the very Heavens? that it may bee satisfied with the Rain, and bee much fruitful; so a Soul that hath this Spiritual thirst, desires to receive from God, that so it may be fruitful; O it cannot bring forth good fruit, and that is a burthen to it; and it longs to bee [Page 128]fruitful, and thirsts to receive some influences of Grace, some dews from Heaven, that so being watered, and moystned, it may grow and yeeld good fruit; and thus you see some effects and fruits of this Spiritual thirst, and so to know the truth of it, whether you have this thirst or no.

Quest. Here now a Question may arise; may some say, I do not finde this thirst in my Soul, I do not finde such a thirst as here is mentioned in my Soul, and what shall I think of my self? others, it may be they have strong thirstings, and such desires, but as for my self, I do not finde the same?

Ans. To this I answer, that there is a diffe­rence in men in regard of this Spiritual thirst, as well as in men in regard of Natural thirst; some bodies are more thirsty than others, your Cho­lerick bodies are more thirsty than Flegmatick, & so some Christians are more thirsty than others; some have lived very profane lives, in scandalous courses, and run out into exorbitant ways, and greatly have dishonoured God, and if God ever stir in their hearts, and bring them to thirst, their thirst will be vehement, their thirst will be affli­ctive, their thirst will bee stronger than other mens; some they are trained up from the Cradle in the ways of God, they have more ingenuous Natures, and breaks not out into such ill ways, and their thirst is more moderate, and less dis­cernable, — it is not the degree of the thirst, but the truth of the thirst that is required; though you have not a strong thirst, yet you have a true thirst; as it is not a strong faith, but a true faith that is re­quired to Salvation. Now the degree of thirst, [Page 129]which will bring you to Christ, which will make you come and drink, and stay with Christ, that is sufficient.

LEt him that is athirst, come, come. Christ doth not say here, Let him that is athirst seek out, and yet that had been humanity and courtesie: Christ doth not say, Let him that is athirst goe to Jordan, Christ doth not send them to Moses, nor to any of the brooks or Cisterns, but Christ saith, Let him that is athirst come; and, whither should he come, or to what should he come: The meaning is, let him come to me; Let him come to me for drinke, for satisfaction, let him that is athirst come: here's exceeding kindness, choice love, peculiar mercy, let him that is athirst come: Come unto me, as it's said in the 7 ^th of John, and Drinke: I have drinke for him, water of life for him, as it's in the next words, And whosoever will, let him take of the water of life freely.

To open this word unto you; what's meant by come? 'tis not meant come bodily: so you all know what coming is, when the body removes out of one place and goes to another; But it is meant spiritually; 'tis not the feete of the body but the feete of the soule are required; and by coming in Scripture is meant beleiving: unbe­leife is departing from God; Heb: 9.12. Take [Page 146]heed Brethren, least there be in any of you an evill heart of unbeleife in departing from the living God: An heart of unbeleife is a heart departs from God, and goes away from God: So in the 10th Chap: The Just shall live by Faith, but if any man draw backe, my soule shall have no plea­sure in him: An unbeleiving heart, is a heart draws back, and departs from God: Now to come to God is to beleive, and to come to Christ is to heleive.

And this beleiving, it is not an assent onely unto a truth; An assent unto this that Christ is the Messiah, that Christ is the Saviour of the world; 'tis not onely to assent, for so Devills doe beleive, so Antichrist beleives, so many that perish [...]doe beleive, they assent to the truth — Neither is it an assurance, as some doe make Faith a full perswasion, or a through perswasi­on of the heart that it is so and so: — No, As­surance is not Faith: Assurance is a consequent, or an effect of Faith, and not of the nature and essence of Faith: many shall be sav'd that never had Assurance, and many are Justified that have no Assurance: — What then is this Faith? what is this Coming?

There is assent unto Truth, an assent unto Scripture, which is in the understanding: and so is Assurance, Assurance of understanding. But Faith is in the Understanding, and in the Will also; when upon cleere understanding of a truth, my will comes to choose and close with that truth.

This is to beleive: some call it a Resting, a Rouling, a Depending, a Relying, which are all metaphoricall expressions; But if you will have [Page 147]it in the proper nature and sence: Faith is the Assent of the understanding unto truth, and, un­to Christ, and the wills choosing of Christ; It chooses Christ for its Righteousness, for its sal­vation, for grace, for life, for peace, for all. This is coming, when the will puts forth an act that carries forth the soule to choose Christ: saith Christ here, Let him that thirsteth come.

By this it should seeme then, that there is a power in man to come.

What power was there in Lazarus to come forth of the grave, when Christ said, Lazarus come forth; there was as much power in Laza­rus to come forth of the grave when Christ said come forth, as there is in man now to come to Christ, when he saith come: There was none in Lazarus to come forth, neither is there any in Man naturally to beleive. John 6.44. saith Christ there, No man can come to me, except the Father which hath sent me draw him. Christ saith, No man can come unless the Father draw him.

What is in the drawing of the Father?

Say some, It is this thirsting begotten in the soule; but surely that cannot be the thing; for Christ saith, Let him that is athirst come: a man may be athirst; and yet not come to Christ; Let him that is athirst come: — But this drawing then of the Father, is a working of that pow­er in the soule, as to goe out to Christ: It may see a need of Christ from sin, and wrath and the like, yet till God doth work a power in the soule to goe out to Christ, it doth not come to Christ; and therefore you will finde in the 6th of John, that what is said in the 44. v: No man can come [Page 148]to me except the Father which hath sent me draw him; Gods drawing in the 65 v: is said to be Gods gift: Therefore said I unto you, that no man can come unto me, except it were given unto him of the Father: that is, unless God doth give him power to come to me, to beleive in me: So that the Fathers drawing, is putting in that vir­tue and power into a thirsty soule as to close with Christ.

But then it will be said, surely these Invitati­ons are in vaine, if a man cannot come when he is Invited, to what end are they?

The Sun shines upon the Rock, and the raine falls upon the Rocks, yet no man lookes that the Sun should melt the Rocks, or the raine should make the Rocks fruitfull; But the adja­cent parts and feilds have the benefit; and so, though Invitations fall upon Rocks, yet the ad­jacent persons, other persons may have the benefit.

But secondly, Generally in these Invitations the Lord doth convey this power, the Lord doth worke this Faith in their soules, and gives them this power to close with Christ: Lazarus come forth, together with the Invitation, the power was given to Lazarus to come forth. You have an observable place in the 2 Ezek: 1. And he said unto me, Son of Man, stand upon thy feete, and I will speake unto thee: marke, And the Spirit entered in to me when he spake unto me, and set me upon my feete. Ezekiel was smitten so downe with the sight of Glory, that he was not able to rise; Now, saith he, Son of man stand upon thy feete, but he could not stand up: But the Spirit entered into me when he spake unto [Page 149]me, saith Ezekiel, and set me upon my feete:— So when Christ saith here, come, with Christs speaking, the Spirit may be, and is many times conveyed and causes a man to come: There is that life, that Grace communicated to the soule, together with the Invitation, as makes a man to doe the thing, and inables him thereunto: so that Invitations are not in vaine: and so much for opening of the word come: — The poynt that I shall commend unto you is this.

Doct: 1. That the Lord Christ is very desirous that sinners, thirsty sinners should come to him for releife, that they should be saved, that they should have refreshing virtue from him, Grace, pardon, peace, and whatsoever will doe their soules good. Let him that is athirst come.

Now because it lies in the hearts of all sin­ners to question the willingness of God and Christ to save them, and to doe them good; Therefore I shall insist the more upon this and make it out fully to you.

You know the Leper in the Gospel said, Ma­ster if thou wilt thou canst make me cleane: I know thou hast power, but if thou wilt, there lies the sticke, and here lies that which sticks with sinners, to question the willingness of God and Christ: Now the Lord Christ is very wil­ling that sinners should come unto him; and this I shall make out severall wayes.

First, Of Christs willingnes for sinners to come unto him. from the Consideration of Christs lay­ing downe his greatness, and his Glory, which would dant and discourage sinners, when one appeares in majestie; when a Judge comes into the Country with his greatness, it makes your Delinquents and Malifactors afraid; But now [Page 150]Christ lays downe his Majestie, and his great­ness and Glory, and whatsoever is dreadfull and terrible unto us. Joh: 17.5. And now ô Father, Glorifie thou me, with thine owne selfe, with the Glory which I had with thee before the world was; Christ had laid aside his Glory when he came downe into the world, & he came in the forme of a servant, in a meane and low condition; When a Prince shall lay aside his greatness, and come and converse with beggars and sinners, then they can the more freely come unto him, and speake to him: the Lord Jesus Christ hath laid aside his Glory and greatness, and came and converst with finners here in the world, which is a great Argument that he was willing to doe sinners good, that they should come un­to him and be sav'd by him.

Secondly, Consider how the Lord Christ hath fitted himselfe to releive sinners, Christ hath indured a great deale of hardship, suffered heavie things, he trod the wine-press of his Fa­thers wrath alone. You know Corne that makes bread and drinke, indures the heate & the cold, indures the slale, and the Mill to be Ground, and so the bread and the drinke are made thereof.

The Lord Christ hath indured all that the Father required of him, that so he might be bread of life, and water of life to us, he hath suffered bitter things, an accursed death: in the 12th of Luke saith Christ, I have a Baptisme to be baptized with, and how am I streightened till it be accomplished? I have a Baptisme of Blood to be baptized with, and how am I streightened till it be accomplished? I thirst to lay downe my [Page 151]blood that it may be drinke for the world, as much as any in the world doe thirst for my blood, and to drinke of that; I and more then all the world. The Lord Jesus hath suffered Circumcision, hee hath suffered whipping, crowning with Thornes, spitting upon, reproa­ches, revilings, cursing, suffered the displeasure of his Father, dissertions, temptations by Satan, suffered Death, and all that he might be fit, and fitted to save us, that he might be bread for us, and drinke for us, releife for us; Is not Christ willing thinke you now, that you should eate of his flesh, and drinke of his blood, that you should come to him, and have the benefit of his sufferings? I am streightened, saith he, till it be accomplished; I thirst, saith Christ upon the Crosse, and now its finished.

Thirdly, From the very end of Christs com­ing, it is evident that Christ is very willing and desirous that sinners should come unto him, and be saved by him, and be refresht by him: what was the ends of Christs coming, Mat: 18.11. For the Son of man is come to save that which was lost: were not all lost in Adam, are not all sinners, are not all under the curse of the Law, are not all children of wrath by na­ture, are not all enemies of God through wick­ed workes in their mindes? The end now of Christs coming was to save that which was lost: and in Luk: 10.10 you have it more fully; For the Son of man is come to seeke and to save that which is lost: It might have been said, It's true, Christ will save that which is lost, if it will come to him; I but Christ is come to seeke out them, to seeke and to save that which is lost; [Page 152]this is the good Shepherd that goes and seekes out the lost sheepe, and takes it up upon his shoulders & brings it home: A Shepherd when his sheepe are scattered, some in one lane, some upon one common, some in one feild, some in another, he goes and seekes out the sheepe and brings them home: so the Lord Christ came for that very end, to seeke out, and to save that which was lost; art thou a poore thirsty, sinfull soule, art thou lost in thine owne apprehension, art thou at the gates of death and hell, the Lord Christ came to save thee, and seeke out thee, he is willing, forward, ready to doe it, he came for that very end.

Fourthly, Christs willingness and readiness to this worke will appeare, if you consider the Cures that he wrought when he was here in the world; did not Christ heale all diseases, the blinde, the lame, the sicke, the dumb, the deafe, the possest with Devills? did not Christ shew compassion towards them all and heale them; Mark: 4.23. And Jesus went about all Galile, teaching in their Synagogues, and preaching the Gospel of the kingdome, and healing all manner of sickness, and all manner of diseases among the peo­ple; And his fame went through all Syria, and they brought unto him all sicke people that were taken with divers diseases and torments, and those which were possest with Devills, and those which were Lunatick, and those which had the Palsie, and he healed them. Is not Christ willing and ready to doe good to sinners, he doth not for­bid them to come to him, let the disease be what it will, and the party diseased be what he will:-And its conceived when Christ heald their bo­dies, [Page 153]he heald their soules too, Christ heald all diseases. In Math: 8. you have two or three remarkeable passages; there comes a Leper to Christ, and saith, Lord if thou wilt, thou canst make me cleane; he did not come beleivingly, but he came doubtingly to Christ; and what followes; Jesus put forth his hand and touched him, saying, I will, be thou cleane; why doest thou question my will, saith Christ I am more willing to heale thee then thou art desirous of it, I will, saith he, be thou cleane; here Christ pre­sently shews his willingness, and cures the man with a word; with a word and a touch he hea­led him.

Then afterwards in the Chapter, there comes a Centurion to him, and sollicits him for his ser­vant, and saith, Master speake the word onely, and my servant shall be healed: saith Christ, I have not found so great Faith, no not in Israel, as in this Centurion: and v: 12. saith Christ, Goe thy way, and as thou hast beleived, so be it unto thee; here Christ heales one with a word.

And then thirdly, he comes to Peters house, and there his wives mother lay sicke of a Fea­vour, and he touched her hand, and the Fea­vour lest her. Christ did but touch her hand, and sayes nothing, and the Feavour left her: Christ is willing to cure sinners, and he can ea­sily doe it, with a word, or a word and a touch, or a touch onely.

Christ is so forward, that before it is desired he doth it: In John 5. v. 6. when Jesus saw the impotent man lie there, and knew that he had been now a long time in that case, he saith unto him, wilt thou be made whole? The man did not [Page 154]aske him the Question, Lord wilt thou heale me; But Christ comes and finds him out, and saith, Man wilt thou be made whole; ô Sir, I have none to put me in, when the Angel stirres another steps in before me, saith Christ, Take up thy bed, and walke. Christ aske him the Question, prevents him, and heales him: Oh! Christ is willing to doe sinners good, & to save sinners.

Fifthly, This appeares from the Command of Christ, when a thing is commanded, those that command would faine have it done; now the Lord Christ commands men to come unto him, commands them to beleive: Joh: 14.1. Let not your hearts be troubled, ye beleive in God, beleive also in me. Beleive in me, there's ease, there's rest, there's refreshing, there's delive­rance, there's salvation for you: Beleive in me: and in the 1 Joh: 3. latter end; This is his Com­mandement that we should beleive in the name of his Son Jesus Christ. This is the Commande­ment of the Father that we should beleive on the name of his Son, the Lord Jesus Christ; and this is the Commandement of the Son that we should beleive in him When the Father com­manded his Son to goe to the Vineyard and digg there; the Father was very willing the child should goe and doe it: And so when God the Father, and Christ the Son, commands us to beleive, they are very willing wee should. When Princes send out their Commands to the people to doe such and such things, they are very desirous they should be done: So when God gives out his Commands in the Gospel, and Christ commands in the Gospel to come, [Page 155]come, saith Christ, Let him that is athirst come; I command you to beleive; It's an argument there is a strong will in him for it.

Sixthly, Doth not Christ sweetly invite you, use sweete Invitations and allurements to draw sinners to him, can there be more sweete Invi­tations, then what you have from Christ upon this account: in the 11th of Math: 28. Come unto me all ye that are weary and heavie laden, and I will give you rest: oh! you poore sinners of the world, you poore sinners of the earth, you that travell under the burden of your sins, you that are heavie laden, you that are ready to sinke into hell through feare of wrath, come unto me, come unto me; he doth not say why have you broken Moses Law, why have you offended my Father, why have you liv'd so base­ly and vilely? no, come unto me you that are weary and heavie laden, you that are ready to sinke and perish, and are hungry and thirsty, and know not which way to turne your selves now for releife, come unto me.

So in the 55 of Isaiah, see what a blessed In­vitation there is, Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eate, come buy wine and milke without money, and without price: Wherefore doe you lay out your money for that which is not bread, and your labour for that which satisfieth not; hearken diligently unto me, and eate ye that which is good, and let your soule delight it selfe in fat­ness: Is not here a sweete, a gracious, a blessed Invitation now to poore sinners, unto such as we are here this day: The Lord Christ is a speak­ing unto you this day, Ho every one, every one [Page 156]that thirsteth, young or old, rich or poore, lear­ned or unlearned, of whatsoever condition you be, are you athirst, would you have mercy, peace, grace, the Spirit of Christ, would you have any thing to doe your soules good, come, come unto me, Come unto the waters.

I but I have no money; It matters not, come without money, come here's wine, here's milke, and here's bread, and marrow, and fattness, here's that will make your soules live, here's vir­tue in Christ to make your soules live for ever. So in the 23 Pro: 26. My son give me thy heart; ô my son, saith God, give me thy heart; Christ is the Everlasting Father, and he saith, my son, give me thy heart, come to me. One place more in the 3 ^d Revelation is worth your observing; Behold, I stand at the doore and knock, if any man heare my voyce and open the doore, I will come in to him and will sup with him, and he with mee: Behold I stand at the doore and knock; I came downe from heaven into mine Ordinances, I knock at the doore of your hearts and consci­ences, if any man will open now, if any man would have water of life from me, if any man would have bread of life from me, if any man would have communion with me, let him but open and receive me in, and I will sup with him and he with mee: what sweete Invitations have wee from Christ, how forward, how ready is the Lord Jesus to doe poore sinners good.

Seventhly, This appeares in that the Lord Christ hath Instituted and appointed his Offi­cers, his Messengers, his Ministers, and sent them to wooe, intreate, beseech, and to draw men in unto him: The Lord hath set up in the Church [Page 157]Officers purposely to make known his forward­ness and readiness to receive sinners, and to goe forth in his Name, and to get them to come in to Christ; 'Tis our worke to beseech you Bre­thren, to intreate you to hearken to the Lord Christ, to come in to him, to come and tast of his dainties, to receive righteousnesse, grace, strength, salvation, to receive pardon; this is our worke, to get men in to Christ, to fetch you in to the Fould. In the 14 of Luke 16. A cer­taine man made a great Supper, and bad many; and sent his servants at Supper time to say unto them that were bidden, Come for all things are now ready: Christ is the great Man, and hee makes a Supper in the time of the Gospel, and he sends out his servants, he sends out the Mini­sters to Invite, and call men, saying, Supper is ready, and all things are ready. Christ hath sa­tisfied Divine Justice, Christ hath laid downe his life, and shed his blood, he is risen from the dead, he hath overcome the world, overcome the Devill, hath opened heaven, all things are ready for you to feede upon, ô come; But they all made excuse; Then the Master of the house being angery, said to his servants, goe out quickly into the streets and lanes of the Citie, and bring in hither the poore, and the maimed, the halt, and the blinde; and the servants said, Lord it is done as thou hast commanded, and yet there is roome: and the Lord said unto the servants, goe out into the high wayes, and hedges, and compell them to come in, that my house may be filled. Goe ye (saith he) my Apostles, my Disciples, my Mini­sters, my Servants, goe fetch in men and women from high wayes and hedges, from lanes and [Page 158]streets, & from all parts; ô bring them in to the Gospel, bring them into my house, bring them into the kingdome of heaven, tell them of the dainties there, tell them of their danger abroad. This is the great worke now of the Ministry: which is a cleere demonstration that the Lord Christ would have sinners saved, he would have his house filled, he stands not upon what they be, let them be blinde, maimed, naked, poore, wounded, bring them in saith Christ, let them tast of the dainties of the Gospel, let them heare of mercy through me, of pardon and forgive­ness through me: — So in the 9 Pro: Wisdome hath builded her house, she hath hewn her out se­ven pillars, she hath killed her beasts, she hath mingled her wine, she hath also furnished her ta­ble, she hath sent forth her maidens, she cryeth up­on the highest places of the Citie, who so is simple let him come in hither, as for him that lacketh un­derstanding she saith to him, come eate of my bread, and drinke of the wine that I have mingled: For sake the foolish and live, and goe in the way of un­derstanding: — This is spoken of Christ, and the times of the Gospel, and the Ministers are said to be maidens, who are sent forth to allure and to draw poore soules in to Jesus Christ. So that the great worke of the Ministry is to make knowne the willingness of Christ, and to bring sinners unto Christ, that they may have mercy from him: — In the 2 Cor: 5.19, 20. God was in Christ, reconciling the world unto himselfe, not imputing their trespasses unto them: and hath committed unto us the word of Reconciliation; now then, wee are Ambassadours for Christ, as though God did beseech you by us, we pray ye in [Page 159]Christs stead, be ye reconciled to God: Saith Paul I am an Ambassador of God, and God doth be­seech you by us, God doth beseech sinners, and therefore wee beseech you saith he, we beseech ye for the Lords sake be ye reconciled to God, doe not stand out with God and Christ any longer, but come in to God, and come in to Christ, and so God will receive you, and Christ will receive you: God doth beseech you by Ministers, God doth intreat you. The Commis­sion was, Goe teach all Nations: he commands them for to teach all nations, to acquaint them with the riches of Grace by Christ, & the won­derfull love and kindness of God in Christ, and what's to be had by Christ, that people might come to him, and have mercy and releife from him.

Eighthly, This willingness of Christ to doe sinners good, will appeare yet further, in that he doth accept of the least, and lowest degrees of Faith, and will not discourage the weakest soule that comes unto him: Math: 12.20. A bruised reede shall he not breake, and smoaking flax shall he not quench, till he send forth Judge­ment unto victory: Christ will be very tender of a bruised reede, very tender of smoaking flax, he will not breake one, he will not quench the other he will not deale harshly and roughly with them, but he will send forth Judgement unto victory: He will give them power over all their corruptions, over all their feares & doubts: he will make them to judge all their Enemies, and be victorious over their Enemies. — So in the 45 Isa: 22. Looke unto me and be ye saved all the ends of the earth: Looke unto me and be [Page 160]saved: If I have but a good looke from you, saith Christ, I will entertaine you: looke unto me but with the weakest eye of Faith, though it be a dim eye, be but halfe an eye, looke unto me and be saved: — In the 40 of Isa: 11. He shall feede his Flocke like a Shepherd, he shall ga­ther the Lambs with his Armes, and carry them in his bosom, and shall Gently leade those that are with young. See how tender the Lord Christ, the good Shepherd will be of those that are weake; Hee will gather the Lambs with his Armes, as a Shepherd when he goes abroad, and a Lamb is newly yeaned, and it's weake and feeble, and the weather is cold and frosty, hee takes up the Lamb in his Armes, and carries it home, and gives it milke; So the Lord will deale by a poore weak feeble soule, he will car­ry it in the Armes of his providence, in the Armes of his Spirit, in those Everlasting Armes of his that never faile, he will carry the Lambs in his bosom, and Gently leade those that are with young: Thus will he deale with them: Hence he saith in the 14 Rom: Him that is weak in the Faith receive ye, but not to doubtfull dis­putations: Receive him that is weake in the Faith, if there be never so little Faith receive him, if there be but one dram of Faith receive him.

Ninthly, The willingness of the Lord Christ to doe sinners good appeares in this, That he shutts not up this water of Life, though he knowes but few will come unto him for it; and those of them that doe come unto him, they doe oft abase it, and abase him too: People doe hasten more to the waters for their bodyes, to [Page 161]the Bath, Epsum, Tunbridge, and to new drinkes that they have now, they flock to have these for the body, and can magnifie them, and speak wonderfully well of them, but few come to Christ, and when they do come, they will hard­ly drinke, as I have told you before; they speak evill of those doctrines he gives them; these are hard sayings. Peter himselfe denies Christ his Master, denies him once, twice, thrice. Thus Christ is dealt withall by sinners, and notwith­standing all this, Christ doth not shut up the water, nor lock up the water, but the waters stand open for any to come, let whosoever will come, let him come and drinke of the waters of life freely. If Christ had not had a minde wee should have these waters, he would have taken a course to deprive us of them, he could soone dry up the waters, dry up the Gospel. But the waters are not dryed up, they are not taken from us, there is freedome for any to come, notwithstanding they have abused the waters.

Tenthly, It is strong Evidence that the Lord Christ is willing to save sinners, and to doe sin­ners good, In that he is greived, troubled, and affected very much, that sinners will not come to him for these waters; ô Jerusalem, Jerusalem; saith Christ, weeping over it, how oft would I have gathered thee as a hen doth her chickens, and ye would not: ô Jerusalem, Jerusalem, that thou hadest knowne in this thy day the things that belong unto thy peace, but now they are hidden from thine eyes: — Christ is greived at the heart that men and women doe not come to him, though they have no money, though they have nothing to buy the water with, yet that they [Page 162]will not come and fetch the water, Christ is greived and troubled at the very heart to see it: ô that these publick places should be so empty upon a Lords day, so empty upon a week day: there's water of life, and none will come and drinke the water; how oft, how oft, may Christ say, would I have sav'd such a Towne, such a Nation, such a people, and they would not; Christ weepes over soules and familyes, and Cities.

Eleventhly, It's wonderfull perspicuous and cleere, that Christ would doe sinners good, in that he doth press them with the strongest Ar­guments that can be, to pertake of the good is to be had by himselfe: What promises doth he make, what evills doth he threaten? There are two great Arguments that doe prevaile with all the world, yet will not prevaile here, he setts lise and death before men, If you will come here's life for you, if you will not come you are dead men: people will not keepe within doores when these are the Arguments, my life is at the stake, and if I goe I am a made man, if not I am a lost man, an undone man. Why will ye dye ô house of Israel? I am not willing ye should dye, why will ye dye, why will ye dye, turne unto me and live, come unto me and live. In the 55 of Isa: Incline your [...]are and come unto me, heare and your soules shall live, and I will make an everlaesting Covenant with you, even the sure mercies of David; Is not here Incourage­ment enough now to come to Christ, Incline your eare and come unto me and your soules shall live, you shall have everlasting mercies, and everlasting comforts. Joh: 3.16. God so [Page 163]loved the world that he gave his onely begotten Son, that whosoever believeth in him should not perish, but have everlasting life: Here's life and death set before you, Come thou poore sinner and beleive in the Lord Jesus, close with him, here's life for thee, everlasting life for thee; Re­fuse to doe it, there's everlasting death for thee, thou shalt perish, how peremptory is the Lord here. In the 16 Mark: 15, 16. Goe ye into all the world, and preach the Gospel to every creature, he that beleiveth and is baptized shall be saved, but he that beleiveth not shall be damned; how round is the Gospel, he that beleiveth, he that comes to Christ, that's the meaning, he that be­leiveth shall be saved; saved from all his sinne, saved from the power of death, saved from the wrath of God, saved from hell-fire, saved from the guilt of his owne Conscience, he that be­leiveth shall be saved over and over and over, — he that beleiveth not shall be damned,—how doth he press men now to come to him? If there be any weight in heaven or hell, it's laid all upon this, your coming to Christ, or refusing Christ; if you come to Christ, all heaven is yours, all the glory, all the joy, all the comfort, all the blessings, all the happiness there is yours: If you will not come to Christ, all the terrors of hell are yours, all the darkness, all the mournings, all the howlings, all the gnashings of teeth, all the misery there will be yours; Therefore see how willing the Lord Jesus is, that sinners should come, and that they should be saved.

12ly ANother evidence of Christs wil­lingness to save sinners that will come unto him is, The Lord doth venture and hazard the loosing many, by making knowne his free Grace and willingness to save sinners, for when sinners doe heare that Christ is willing to save them, and very desirous also, many they abuse his free grace, this rich mercy, this willingness of Christ to doe their soules good: If Christ be so wil­ling, say they, wee will stay a while, it will suf­fice hereafter. In the 4th of Jude, it's said, They turne Grace into wantonness, and thousands of scorners turne Grace into wantonness; when they heare Christ dyed and shed his blood for sinners, that he is willing sinners should come in, that he waites for them, that he in­treats, and presses them to come to him; they take advantage from hence to sin more freely, to stay it out to the uttermost. And thus the Lord runs a hazard of loosing many, by ma­king knowne the riches of his Grace, the free­dome of his mercy and loving kindness, which shews there a very strong desire in Christ to save sinners.

Thirteenthly, It is evident that Christ is very [Page 166]desirous of sinners salvation, in that he takes sinners when they are at the worst of all, at the height of wickedness. If a Prince will take into his family those that are sick of the plague, of the Leprosie, and of the worst diseases, 'tis an argument he hath a minde to have them live in his family, and that he is desirous of their com­pany: the Lord Jesus Christ he takes sinners when they are at the very worst; Saul he was at the height of his blasphemy, at the height of murder, at the height of persecution; and Christ saith, Saul, Saul, why persecutest thou me, thy blasphemies rage, and persecutions are come up to heaven; and Paul saith in the 1 Tim: 1. he was a persecutor, a blasphemer, and an injurious person, but I obtained mercy, even when I was so great and notorious a sinner, Christ came and tooke him in; it's an argument then that Christ is very desirous of the salvation of sin­ners, that he will take sinners when they are in the height of their wickedness. When the Pro­digall had run out from his fathers house, and had spent yeares in wicked practises, in whore­dome, drunkenness, gameing, and running in the wayes of the world, when he had spent all, and spent himselfe; now when he was in this height of wickedness, it pleases God and Christ to call him, to bring him home, and to receive him a­gaine: had not Christ been desirous of the sal­vation of sinners, he might have shut the doore against the Prodigall, and said, you shall never come in adores againe: had not the Father been desrous for the Sons sake to have sav [...]d sinners, he would not have entertain'd the Prodigall; there is not a velleitie but a strong efficacious [Page 167]desire in God and Christ to save sinners. The Jewes when they were at the worst, when they had put that innocent one to death, when they had said, His blood be upon us and upon our Chil­dren, when they had mockt him, reviled him, and accused him even after all this, Christ takes in many of them; three thousand of them con­verted at one Sermon by Peter; Him whom ye have Crucifyed with bloody hands hath God rai­sed; here is a cleere evidence of the earnest de­sire of the Lord Jesus to save sinners; he takes them when they are at the worst, when they have done the uttermost mischeife & spite they can against him, and against his wayes.

Fourteenthly, It's an argument that the Lord Jesus is very desirous to save sinners, If you con­fider, that the Lord takes sinners at the last cast, at the end of their dayes, when they have no time left to serve him, he t [...]kes them at the very first intreaty and begging of mercy. The Theefe you know that had liv [...]d wickedly all his dayes, when he came to the last cast, and was upon the Laddar, or nail'd to the Crosse, and ready to breath out his last breath, saith he, Lord remem­ber me when thou comest into thy kingdome; Christ might have said, Remember thee, why should I remember thee, thou hast bin a bloody wretch, a Theefe and a murderer all thy dayes, and thou deservest nothing now but death and damnati­on, and why should I remember thee,, No, the Lord Christ saith not so but he saith, This day shalt thou be with me in Paradise: now when there was no time left for him to honour Christ, and to serve Christ, he onely now intreats this favour of him, being on the Crosse, saith Ch [...]ist, [Page 168] This day shalt thou be with me in Paradise. And doubtless though we have but this one Instance, and so men should not presume to put off Re­pentance till it be too late, yet I doe beleive, many a soule hath met with mercy, when they have been at the gates of death: I say, many a poore soule that hath been burdened with sin, asslicted in Conscience, and ready to sinke, in the gates of death they have lookt up to Christ, and intreated him to remember them, & Christ hath shewne them mercy, which shews the for­wardness and willingness of Christ to save sin­ners: Yet let not any presume to doe so, for likely late Repentance is seldome true, a death­bed Repentance usually is a dead Repentance, when feare of hell shall drive men to look after heaven, they may thanke hell for looking after God and Christ, but that by the way.

Fisteenthly and lastly, It is cleerely evident that the Lord Christ hath a strong Inclination to save sinners, by his giving out of Scripture in that way and manner as he hath done; the Lord Christ hath given out Scripture so as to Answer the objections of men and women, to Answer all the eavills of their hearts, all the plea [...]s of corruption, and of a guilty Conscience, and of the Devill himselfe: The Lord hath given out Scripture so as to Answer all that might hinder their coming in unto him. In the 12 of Math: All manner of sins and Blasphemies shall be for­given to the sons of men: — What hath a sinfull heart here to say, what canst thou object against this? he tells thee, All manner of sins shall be forgiven, all manner of sin and blasphemy shall be forgiven, Are thy sins beyond blasphemy, [Page 169]are they such as come not within the compasse of all manner of sin? Let thy sins be slight or great, let them be old or new, let them be against Law, against Gospel, against promises, all man­ner of sins shall be forgiven: — Christ saith, The sin against the Holy-Ghost shall not be forgi­ven: But if thou have a heart to look to Christ for mercy, it's an argument thou art free from that sin, for where that is, there's impenitency, there [...]s hardness of heart, no thinking of Repen­tance nor coming to God: But all manner of sin and blasphemies shall be forgiven: Is not here incouragement enough unto poore sinners: — So here in the next words, Whosoever will let him come and drinke of the water of life freely: It [...]s laid downe so as to answer all your objecti­ons, and to take away all your plea's you have to stave you off from Christ. So then you see cleere evidences that Christ is willing to save sinners.

But why is Christ so willing to save sinners?

First, Why Christ is so willing to save sin­ners? from his owne experience and sence of what it is to be under the displeasure of God, he was once tempted he was once forsaken, he cryed out in that condition, and he knew what the wrath and displeasure of God meant: And now being full of compassion, he pitties all those that are under the disfavour of God; he knows sinners have broken the Law, deserved the curse, the wrath of God, eternall death, and now his compassions being stirr'd within him, his Bow­els yearne, he desires that sinners may come to him; if any thirst let him come, let him come, he shall be freed from the wrath of God, from the curse of the Law, from guilt and condemna­tion, [Page 170]it's a sad condition, I am senceable of it; I was in the share and round of sinners, and I know what it is to be in such a condition.

Secondly, Christ is so desirous, that so he may see of the travaile of his owne soule, and that men may see the end of his coming to save sinners, was reall for if Christs end was to seeke and save that which was lost, unlesse he desire and use meanes to save them, you may say it was not reall, therefore Christ to make it out that it was really his end, and that he might see of the travaile of his soule in suffering, he de­sires sinners may come in, he gives out the Go­spel, he appoynts Ministers he invites them ex­traordinarily, and ordinarily, he calls upon them and would have sinners to come unto him to be saved.

Thirdly, and lastly, Christ doth this that so the freenesse of Gods Grace, and of his love may appeare and may be magnified, Christ is wonderfull desirous that sinners should come in, and when they doe come in, they will mag­nifie the riches of Grace then they will stand and wonder at the Love of God, and of Christ, and that he should waite upon the beseech, and intreat them to come and accept of mercy and favour.

Ʋse 1. First we may see here, that the way of the Lord Christ is for sinners to come in to him, and to the Father freely; Whosoever is a­thirst let him come; he doth not say, let him be compelled to come forc't to come, but let him come, he holds out such riches of Grace and mercy, such treasures and excellencies, that cer­tainly if a soule do but consider and well weigh [Page 171]them, it will come: Christ himselfe came free­ly to us, and he would have us come freely to him. There is no forcing in the Act of Con­vertion, but all is free, though God puts forth a mighty power in the hearts of people, yet he overcomes them with sweetnesse and loving­nesse: Let him that is athirst come.

But it may be said, they are bidden in the 14 of Luke to compell them to come in.

That is not an outward compulsion, he doth not speake of force of Armes, but goe and com­pell them to come in with force of Argument; propound unto them such motives in the Go­spel, as may compell them to come in, tell them of the Beauty of holinesse, tell them of the Ri­ches of Grace, tell them of the Love of God and Christ, tell them of the pardon of sins, and answer their objections:—There's no forcing in the work of Grace; no forcing men to come unto God and Christ, but it's all a free worke: God draws, but he drawes with coards of love, he carries not men against their wills to Christ, and forces them to beleive in Christ, no, but he sweetens their wills, and overcomes them with kindnesse, and Truth, the Majestie, Glory and loveliness of truth overcomes their wills, so that men come willingly to Christ.

Secondly Christ being desirous that sinners should come unto him, then let us not goe to any other: many seeke out to others, and say with them in the 4 ^th Psal: Who will shew us any good? there is no releife for poore sinners in any other but in Christ, tis not running to Moses, nor to David, nor to Prophets, nor to any but to Christ, 'tis not friends, 'tis not honours, 'tis [Page 172]not Riches, 'tis not gifts and Talents 'tis not any thing in the creature can releive a thirsty soule, but Christ: If any man thirst let him come, come, whither, come to Christ, all other things doe proclaime unto you, 'tis not in them, saith the wedge of Gold, 'tis not in me, saith house and land, 'tis not in us, say the ships on the Sea 'tis not in us, and so say all other creatures, 'tis onely in Jesus Christ to releive a poore soule: Math: 11.28. Come unto me all ye that are wea­ry and heavie laden, and I will give you rest: he doth not say that mountaines can refresh you, that Angells can refresh you, or any creature can refresh you, but come unto me all ye that are weary and heavie laden, and I will give you rest. All the virtue that refreshes a guilty soule, a thirsty soule, a sinfull soule, all the virtue is in the Lord Jesus Christ, he is water of life, he is a fountaine of living water, he hath to give you that which will doe your soules good, hee can give you his blood to quench the fire of hell, to purge away your guilt, to remove wrath to come, 'tis in Christ and in none other: There­fore all those that goe to others, forsake their owne mercies, and imbrace lying vanities, but those that come to Christ, they goe the right way.

Thirdly; Doth Christ invite us to come un­to him, then let us examine and make inquiry, whether wee are come to Christ or no: I be­leive here's hardly any under this roofe, but thinkes he is come to Christ that he is a true Christian; and its worth the Inquiry then, that he may resolve this case, so that he may not be deceived; for Christ saith in the 7 ^th of Math: [Page 173]In that day many shall say, Lord, Lord have not we done thus and thus in thy presence; but Christ shall say unto them, depart from me, I never knew you, you never came to me: I say then, it may be worth our time to make Inquiry after this case of Conscience, whether wee are come to Christ yea or no; and I shall in a few parti­culars cleere it up unto you.

First, The soule that is in truth come to Christ, hath seene a sufficiency in Christ to re­leive it every way, and such a sufficiency, as hath made it to venture it selfe upon the Lord Jesus Christ alone, and nothing else: — Now apply this to your owne soules: have you ever seene such sufficiency in the Lord Jesus, as heaven and earth besides hath not? — And so seene as to make you come off from all, and venture upon him alone; if you have cleerely seene the suffi­ency of Christ, then your owne righteousnesse is nothing to you, your owne civility, morality, and honesty, are as nothing, though they are good in regard of men, yet they are nothing in regard of God, and in regard of your soules:— You see an allsufficiency in Jesus Christ, and an utter insufficiency in your selves; Alas, what's my righteousnesse saith the soule that's come to Christ, my righteousnesse is filthinesse, and all that ever I can doe is unprofitablenesse before God; and though I have learning and wisdome and parts, and memory, and utterance and ri­ches, and honours, and follow a calling, and doe good in my place, (and the like) alas all these are nothing, I account them but as dung saith the soule in respect of Christ, there's an allusuffi­ciency in Christ; I but these may damne me and [Page 174]send me to hell: now put these to your owne hearts, for it's ill to be deceived in matters of eternity; have you seene (I say) such a suffici­ency in the Lord Jesus, of wisdome and strength, and righteousnesse, (and the like) as you have laid downe all your owne, and see it nothing, and have ventured your soules nakedly upon Jesus Christ. In the 45 of Isa: 24. Verily shall one say, In the Lord have I righteousnesse and strength, I have none in my selfe. It is a prophe­sie of the last times concerning Christ:— I have sworne by my selfe, the word is gone out of my mouth in righteousnesse, and it shall not returne; that unto me every knee shall bow, every tongue shall sware: It's spoken of Christ, and applyed to him in the Philippians, Surely shall one say, In the Lord have I righteousnesse and strength, even to him shall men come; marke, in the Lord shall all the seede of Israel be Justified and shall Glory; unto him shall they come, And all that are incensed against him shall be ashamed: what go to Christ saith one, there's nothing in Christ, and men speake blasphemously and basely of Christ in these dayes, but they shall be asha­med: But unto HIM shall men come, and in the Lord shall all the seede of Israel be Justifyed and shall Glory; they shall be justifyed in Christ, therefore deale really with your owne hearts therein, there is a fundamentall truth to be ta­ken off from your owne righteousnesse, and to build wholly upon Christ; those that come to him doe so.

Secondly, The soule that is come unto Christ, it doth stay it selfe upon him, and rests upon him, and goes not out from him; as it ventures [Page 175]it selfe upon Christ, so it rests it selfe content with Christ. You know a Woman when shee hath chosen a Man for her husband, she rests content in him above all the men in the world; and the soule that hath chosen Christ, and come to Christ, and beleives in Christ in truth, rests content with the Lord Jesus above all in heaven and earth. In the 6th of John Christ puts a Que­stion to Peter; Jesus said unto the twelve, will ye also goe away? Then Simon Peter answered him, Lord, to whom shall we goe, Thou hast the words of eternall life; Lord, to whom should we goe, we are satisfied with thee, we rest content with thee, we looke not beyond thee, we have e­nough in thee and from thee to bring us to e­ternall life: — so that a soule that's truly come to Christ will joyne nothing with Christ, but rests satisfied with him alone; try your selves thereby.

Thirdly, A soule that is come to Christ in truth, doth accept of the Lord Jesus Christ up­on his owne termes; many they will accept of Christ but it shall be upon their termes, so I may have Christ and the world saith one, I will be content to be a Christian, so I may have Christ and honours saith another, so I may have Christ and my lusts satisfied, and injoy them, I will come to him, saith a third; so I may live and take my ease and goe to heaven at last I will have Christ, saith a fourth man. Thus men will have Christ upon their termes, but a soule that is thirsty and comes to Christ in truth, takes the Lord Christ upon his owne termes; If any man, saith Christ, will be my Disciple he must deny himselfe, and take up his Crosse: These are [Page 176]Christs termes, a man must lay aside his owne wisdome, a man must be content to bare a Crosse, to meete with reproach, prisons, temp­tations, persecutions, hard measure, Christ and a Crosse, Christ and a prison, Christ and hunger, and nakedness, and perill, and temptations, or whatsoever God will; For we are slaine all the day long for thy sake, in the Psa: and in the 8 Rom: so that a soule that doth come to Christ in truth, takes Christ upon his owne termes, Christ and mortification of your lusts, Christ and death to the world, Christ and death to sin, these goe together; but men would have Christ and live to the world, and live to sin, and live unto vanity, but these cannot stand together: he that is Christs, he hath crucifyed the flesh with the affections and lusts thereof, he hath crucifyed them, and accepts of Christ upon his owne termes.

Fourthly, Where the soule doth truly come to Christ and close with him, there it gives up it selfe to Christ to be disposed of: As a woman when she is married, she leaves her fathers house, her mothers house, and she gives up her selfe to be guided by the Guide of her youth, by her husband. Therefore in the 45 Psalme saith he, Hearken ô daughter and consider, and incline thine eare, Forget also thine owne people and thy Fathers house, so shall the King greatly desire thy beauty; For he is Thy Lord, and worship thou him: Forget thine owne people, and thy Fathers house: so a soule gives up it selfe to Christ, and forgets all former Ingagements, former cu­stomes, practises, and wayes it walkt in, and gives up it selfe to be ruled now by Christ, and [Page 177]by his Lawes; saith the soule I am come into a Kings Family, I am come into a great Court, I must now be ruled by the Lawes of this King, by the Lawes of his house; and therefore saith Christ, My sheepe heare my voyce: If I am one in the Fould of Christ, and a sheepe of Christ, I will heare his voyce, and a stranger I will not heare, a stranger I will not follow.

Now how is it with you, doe you follow the voyce of the world, of the flesh, of hell, you have not given up your selves to Christ, if you had, you would follow him, and heare him, and not strangers. In the 14. Revel: The 144. thou­sand follow the Lamb whither soever he goes; they doe not follow the Lyons of the world, but fol­low the Lamb whither soever he goes: Christ is their head, Christ is their Lord, Christ is their Guide; so the soule that's come to Christ is guided and led by Christ, and followes Christ; try your selves there.

Fifthly, A soule that is come to Christ in truth, is daily made more and more like unto Jesus Christ, the more it is conformed to Christ daily; when once it comes to Christ, the soule sees such beauty, such glory, such excellency in Christ, such wisdome in Christ, that it's willing to be conformed to Christ in every thing, not my will but thy will Lord Jesus, not my thoughts but thy thoughts; saith the Apostle, we have the very minde of Christ, and not one­ly the minde of Christ, but the life of Christ; for in the 2 Gal: 20. I live not, saith he, but Christ lives in me; ô I am conformed to Christ, I live the very life of Christ; so that a true Christian, a true beleiver, is conformed by the [Page 178]renewing of his minde into the Image of Christ, into the life of Christ, into the minde of Christ, into the Graces of Christ, he is more and more changed into Christ, so that in a sence he may be called Christ, as the Church is 1 Cor: 12.12. The Church is called Christ, because the Church is transformed into the Image of Christ; so e­very true beleeving soule is transformed more and more into Christ daily. 2 Cor: 3. last, But we all with open face beholding as in a Glasse the Glory of the Lord, that is, of the Lord Jesus, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord. Now then be­loved, reflect upon your selves, and deale im­partially with your own soules, and if you finde these things, there's abundance of comfort will be to you, and you will have abundance of peace when you come to dye. And if it be not so with you, labour to have it so, and doe not suffer Satan, nor the flesh, nor any thing to de­lude and deceive you in a business of so great concernment; saith Christ, If any thirst, let him come, come to me; and so much for that use.

Fourthly, The last use is a use of Exhorta­tion.

Seeing the Lord Christ invites us to come, let us come unto him: why Lord, doest thou say come, here I am, here I am, I come Lord, I come, with my whole heart I desire it, I am sorry I have staid so long from thee: I come ô Lord, I come I come: — how would this de­light the Lord to see such a frame of spirit in a Congregation, that sinners would come unto him. You have heard how desirous Christ is of it, and why he is so desirous, ô well, let us come [Page 179]to the Lord Jesus, and to propound some things to promote this exhortation.

First, First of all Consider our owne condi­tion, what we are out of Christ, what are we without Christ, are we not all like men of blood? You read in the Law of Cities of Re­fuge, and when a man-slayer was pursued by the Avenger, unless he got to the Citie of Refuge, he was a dead man: why all the men in the world are in that case, all murderers; we by sin­ning in Adam fell from God, and have murde­red our owne soules, and we are pursued by the Devill, & there is no Citie of Refuge but Christ, that's the meaning of it; The Cities of Refuge were types of Christ; and as they flying to the Cities of Refuge were preserved alive, so poore sinners flying to Christ, shall be preserved from Satan that seekes to murder us to all eternitie. Therefore consider what you are without Christ, and out of Christ: — we are men sick and sick unto death, and there's no Phycitian can cure us but Christ; we are men that have a Leprosie, and it cleaves so to us that it will be our death, unless we have the blood of Christ to clense this Leprosie: — we are blinde, and un­les we have a Guide we shall fall into the ditch, into the ditch of hell, out of which there is no Recovery; Therefore come to Christ, he is a Guide, he will Guide you in the way everlast­ing; he will lead us so as we shall never fall into the ditch, ô come unto Christ; we are all under the Law, we are accursed creatures, cursed saith the Law is every man and woman that fullfills not all things in the Law to doe the same: Cursed be every one that thinks but a vaine [Page 180]thought, that speaks but an idle word; cursed is every man that hath done amisse, that hath deceived his neighbour, &c. Now who must take off the curse, none but Christ, who was made a curse by hanging upon the tree; ô there­fore come to Christ, choose Christ, close with Christ, venture your soules upon Jesus Christ, trust in him, and him alone, resigne up your selves wholly to him.

Consider what you shall have by coming to Christ? — have, — who is able to tell you what you shall have by Christ? If a man had the tongue of men and Angells he could not set it out, what poore sinners shall have by Christ.

You shall have pardon of all your sins; — you shall have peace of Conscience that passes understanding; — you shall have found Illumi­nation and know God and Christ, which is life eternall; — you shall have Christs wisdome, Christs righteousnesse, Christs sanctification, Christ to be your Redemption; — you shall have the hidden Manna; — you shall have the white Stone; — you shall have the new name; — you shall be made a pillar in the Temple of God;—you shall be made a member of Christ; —you shall be made a Temple of the holy Spi­rit;—you shall have the Inhabitation of the Father, and the Son, and Spirit, everlastingly in your soules; — would you have any thing that heaven hath, that God hath, that Christ hath, come to Christ and you shall have it.

Againe, Consider who it is that Invites you to Christ 'tis not Moses, 'tis not Abraham, 'tis not Ahasuerush, 'tis not Hester, but a greater then any of these, a greater then all these; — [Page 181]when Moses spake to Pharaoh, he prevailed with him to let the people goe to Mount Sinai, Abraham and Lot prevailed with Angells to come in and eate and drinke with them; Aha­suerush prevailed with the Nobles of 127 Pro­vinces to come and feast with him; Hester pre­vailed with Ahasuerush to shew mercy to Mor­decai and the Jewes, and to destroy Haman: shall these prevaile, and shall not the Lord Je­sus Christ, who is greater then all these pre­vaile? Why Christ was greater then Moses, Moses was a servant, but Christ was a Son in the house; Abraham rejoyced to see the day of Christ, and he saw it; Ahasuerush he was but an Earthly Prince, but Christ is the Prince of life, the Prince of all the Kings of the earth, an eternall Prince; Hester a poore captive, and Christ is the Master of the marriage-feast: And shall the Lord Christ now intreate, Invite, and beseech you to come in, to come to him, and will ye not hearken? Pharaoh hearkens to Mo­ses, will not you hearken to Christ? Angells hearken to Abraham and Lot, will not you hear­ken to Christ? Nobles hearken to Ahashuerush, will not you hearken to Christ? Ahasuerush hearkens to Hester, and will not you hearken to Christ? Let him that is athirst come, come saith Christ, 'tis I that speake to you, who am the Son of God, who am the Saviour of the world, who am the Everlasting Father, who am the Lord of Glory, who have Heaven at my dis­pose, come, come, ô come in then to the Lord Jesus; let not your sins, let not Devills, let not world, let not your lusts keepe you backe from the Lord Jesus.

And what is it Christ calls you for, why doth he Invite you, is it for your hurt, is it to up­braid you for your sin, is it to check you for your infirmities, is it to revile you, and reproach you for any miscariages? If it were so, then you might demurre, then you might argue the case, then you might give a deniall, but 'tis for none of all these it is for your good, and whol­ly for Your good, God and Christ have no de­signes upon men, as here men have designes one upon another: If they invite you to a feast, they have many times a designe upon you, but God and Christ have no designes upon you, 'tis pure­ly, meerly, totally for your good. The Lord In­vites you that you may pertake of his righteous­nesse, that you may have his wisdome, his Spi­rit, his fullnesse, his Grace, his Glory, that you may be happie as he is happie; Christ gets no­thing by it, you have all the gaine, and all the benefit.

Againe, Consider that Christs tendering him­selfe unto you, it is the greatest mercy that hea­ven hath to tender unto poore sinners; what hath God in heaven now to doe your poore soules good withall besides Christ? The Spirit comes not unless Christ send: The Father hath promised him the sending of the Spirit: But God he houlds out Christ to you; God so loved the world that he gave his onely begotten Son, &c. 'tis the greatest mercy, I say, that heaven hath to tender unto you: — And this day in the name of the great God, I do tender Jesus Christ unto you all, come in and receive Christ, come in and receive Christ, receive the Lord Jesus Christ to be your husband, to be your King, [Page 183]to be your Prophet, to be your high Priest, to be your Saviour, to be all in all unto you: — and know, that if you doe refuse and will not receive Christ now offered to you, if you will not let goe your lusts, your drunkenness, whore­dome, envie, malice, slandering, and the like, if you will not let goe these for Christ, your damnation will be upon your owne heads, sal­vation is brought to your doores, Christ is laid before you, he is held out unto you; The Gol­den Scepter this day is held out unto you, ô re­ceive the Lord Jesus Christ: — And if you doe not, know you provoke God more in refusing of Christ, then by all the sins that you ever com­mitted: This will be the sin that will be your damnation, John 3. This is the Condemnation, that light is come into the world, and men love darknesse rather then light, &c. They love dark­nesse, they love sin, sinfull wayes, sinfull lusts, sinfull company, and sinfull practises: These you love, this is The Condemnation, when men will not receive Christ, they make God a lyar, and what an injurie is this to God, that you will put the lie upon God, as if God did not love the world, as if God not hold out Christ to save sinners: And if you receive him not, you doe not bare witness to the truth of God, and sett to your seales that God is true, and so ho­nour him: Therefore be perswaded to come in and honour the Lord Jesus Christ.— What will make it so hard with those of Capernaum, with those of Jerusalem at the last day, but because Christ was their Prophet, and there offered un­to them, and they would none of him; We will not have this man to rule over us; This is the [Page 184]Heire, come let us kill him; ô therefore, it shall be easier for Sodom and Gomorrah at the day of Judgement, easier it shall be for Constantinoble at the day of Judgement then for Stepney, that will not leave your sinfull courses and fall in with Christ, and live as Christ, and looke for Glory hereafter: — Why you shall not be alwayes here, and then comes an eternall condi­tion, and why will you loose Eternitie for mo­mentary pleasures, and momentary riches? why will you loose Glory, and loose all, and have that which will a thousand times more aggra­vate your misery; for had you not liv'd where the Gospel is preached when you come to die it would not have been so bad, but when as you might have had Christ, and might have had sal­vation and heaven, and you have neglected this, it will trouble you, and lie sad upon you to all Eternitie: and this will sinke you deeper into hell, That mercy is your torment, that mercy is your hell, that mercy is your damnation, and so it will prove to all Eternitie to all who live under the meanes, and come not in to Christ. Suppose a man is in a rotten Ba [...]ke at Sea, and there's a great storme arising, and many Pirats abroad, and the Admirall of the Sea, seeing his condition, sends unto him saying, Friend, friend, come in to me and I will secure you; but he re­fuses, and anon he is taken by the Pirats, carri­ed away, and put into a Dungeon; now what troubles this man, the Admiralls kindnesse; so it will be with sinners, Christ the Admirall of the Sea he calls to poore sinners, come in to me, I will save you from the storme, I will save soule and body to all Eternitie; but you refuse, [Page 185]and at last you are taken and cast into hell, and there you will lie with this upon your soules, that you might have had mercy and would not, ô therefore come in to Jesus Christ, stand out no longer, but come and give up your selves to him, and live like Christ, and you shall have a Heaven here, and a Heaven hereafter.

THis is the last Invitation of Christ un­to sinners in the whole book of God, and as sweet an Invitation as ever sinners mett with; — And whosoever will, let him take the water of life freely.

You have here in these words, — first the thing tendered, water of life; — Secondly, the persons to whom the tender of it is made, who­soever will; — Thirdly, the manner of this ten­der, and that is freely; — and then the Invita­tion it selfe, let him take; Let whosoever will, take of the water of life freely.

To open the words.

Whosoever will; [...]. The willing man, the wil­ling one; saith Christ in the 5th of John to the man that had laine long at the poole of Bethes­da, Wilt thou be made whole? saith the man, I am very willing to be made whole, but I cannot get into the poole, I have not might and power to get into the poole, I am a lame man, and when the Angel stirrs the poole one or other gets in before me, and so I can get no benefit: saith Christ, art thou willing to be healed? yes, then I am willing to heale thee: This willing­nesse [Page 187]that Christ requires, doth not suppose any power of free-will in man, but a willingnesse in man to receive; for man hath not this willing­nesse in him naturally: Christ requires a willing­nesse, but this willingnesse is not in man natu­rally: For Rom: 8. It's said, The carnall minde is enmity to God; for it is not subject to the Law of God, neither indeed can be: and 2 Cor: 3.5. We are not sufficient of our selves to thinke a good thought; there's no willingnesse in us: Coll: 1.21. You are Enemies to God through wicked works in your minds: If the minde be at enmitie with God, there is no willingnesse to close with God: Phil: 2.13. The will, and the deede are of God: Then, how comes this willingnesse here that Christ requires? — this willingnesse arises from the promise, when a promise is made free­ly and generally of some choice and great mer­cy, the very promise doth beget a willingnesse in man: When a Prince shall propound some great reward unto men to doe such and such a thing, they had no willingnesse to the thing be­fore, but when the promise is made, it begets a willingnesse in them: so when God or Christ propounds water of life, salvation, eternall hap­pinesse unto men, and tells them of such a good, and promises it unto them, the very promise be­gets a willingnesse in men, where it was not be­fore: But we may have occasion to speake of this more hereafter. And so much for the word, whosoever will; the willing man.

WEE come now to a use of Exhor­tation. If the waters of life be freely offered, then here's an In­vitation to all sinners to come and accept of these waters: Come ye sinners whosoever ye be, ye that are in the chambers of Death, ye that are in the broad way, ye that are enemies to God through wick­ed workes in your minde, ye that have liv'd basely to the dishonour of God and man, to your owne prejudice and damnation; If you will come, here are waters and waters of life, waters will give life to the dead, here are wa­ters to increase life, here are waters to be had freely, Come to these waters; these waters are held forth upon such tearmes, that ye may all come and receive them, whosoever will let him come and take of the waters of life. In the 55 of Isa: 7. It's said, Let the wicked forsake his wayes, and the unrighteous his thoughts, and turne unto the Lord, and he shall have mercy: Pro: 28. It's said, He that confesses his sins and forsakes them shall finde mercy: There the termes are somewhat hard, who can forsake his wayes, and turne from his evill thoughts, and the like, it's [Page 206]a hard thing to doe: But here it's upon other termes; Whosoever will let him come and take of the waters of life freely: — You may have them freely, whatsoever your sins have been, crimsen sins, scarlet sins, crying sins, sins against light of nature, against Law, against heaven, against earth, sins against State, against Church, against soule or body, sins against Gospel, whatsoever your sins have been, here are waters of life free­ly for you: Abraham was an Idolater, and yet he had water of life freely: Saul was a persecu­ter, and he had water of life freely, and why may not you have waters of life freely. A man may goe and take water at any Well in a Towne, he may goe to the Thames and take water what he will, when the Raine falls who may not have a share of it? here's water, here's raine from heaven, and who will, may come and take water of life. Sometimes money is gi­ven in a place for poore people, and it is made knowne for them to come and fetch it, but they must first get Petitions, Justices, Ministers, and other mens hands, of their honesty, of their faithfullnesse, of their service, of their sufferings, of their losses, and a great deale of dooe there is before they can have the money; but it is not so here, Christ doth not say, Let him that is righteous come, let him that is so qualified take it, let him that hath suffered such hard things, let him that hath been tempted so long by Sa­tan, no, but he saith, who ever will, let him take the waters of life freely: what will you stand out then and not receive waters of life: ô come in this day, come in to Christ, come in and drinke waters of life, come in and live, come and live [Page 207]comfortably, come and live eternally.

Thirdly, Againe in the next place: If the water of life be freely offered to sinners, then you that barren and dead hearted, and com­plaine of unfruitfullnesse and unprofitablenesse: waite upon the Lord Christ in the use of means, for here is water and water of life, and Christ gives it out in the use of meanes: Are you dry, barren and fruitlesse? have you a dead heart? Christ hath water of life to quicken you: Christ hath water of life to make you more lively: I am come, saith Christ in the 10th of Joh: 10. that ye might have life, and that ye might have it in more abundance: I am come for that very end to give life, and to give life more abundantly, to give out these waters freely and fully. You know when the Raine falls from heaven upon the mountaines and barren places, it will make them looke Greene; so when Christ gives out these waters to mountanous hearts, to barren spirits, this water of life will soke into you, sof­ten you, make you grow, flourish, and bring forth fruit. Lam: 3.25, 26. The Lord is good unto them that waite for him, to the soule that seeketh him; 'tis good that a man should both hope and quietly waite for the salvation of the Lord: — The Lord is good to them that waite for him; If you will waite for Christ in his Or­dinances, he will be good unto you, he will wa­ter you, and make you like a watered Garden. In the 40 of Isa. 28, 29.31. Hast thou not knowne, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary, there is no search­ing of his understanding, he giveth power to the [Page 208]faint, and to them that have no might he increa­seth strength, they that waite upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, and they shall walke and not faint: — Waite up-upon the Lord Christ, he hath virtue for you, he hath water of life for you. And in the 64 of Isa: 4. For since the beginning of the world, men have not heard, nor perceived by the eare, neither hath the eye seene, O God, besides thee, what he hath prepared for him that waiteth for him: Thou meetest him that rejoyceth and worketh Righte­ousnesse; Those that remember thee in thy wayes, he will meete them, he will water them, and refresh them, and they shall be fruitfull. You made the Lord Christ to waite for your teares, he waited a long time before you shed one teare of Repentance, and will not you waite upon him that hath water of life for you? waite upon him in the use of meanes, and he will give water of lise.

Fourthly, You that have received water of life, Remember how little it cost you, give the honour and the Glory unto God: It cost you nothing, you had it freely. Psal. 115.1. Say not unto us, not unto us, but to thy name be the praise and Glory: yea all the praise and all the Glory. Did wee Contribute ought unto this worke of Grace, and Salvation, then we might Sacrifice to our owne Netts, but we Contribute nothing: Ephes: 2.8. By Grace are ye saved through Faith and that not of your selves; marke, it is the gift of God: not of workes least any man should boast: — The Lord knew what man would doe if he should come in, and be a Co­worker [Page 209]with God, therefore saith, By Grace are ye saved through Faith, and that not of your selves, it is the gift of God; If you have faith, if you have Grace, if you have salvation, water of life, it is the gift of God: Not of workes least any man should boast; therefore let no man Glo­ry in himselfe, but give the honour and Glory to God. In the 9th of Jer: 23, 24. Let not the wise man glory in his wisdome, neither the mighty man in his might, let not the rich man glory in his riches, but let him that glorieth glory in this, that he understandeth and knoweth me that I am the Lord which exerciseth loving kindnesse: and Isa: 43.25. I, even I am he that blotteth out thy transgressions for mine owne sake, and will not re­member thy sins; I doe not doe it for thy sake saith God, but for mine owne sake: for the ho­nour of mine owne name I blot out thy sinnes freely, I pardon thee, I give thee water of life. So then let us give God the honour and the Glory, and say as 'tis in Micha 7.18, 19. Who is a God like unto thee, that pardoneth Iniquitie, and passeth by the transgression of the Remnant of his heritage: he reteineth not his anger for ever, because he delights in mercy; and who is a God like unto our God, that pardoneth Iniquitie, sins and transgressions, and why, because he de­lights in mercy, not because he delights in thee, or delights in me, but because he delights in mercy, he delights to shew mercy, he blotts out sins freely for the honour of his owne name; If therefore you have pardon of sin, peace of Conscience, if you have any Grace, any Com­fort of the Spirit, if you have any drops of this water of life, give God the Glory of it, he hath [Page 210]freely given it unto you, and that in abun­dance, when others have none or puddle wa­ter onely.

Lastly, If God doe give us water of [...] free­ly, then this should unite and Indere our hearts unto him, and make us serve him freely: As he freely gives to us, so we should freely serve him, many they are hardly brought of to seeve God, the Sabboths are tedious unto them, and when will the Sabboth be gon, prayer, Reading of Scripture, hearing of Scrmons, and to discourse of heavenly things, is tedious unto them, they cannot Indure them: It's an argu­ment they are flesh, and corrupt, that they have none of this water of life; If they had they would serve God freely, cheerefully, willingly. In the 2 Phil: It is God that worketh in you both to will and to doe of his owne good pleasure. Doe all things without murmuring and disputing: When God workes in men according to his good pleasure the Will and the Deede, Then men will doe all things without murmuring and disputing, they will come off roundly and readily to doe the worke of God: they will be then like to David who fullfilled all the Wills of God, and gave Counsell to Solon his Son, 1 Chron. 23.9. And thou Solomon my Son, know thou the God of thy Father, and serve him with a perfect heart, and with a willing minde, &c. God regards not any of your services, that come off heavily, dully, and with murmurings, but God loves a cheerefull giver, a willing minde: he is free himselfe, and gives water of life free­ly, and he would have you serve him cheereful­ly and willingly. —

But to proceede to another observation; — Whosoever will, saith he, let him take the waters of life freely: Whosoever will, The willing Man: The observation is this.

That man who is willing, or hath a willingness to have the waters of life, shall have them.

Be the man what he will, high or low, rich or poore, learned or unlearned, young or old, bond or free, whosoever hath a willingnesse in them to have the waters of life shall have them: — To make it out from the Scripture unto you: —

Joh: 5.40. Ye will not come to me that ye might have life: That ye might have waters of life; were there in you a willingnesse to have the waters of life, saith Christ, ye might have them. In the 55 of Isa: 1.2. Ho every one that thirsteth come ye to the waters, and ye that have no money, come buy and eat, yea come buy wine and milke without money and without price: saith Christ, are ye willing to have waters of life? are ye willing to have wine and milke without money? there's the stick, you say you have no money, saith Christ, will you have them without money, are you willing to have them? If you be but willing, saith Christ, you shall have them; are you athrist, you shall have wa­ter, I looke not after your money, I looke not after such qualifications, or dispositions, and preparations; But are you willing to have it?— Wherefore doe you spend your money for that which is not bread, and your labour for that which sa­tisfieth not? And because men will not come to Christ, Christ comes to them: Pevel: 3.20. Be­hold I stand at the doore and knocke, saith he, If [Page 212]any man heare my voyce, and open the doore, I will come in to him, and will Sup with him and he with me: — Christ comes and stands at the doore and knocks: You know when one comes to the doore of a house and knocks, if there be one within, and the party will not open the doore you cannot come in: but if the party will open the doore, you come in presently: — Christ comes and kcocks now, and he would faine come in; but men and women will not open the doore: — What's the opening of the doore? your hearts are the doore, and the o­pening of your hearts, is your willingnesse that Christ should come in, but men and women keepe the doore shut, and so Christ enters not: they have no willingnesse in them; there is a Will in all men by nature, but there is not a willingness. If a man have a hand to receive any thing, while he keepes his hand shut he can receive nothing: but if he will open his hand, then he is fit to receive: a man that keepeth his mouth shut, he can take in no water, no wine, no food: This is the case, sinners so long as they keepe their hearts shut, Christ knocks, the Spirit knocks, the Minister knocks, the word knocks, God knocks, but they will not open: and so there is no enterance: But willingnesse now is the opening of the heart, and makes way for Christs enterance. Lydia was hearing, and her heart was opened, and Christ came in, the wa­ters of life came in. And in the 1 of Isa: 19, 20. If ye be willing and obedient, ye shall eate the fatt of the Land; If ye be willing ye shall have the blessing: There is a willingnesse required in sinners to receive Grace, to receive mercy, to receive the waters of life.

Quest: Now wherein lies this willingnesse that should be in sinners to receive the waters of life, to receive Grace and Mercy?

Answ: It lies in three things.

First, In a high prizing of this water of life; when a man comes to have apprehensions of worth and excellency in it, thereupon he pri­zeth what is so apprehended; for you must know, that the opperations of the will are ac­cording to the apprehensitions of the under­standing: If a mans understanding have appre­hensions of a great deale of good and worth in a thing, then his will prizes the good that is in the thing answerably. When men have weake apprehensions of things, they have weake pri­zings of them, and value them accordingly: But if men apprehend things strongly, to have a great deale of worth and excellency in them, then they prize them answerably: Now when the waters of life are apprehended to be ex­ceeding good, to be an Infinite mercy, an un­speakeable mercy, then the will prizes them, and prizes them above all other things: — Take Christ he is water of Life: Coll: 1.19 It pleased the Father, that in Christ should all full­nesse dwell. There is then all fulnesse in Christ. Coll: 2.3. In him are hid all the Treasures of wisdome and knowledge: — Coll: 3.11. Christ is all in all. Paul had a large apprehension of the excellency of Christ, and Paul prizes Christ answerably, and accounts all dung for Christ, losse for Christ. So that there's the first thing in this willingnesse that the soule having seene a worth, an excellency a transcendency of good, prizes it answerably.

Secondly, The soule hereupon comes to make choice of this good for it selfe: The Will chooses this good so apprehended and so pri­zed. As a man, he beholds a person beautifull, amiable, and sutable unto him, he prizes the person, and makes choice of the person in him­selfe, for himselfe: So the will upon apprehen­sion of water of life, and the Infinite good by it, doth choose this water of life for it selfe. And thus David in the 73 Psal: 25 v: Whom have I in heaven but thee, and there is none upon earth that my soule desires in comparison of thee. David saw such worth in Christ, as that he doth choose Christ in heaven, and in earth, and none besides him: Whom have I in heaven but thee, and there is none that I desire upon earth besides thee. So the Spouse in the 5 Cant: 10. My be­loved, there's the choice, is white and ruddy, the cheifest of ten thousand: I know what a one my beloved is, I have such apprehensions of him, he is white and ruddy, the cheifest of ten thousand, better then all, and therefore I choose him he is my Beloved. The will comes to choose and take in the object so apprehended, for it selfe; that is the second thing, the will acting in the choo­sing of Christ.

Thirdly, The Will mooves and carries the soule to the Injoying of the thing prized and chosen: As when a man hath cast his eyes up­on a virgin, and he values her, and in his heart chooses her; Then he uses all lawfull meanes to Injoy her, his will carries him to the use of meanes: so here; The Will mooves the soule now towards Christ, to close with Christ to in­joy Christ, and doth act both inwardly & out­wardly: [Page 215]Inwardly by longings, sighings desires, thirstings, ô that I had water of life, ô that I had water of the well of Bethlehem, as David said, ô that I had Christ, ô that I had the Spirit, ô that I had Grace: — And then outwardly, it carries to the use of all meanes, to reading, to hearing, to meditating, to prayer, conferring, and the like, to all the ordinances, and all the meanes that it may Injoy Christ, and meete with him whom it hath chosen, this is the wil­lingnesse that is required: If you be willing; If he hath had such apprehensions, and prized the water of life, whosoever hath made choice of it, whosoever is moov'd and carried out to Injoy it, let that soule take the water of Life.

Quere. Now a Quere moveable upon this is.

Whither can man by his owne abilities make this choice of Christ, or of this water of life?

Answ: Men by their naturall abilities may desire the word, and be carried out after it; Amos 8.11, 12. Behold the day is come saith the Lord God, that I will send a famine in the Land, not a famine of Bread, nor a thirst for wa­ter, but of hearing the word of the Lord, and they shall wander from Sea to Sea, and from the North even to the East: They shall run too and fro to seeke the Word of the Lord, and shall not finde it: Marke; when the word should be taken away, they would have a desire, and there would be a motion after it in them, and yet these it's con­ceived were not regenerate & Godly, but of the ordinary and common sort of people: The worke of reason, and naturall apprehension of some good to be in the word, carried them af­ter it: But I conceive, no man can by naturall [Page 216]abilities thus will the Lord Jesus Christ as we have spoken: There be Scriptures that doe hold it out strongly; If you looke into the 7 Rom: 11. Sin taking occasion by the Commandement deceived me, and by it slew me: — Sin slew me, saith Paul, if Paul were slaine, a dead man, how could he moove in such a manner then to­wards Christ? for marke in the 6 Chap: 11 [...] Likewise reckon ye also your selves to be dead in­deed unto sin, but alive unto God through Jesus Christ our Lord: Saith Paul, I was slaine through sin: But as You have life through Jesus Christ, so must I have life through Jesus Christ; I have no life naturally and of my selfe: and that place, 1 Cor: 2.14. But the naturall man receiveth not the things of the Spirit of God, for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned: — Some would make this verse to speak to young Chri­stians weake Christians: But saith he, the na­turall man receiveth not the things of the Spirit of God: a young Christian having the Spirit of God, would receive the things of the Spirit of God, & would have some spirituall discerning: But the naturall man, is a man destitute of the Spirit; for he saith, We have received, not the Spirit of the world, but the Spirit which is of God: But the naturall man now which hath not the Spirit, he receives them not, he discernes them not: — And that this is the meaning of the word, looke but into the 19 Jude, where you have the same word, Sensuall, he might Inter­pret it Naturall; Sensuall not having the Spi­rit. Now he that hath not the Spirit, he cannot discerne the things of God, he cannot desire [Page 217]them, he cannot receive them; therefore saith Christ unto Peter, Blessed art thou Symon Bar­jona, For flesh and blood hath not revealed this unto thee: Some boast they come to this by the power of nature, but God hath revealed it by the power of his Spirit: and in the 1 Cor. 1.21. For after that in the wisdome of God, the world by wisdome knew not God, it pleased God by the foo­lishnesse of preaching to save them that beleeve: All the wisdome of the world brought them not up to the knowledge of God: So then, by mans naturall abilitie he is not able to come to this willingnesse.

Quere. To what end then are these waters of life freely offered, if a man have not this power to will these waters; are they not offered in vaine?

Answ: To this I answer first, 'Tis not so, 'tis not in vaine; for where the Gospel comes, there is so much mercie, love and goodnesse of God held out, such great pretious and free promises presented unto men, as that being heeded, they beget a willingnesse in sinners to live, there goes a generall vertue and power with the Gospel to doe something in the hearts of men and women which they could not doe before: When the Loadstone toucheth the needle, it makes an im­pression, and leaves some virtue upon it. It's said in the 47 of Ezek: 9. That whithersoever the waters of the Sactuary doe come, they heale the waters; That is, If men and women who are like the dead Sea, who are corrupt, filthy, stink­ing, and loathsome in their naturall condition, The waters of the Gospel doe something there, and they doe inable men to will, and will other­wise [Page 218]then they could before: so that men now living under the Gospel, if they heed the Go­spel, there is so much Grace, mercy, and love of God held out in the Gospel, and such breath­ings of Gods Spirit goes along with it, that if men heede the same, something is wrought in their hearts that may Inable them to will these weters of life, and their not doing of this, is suf­ficient Ground for their condemnation.

And secondly, The Lord he tenders these wa­ters of life unto whosoever will, that so these persons might begg of God a will to receive these waters, who is ready to give them these waters: For when they shall see waters of life held out, and it is thus, whosoever will let him take of them: The soule may well conclude and say, Surely God will give me a will to receive these waters, if I begg them: So that if men and women now having waters of life held out free­ly, doe come to God and begg of God this willingnesse, Lord give me a Will, give me a will to close with Christ, to prize Christ, to move out after Christ, God that will give them the waters, will give them the will: Phil: 2.13. Pro: 16.1.

Thirdly, Lastly: This will Justifie God, and this will be Condemnation to the creature, that here's the Gospel offered to men freely, that the Gospel if heeded will beget a power and will in men; that God if pray'd unto will give them the will, and yet they neglect all. Mens Condem­nation will be upon their owne heads, where is God to be blam'd? This being so, let us give you the reasons why the Lord holds out waters of life to those that are willing to receive them: [Page 219]Or why is this willingnesse requir'd at our hands?

First, This willingness is required, Why this willingness is required because otherwise men will not take the waters of life, let God offer them never so freely, or never so long; If men be not willing they will not take them; present vvhat you vvill to a man that hath not a Will to a thing and he will not take it: so present Christ, the Spirit of God, life eter­nall, Heaven and Glory, the great and pretious promises, pardon of sin, or what you vvill, if a man have not a vvill he vvill not take it: so that vvillingness is required to the taking: If a man have not a mouth, it is in vaine to offer him meate; If men have not a will, they vvill not receive, Math: 23.37. Acts 13.46. Therefore God requires vvillingnesse that men may re­ceive the vvaters of life.

Secondly, This willingnesse is requir'd, that so men may not complaine; for if men should be brought to drinke waters of life by a com­pulsory Act, they vvill complaine of vvhat fol­lows: Therefore saith Christ in the 16 Math: 24. If any man will come after me, let him de­ny himselfe, and take up his crosse and follow me: If any man will come, if a man have a will saith Christ to follow me, let him, he vvill meete with hard things, and if he be not willing, he vvill complaine that I should cause him to follow me: Men must deny themselves, and take up crosses, and indure persecutions and temptati­ons, and if they did not come willingly to Gods way they would complaine of it; Now God to prevent Complaining of his wayes, he requires that men be willing.

Thirdly, This is, that so the Communion between Christ and the soule may be the swee­ter: vvhere there is vvillingnesse on both sides, there vvill be the sweetest life: — If the par­ties doe not consent on both sides, you will say, it vvill be an Ill match: But if there be a willing­nesse and a freenesse on both sides, there the Communion will be the sweeter: — So Christ saith, I freely give, and I would have them free­ly receive, and so there will be a sweete Com­munion between Christ and the soule: I am my beloveds, saith the soule, and my beloved is mine: There was mutuall Consent and Agree­ment between them.

Lastly, This willingnesse is required, that so the wisdome of God in the Governing of his Church and of the world might not be Questio­ned: for should God force men to his service they would say, where's the goodnesse of God? where's the wisdome of God? here's Tyranny, here [...]s forcing of men into the service of the Lord. Now God will have none to be his ser­vants, but those that come freely: Psal: 110. In the day of thy power thy people shall be wil­ling: — And when he speakes, Compell them to come in; It is not by Clubs Law, but by strong Arguments, tell them what the water of life is, tell them what Supper is prepared, tell them of the excellency of the provision, that so that may compell them, no other compulsion doth God use, but the Grace of the Spirit, and divine Ar­guments sett on upon the heart.

But this may seeme contrary to Joh: 6.44. saith Christ, No man comes to me except the Fa­ther draw him: It should seeme then that it is not voluntary and free.

I answer, God doth not force a mans will, but God doth sweetly and lovingly take away the unwillingnesse of his will, the corruption of his will: Ezek: 11.19. I will give them one heart, and I will put a new Spirit within you, and I will take the stony heart out of their flesh, and will give them an heart of flesh: I will take away the sto­ninesse, the hardnesse, that corruption, that en­mity and opposition, I will take away all these out of them, and put a new heart, and a new Spirit into them. So in the 36 of Ezek: 26. A new heart also will I give you, and a new Spirit will I put within you, I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and I will put my Spirit within you, and cause you to walke in my statutes, and ye shall keepe my Judgements and doe them: He will cause them to walke in his statutes; vvhat will hee thrust them on against their wills, no, see vvhat the Church saith, Cant: 1.4. Draw me ô Lord, we will run after thee: When God comes to draw, the soule runs willingly and freely. So that you see a willingnesse is required.

TO proceed to the Uses of the poynt: and so to finish the Text.

Ʋse. First, If those that are willing shall have the waters of life, then here it serves for Conviction, and doth convince us that all who thinke and say they have drunke of these waters of life, yet have not: Every one thinks that he hath Grace, and hath the Spirit, hath Christ & God, and that he shall be sav'd, but here is cleere conviction to the contrary; for, have you had this willingnesse in you that is required? have men seene such excellency in these vvaters, as to prize them above all? have you so prized them as to choose them above all things in the world? have you so chosen them as to pursue the getting of them to the utter­most of your power? few have done so: In the 7 of Math: 21, 22, &c. Not every one that saith unto me, Lord, Lord, shall enter into the kingdome of heaven, but he that doth the will of my Father which is in heaven: Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out Devills, and in thy name done many wonderfull works; And then I will professe unto them, I never knew [Page 223]you, depart foom me ye that worke Iniquitie. These men did not see so much worth in the waters of life as they did in Iniquitie; they did not prize Christs Grace, his Spirit, the Gospel, and the promises thereof so much as workes of Iniquitie; they would drinke puddle water, poysonous water, they would not let goe their Iniquitie for Christ, yet these thought them­selves Christians, thought themselves safe, hap­pie and blessed creatures: The five foolish vir­gins in the 25 of Math: they had gotten lamps, but they had gotten no Oyle in their lamps, they had none of this water of life, they had no Grace, they had no Christ, they had none of the Spirit, they had none of the truths of God in their hearts, they thought that to professe Christ, and professe the Gospel was sufficient; they had lamps, but where was the oyle? where was the water of life? where was Grace, they had none of it? So in the 2 of Tim: 3.5. Ha­ving a forme of Godlinesse, but denying the power: They had a forme, they came to the Assemblies as you doe, and sat there, heard the word, pro­fesse Christ, seemed to be Christians, and it may be, did something in their families, but they denied the power; they never had this willing­nesse, to see the excellency of the power of Godlinesse, never did they choose the power of Godlinesse, never did they pursue after the power of Godlinesse: — And many in these dayes, they live in base and sinfull wayes, and yet thinke that they have water of life, that they are living Christians; But 'tis with them as with the Church of Sardis; They have a name to live, but they are dead indeed: What reviling [Page 224]are there of one another? what reproaching? what backbiting and slandering? what drun­kennesse, vvhat whoredome, vvhat oppression, vvhat defrauding, vvhat contention is there? brother against brother, seeking to eate up one another, and to undoe one another, by ill lan­guage, by seeking to get one from another; and yet desirous to come to the Sacrament; whereas when men live in hatred and strife, they are murderers in the Scripture account: — A dreadfull thing when those that are of the same family, flesh and blood, walke in those wayes, and pretend that they are Christians, and would have the ordinances, and yet will not lay downe their malice, revenge, and humours, no not for Christ, not for waters of life, not for any of his ordinances:—All are not true Christians that thinke so, all have not tasted of the waters of life that thinke so, all have not Grace that ima­gine they have. The five foolish virgins, after­wards they got oyle as they thought, and they came and knock at the gate of heaven, but they were deceived, they had not true oyle, they would have been let in then: That's the first.

Secondly, This serves for reproofe, and re­proofe of many that say they would gladly have waters of life, they are willing, and would faine have Christ, Grace, and the Spirit, but it's evident there is no such thing, because they ne­ver prize them, so as to see them better then their earthly sensuall and sinfull injoyments, then their outward estates & what ever is deare unto them of that nature, because they never make a reall and actuall claime of them, nor use the meanes to attaine them: Corne, wine, and [Page 225]oyle, they prize, they close with, and make out after, and bestirre themselves so in the pursuit of them, that they hazard their soules eternally for them, but as for the waters of life, they care little for them, they have some sluggish desires after them, but no strong no lasting indeavours, Math: 19.16, 17, 18, &c. Luke 13.24.

Therefore 'tis not enough for men and wo­men to say they would have waters of life: there are many wishers, and many woulders in the world, but few doe truly and really will, they come not up to a prizing of them, to a choosing of them, and to an using of all meanes for them they give not diligence to adde Grace to Grace, to worke out their salva­tion, to shake off security and sloathfulnesse, and put forth themselves as a matter of life and death, as indeed it is a matter of life and death, to get these waters of life.

Thirdly, If the willing man shall have the waters of life, then here God is excused, and ju­stifiable in the destruction of sinners: The Lord he holds out waters of life freely; he saith, who­soever will, whosoever is willing let him take the waters of life, let him live and be blessed, who­soever is willing: now if men perish where is the fault, who is to be blamed, God hath pro­vided Christ, he hath provided Gospel and or­dinances, provided his Spirit, he holds out the promises, and saith whosoever will, whosoever is willing come, come without money, here's wa­ter of life freely for you: now if men perish, where's the fault; Revel: 3.20. Behold I stand at the doore and knock, if any man will open, I will come in: — And what if you will not open [Page 226]the doore, if Christ doe beate downe the house and the doore, and destroy him that is in it, who is in the fault? the fault is yours, you are not willing that Christ should come in. In the 19 of Luk: 27. Those mine enemies that would not that I should reigne over them, bring hither and slay them before me: Those mine enemies that would not have me to reigne over them, I come and tell them that I will cast out their enemies, and I will reigne sweetly and lovingly in them, and I will doe them good, I will save them, give them waters of life, cordiall comforts, and they will not; vvhat then? Bring those mine enemies and slay them before my face. In the 23 of Math: How often would I have gathered thee, even as a hen doth her chickens and ye would not: had ye been willing ye should have eate the fatt and dranke the sweete; But ye would not; now is your house left desolate; Mans destruction is of him­selfe, and God is to be justifyed and cleer'd, he makes such tenders of Grace and mercy, and that freely he comes and waites upon men and calls upon them, and yet they will not. You have a remarkeable place, 2 Thes: 2.10, 11, 12. Be­cause they received not the love of the truth that they might be saved; Marke, the truth was sent forth, the truth came, and the truth wooed them, but they would not receive the Love of the truth, But they received not the love of the truth that they might be saved, for this Cause God shall send them strong Delusions that they should beleive a lie; and this is made good in our dayes exceedingly, for the truth hath come, and knockt at the hearts of men and women, and it hath not been received with the love of it, [Page 227]Therefore God hath sent them strong Delusi­ons that they should beleive a lie, That they all might be damned who beleived not the truth, but had pleasure in unrighteousnesse: men and wo­men have pleasure in unrighteousness, and there­fore they will not receive the truths of God: And then God gives them over to strong De­lusions that they might be damned, would they have received the truth, they should not have been damned, nor had strong Delusions; so that here God will be excusable and justifiable in the destruction of sinners at the last. Joh: 3.19. This is the Condemnation that light is come into the world, and men love darknesse rather then light, because their deeds are evill; This will be their Condemnation, they will shut their eyes against the light, they will not let truth enter, and if they doe, they withhold the truth in un­righteousnesse, and imprison the truth as He­rod did John.

Fourthly, This serves for Exhortation: Who­soever will, let them take of the waters of life freely: Shall all that are willing have water of life freely, let us labour for this willingnesse, it is a matter of great concernment, it concernes your soules and bodies for the present, and to all eternity, to see that there be this willingness in you, willingnesse to have water of life; for all are not willing, nay vvhen it comes to the tryall, hardly one of a hundred will be found really willing to have waters of life, therefore give your selves no rest night nor day till you finde a reall willingnesse to have waters of life, to have Christ, and the Spirit of Christ, to have Grace, salvation, peace & pardon to your soules, [Page 228]give your selves no rest (I say) till you finde this willingnesse in you: — And a little to ex­cite you unto it, and then to shew you how you may come to this willingnesse.

First, Consider that you have a willingnesse to other things, and that willingnesse will doe you little good without this, nay, your willing­nesse to other things it may prejudice you, and will prejudice you unless you have this willing­ness: men are willing to have honours, riches, greatness in the world, willing to have all things about them in the best manner; — what will this doe you good unless you have a willingness to the vvaters of life: Riches will not deliver in the day of wrath, there will be a day of wrath, and what will your Riches, your honours, and all doe then? These will doe nothing for you, but these may prejudice you: 1 Tim: 6.9, 10. They that will be rich; marke, they that will be rich, that have a willingness that way, that see an excellency in Riches, choose them and follow them, They that will be rich fall into Temptati­ons, and a snare, and into many foolish and hurt­full lusts, which drowne men in destruction and perdition: Marke, these prejudice you: For the love of money is the roote of all evill, which while some coveted after, they have erred from the faith, and pierced themselves through with many sor­rowes: vvhen men have strong vvills to crea­tures, they may prejudice themselves and undoe soule and body. But if they have such a will to the water of life that will advantage them. So in the 5 Chap: 6 v: She that liveth in pleasure is dead while she liveth: Some their wills carry them to pleasure, the pleasures of the body, [Page 229]carnall delights, and they are dead while they live; have they waters of life, no, their vvills have slaine them: They are dead while they live. So in the 2 ^d Ephe: 3. Among whom we all had our Conversations in time past in the lusts of the flesh, fullfilling the desires of the flesh, or the wills of the flesh and of the minde: vvhen we fullfill the wills of the flesh and of the minde, wee are dead in sins and trespasses, Children of wrath, enemies to God. So that to have a will that prizes other things, that chooses, and makes out after them, this may damnifie you and undoe you.

The second Reason why you should labour to get this willingness is, because it's that which God requires, and that which he doth onely re­quire, and all he doth requi [...]e: under the Cove­nant of workes, there was, Doe this and live: But now the last motion that Christ makes when he leaves the world, and gives out the Scripture is this; If any man have a will, if there be wil­lingness in you to waters of life, that's the thing I require, and all I require, and the onely thing I require: He doth not require great matters at your hands, he doth not say, give me house and Lands, give me your shops and ware, give me your Ships, give me your Limbs, your blood, your lives, no, saith he, If any man will, let me have but willingness in you, this is all I require. Pro: 23. My Son give me thy heart; What [...]s his meaning, Let me but see a heart in thee prizing, choosing, and pursuing of the waters of life, that's all I require, my Son give me thy heart; he doth not meane that peice of flesh which is in your body, that you call your heart; But he [Page 230]would have you have so much understanding as to see an excellency in himselfe, his Son, his Spi­rit, his Word and Grace: and then to choose the same, and to use the meanes to attaine them. This is that that God requires, and all he re­quires; shall the Lord onely require your hearts, nothing but your hearts, and will not you study to have a heart willing to have God, willing to have water of life?

The third and last Reason is, because unlesse you are willing, you shall have no water of life: vvhosoever is willing let him take water of life, 'tis for him, God will never force you to it: If you leade a Beast to drinke, you doe not force the Beast to drinke, and God will never force men; But if willingly they will prize Christ, if they will choose Christ above all, if they will close with him, if they will use the meanes that he hath appointed to Injoy him, Christ shall be their water of life, the Spirit shall be theirs; Take, take presently saith he then, take the wa­ter of life, 'tis for you and for none other. By this time me thinks I heare you are ready to say, ô that we had this willingnesse in us, we hope we have it or if we have it not, ô that we had hearts willing now to prize Christ, to chuse Christ, to close with Christ, his Grace, his Spi­rit, his wayes and ordinances, then we were made, how shall we come by it?

I shall propound severall Considerations unto you, whereby this willingnesse may be begot­ten.

First, Consider your owne Condition; Let every man and woman, every son and servant, seriously Consider with themselves in what [Page 231]Condition are we: were we not all lost in A­dam? are we not all under the Law, and the Curse of the Law? Are we not all enemies to God through wicked workes in our minds? have we not abundance of guilt in our hearts and Consciences? Are we not afraid of hell, if we should die that we should be damned? are we not helpless in our selves, and miserable crea­tures? Is not God just, holy, and righteous? doth not the greatest part goe the broad way, and why may not I be in the broad way? surely I am a wretched miserable, a lost and undone creature; If any poore soule in the world have need of water of life, I am the creature; For mine owne part I speake it freely here as in the presence of God, I know none of your greater sinners then my selfe, and none of you to have greater need of the waters of life then my owne soule; let us not deceive our selves, vve are all miserable and wretched creatures, and we all have need of the water of life, need of Christ, need of Grace, need of the Spirit, need of pro­mises, need of all. When a man sits downe and Considers, I am in debt, I owe this man 10 l: another man a 100 l: another man a 1000, and I am in danger of resting every day, I have need of some friend to helpe me: This is our Con­dition now, if you would but seriously Consi­der, it would make you thinke, is there Grace, mercy with God, redemption, salvation for sin­ners, why not for me? This would make you begin to have some willingness in you to have waters of life.

Secondly, Consider two things of Christ.

First, Consider the very end of Christs In­carnation, [Page 232]the end of his coming, the end of his being here in this world: — why did Christ come, I will shew you two or three places of Scripture; Math: 18.10. For the Son of man is come to save that which was lost: If any be a lost creature, Jesus Christ is come to save that which was lost; I hope then he is come to save me a lost creature, I am a lost sheepe, a lost Son, I am a lost Goat: surely if Christ came to save that which was lost, he came to save Mee: — So in the 19 of Luke 10. you have it a little more full; For the Son of man is come to seeke and to save that which was lost; he is come to seeke it out, he seekes out the Goat, seekes out the lost sheepe, he seekes out a lost sinner, as he did the man at the poole of Bethesda, Wilt thou be made whole? ô Lord I would faine be made whole, but I have none to helpe me; well, saith Christ, be thou whole; Now see what use Paul makes of it, 1 Tim: 1.15. This is a faithfull saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chiefe: ô Lord, doest thou come to save sinners, here's good tydings indeed, Lord it's a faithfull saying, and it's worthy of all ac­ception, it's worthy you old ones should receive it, you young ones should receive it, you af­flicted ones should receive it, you that are con­ceited of your owne righteousnesse, that you should receive it, Jesus Christ came to save sin­ners, what sinners soever they be, great sinners, old sinners, that have liv'd many yeares in a height of wickednesse such as Paul was, perse­cutors, injurious persons, &c. If you seriously weigh this, it will make you willing to have these waters of life.

Secondly, Consider in Christ how sweetly he doth Invite you to take these waters of life: If an enemy would give you water when you were thirsty, would you not take it, Give thine enemy to drinke if he thirst; But if the dearest friend you have in all the world should say, ô friend, you are athirst, come here's water, here's wine, here's milke, here's any thing you would drinke; you would take this well which is offer'd willingly: Now have you a better friend in hea­ven and earth then Jesus Christ, who laid downe his life, and shed his blood for you, saith Christ, who ever will let him come, take water, even water of life, poore soule, I have taken thy na­ture upon me, I have borne the wrath of God, I have satisfyed the Law, I have laid downe my life, I come awooing to thee, and doe intreat thee, doe not damne thy selfe, doe not throw thy selfe into hell, poore soule take hold of me, come Ile leade thee to the water of life, come Ile give thee pardon, Ile give thee peace, Ile give thee my Spirit, Ile give thee my blood; why doest thou drinke puddle water, and poy­soned water? why doest thou not follow me, but follow the Devill the Beast, and thine owne lusts? Thus the Lord Jesus Christ doth intreat us to take water of life In the 7 of Joh: Christ stood up after a great seast and makes a Procla­mation, If any man thirst, let him come unto me and drinke; You have been drinking wine wa­ter, and such things as doe not quench the thirst of your soules; But if there be any one man a­mong you that is athirst for the waters of life, let him come unto me, my armes are out, the waters are ready to give forth unto him, let him come and drinke.

Thirdly, Consider the promises, and in them Consider three things.

First, Consider the freenesse of the promise, the promises are held out freely; Whosoever will let him come and take of the waters of life freely: I require no money, no qualifications or dispo­sitions, but freely take them; onely be willing to take them, and here they are. So in the 21 Revel: 6. I will give unto him that is athirst of the Fountaine of the water of life freely; I will give unto him that is athirst, that is, unto him that is willing, of the Fountaine of the water of life freely. If a man should freely say to all the poore in a Towne, come, here's an Angell a­peice for every one that will come, would not the poore come, would not this beget a willing­nesse in them? It's freely: he doth not say, if you be thus cloathed if your hands and faces be cleane, if you be finely drest; no but let every one come: Though they have Leperous hands, scald heads, lame leggs, and full of soares, let them come: Thus it is with the Lord Jesus, his promise is free, whosoever will shall freely have the water of life.

Secondly, Consider the sufficiency and full­nesse of the promise, if a promise be free, and have not enough in it to releive a man, then he would stick: But there is a sufficiency and full­nesse in the promise; Rom: 8.32. He hath deli­vered up his Son for us all, and how shall he not with him freely give us all things? The promise hath all things in it, all things needfull for soule and body, for heaven and earth, for this life or the life to come, there's enough in the promise. So in the 81 Psal: 10. Open thy mouth wide, [Page 235]saith God, and I will fill it; let your desires be never so large, there's enough in the promise to satisfie your desires. Math: 5. Blessed are those that hunger and thirst, they shall be satisfyed, they shall have abundance of satisfaction. Joh: 10.10. I am come that they might have life, and have it in more abundance: would you have life, and be lively Christians, there's abundance of life in Christ, abundance of life in the Spirit, and in the promise, there's enough to answer all your soules.

Then thirdly, Consider the promise it is Ge­nerall, it is not limited to the Jew or Gentile, to one sort of men or women, but it is Gene­rall, Whosoever will, whosoever is willing: If it were made to rich men, poore men, learned men, noble men, wise men, fooles, then some Question might be made, but it's tendered to all: If a State offer a pardon to all the Traytors, or all the Delinquents therein, would not every one come in and say, I am a Delinquent, but here's a pardon offered to me; so every soule that is willing may come in and say, Lord Jesus Thou sayest, Whosoever will, loe I am willing, let me have water of life: so that the freenesse, the fullnesse, and the Generall tenders of the pro­mise unto all, is a speciall meanes to beget wil­lingnesse in us to receive the water of Life.

Fourthly, Further, Consider the excellency of these waters of life, the necessitie of them, the use of them, these waters of life have a grea­ter excellency in them, then any thing you can Imagin, there's nothing in all the world is fit to be compared to the least drop of the water of life, all your Gold, Silver, Diamonds, and [Page 236]Pearles, all your parts, gifts, and things of that nature, are shaddowes to the water of life: Christ with all his merits are water of life; The Spirit with all it's Graces are water of life: The Gospel with all its promises are water of life; and you have great necessitie of these; if you have them not you will perish, you will die & be damned for ever, if you drink not of these.

And of admirable use, whosoever drinkes of this water, they will be full of spirits and life; full of peace and Comfort; they will be fitted for Communion with God and man, for the service of heaven and earth: 7 Joh: 38, 39. when Christ had said unto them, If any man thirst, let him come unto me and drinke: it presently fol­lowes; This spake he of the Spirit, which they that beleive on him should receive: and saith he, out of his belly shall flow rivers of living water: he shall have living water to flow out of his belly, and be usefull, so as to water others.

Fifthly, Lastly, Consider how easie that which the Lord requires at your hands is: the Lord re­quires no hard matters of you, onely he saith, who ever will let him take the waters of life: The Lord might have put hard Conditions, and hard tearmes upon men and women, as Saul did upon David, Give me 200 foreskins of the Philistines, and thou shalt have Micha my Daughter to wife: as Caleb did, If any man will goe and take Kiriahsephar and subdue it, he shall have my Daughter Achsah, Josh: 15.16. He might have put you upon it as he did the young Man in Math: 19. Goe and sell all that thou hast, and follow me, and thou shalt have waters of life; but he doth not put you upon such things, he [Page 237]saith, Whosoever will, let him come and drinke of the waters of life; so that it is upon an easie ac­count. Therefore Consider these things, and through the blessing and Grace of God, they may prevaile with your hearts to be more wil­ling then ever to have the water of life.

The next use is to let us see the Infinite good­nesse of God, and Condecension to poore crea­tures, That he who is greatnesse, and Glory, Majestie and excellency, should condescend to us who are flesh & blood, corrupt, full of guilt, full of deformity, having no beauty, no excel­lency, no good in us, That God should condes­cend so farre, as that upon being willing we should have waters of life, as was said before, he put no hard tearmes upon us, but saith, Who­soever will, let him take waters of life, that is, let him take me for his Portion let him take my Son, he shall be his Righteousnesse; Let him take my Spirit, it shall be his Sanctification; Let him take my word, it shall be his Light, Rule, and Comfort, and he shall be blessed here and hereafter: ô the infinite goodness and con­descention of God towards poore wretches, such as we are. Should you have seene Solomon in all his Glory and Royalty, to have stooped thus farre to a poore Blackamore, full of soares, and leperous, having no friend to speake for her, as to say, Come manifest thy willingness to have me, I will have thee into my house, I will wash thee, make thee my Queene, and make thee happie, had not this been wonderfull con­descention in Solomon? Thus is it with God: We Blackamores that were in our blood, and full of soares, having no friend to plead for us, [Page 238]but all against us, we have no good nor worth in us. Now Solomon the Prince of peace and life, he comes and saith, will you be sav'd poore creatures? will you be washt in my blood? will you goe along with me? will you be happy? come goe along with me, I will carry you to my Father, you shall sit upon a Throne and live for ever, and Injoy God: ô the goodnesse and condescention of God to poore sinners!

Lastly, Here is matter of Comfort unto those that doe desire and thirst after waters of life: The Doctrine saith, Those that are willing shall have waters of life; and the text saith, Who ever will, let him take the waters of life: Waters of life are prepared, and reserved for those are wil­ling, for those are thirsty; therefore he saith in the 21 Revel: 6. If any man thirst, he will give him of the Fountaine of the water of life freely. It may be you thirst, and you are willing, but you still want the waters of life:—is it so, waite patiently, you shall have waters of life in due time, and they are worth the waiting for, we can waite for a Bottle of wine, it may be, two or three houres, and for a ship of wines, many moneths, and will not you waite for waters of Life? Every promise is a tree of life, and the fruit is growing, and when it's ripe for you, you shall have it; every one is a bottle of wine, and when it pleases God, he will unstop it, & powre out the wine into your hearts: you shall have Christ, and the Spirit to seale you up to the day of Redemption; you shall have the blood of Christ to wash you; you shall have God him­selfe and all that is good, therefore waite.

Doe but Consider a little of the Prodigall in [Page 239]the 15 of Luke: And when he came to himselfe he said, how many hyred servants of my Father have bread enough, but I perish for hunger, I will arise and goe to my Father, and say, &c. And he arose and came to his Father: Now marke, here's the Prodigall, and what saith he? there's bread enough in my Fathers house, there's water of life in my Fathers house, here's none but stones, here [...]s none but swill for swine; in my Fathers house there's bread, he prizes it, I will goe eat of that bread, he chooses it, and then he pursues it, Ile goe, saith he, and so goes and makes all the speed he can to get to his Fathers house, and have it. And was he long without it? — See what followes, — And he arose and came to his Father; but while he was a great way off, his Fa­ther saw him, had Compassion, ran and fell on his neck and kisses him: the Son saith, Father I have sinned, &c. But the Father saith to his servants, Bring forth the best Robe, and put it on him, and put a Ring on his hand, and shooes on his feete, and bring hither the fatted Calfe and kill it, and let eat and be merry, (and the like:) — When you are willing thus to have water of life, the Father sees you a farr off, and saith, there's one a coming to me, there is one coming for bread, for water of life, and what then? God will run and meete such an one, he shall not be long without his water, he will kisse, and imbrace him, and give him water of life, he will give him wine, marrow, fattnesse, and all that is good. Therefore be not you discouraged, but moove towards your Fathers house, towards the wa­ter of life, and it shall be brought forth unto you, and given you in abundance.