SERMONS OF CHRIST HIS Last Discovery of Himself, Of 

The Spirit and Bride.  
The Waters of Life. And,  
His free Invitation of Sinners to come and drink of them.   From Revel. 22.16, 17.  
By WILLIAM GREENHILL, an unworthy Servant of the Lords.  
He that refuseth instruction, despiseth his own soul, Prov. 15.32.  
The heart of the prudent getteth knowledge, and the ear of the wise seeketh knowledge, Prov. 18. ●5.  
LONDON Printed by R. I. for Livewell Chapman at the Crown in Popes-head-Alley. 1656.   

TO ALL His Christian Friends, More especially To those, the Author of these Sermons walks with, in the Fellowship of the Gospel, doth he Dedicate the same.   

TO THE READER.  
THat these Sermons see the Light is more from the Auditors than the Author of them. Some being affected in hearing were importunate to have them published, urging they might be of use, not only to doubting Saints, and desponding Christians, but also to those were dead in Sins and Trespasses. Hereupon after some struggle in my spirit, I was willing to expose myself to Censure, rather than to grieve my Friends by a denial, and withhold those Truths by which possibly some poor Soul or other might gain some little Spiritual advantage.  
Reader, although these Sermons were taken by the Pen of a ready Writer, and printed as they were taken, yet look not for that Spirit, Power, and Life, was in them when Preached. The Press is a dead thing to the Pulpit. A Sermon from thence is like Meat from the Fire, and Milk from the Breast; but when it is in Ink and Paper, it's only cold Meat and Milk, it hath lost its lively taste, though it may nourish and become a standing Dish, to feed upon daily. There is this benefit in Printing, that when the Preacher is absent, or dead, the thing printed may be at hand and serviceable.  
Reader, if thou lookest for high Notions, acquaint Expressions, new Opinions, strong Lines, enticing words of man's Wisdom, or any thing to please a fleshly mind, I must say to thee, as Peter did to him in the Acts, Such silver and gold have I none, but what I have I give unto thee, viz. plain and naked Truths, according to the simplicity of Christ and the Gospel. wouldst thou know what is to be had here? If thou be shaken in these staggering times, here thou mayst see what a Root Christ is, bearing up all. If thou stumble at Christ's meanness in the World, here thou shalt understand of what Royal Descent he was. If thou be in the dark, and know not the right way, here mayst thou behold Christ a glorious Star to direct thee. If thou be dull and sad, here mayest thou hear the sweet Voices of the Spirit and Bride to quicken and comfort thee. If thou be thirsty, here is water, and Water of Life prepared for thee. If thou be sinful, and so sinful as thou fearest Christ will not save thee, here shalt thou find many clear demonstrations, how willing Christ is to save sinners. If thou find not a willingness in thee to have Water of Life, here is discovered how that willingness may be wrought in thee. If thou be secure and sleepy, here are tidings of Christ's coming, of what concernment that is, and what preparation thou art to make for it, which may help to awaken thee. In a word, here thou hast the last discovery the Lord Christ gave forth of himself, and of his mi●d. He had oft before discovered himself what he was, as to be the Messiah, Joh. 4.25, 26. to be the Resurrection and the Life, Joh. 11.25. to be the Bread of Life, Joh. 6.35. to be the Light of the World, Joh. 8.12. to be the good Shepherd, Joh. 10.11. to be the true Vine, Joh. 15.1. to be the Way, Truth, and Life, Joh. 14.6. to be Alpha and Omega, and here he saith, I am the Root and Offspring of David, etc. which being the last declaration of himself, doubtless hath something considerable in it, as will appear in the Work itself.  
William Greenhil. Stepney the fifth of the ninth Month. 1655.   

TO His dearly beloved Brethren, and Fellow Members of that Body (the Church at Stepney) of which Christ is the Head,  
Grace, Mercy, and Peace from God our Father, and Jesus Christ our Lord, be multiplied unto you.  
Brethren:  
YOu are here presented with that in Print which before you have heard Preached unto you, but I hope the impression of it is not only in these Papers, but that it is already in your hearts; It was a glorious commendation that Paul gave of his Corinthians, 2 Epist. 3.2. Ye are our Epistle written in our hearts, known and read of all men, for as much as ye are manifestly declared to be the Epistle of Christ ministered by us, written not with Ink, but with the Spirit of the living God, not in Tables of Stone, but in fleshy tables of the heart.  
What is the end of our faithful Pastors Preaching, and of our Hearing, but that we may be the Epistles of Christ?  
You have here presented to your view some of the last words of Christ, wherein you have a Declaration of what he is, the Root, and the Offspring of David, David's root in regard of his Deity, and his Offspring in regard of his Humanity; we have need to hear of these Truths again and again, especially in such days of Apostasy, and falling away from the Faith as we live in, many denying the Lord that bought them, by which we may see the Scripture fulfilled, that saith, In the latter days many shall departed from the Faith; and in 2 Pet. 2.1, 2. the Apostle plainly speaks, that as there were false Prophets of old, so there should be false Teachers that should creep in, who privily should bring in damnable Heresies, even denying the Lord that bought them; and many should follow their pernicious ways, by reason of whom the way of truth should be evil spoken of.  
You have here likewise a sweet and blessed in vitation of the Lord Jesus to poor thirsty Sinners, that they would come and take of the Water of Life freely; O therefore let us not stand off, but come, although we have no money, for little do we think what prejudice our So●uls do receive, because we go no freelier to Jesus Christ, to receive of the things that he hath purchased, and is ready to give out unto us; you are called out of the World, even to the obtaining of the glory of our Lord Jesus Christ.  
You are the Members of Christ, 1 Corinth. 6.15. ye are the Temples of the holy Spirit, 2 Cor. 6.16. you stand in near relation to God and Christ, as being his Friends, his Brethren, his Children, his Spouse;— Ye are his Portion, his Jewels, his peculiar Treasure, his Vine-yard, his pleasant Plant, his Glory, Isa. 4.5. 1 Pet. 2.9. Ye are a chosen Generation, a Roval Priesthood, a holy Nation, a peculiar People.  
It being thus, what flows from hence, or what doth this call for at our hands? but that we labour to show forth the Praises of him who hath called us out of darkness into his marvellous light. Therefore let us not walk after our own lusts, but walk in the fear of God, as the Churches did, Acts 9.31. Ye are the children of the light, 1 Thess. 5.5. therefore let us walk in the light; ye have a Spiritual life begotten in you, who once were dead, therefore let us walk in newness of life, Rom. 6.4. let us walk in, and after the Spirit, Gal. 5.16. in good works. Ephes. 2.10. in love, chap. 5.2. Circumspectly, vers. 15. yea let us walk honestly towards them that are without, 1 Thes. 4.12. Let us walk in the truth, 3 Ep. Joh. 4. let us walk in the steps of good men, Prov. 2.20. yea let us walk even as Christ himself walked, 1 Joh. 2.6. And that me may do so let us mind our rule, Gal. 6.16. and then we shall walk in some measure worthy of our Vocation, Eph. 4.1. This will make much for the glory of God and Christ here in the World; by it we shall adorn the Doctrine of God our Saviour, Tit. 2.10. It will make much for the comfort and joy of him whom God hath set over us, that watches for our souls, Joh. 3.4. yea, your holy walking, and godly conversation may be a means for the conversion of others, and bringing them in to Jesus Christ, 1 Pet. 2.12. & 3.1, 2. And by doing thus, we shall not only maintain our Fellowship one with another, but with the Father, and the Son, 1 Ep. Joh. chap. 1.  
Beloved Brethren, I shall not need to put you on to the ready entertaining of these choice Truths that are here delivered, they being already written in your hearts, you cannot but receive them with joy; and in so doing you answer the end and labours of him who is dear unto you, that preached them, and likewise the end of him who did transcribe them.  
Brethren farewell, be perfect, be of good comfort, be of one mind, live in peace, 
2 Cor. 1.12.  and the God of love and peace shall be with you.  
So prays your dear Brother who affectionately loveth you, and is desirous to serve you in the Lord. R. W.   

Errata.  
PAg. 8. l. last, r. back, p. 19 l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. last but one, r. behold, p. 62. l. 7. r. 14. p. 66. l. 6. r. the father, l. 12. r. in Zech. l. 20. r. is, p. 80. l. 13. after heads r. saying we shall befree, l, 20 deal have, p 106. in marg. r. proprieties, l. last but one, r. velleity. p. 107. l. 10. r. complaintive p. 110: l. 2. r: no, l: 22: r: power, p. 1 11. l, 2: r. of that is unknown, p: 112: l: 26, 27: r: and is not like the Publican, p. 115. l: 4, & 5: r. all salvation is in him. p. 122. l. 25. r: lentile, p: 123. l: last, r: bitter, p. 125: l: 25, make the Comma after the first it, p. 328: l. 28, r: break, l: 31: r: required, p: 132, l: 8. r: are you hungry, p: 138: l: 25: r: hast forward, p. 140. l: 23. r: come, p: 144: l: 1: r: hints of joy, p: 157. l. 26: r: angry, p: 170: l: 2: ●: room, l: 28: r: will, p: 181: r: Ahashuerosh, p: 186. in marg: r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p: 194: l: 22: r: here, p: 207. l. 4. r. you that are barren, p: 211: l: 9: r: have, p: 220: l: 26: r: club, p. 323: l: 26 r. acceptance, p. 239: l: 23. r: let's.   

Christ the Root of all.  REV. 22.16. 
I am the Root, and the Offspring of David, etc.  
CHrist having sent his Angel to testify several things unto the Churches, Tells them what he is, I am the Root and the Offspring 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 be the Root of David, and the Offspring 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 of David too, they know not how to untie this knot, and to reconcile this seeming contradiction; But if we blow 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 Offspring of David, as he is man: And in some sense Christ as he is man, may be also the root of David; For Christ's 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 it's said of God, He is the invisible God, so of Christ's 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 Christ's 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, like a root in the earth; as he saith of the Spirit in Joh. 14.17. Whom the world cannot receive, because it seethe 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, Christ's 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 quickening 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. Upholding all things by the word of his power. The Lord Jesus is the Root, I say, that bears and upholds all the whole Creation, Zion itself, and Heaven itself, are upheld by this Root, the Lord Jesus Christ, but especially the Church here in this world, especially Zion, and the members of Zion, believing 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, he 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 Kingdom, he bears up Zion, and all the children of Zion.  
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 virtue 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 ye can do nothing; unless ye be in me, and have virtue 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 literal sense, the roots of trees, and plants, they are of a dying nature, decaying nature, and will grow rotten and consume Job 14.8. Though the root thereof wax old in the earth, and the stock thereof die in the ground; the root of a tree waxes old, and will die 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 dies, never decays, Christ the same yesterday, the same to day, the same to morrow, and the same for ever; The Root of Zion 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 dozen stalks, it cannot suffice for all: But Christ is a Root that suffices for all, for all Zion, for the whole world, for the Church, for Heaven: He is the Root of David, the Root of Jesse, the Root of Abraham, of Isaac; He is the Root of all the Prophets, and Apostles, of all believers, 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 humours, 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 humours of any, to be spoilt, to be 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 no corruption, he laid down his life, and none took it from him without his leave; And he risen 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 shall 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.  
Observe. 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 Saint, and the Root of David as glorified; David was now in heaven.  
He 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 myself, 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 mother's womb, that framed me, and moulded me, that ordered all my bones, and sinews and joints, 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 David's 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 David's 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 he 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 he 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 be 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, Christ's right hand, Christ's 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 Figtree? Never fruit grow more upon this tree, did it not presently whither away? Christ dried up all the moisture, 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 Physicians, 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 breathes 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, and raise him up; These are evidences that he is the Root and Lord of Nature.  
Secondly, Christ he 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, He was anointed 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 dwelled among us, full of Grace and Truth; but for whom was this Grace, and for whom was the Truth? saith John, And of his fullness have all we received, and Grace for Grace; He had a fullness of Grace, he 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 fullness 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 will reign, and out-reign sin, bring under sin; So than 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 believers 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, than we may all make use of that which David doth upon this account, in Ps. 138.8. Thy mercy, O Lord, endures 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; be the root not only of a natural life to me, 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, endued me with understanding, and some wisdom and knowledge, Lord do not forsake me, leave me not to the Devil, to the world, to myself; 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 straits 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 boughs 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 talon, to another man two talents, to another man five talents, the Lord is the root, and he makes one higher than another; some men have choice 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 Youngmen, 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 be highminded, let none be lifted up with whatsoever enjoyments they have; whatsoever gifts you have, whatsoever Graces you have, what Glory soever you look for, be 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 thyself 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 be 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 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 employed 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, be the root of Nature, Grace, and Glory, then let us fear to offend and provoke him; if a man's 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 he the Root of Life, of all Spiritual life, and comfort, and blessings? Is not he 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 withdraw influences of nature, die you must presently;— if he withdraw influences of Grace, in darkness you must sit presently;— if he should withdraw Glory from you, where would you be but without doors?  
5 Again, If Christ be 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 Child, coming from the loins 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 we 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, quickened 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 purify myself as he is pure; Christ in you the hope of Glory, is he your root, and have you hope of Glory? then purify yourselves 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 he is the root of Mankind, 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 he is God only, as he hath made you, if you be no more than this, you have marred yourselves 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 engrafted into Christ, they bear other fruit than before; therefore inquire what root you are upon, whether you are rooted into Christ, yea or no, that will yield 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, than this is great comfort unto every true Christian; why he is planted in Christ, and he shall never dry nor whither 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 whither— why, he that is a true Christian, that is intrinsically engrafted into Christ, he is in such a root that hath life, water of life, and virtue, and is communicating continually unto the branches: I am come (in the tenth of John) that you may have life, and that ye 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 virtue in him, your root shall never whither, it shall never decay.  
8 If Christ be the Root of all, then be 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 fullness 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 entangled and fixed that there is no getting of them off, or out from the World! what saith the Apostle, 2 Colos. 7. saith he, rooted and built up in Christ. O be rooted, saith he, 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 be rooted in these is double; there are but two things that I shall name, and they are principal 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 Virtue, a drawing Grace, it will draw from Christ whatsoever is to be 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 ourselves or others. We are wonderful apt, when we 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 nothing to that, whereas it is the root you should attribute it to; so now we attribute this to ourselves, our own endeavours, labours, improvements, and diligence, but we look not at the Root, we look not at Christ who is the Root of Nature; we 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 we 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 Christ's 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 we look at second Causes, Means, 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 glorify 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.   

Christ's Royal Descent.  REV. 22.16. 
And the Off spring of David.  
I Now proceed to the next words, The Offspring of David; The word for Offspring 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 offspring of Israel; Paul saith, he was of the Israelites, he proceeded and came from them, he 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 Loins, and that descend from thee, that is the meaning of the word Offspring, your Children are your Offspring, 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 Offspring of David here; he is of the Race of Mankind, of the Race of David, In Matth. 1.1. The Book of 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 Offspring of David, rather than of any other? when as in Matth. 1. he is the Offspring 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 ye 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 Offspring 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 Offspring of David rather than any others; David was beloved of God, so his name signifies; and David you know slew the Bear, and the Lion, and reserved the Sheep, and the Lamb from them; David killed Goliath and freed the whole Army of Israel from him,— David was a gre●t Warrior & a great Conqueror, and got famous Victories; David brought back the Ark of God— David was a man endured great afflictions after he was anointed King, for many years together, before he 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 Goliath, he led Captivity captive, the Lord Christ obtained great Victories over the World, Sin; and Satan, 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 endured here in this World a great deal of misery before he came to glory, and therefore he is said to be the Offspring 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 loins Christ should come, 2 Sam. 7.15. But my mercy shall not departed 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 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 endure 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 cried 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, cried 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 Offspring 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 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 Offspring of David?  
Answ. For answer, First of all know, That some Expositors, and not without cause, do refer this in Isaiah to Christ's 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 show 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 Christ's 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 days; but there was not an end of Christ's 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 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 offspring 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 Christ's Generation did exceed declaring; who shall declare his Generation? Act. 21.20. Thou seest, brother how many thousands of Jews there are which believe: 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 lo a great multitude which no man could number of all nations, etc. 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 Offspring of David.  
The words being thus opened, I shall draw forth some Conclusions from them.  
Observe. The first Conclusion is this, That if Jesus Christ be the Offspring of David, than Christ was and is true man; and this is, or aught to be an Article of your Faith, To know the Lord Jesus Christ to be true man. You know the Offspring of any thing is of the same nature of the thing from whence it comes; The Off-set, or the Offspring of the tree, is of the same nature with the tree; So now, if Christ be the offspring of David, he must be of the same nature with David, else he could not be his Offspring: 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 Offspring of David, and the Scripture is plain enough for it, Joh. 1.14. The word was made flesh (Flesh) and dwelled 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 sinful 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, 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, Leu. 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, etc. Well, we had lost our possession, lost ourselves, 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 ourselves; we had no friend, no brother that could do it for us, only Jesus Christ comes, and becomes Man, taketh 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 he should be man, that so he might be capable of death, etc. Heb. 2.14. For as much then as the Children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the Devil. Had not Christ been true Man he could not have died, and had not he died, he could not have destroyed him that had the power of Death, the Devil; but saith he, He was partaker of flesh and blood, that through death he might destroy him that had the power of death; that is, the Devil. So that Christ must needs be true Man that he might die, and destroy the Devil, who had the power of death.  
And he must needs be true Man and die, that so he might satisfy the Law and Justice of God. In the day that thou eatest thou shalt die the death; thou thyself, or thy Surety for thee, now one of the same nature must die. The Law being broken by Man. Man must die to satisfy the Law, and to satisfy Justice, and man must die to obtain remission of sin, Heb. 9.22. Without shedding of blood there is no remission. Had not Christ been true Man, and had blood in him as we have, and that blood shed too, there had been no remission of sins, no purchasing of an inheritance for us, as in vers. 12. Neither by the blood of Goats and Calves, but by his own blood he entered in once into the holy place, having obtained eternal Redemption for us; so that it was necessary Christ should be of the Offspring of David, true Man, that he might destroy Death, satisfy Law and Justice, and obtain Remission and eternal Redemption for us.  
Use. 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 Man, he had not known what weakness means, what hunger and thirst means, what death and temptations mean, but being true Man, the Offspring of David, he knew as well as David, or any that were of the seed of David; he knew what infirmities and weakness meant, Heb. 2.17. Wherefore in all things it behoved him to be 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 secure 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 blood, and of their Nature, and I feel the blows that they have; This now is strong consolation to us, that the Lord Jesus, the Offspring 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. We have not an High Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin; Let us therefore come boldly to the Throne of Grace, that we may obtain mercy, and find 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 Offspring of David, Christ who is of 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 find, what weaknesses you find 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 Offspring 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 Blood Royal; Mat. 2. Where is he that is born King of Israel, he descended from Kings, from the greatest that the Scripture mentions. It was Solomon's 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. he 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 he shall execute Judgement and Righteousness in the Land; David he is the Root, out of that Root shall come the Offspring, Christ, the Branch of Righeousness, the righteous Branch, or the Branch that acts and works Righteousness, that executes Judgement and Justice, a Branch that yields 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 be 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 be 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 yield 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 Offspring 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 be 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. And speak unto him, saying, Behold, thus speaketh the Lord of Hosts, saying, behold the man whose name is the Branch, and he 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 Offspring 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 yields 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 Offspring of David, the Branch of Righteousness, the Plant of Renown.  
Use. 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 Carpenter's 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, he 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 Coats, that have not a house to hid my head in, that have not bread to eat (and the like) and blessed is he 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 Offspring 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 ye Benjamites, will the Son of Jesse give every one of you Fields and Vineyards? etc. 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 Carpenter's Son? but this serves to strengthen our faith, We know, saith Paul, in whom we have believed; we have believed in him who is the Offspring 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 believe in him who is an honourable Person, descended from the best Blood that ever was, we believe 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 King's 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 believe he is precious, precious in your thoughts, precious in your desires; a believing Soul sees what an honourable Person Christ is, Carnal eyes do not see, but Spiritual eyes do see this Offspring 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 Offspring 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; he is the Offspring of David, he 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 ye 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 be the Root and Offspring of David, than 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 Offspring 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 ministered 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 David's Throne, that is the Throne of God, but he shall sit upon his Father David's Throne. And surely there is something in that, Rev. 19.11. And I saw heaven opened, and behold a white Horse, and he that sat upon him was called faithful and true, and in righteousness he doth judge and make War, his eyes were as a flame of fire, and on his head were many Crowns, and he had a name written that no man knew but himself, and he was clothed in a vesture dipped in blood, and his name was called the Word of God; who was this but Christ? And the Armies which were in Heaven followed him upon white Horses, clothed in fine Linen, 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, etc. Whether this be yet fulfilled take into your serious consideration; and this conclusion, that Christ the Offspring of David must reign, and sit upon the Throne or David, serves for two special 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 rejoice, and give honour to him, for the Marriage of the Lamb is come, and his Wife hath made herself 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 herself, and put on her ornaments, and make herself as lovely and amiable as possibly the can; so should every Soul purge away sin, and deck up themselves with the Graces of God's 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 Offspring of David; and what follows in the next words? And the Spirit, and the Bride saith, come and let him that heareth, say, come, etc. presently ther● is an expectation raised; Christ speaks these 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 Offspring 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 offspring 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 Godhead his Divine Nature, and his Human Nature, the Divine Nature, I am the root of David, his Human nature, The offspring of David, and withal a great Mystery; for mark, I am the root of David, and the Offspring of David, and David lies between both: So here, Christ's Human nature in the Offspring, the Divine nature in the root, and Christ Mediator lies 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 Offspring 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 shall wrong them, and for assistance of all those he hath given unto me.  
2 Herein many Scriptures are fulfilled, I am the root and Offspring of David; and so we 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. he seeing this before, spoke 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 add or diminish, but look to the Scriptures, build upon them, for I am the Sum of them, and in me they are accomplished, I am the Offspring 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 Believers, he is the Offspring of David, than 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 employed of David, being the Father of Christ, he is the Father of all the faithful; and David hath a numerous seed, Jer, 33.22. As the Host of Heaven cannot be numbered, 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 Believers 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 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 Offspring 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 be 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. David's name here was blessed, Christ honours it, I am the Offspring 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; judas 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.   

Christ the Star.  REV. 22.16. 
And the bright and morning Star.  
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 Father's 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 that came out of Jacob; Christ now born, the Star did insinuate unto us that Christ which was now born was the Star— But we 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 Offspring 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 show you here, First, In what respect Christ is said to be the bright and morning Star, the resemblances that lie 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 find 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 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 Doctrine— by his Miracles— and by his Conversation.  
First in his Doctrine, the Lord Christ had the Spirit above measure, and was full of Wisdom, full of Grace, full of Knowledge, and he 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 Doctrine, and dispels darkness— Christ doth dispel the darkness of ignorance, Matth. 4.16. The people which sat 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— He 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 the darkness of death, Luk. 2.29. Lord now lettest thou thy Servant departed 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 fare 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 Doctrine, and expels darkness; Christ's Doctrine is a convincing Doctrine, He shall convince men of sin, of righteousness, and of judgement— so in Mat. 22. there he convinced them, & stopped their mouths, Give unto Caesar the things that are Caesar's, and unto God the things that are Gods; and they were all amazed at his Doctrine, and Wisdom— Christ's 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 Doctrine is quickening and converting, Joh. 6. The words that I speak are spirit, and life— His Doctrine is a comforting Doctrine, 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, etc. 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 jame, blind, dumb, maimed, and many others, and cast them down at Jesus feet, and he healed them, insomuch that the multitude wondered when they saw the dumb to speak, the maimed to be whole, the lame to walk and the blind to see, and they glorified the God of Israel. Here is the Lord Christ now sparkling in his power and Miracles, and shown 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 he shine there? in the thirteenth of John, Christ washes his Disciples feet, and wipes them, when he had done, Go (saith he) and do as I have done, I that am your Lord and Master, I have humbled myself 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 patiented 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, he forbade 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. He humbled himself to the death of the Cross, he bore our infirmities, he bore our sins, he bore 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 blood; 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 shows to the World? God's Love is set out with a So he loved the world, and so hath Christ loved the world, so as to die for it, Rev. 1.5. He hath loved us, and washed us in his own blood; Did ever any Mother love the Child so, as to wash it in her own blood? Did there ever any Prince love his People so, as to wash them in his own blood? But Christ hath so loved us, as to shed his blood, and to wash us in his own blood; 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 Battle, that thou quench not the light of Israel; why David was a Star of the greatest magnitude in all Israel— and so Senacharib, or Nabuchadnezzar, or both of them, they are said to be Lucifer, the Son of the morning, 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. He 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 let's out his influences; Christ is said to have the seven Spirits, the seven Stars, and let's out all the Graces and virtues of his Spirit, Of his fullness 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 virtue into all the inferior 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 Christ, he 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 God's anger was past, and the day of God's favour was coming, he brought back the Sun of God's 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 forerun the great Day, of which you hear in Zech. 14.9. And the Lord shall be King over all the earth, in that day shall there be one Lord, and his name one; this bright morning Star is the forerunner 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 Lord's House shall be like the Bowls before the Altar, yea every pot in Jerusalem, and in Judah, shall be holiness to the Lord of Hosts, and all they that sacrifice shall come and take of them, and seethe 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, etc. 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 Daystar is the forerunner of, 2 Pet. 3. Looking for, and hastening unto the coming of the day of God, wherein the Heavens being on fire shall be 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 Moon, and the eleven Stars made obeisance 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 he was a burning and a shining light.  
Anso. It is granted Saints are Stars, and Angels are Stars, and they may be morning Stars too, and yet this doth not at all disadvantage Christ's 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. Ye were darkness, but now are ye light in the Lord; they have their light from the Lord, from Christ, and from God, so that this is no disadvantage unto Christ, Christ's 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 wisdom and knowledge, in him is all the fullness 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 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 withdraw their influences a little, how dark are they? Psal. 103.20. The Angels stand harkening 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 withdraw 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, he 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 Satan who is the Prince of darkness, and Antichrist, who is darkness itself?  
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 Lies, 2 Thes. 2.10. because men receive not the truth with the love of it, therefore God sends them strong delusions, and gives them up to believe the lies of Satan, and the lies of Antichrist, that pretend light, but they are lies, and they are darkness: no marvel then that they follow the Beast, and follow Satan, 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 show 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, than 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 minds, 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 Gospel is gotten out, but men love darkness rather than light, they love Sin, they love Antichrist, they love Satan, 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 Polestar, you think it a great privilege, and know where you are, and how to steer your course, and to avoid Sands, and Rocks, and dangers; this World is a sea of trouble, a sea of sin, and of affliction and will you not look to this Polestar? If you will look to this Star, this bright and morning Star, you will sail safely, you will avoid Shipwreck, you will avoid 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 sail not by this Star you will never get to Heaven; It is not sailing by your own Lusts, your own Wills, Humours, and fancies, and to live as you please; If you will not live according to the light that he hath given you out, you are undone Creatures, look to it; we are all sailing either down to Hell, or towards Heaven; well, let us take our directions from this bright and morning Star, and we shall never sail the wrong way.  
3 If Christ be the bright and morning Star, than he is worthy to be admired and worthy to be 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 we should honour him as we honour the Father, to praise and magnify him for the Light he hath brought, for the great things he hath wrought for us; I herefore mind this Star, and admire this Star, he will come to be admired in all his Saints hereafter, he should be admired now, Psal. 145. praise him all ye 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 bless God for Christ, and magnify Christ, and lift up the honour and praise of Jesus Christ, for he is worthy, he is above all Princes and Potentates, above all Angels, he is the bright and morning Star.  
4 Is Christ the morning Star? then examine whether this daystar (as Peter calls him) be risen in your hearts, the Stars may be 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 be risen in your hearts.  
1 You know the Light is a pleasant thing▪ Eccles. 11. to if Christ be risen in your hearts, than the Light of Christ will be a pleasant thing to your minds, to your souls: The Light is a thing that doth greatly please and rejoice; 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 tidings to you? the Word of God was to Job and to David as meat, and their appointed food, as honey and the honey comb; more than thousands of gold and silver. And the more bright the Light is, the more pleasing and delightful; dim Light doth not so much please as a clear Light; the shadows, and types, and ceremonies of the Law, they had some Light in them, but it was a dim Light, but now all these shadows and darkness 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 darkness in it, therefore doth thy Servant love it; do you love the Light? others hate the Light, because their deeds are evil; but do you love the Light? is it welcome to you though it do reprove you, and condemn 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 be not conformed to the World, but be ye 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 he 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 gins in the mind, being transformed by the renewing of your mind, the Mind will be altered, and the Will will be altered, and the whole Man will be altered, and there will be an universal change wrought in the Man, 2 Cor. 3. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same Image, We behold in the Gospel, that is the glass, This bright morning Star arises in the Gospel, and we 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 yourselves, but now are you Light in the Lord; the Ephesians that were darkness 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 we become Stars, and have that very Light, as Paul saith, we have the mind 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 Christ's, to all believers, 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 until now. Why, many will say they are in the light, and this Daystar 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 Daystar risen in that man's heart who hates his Brother? No, he is in darkness, and knows not what he doth, nor whither he goes. Do you love a godly man, do you love your brother, many cannot endure 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 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 lie, 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 God's Word, he is light, he is a brother, but if you have not love, the Daystar is not risen in your hearts.  
4 Lastly, If this Daystar be risen in you, than 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, he is Light, saith Paul, Be ye followers of me as I am of Christ, and my Sheep know my voice, and they follow me, but they know not the voice of strangers, and will not follow them. Christ's Sheep, those that have light, they will follow the light, they will follow the Daystar; 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 justs, the examples of men, and the like; are these your Guides and Leaders? you are undone the●, you have not the Daystar risen in your hearts, if it were, you would follow this Guide, which is an infallible light, and an infallible Guide, therefore try yourselves 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 forerunner 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 be 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, until the day when I drink it new with you in my Father's Kingdom; It will be a day of rejoicing 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.  
6 Lastly, If Christ be 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 we 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 myself, for I am the morning Star, he shall have fruition of me, and possession of me; so that here's encouragement 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 Voice of the Spirit and Bride.  REV. 22.17. 
And the Spirit and the Bridesay, Come.  
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 Prophecies of thyself, 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 spoke to the Churches, in the second and third of 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 be understood, those that are chosen, called, and faithful, Revel. 17.4. those that had the name of their Fathers written in their forehead, 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 Commandments 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 resemblance between ●he Church ●nd a ●●ride.  and forsake her own people, and her father's house, Psal. 45. Forget thine own people, and thy father's 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 joined 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, We have forsaken all and followed thee, said the Disciples.  
2 A Bride, you know is betrothed, and espoused unto a man, she gives up herself unto a man; so the Church, 2 Cor. 11. For I have espoused you to one Huthand, that I may present 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 trimmed, Isa. 61.10. so the Church hath Ornaments and Jewels about her, she is trimmed and decked with the Graces of the Spirit, with the righteousness of Christ. White Linen (in the Revelation) is said to be 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 waits for the day, she is espoused already, and waits 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 Christ's 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 be done till the coming of Christ; all truth will not be accomplished, Prophecies, 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 Christ's coming, for the honour of Christ; it is said in 2 Thes. 1.10. Christ shall come to be admired, this shall be the honour of Christ to be admired by the Church to be admired by the World, especially he shall be admired of the Saints, and of those that do believe; 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 be honoured, the Spirit honoured, and the Instruments that gave out the word, be honoured.  
3 The Spirit desires the coming of Christ, that so itself 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 ye are sealed unto the day of redemption. The Spirit hath sealed up men unto the day, that is, this day of Christ's 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 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 than 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 Christ's 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 cried with a loud voice, saying, how long, how long O Lord, holy and true, dost thou not judge and avenge our blood 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 Christ's day might come, and so their enemies might be judged, and they might have their bodies united unto their souls, and be made complete.  
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 Christ's coming, and what 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 Judas 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 believe that Jesus died and risen 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 chief our aim 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 coming 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 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 we look for the Saviour, the Lord Jesus Christ. And many other places there are, Rom. 8.23. And not only they, but ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the redemption of our bodies, we look for the coming of Christ.  
Now what kind of desire is this of the Church, 
What kind of desue the Church hath for Christ's 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 spoke, 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; Christ's desire to the Church is a Spiritual desire, Cant. 7.10. I am my Beloved's, and his devire is towards me. Christ's 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 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 be clothed 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 ourselves— 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 Child, that miscarry if they have not their desire— such a desire as is in the captive to be 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 lazy 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.  
4 It is a desire that is lasting, 
A lasting desire.  it is not a Humour, a Fit, a Fancy 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 loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of jesus 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 well bottomed desire.  a desire that is well grounded, it is a desire that springs from a good foundation, it is not from the Fancy of a man, or from a Notion, or from a Conception, or Tradition, but it is a Desire that is well bottomed, 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 jesus which is taken up from you into Heaven, shall so come in like manner, as ye 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 he 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 Promise, a Divine Promise, and not a Human Promise; a Promise from Heaven, and not from Earth.—  
It is grounded upon Prayer; in the Lord's 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 Christ's coming.  1. The Church desires the coming of Christ, that so the Lord Christ himself may be perfected, and completed; Christ accounts himself imperfect in Heaven, Ephes. 1. ul. The Church is said to be the fullness of Christ, and till Christ hath all with him that the Father hath given him, he is not complete— The Church desires Christ may have his fullness; Come Lord, and take all thine own; Come Lord, and gather in all thy Saints; Come Lord, and enjoy all the Father hath given thee; it is, that Christ may have his fullness, be perfected, and complete.  
2 The Church desires Christ's 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 Satan, 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 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 sat 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, etc. When Christ comes the Beast and the false Prophet will be taken, these are Antichrist, they shall be taken and judged, and that enemy Satan 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 Satan, 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 be brought under; the Church saith, Come, upon that account.  
3 The Church saith, Come, and desires his coming, that so itself might be freed from all enemies within, and without, when Christ comes, this will be made good. Revel. 21. There was new Jerusalem came down from Heaven; What then? saith he, Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God, and God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. When Christ comes, all enemies shall be 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 Christ's 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 enjoy all the good things that are to be had by his coming— That she may have the choice refreshing that is spoken of in Acts 3.19. Repent ye therefore, and be 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 choice refreshing, such refresh shall Souls have as they never had— That they may have the glorious liberty mentioned, Rom. 8.21. Because the Creature itself also shall be 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 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 be glad, and rejoice, and give honour to him, for the marriage of the Lamb is come. The marriage of the Lamb is come; Then shall be the marriage, now it is a Bride, but then shall be the Marriage, then shall we rejoice, for the marriage of the Lamb is come, and his Wife hath made herself ready. There will be 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-cellar; then shall there be Apples of comfort, and Flagons of Wine, than the spiced wine will be brought forth, there will be more near conjunction, and sweet communion with Christ then ever.  
And lastly, then shall the Church be made like to Christ indeed, 1 Joh. 3.2. When he shall appear we shall be like him; we shall then be transformed into the image of Christ fully, so that the Bride, the Church, desires the coming of Christ upon these grounds.  
Use. 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 mind 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 Husbandman, he 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 Beggar desires a good Alms; 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 mind 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 be weeping and gnashing of teeth; mark. A wicked Servant that defers the coming of Christ, and a wicked Servant that minds not the coming of Christ at all: so that this is a just reproof to the most, they mind 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 endued 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 be white and ruddy, the chiefest of ten thousand, and altogether lovely; who should be 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 fare more lovely than the Church, fare 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 Father's 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 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 marvel 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 believing 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 blood; flesh and blood 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. 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 he shall be called, the Lord our righteousness. Well, dost thou hunger and thirst now after righteousness, after Christ and his righteousness? Dost 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 he 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 satisfy 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, etc. 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 be objected, We 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 the Son of Man cometh, shall he find 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, Errors, 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 be so, these are Arguments that Christ's coming is nearer at hand than you are ware 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 be so, that the Church desires the coming of Christ, then let me entreat you all to examine yourselves, 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 be 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 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 herself ready; she prepared for his coming. And so in the Gospel, Luke 12.40. Be ye therefore ready also, for the Son of Man cometh at an hour when ye think not. And the wise Virgins they made ready, in Matth. 25. saith he there, And while the foolish Virgins went to buy oil, 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 Christ's coming? do you purge out your Corruptions? Do you mortify your Lusts? Do you renounce the World, and the vanities thereof? Do you trim and deck yourselves 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 signs, any tokens of the coming of Christ, Luke 21.25. And there shall be signs in 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, men's 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 Christ's coming, the Saints are glad, and those are gracious, are glad. Is Christ a coming? now they lift up their heads, we shall be freed from all our enemies without, and within; Christ shall be complete; now all the wicked, Satan, and Antichrist shall be judged, now we shall have that refreshing that never was before, now we shall enjoy the glorious liberty that we have waited for, and looked for, now we shall be 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 rejoice at the apprehension of his coming, therefore examine yourselves 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 endued 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 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 rejoice 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 Christ's 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 Christ's 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 war against the Law of his mind, 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 Christ's 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 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, than Antichrist shall go down, than the enemies of the Lord Christ shall be under, then shall it be well with them that fear the Lord.  
I shall now come to the next words, And let him that heareth say, Come.   

Of Christ his coming.  REV. 22.17. 
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 mind, 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 mind 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 voice of the Spirit, and of the Bride, say Come, come Lord.  
Quest, But a Question here may be moved, 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 God's Creatures, it is their duty to desire God's Will, being revealed, for to be fulfilled, therefore all wicked men taking notice that this is God's Will revealed, that Christ must come, it is their duty to desire the fulfilling of God's 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 talon 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 be 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 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 glorify God, and they go about it though they do it the wrong way; but now this being for God's 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 aught 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 will 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 ye 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 ye 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 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. Be ye also patiented, establish your hearts, for the coming of the Lord draweth nigh— Peter also speaks of it, I told you before— So i● Judas 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. 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 writ 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 believe it; men are hardly induced and persuaded to believe 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 believe Christ's coming, and it is a hard thing to persuade men and settle men in this, the coming of the Lord Jesus again.  
2 If men be persuaded to this, yet they are wonderful apt to forget his coming, and to put the evil day fare 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 forgot 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 be ye also ready, for in such an hour as ye think not of, the Son of Man cometh. The Son of Man comes, and he will come suddenly when men and women do not think of it; therefore it is to be made known, that people may be ready, and prepared for the coming of the Lord Jesus Christ.  
4 Lastly, This is made known, and so much 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 withal here in the World, Heb. 10.36.37. For ye have need of patience, that after ye have done the Will of God, ye might receive the Promise; they had endured the spoiling of their goods, and great afflictions, and saith he, ye 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. Be patiented 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 ye also patiented, establish your hearts, for the coming of the Lord draweth near. 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.  

Application.  
1 This serves for reproof— First, of those that cannot endure to bear of the coming of Christ, that had rather hear of any thing than the coming of Christ; why is Christ's coming spoken of so by himself, by all the Apostles, and Evangelists? Doth the Spirit say, come, and the Bride say, come, and shall not we endure to hear of the coming of Christ? It argues abundance of guilt, abundance of wickedness, and profaneness, abundance of ignorance in the heart, that cannot endure to hear of the coming of Christ.  
2 It reproves those, and shows how inexcusable they will be, that the coming of Christ is so made known, and yet they do not prepare for the coming of Christ; Do you read the Gospel? do you read the Epistles? do you read this Book of the Revelation, and do not you meet with the coming of Christ every where? And what, will you not prepare for it? Christ will say, What, did you not know that I would come again? did not I tell you? Did not all my Servants tell you of it? Did not Matthew, Mark, Luke, John, Paul, Peter, Angels, did not they tell you of my coming? Why did you not prepare for it? You have gotten Lamps, but where is your Oil? You make profession, and you bear my name, why have you not prepared for my coming? Men will be inexcusable, like the man that had not on the Wedding Garment, Friend, how camest thou in here? his mouth was stopped; so you will be inexcusable, and your mouths will be stopped, that do not prepare for the coming of the Lord Jesus.  
3 Let us consider it is our duty to prepare for the coming of Christ, it is made known in the Word, and it is made known to you this day; O prepare for the coming of Christ, Mat. 24 44. Be ye also ready, for in such an hour as ye think not, the Son of Man cometh; be ready—  
What is this preparation we should make for Christ's coming?— there are three or four things to be done.  
1 See that you cast off every thing that hinders your going out to Christ, and meeting of Christ, Heb. 12.1, 2. Wherefore, seeing we are compassed about with so great a cloud of Witnesses, let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and finisher of our faith. Well, lay aside every weight, and every burden, every Sin that doth so beset you, and bows you down, clogs and hinders you from going out to meet Christ, from running the race that is set before you, cast off all things which cumber and burden you, all your lusts and corruptions, all base thoughts and practices, all sinful ends and aims that you have; lay aside every burden.  
2 See that you do adorn and beautify yourselves with all Graces, you know the Bride, Revel. 10. did trim up herself, and make herself ready, put on her best apparel, put on Christ, put on all Graces. When you expect some special Friend to come to your Houses, you make preparation for him, you will not only have the house swept, but you will have the windows and tables rubbed, you will have your floors strown, you will wash and perfume yourselves, and be in a decent, a comely posture, and habit; the Lord Jesus Christ will come, and he is a coming daily, you must therefore make ready for him, and prepare your hearts, your consciences, your will, your affections, and understandings, the outward man, the body, all must be fitted for Christ.  
3 You should put forth your desires, as here the Bride doth, and the Spirit doth, O come Lord, come Lord; the Soul that doth hearty desire the coming of Christ, is well prepared for his coming.  
4 Lastly, you must wait daily for the coming of Christ; Job waited all his appointed time for the coming of his Redeemer. And Luk. 12.35, 36. Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord when he will return. This is the preparation that you are to make, especially see that you have faith in Christ, as Paul saith in the Philippians, I labour to win Christ, and to be found in Christ, not having mine own righteousness; so you should have faith in Christ, and say, In the Lord Christ have I righteousness and strength, I have none in myself, but all is in him.  
Obs. 2. The Second Observation is, That the coming of Christ is a thing to be harkened unto, Let him that heareth, say come; Every man doth not hearken unto the coming of Christ, he hears of it, it may be, but he doth not hearken unto it; it is one thing to hear it, another thing to hearken unto it; Let him that heareth say, Come; To hear is ordinary, but to hearken is rare, and so to hearken as to say, come, is rare; few so harken as to say, Come Lord, come Lord, Rev. 2.7. Let him that hath an ear hear what the Spirit saith unto the Churches; Let every man that hath an ear hear what the Spirit saith unto the Churches; so let every one that hath an ear hearken unto the coming of Christ, heed, attend it, observe, mind this business, for it is a thing of great concernment, and things of concernment you will hear and hearken unto them, attend and observe— the coming of the Lord Christ is of very great concernment.  
What concernment you will say is it of? I shall show it you in some particulars.  
1 It is of great concernment upon this account, 
Of what concernment Christ's coming is.  That there will be then the greatest discovery made of men and women that ever was in the World, then shall the Sheep be discovered from the Goats, then shall the Lambs be discovered from the Wolves, then shall those that fear God be discovered from those that fear him not, Mal. 3. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not; Then, when Christ shall come will be the clear discerning, then will the difference be made between the sealed ones, and those that are not sealed, Revel. 7. Those that have overcome, and have white Garments, and Palms in their hands, and those that have not overcome, and are in their wickedness; then will those that are redeemed from the Earth stand with the Lamb upon Mount Zion, then will there be such a discovery made of who are right, and who are wrong, as never was; Then shall Christ say, Who is on my side, who? Then shall all Christ's friends run to him, then shall all his enemies hang down their heads.  
2 It is of great concernment, because then when Christ comes will be the greatest change and alteration that ever was here in the World; there was a great change when the Flood came in, in Noah's days, and drowned the World; there will be as great at Christ's coming, yea a greater change and alteration than that, 2 Pet. 3.13. Nevertheless we, according to his promise, look for new Heavens, and a new Earth, wherein dwelleth righteousness; Then shall there be new Heavens, and a new Earth, the Heavens shall be renewed, the Earth shall be renewed. Then there will be, as in Revel. 21. I saw a new Heaven, and a new Earth, for the first Heaven, and the first Earth were passed away, and there was no more Sea, and I saw the holy City, new Jerusalem, coming down from God; Then shall be the new Heavens and Earth, the new Jerusalem, and there will be a great change and alteration then, the Heavens than shall have new qualities, and new dispositions, and produce new effects; the earth than shall be refined, and renewed, and put into its primitive estate, and be made fit to be a footstool for Christ when he sits in his Throne to judge the World.  
3 When Christ comes will be the greatest distress and trouble to the wicked that ever was, and the greatest comfort and consolation to the godly that ever was; there will be the greatest distress and trouble to wicked men that ever was, 2 Pet. 3.10. But the Day of the Lord will come as a Thief in the night, in the which the Heavens shall pass away with a great noise, and the Elements shall meli with fervent heat, the Earth also, and the works that are therein shall be burnt up. What work will here be now when all shall be on fire, and Christ shall come in flames of fire— What work will this make?— you shall see what work it will make with the wicked and ungodly, Revel. 6.14, 15. And the Heavens departed as a scroll when it is roled together, and every mountain and Island were moved out of their places, and the Kings of the earth, and great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman kid themselves in the Dens, and in the Rocks of the mountains, and said to the mountains and rocks fall on us, and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand? it will be a dreadful, a terrible day to all wicked ones; when Christ comes, who shall be able to stand— but it will be as comfortable a day to the godly, Revel. 21. New Jerusalem came down from Heaven, Behold, the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God, and God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away; and he that sat upon the Throne said, Behold, I make all things new; and he said unto me, Writ, for these words are true and faithful; it will be a day of great comfort to all Believers, to all Saints, to all that fear God: all tears shall be wiped from their eyes, there shall be no more death, no more pain.  
4 Again, It is of great concernment, in regard that the Lord Jesus Christ shall appear eminently in his greatness, and in his glory; Christ before appeared like a Servant, in a state of Humiliation, but then when he comes he shall appear eminently, in greatness and glory, Matth. 24 30. And then shall appear the sign of the Son of Man in Heaven, and then shall all the Tribes of the earth mourn, and they shall see the Son of Man coming in the Clouds of Heaven, with power and great glory. Christ shall come with power and great glory; It will be a day of glory indeed, for the World shall be filled with the glory of Christ, They shall see the sign of the Son of Man in Heaven. What is the sign of the Son of Man? not the Cross, as the Papists say, nor other fancies of men, but as you may gather out of the twenty seventh verse, For as the Lightning cometh out of the East, and shineth even unto the West, so shall also the coming of the Son of Man be; he shall come with Lightning; the brightness of Christ shall fill the World with the glory of Christ; Christ is glorified, and Christ's coming now shall be so shining, and so glorious, that there shall be an appearance of his coming from the lustre that shall be seen in the World; Paul saith, in Acts 26.13. that he saw a light brighter than the Sun at noon day; Christ being so glorious, he is so bright that when he comes he will fill the world with glory; so that it will be an eminent day indeed; a day of great concernment, the coming of the Lord Jesus Christ. So than you see that this is a day, a time to be hearkened unto; let him that heareth say, come.  
Now what is the use of this point?  
Use. 1. This serves for reproof, and reproof of those that do not at all listen after the coming of the Lord Christ; many they harken after any thing but the coming of Christ, they harken after news out of all quarters, they harken after ships from all parts, and Ports in the World, they harken after Husbands, Friends, and Relations, they harken after good Bargains, good Matches, good Houses good Land, good Air, good Apparel; they harken after new Fashions, and the like, but who hearkens after the coming of the Lord Jesus? this is a fault too general, a common Sickness, that we do not hearken after the coming of Christ.  
2 This is matter of comfort unto those that do hearken after Christ, and so hearken as to say, Come Lord, come Lord— It is matter of comfort unto them, they are of the Bride's mind, they are of the Spirits mind, they are of that side the Bride and the Spirit are, let him that hears say, come; if he do so hear and hearken as to say, come, I say, he is of the same side with the Bride and the Spirit, ●●e is indeed the Bride, he hath the Spirit that doth so. This is matter of comfort, Christ will come, and will separate thee ere long from all thine enemies, free thee from all evils; ere long he shall come, and all tears shall be wiped from thine eyes, and there shall be no more sorrow, pain, or death; it is comfort to those that do so. As God took care of the Mourners in Jerusalem, they were sealed, so those that desire the coming of Christ, they shall be revealed, they are the Sealed ones, the Redeemed ones, and they shall stand with the Lamb, and be with the Lamb; they shall lift up their heads, and rejoice in the coming of Christ, when others howl, and run to Rocks and Mountains.  
3 Let us all then so hearken to the coming of Christ as to desire it sincerely and hearty; you have heard of it, harken after it, inquire whether Christ be not coming daily; consult with the Word of God, see whether all things are not accomplished, or near accomplished that be foretold, saith Christ, When you see the Figtree bud, than you say that Summer is at hand;— If an Ambassador were to come into the Land from some Foreign State, how you would hearken, whence comes the Ambassabour? what comes he about? What if Gabriel should come from Heaven? What if David, Moses, or Aaron? What if Eliah, Enoch, or Paul should come from Heaven? If God should reveal by his Spirit unto you, that these men should come from Heaven, would not you hearken after their coming? God hath revealed it by his Spirit, that Christ shall come, and come with ten thousands with him, he shall come with David, and Enoch, and Eliah, and the rest of them, and will you not hearken after the coming of Christ? O harken after his coming, and say, Come Lord, come quickly? You see of how great concernment it is, it will be a day of discovery, and it will be a day of distress, a day of change, a day of comfort, a day of glory to Christ; and it will be a day of separation, wherein the wicked and godly shall be separated one from another, you shall be no more troubled with the wicked; mark, Rev. 22.15. For without are Dogs, and Sorcerers, and Whore-mongers, and Murderers, and Idolaters, and whosoever loveth and maketh a lie; they shall be shut out of the new Heaven, and the new Earth, and chap. 21. ult. There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie, but they which are written in the Lamb's book of life. Then there shall be no more a Canaanite, a Jebusite, a Hittite in the Land, none to trouble or molest, therefore I say, harken unto the coming of Christ, then shall ye see the King in his glory, and in his beauty.  
But to wind up all, let me tell you, There is another coming of Christ which you shall do well to hearken unto, and to desire; before this personal and glorious coming of Christ, I say, there is another coming of Christ which we are to mind, and that is, Christ's Spiritual coming, Christ's coming in his Ordinances, for Christ comes in every Ordinance unto us, Behold, I stand at the door and knock; in every Ordinance Christ comes, and he stands at the door and knocks, and he would have entrance, He that heareth you, heareth me; and in breaking of Bread; in that Ordinance there is the Lords Body to be discerned, there is communion with him in his Blood in the Cup, and in his Flesh in the Bread, Christ is Spiritually there— So in Prayer Christ is there, and in all his Ordinances, Now let him that heareth say, come; come Lord Jesus, and fill up thine Ordinances with thine own presence, otherwise Ordinances are empty things, they are Vessels without Wine, they are Bags without Silver or Gold, they are Canes without Sugar; If Christ do not fill up his Ordinances they will be nothing unto you, therefore let him that heareth say, Come Lord, come Lord, afford thy presence, fill up thine Ordinances; come Lord, and do thou bless thine Ordinances, and bless us in the use of thine Ordinances; for in Acts 3. he is sent of the Father to bless;— so again, Come Lord, and do thou counsel; he is wonderful in counselling, he counsels, teaches, and instructs in his Ordinances;— So come Lord, and strengthen, for he doth strengthen all his, I can do all things through Christ that strengthens me; In the way of the Lord is strength; in the Ordinances of the Lord is strength, Ephes. 3. Strengthened with all might by his Spirit in the inner man— Come Lord and comfort, he comforts in his Ordinances, he comforts poor feeble Souls, doubting Souls, and staggering Souls; he comforts them with flagons of Wine, and apples of comfort— I, let him that heareth say, Come Lord and heal; he heals wounded Souls, he heals wounded Consciences in his Ordinances, Malipiero, 4. The Son of righteousness shall arise with healing in his wings; he hath healing virtue in his Ordinances to heal your Souls, therefore let him that heareth say, Come; come Lord and fill up, come Lord and strengthen, come Lord and counsel, come Lord and heal; and so you will find the coming of Christ to be desirable to you indeed.    

Of Spiritual Thirsting, and Thirsters.  REV. 22.17. 
And let him that is athirst come.  
THese words are the Voice 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 complete all, and I would have you come to me who am to complete 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, etc.  
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 be thirsty; it is the desire of that which is cool and moist, 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 moisture, as David saith, My moisture is dried up, my moisture is gone.  
Secondly, There is a sense of it, men and women are sensible that their moisture is spent.  
Thirdly, There is the knowledge of something suitable to relieve them.  
And then Fourthly comes actual thirst. Upon these Four arises thirst.  
So in this Spiritual thirst, There is an absence of moisture, 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 moisture gone, and sense of it, and water to be had, and actual desire; so here in this Spiritual thirst, there is a want of God's Image, we had his Image but that is gone, as Paul saith, In our flesh dwells no good; there is no Spiritual good dwells 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, Water that she should drink of and thirst no more, than she came to desire; so a Soul that knows Christ to be the Water of Life, and finds and feels an absence of moisture, 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 show 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 show some differences in the thirsting of men.  
1 That this thirsting is required in men to fit them for Christ, for till we come to thirst we have a fullness of our own, but when men and women are once thirsty, have a Spiritual thirst, than 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 withal, 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 he hath nothing to relieve him but Christ, and this man is fit for Christ, he is empty; A Vessel that hath a fullness before cannot receive Wine, or Milk, or Water, or any Liquor whatsoever; but when a Vessel is emptied of all was in it, than it is capable of something else.  
2 This thirsting is required, because men will not come to Christ else, if men be not thirsty they will not come to Christ; If any man thirsts let him come; The full stomach loathes the Honeycomb; If the sweetest Honeycomb be presented to a full stomach 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 thirst 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 mind 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, he 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 be thirsty; you may bring a Beast unto the Water, but unless he be athirst he will not drink; so many men may be pressed 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; When men come to a Feast, and there are variety of Wines and Drinks there, if not thirsty, they will fault the drink though Wine, and speak evil of it, and say, It is too new, too tart, too flat, some expressions 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 Doctrine of Christ, which is the Drink he gives them, why you must deny yourselves, 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 Doctrine 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 harsh 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 entered upon the profession of the Gospel, and have taken upon them the Livery of Christ, but they have not long stayed in Christ's 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 kind of drink always, yet those that have the Gravel, the Stone, they will be 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 be a Physician, to be 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 Physician, and he will heal his Wounds; 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 Water of Life, to have the heat of sin quenched, and to have the Wrath 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 Sceptre; this man will come to Christ to have his sins pardoned, therefore 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 moisture than of that which is dry, and therefore where there is a true thirst there is affliction of spirit. It is said of Samson 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 Wrath of God is apprehended, a man sees himself lost and undone, this man is athirst now, and this thirst is very troublesome 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 die; there is a vehemency in the desire, it makes the desire very violent, earnest, it is not a lazy sluggish desire, as is in many, Balaam desires to die the death of the righteous, the Sluggard lusteth and hath not; that is a Voleitie, as the Schoolmen distinguish it from Voluntas; 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, he was more vehement, Jesus thou Son of David have mercy on me; he cries louder, 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  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 ye made us to come up out of Egypt, 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 we are come into a place where there is no water; so a Soul that hath this Spiritual thirst, it complains, and doth express itself, 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 mind, and what saith he, O wretched man that I am, who shall deliver me? he was thirsty now after deliverance, and he 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 moisture was turned into the drought of Summer. O when saith the Soul will this drought be 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 she give me of that water— A and 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? we 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 than you see what this thirst is, why it is required, and the properties of it.  

Application.  
First of all, is this thirst of this nature you have heard? then here we may be informed there are few Spiritual thirsters; it was in my thoughts to have made this an Observation, and have prosecuted it, but I rather referred it to the Use; and here I say we may see there are few Spiritual thirsters, which I shall a little insist upon, saith Christ here, Let him that thirsteth, etc. If there be a man that thirsteth let him come. So in Joh. 7.37. If any man thirst, let him come unto me and drink. And in the Philippians, All men seek their own, and no man the things of Christ; there is no thirsting after Christ. Now a little to insist upon this.  
Few Spiritual Thirsters there are; for few are afflicted in spirit; few are sensible of the burden of sin, so as to be afflicted in spirit. Few have any vehement desires after Spiritual things? few do complain of the corruption of their Nature, few are restless till they have gotten Christ, and are satisfied with him— And to make it evident that they are few; Consider,  
First of all, that a great number of men in the world are worldly and earthly minded, these do not thirst after Christ; no worldly, no earthly-minded man is a Spiritual thirster after Christ, the text is clear for it, in Phil. 3.18, 19 For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. Mark, those who mind earthly things are enemies to the Cross of Christ, and do not Spiritually thirst after Christ, no, they are enemies to Christ, Jam. 4. Ye Adulterers, and Adulteresses, know ye not (saith he) that the love of the World is enmity with God? whosoever therefore will be a friend of the world, is an enemy to God. If men's love be worldly, and they earthly minded, they do not thirst after Christ, no, they are enemies to God and Christ. John tells you in his first Epistle, ch. 2.15. Love not the world, neither the things that are in the world, if any man love the world, the love of the Father is not in him: The love of the Father is not in him, the love of Christ is not in him, he hath no thirsting and desire after God and Christ.  
Rich men, 1 Tim. 6.9. Those that will be rich pierce themselves through with many cares and sorrows, and drown their souls in perdition. Do these thirst after Christ? no earthly minded man or woman hath any Spiritual thirst after Christ.  
2 None that do neglect the means of Grace do thirst after Christ, and yet do not a multitude neglect the means, they never read the Scriptures, they never hear a Sermon (or very seldom) they never pray, and do these thirst after Christ? If they thirsted Spiritually after Christ, they would use the means to come to Christ; If a man were athirst, he would use the means to get something to quench his thirst; so if men do thirst after Christ, they would read the Gospel, study the Gospel, call upon the name of God, and Christ. Jer. 10. Power out thy Wrath upon the men that call not upon thy name. Now when men call not upon the name of God, and Christ, use not the means, they are the enemies of God, and Christ, and wrath is their portion; therefore you see whole Nations never looks after Christ, multitudes in this place never look after Christ, nor use the means, these do not thirst.  
3 Again, no unregenerate man doth Spiritually thirst after Christ, 1 Cor. 2.14. The Natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them; because they are Spiritually discerned. And if he do not know them, it is the old rule, There is no desire of that. Now men that have not the Spirit, as appears ver. 12. they cannot thirst. So in Judas, it is there, They are sensual, not having the Spirit; Now what a multitude of men and women are there in the world that have not the Spirit, they jeer at the Spirit, and others know not whether there be a Spirit of God or no; Oh! multitudes, the greatest part are in the broad way! These now do not Spiritually thirst after Christ.  
4 Again, those that do live and go on in any known way of wickedness, they do not desire Christ, nor cannot desire the Lord Jesus Christ; And do not most men and women go on in some way of wickedness or other, and they make their Lusts their god, and they would not have that god destroyed; they say to Christ as the Devils did, Why dost thou come to torment us before the time. When men and women walk in any way of wickedness, and it is their ordinary practice, they do not desire the coming of Christ, neither can they; Many things I might instance in this way, but it is too evident there are few that do Spiritually thirst after Christ.  
Q But whence is it that so few do so Spiritually thirst after Christ? 
Whence is it that so few do thirst after Christ.   
A. First, It is from the ignorance of men and women, the Law of God hath never entered into their Souls, for had the Law of God entered to convince them of sin, for by the Law comes the knowledge of sin, had the Law ever entered to convince them of the sinfulness of sin that is in them, of the pollution of sin, how it defiles them; of the distance sin hath set them at from God, of the Curse hangs over their heads by reason of their sin, they would then begin to inquire, and to thirst after Christ, but the Law hath never entered into them, they are ignorant of the Law of God, ignorant of the truths of God, and where there is blindness, and ignorance, there can be no true thirst.  
Secondly, This is from the conceitedness of men and women, most men and women are conceited of their own goodness, they have good hearts, good natures, lead honest lives, they are civil, and just, they walk unblamably, and these things they rest upon, and so they feed upon these husks; Solomon saith, Every man is first in his own cause; A man is righteous in his own eyes, and a man will judge himself, and justify himself, and think himself better than another; and we are naturally prone to Hypocrisy, to see a mote in another's eye, and not a beam in our own. The Church of Laodicea conceited herself to be rich, and to be full, etc. and to want nothing, when as she was poor, and miserable, and blind and naked, and wanted all things. This is natural, for men and women to conceit well of themselves; The Pharisee fasts twice in the week, etc. And not like this Publican; this is incident to us all to think too well of ourselves, and hence it is that men and women do not thirst after Christ, but will be their own Saviour's, and so undo themselves.  
Thirdly, This is from men and women's mistakes:  
1 Of God. 2 Of the Creature.  
1 Of God, They think God is like unto themselves, Psal. 50. Thou thoughtest that I was such a one as thyself, but I will reprove thee, and set thy sins in order before thee, and I will tear thee in pieces, and none shall deliver thee unless thou do otherwise then so. We think God is all Mercy, and that he is not so holy, so just, so severe and ridgid against sin; O it is but a saying, Lord have mercy upon us, and all will do well; now here is their mistake about God, God is exceeding holy, and he is wonderful severe; Gods thoughts are not as our thoughts; A man judges well of himself, but God will send him to Hell for judging well of himself; the Wrath of God is revealed from Heaven against all unrighteousness, the very appearances of evil; God hath cut off men for small sins.  
2 It is from people's mistakes about the Creature, and the insufficiency of the Creature; they do not see an utter insufficiency in all Creatures to relieve them, and therefore they stick upon Creatures. One man he trusts unto his estate, and riches, the rich man's wealth is his strong tower; Another man rests upon his Wisdom, and policy; another trusts to his Strength, another trusts to his Alms and good Works; and another thinks he shall never die, he is not so old but he may yet live another Month, or a Year; men are not convinced of the insufficiency of all things to relieve them, and deliver them, but the Lord Jesus Christ; but if they were satisfied, no Angel, nor Potentate, no Action of their own, no action of others, not all the Saints in the World can deliver one Soul; Then they would hunger and thirst after Christ, but while they are not convinced of the insufficiency of all these things, there is no thirsting after Christ.  
4 Further, This is from their not understanding of the infinite worth, and excellency, and good that is to be had in the Lord Jesus Christ alone; they think they must join something with Christ, I will do a little, and Christ shall do the rest; they set up themselves with Christ, and make themselves equal to Christ, they must save themselves in part, and Christ must save them in part; But now if men and women did understand the excellency of Christ, the fullness of Christ, the grace of Christ, the mercy and love of Christ, and the virtue of Christ; how that the only way for pardon, for peace, for life, for strength, for comfort, for whatsoever their Souls stand in need of, it is in Christ, than they would be carried out to Christ— Is not he held out in the Gospel to be a Sun, all Light in him?— Is not he held out to have life in himself, all Spiritual life in him? I am come that ye might have life, and have it in more abundance— Is not Christ held out to be the great High Priest, that offered himself a Sacrifice, and such a Sacrifice that all other Sacrifices have ceased? all lies upon Christ, and whatsoever your sins are, whatsoever your nakedness and Poverty is, there is relief to be had in Christ, he is Righteousness, he is Strength, he is Bread, he is all; so that peoples not well understanding the worth of Christ, and all to be had in Christ, for the Lord hath sealed him, sent him, set him forth, and declared, There is no name under Heaven by which you can have Salvation, but Christ; it is not in the Spirit of God, but in Christ, who sends the Spirit; the very Spirit comes from Christ, so that all is saved in him.  
5 And lastly, Peoples not hungering and thirsting after Christ Spiritually, is from hence, that they look upon the Doctrine and Discipline of Christ as unsuitable to them; Christ's Doctrine is a hard Doctrine, a severe Doctrine, Christ's Discipline and Government they will not be under, to bear his yoke they will not endure it; what? for a yoke to come upon their necks, that is intolerable; what, must I give up myself to Christ, and follow Christ? farewell all comforts, all pleasures, and all delights; now because Christ's Discipline and Doctrine is cross to flesh and blood, therefore they do not Spiritually desire Christ; so then there are but few Spiritual thirsters, and you see whence it is that there are so few.  
The next use is a use of Examination, that we would examine ourselves whether we be Spiritual Thirsters yea or no, that so we may have this sweet invitation of Christ, Let him that is athirst come; Christ will say to thy Soul come, come; now I say, let us examine, and make inquiry whether we be Spiritual thirsters yea or no.  
But before I come to the discovery of it, let me tell ye, there is a false thirst, and there is a true thirst— The true thirst doth arise from the sense and feeling of want of moisture throughout the whole man, the false is accidental; the one is Natural, the other is Accidental; Accidental thirst you know is, when a man's Stomach hath some saltish humour there, and his Palate is distasted, then there arises a false thirst, he hath some ill humour gotten into those parts, and causes a drought there.  
So now in his Spiritual thirsting; a true thirsting doth arise from a desire of union with the Lord Jesus Christ, through a general sense of sin; and the false thirst doth arise either from apprehensions of Wrath, of Gild, of Condemnation, and Punishment, and so causes the Conscience to ache, and thereupon he desires Christ; or it doth arise from the good in the Gospel propounded, which tickles his fancy, which is as it were the palate or throat of the Soul, and thereupon he desires Christ; so that there is a false Spiritual thirst (as you may call it) in some sense, as well as a true Spiritual thirst; but then to distinguish between these thirsts:  
1 If you would know whether you be true Spiritual ●hirsters, 
Difference between true and false thirst  inquire whether your thirsts do arise from the whole man, the Natural thirst ariseth from the whole man, for though the Stomach, or Appetite do crave, that is because it is the first receptacle, and prompts you what Nature wants, and must be conveyed that way to Nature, for it is not only your Stomach is dry, but every Member of your body is dry, and there must be a repair of the whole; so here in the Soul, when the thirst is truly Spiritual, it is a thirst of the whole Soul, not a thirst of any one Faculty, or of the Affections, or Conscience, or Will alone, but it is a thirst from the whole Soul, that the whole soul doth thirst after Christ, My Soul thirsteth after God, saith David; but now in another it is a partial thirst, his Conscience it may be aches, and he thirsts now for Christ to relieve his Conscience, and if guilt be taken away he is well; or it may be he is athirst in his understanding, he thirsts for some more light, because he sees some error in some way; or he would have more parts and gifts, and so it is a partial thirst; but if it be a true Spiritual thirst, it is a thirst of the whole Soul, the Conscience thirsts, and would have the Blood of Christ to sprinkle it: the Understanding thirsts, and would have the knowledge of Christ completed in it; it is a total thirst.  
2 You may distinguish the true Spiritual thirst from the false one, from the rise of the thirst; both these thirsts may arise from the same cause, yet have a differing way; the true thirst arises from sin, and so doth the other, but under several Considerations;  
1 He that doth truly thirst after Christ, his thirst rises first from the pollution—  
2 From the separation sin makes— And,  
3 From the offence sin gives.—  
1 It rises from the pollution of sin; sin he sees hath so defiled the Soul, so defiled the whole man, that he is unmeet for God, unmeet for all that are Spiritual, and now because he is so defiled, so besooted and besmeared with the blackness of sin, his Soul thirsts after the Blood of Christ, after the Spirit of God, and Christ, his thirst rises from the consideration of the pollution of sin. And,  
2 From the consideration of the separation sin hath made; this sin, this sin hath made a breach between God and my Soul, and separated me from God, who is the infinite good, the only good; O it hath put me in a great distance from God, and therefore thirsts to have communion with God again.  
3 It rises from the offence; O it hath caused God to frown, God to be angry; now his thirst rises from these, and therefore he thirsts after Christ. But another now, his thirst rises from the consequence of Sin; O, Sin will Damn me, it will bring Plagues and Judgements, sin will make me lie roaring in Hell for ever, sin brings shame upon me, & the like so that this man thirsts after Christ upon this account: I desire Christ that this punishment may be taken away, that I may be kept out of Hell, and the like; and that I may not be ashamed; so that the thirst arises from sin, but upon these grounds and considerations.  
3 Again, we may distinguish between these thirsts, by the consideration of what is thirsted after, as well as what the thirst arises from— where the true thirst is, it doth thirst after Grace, after Holiness, after Communion with God, after the excellencies of God, and Christ: mark— where the false thirst is, it is after pardon, after peace, and after ease, so I may be pardoned, and saved, and have peace and ease, saith the Soul, that is all I look after, this is a false thirst: but where the thirst is true, it thirsts after Holiness, and Grace, and Communion with God, and the excellencies of God, and so to be healed as well as saved; saith David, Heal my Soul, for I have sinned against thee: My Soul is athirst, saith he, Lord heal my Soul; why it is not pardon heals the Soul, nor peace heals the Soul, but it is Grace and Holiness heals the Soul, that makes you like to God, that makes you such as you should be. Now another man, he cares not for Holiness, nor for Grace, he would have pardon, ease, peace, and Salvation; but as for Holiness, Grace, and Communion with God, these things are laid aside; but here is the difference between them, the true thirst carries thee unto Grace, Holiness, and Communion with God, and makes you look at the excellencies of God, whereas the other look for peace, ease, Salvation, and the like. Now it is true, that men and women who look at Grace, Holiness, and Communion with God, shall have pardon, peace, and Salvation, but these are as Consequences; Lord, saith the Soul, rather make me holy than pardon me, for if I be not holy what shall I do in Heaven? if I be holy, I cannot miscarry in Hell; a holy Soul shall never feel pain though it be in Hell, and a corrupt Soul shall never find joy though it be in Heaven; so that in this there lies a great difference.    

Of Spiritual Thirst, and Thirsters.  REV. 22.17. 
Let him that is athirst come.  
WE now proceed to show 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 Spirital thirst.  as the Natural thirst makes a man or woman to faint, as in Judges 15.19. it is said there of Samson 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 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 thoroughly athirst they will seek out for drink; a man that is thoroughly 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 leapt 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 be any means of Grace in a Land, it will find 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 be restrained and kept within bounds, that is the nature of a Spiritual thirst; when their desires were a little stirred at Christ's 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 satisfy them, that they might not faint in going home; so all night did they sit there with Paul, when he preached the Gospel, that they might drink large drafts of that heavenly Doctin; a Soul that is athirst will seek out for relief.  
3 Again, Where there is true thirst, there men will part with any thing for to relieve their thirst, hungry and thirsty men will part with any thing for those necessaries which Nature requires; when Hagar saw the Bottle empty, and the Child ready to perish, the water was spent in the Bottle, and she casts the Child under one of the shrubs, and she went and sat her down over against him, a good way off, as it were a Bow-shot, for she said, Let me not see the death of the Child, and she sat over against him, and lift up her voice 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 rejoice her that a Well was near her— And Esau, when he was hungry and thirsty, he gives away his Birthright, he sells that for a little Pottage, and for Drink, he gives any thing to relieve and help him in that case. Gen. 25. Then Jacob gave Esau bread, and pottage of Lintals, and he sold his birthright 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 dearest lusts now, to have the thirst of their Souls quenched. The youngman that came to Christ, Good Master, what shall I do to inherit eternal life? It was a false thirst in him; 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, he 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 will let all go to have its thirstsatisfied, How can ye believe saith Christ, when ye 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 enjoyments, 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 sour 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 blood 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 Christ presents to the Sons of Men, would be 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 blood; but a Soul that is athirst after Christ, drinks down these truths, and finds 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 privileges and prerogatives to him, saith he, I account all loss and dung now, for the excellency 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 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 forbidden 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 enlarges 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 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 hearkened unto me, and Israel had walked in my way; Here is God's 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 ye my face, my heart answered, saith David, thy face Lord will I seek. Here is a conformity between God's desire and man's 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 Beloved's, 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.  
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 be in great men's 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 God's 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 God's 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 be satisfied with the Rain, and be 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 burden to it; and it longs to be fruitful, and thirsts to receive some influences of Grace, some dews from Heaven, that so being watered, and moistened, it may grow and yield 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 find this thirst in my Soul, I do not find such a thirst as here is mentioned in my Soul, and what shall I think of myself? others, it may be they have strong thirstings, and such desires, but as for myself, I do not find 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 Choleric bodies are more thirsty than Phlegmatic, & 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 be stronger than other men's; 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 discernible,— 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, which will bring you to Christ, which will make you come and drink, and stay with Christ, that is sufficient.  

Use of Exhortation.  
But to come to another use, and that is an use of Exhortation, Let him that is athirst come.  
Men and women, O labour to be true thirsters after Christ; we can thirst after other things; one thirsts after this, another after that, and another after another thing, and all the things in the World are thirsted after by one or other, but who thirsts after Christ? All seek their own, and none seek the things of Christ, they neither thirst after Christ, nor any thing belongs to Christ. Now here I shall do two or three things.  
1 Show you grounds why you should thirst after Christ.  
2 Give some directions to those that never thirsted, and directions to those that do thirst, that they may thirst more.  
First for some grounds.  
1 Consider, 
Why w●● should thirst after Christ.  Blessedness is fixed unto Thirsting, would you not be blessed all of you? would you not have a blessing from the mouth of our dear Saviour? Matth. 5. Blessed are those that hunger and thirst after Righteousness; it may be you have not Righteousness yet, but do you hunger and thirst after righteousness? saith Truth itself, the Lord Jesus; Blessed is the man, blessed is the woman; and is there nothing in a blessing pronounced by him? This word is a comprehensive word, Blessed, there is all good wrapped up in it, all good for Soul, all good for Body, all good for present, all good for future, Blessed is the man that hungers and thirsts; if you would therefore have such a blessedness as this is, O hunger and thirst after Christ, and the excellencies of Christ.  
2 Many great and precious Promises are made out to Thirsters, and will be made good to Thirsters. In Isa. 44. I will pour water upon him that is thirsty, and floods upon the dry ground, I will pour my Spirit upon thy Seed, and my blessing upon thine Off spring, and they shall spring up as among the Grass, as Willows by the watercourses. I will pour water upon him that is thirsty; that is, I will pour my Spirit upon him, that is meant by water; if thou be thirsty, God will not only give his Spirit, but pour his Spirit; it notes abundance, it notes vehemency, such a measure of the Spirit as shall bear down your corruptions, and your sins, God will pour out his Spirit upon you; so in the one and forty of Isaiah, When the poor and the needy seek water, and there be none, and their Tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them, I will open rivers in high places, etc. If you be thirsty, if you be even fainting, if you be brought low now in your long and desires after Grace and Holiness, and the things of Heaven, the Lord saith, I will hear you, mine ear shall be open, mine hand shall be stretched out, I will not forsake you, I will not leave you in that condition, I will relieve you; so that sweet and choice Promises are made to Souls that hunger and thirst, they shall be satisfied.  
3 Again, we should labour for this thirst, because the invitation here is unto thirsters, If any man thirst, let him come; so in Joh. 7.38. If any man thirst, let him come unto me and drink. The Lord invites such persons; you know when he made a great Feast in the fourteenth of Luke, he invited all sorts, but those were not athirst, they would not come, the Yoke of Oxen, the Wife, the Farm drew them away, but those that were athirst came, If any man thirst let him come; You would take it ill if Christ should not invite you to the dainties of the Gospel; well, do you thirst? Christ invites you; Are you a hungry? will you eat? will you drink? Christ invites you; the invitation is to Thirsters, therefore get this thirst.  
Quest. But the Question is, What directions will you give us to attain unto this thirst?—  
Ans. First, Some directions to them that have it not.  
Secondly, To them that have.  
1 For those that have it not, 
Directions to those that have not this thirst.  and  
1 Let such consider something of God— something of the Law,— something of Sin,— something of their Lives,— something of Eternity—   

God.  
1 Something of God; Let them consider the Purity, the Justice, and Power of God.  
1 The Purity of God, God is a holy God, so pure that his eyes cannot behold iniquity, to approve of it; see what is said in Psal. 5. Thou art not a God that hast pleasure in wickedness, neither shall evil dwell with thee; no unclean thing shall ever enter into his presence; God is a holy God, and who can stand before him? 1 Sam. 6.20. He is of purer eyes than to behold iniquity, Hab. 1.13. Well, if God be holy and pure, what wilt thou do then that art unholy, unpure, wicked, carnal, and corrupt? he is an holy God, whom thou hast to do withal.  
2 He is a just God, a God that hath said, The soul that sins shall die; Be he great or small, rich or poor, young or old, learned or unlearned, The soul that sins shall die, Psal. 143. saith David there, Enter not into judgement, O Lord, with thy Servant, for no flesh living shall be justified in thy sight. The Lord is so just, so righteous, so exact, that no flesh living can be justified in his fight; why flesh is guilty, guilty before God, and sinners must die, God is righteous.  
3 Consider, as God is Pure, Holy, and hates all sin, the appearance of evil, the thoughts of the heart; As God is just, and will punish sin, so God is powerful to do it; God he hath a strong Arm, and when he comes to punish he can do it to purpose. See what Job saith in chap. 16.12. I was at ease, but he hath broken me asunder, he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark, etc. Did God deal thus with holy Job? what will he do with sinners? Is not God a consuming fire? Is not God terrible in righteousness? Can any escape the hands of God? Ye sinners in Zion, can ye escape the hands of God? What will ye do in the day of Visitation, when God comes? Can ye stand it out against the Almighty? can ye plead with God, and bring forth your Arguments to justify yourselves? God will Condemn you, he will shake you to pieces, God will break your bon●s, he will make your re●es speak bitter things unto you. Now, the consideration of God's Purity, of God's Justice, of God's Power, sold make you thirst after Christ, who may make you holy, and free you from his Justice, and from his Power, that he might not destroy you.   

The Law.  
Secondly, Consider the Law of God; the Law of God is, in few words, in the Ten Commandments, there is much forbidden, and many things commanded; he that is angry without cause, he that saith unto his Brother Racha, or, thou fool, is in danger of Hell fire— He that looks upon a Woman and lusts after her, hath committed Adultery, and Adulterers shall be shut out of the Kingdom of Heaven; you think Thoughts are free, and lust free, but what saith Paul, When the Commandment came, sin revived, and I died, the Commandment slew me; and if the Law once enter, and seize upon your heart, it will drink up the moisture of your spirit, it will make you restless night and day, it will be as an Arrow in your Liver, as a hot burning Iron; Paul thought himself once that he was righteous, blameless, civil, just, and that no man should be saved sooner than himself, but he was deceived, when the Law came, he saw what a sinner he was, what vild thoughts, vild lusts, and practices he had been guilty of, and the Law slew him— The Law pronounces a Curse over your heads; and James tells you, He that breaks one is guilty of all; therefore do not you see a need of Christ now? Have you no thirsting desires after Christ, who shall deliver you from the Law, who shall free you from the Curse? if you have not Christ to do it, you will stand and fall by the Law, and you cannot be justified; the Jews would be saved, as it were by the Law, but they perished, seeking righteousness by the Law, and so will all that go that way.   

Sin.  
Again, consider something of Sin; are you not sinners? If there be any here that saith he is not a sinner, let him departed, but if we be all sinners, let us consider the nature of Sin; O how doth sin defile us, how doth sin black us? what ugly, loathsome Creatures doth sin make us? what Blackamoors are we? and those that are in their blood, in their filth, those that die in their sin, woe be to them; well, let us then lay to heart the evil of our sin, and I am persuaded there is not one here that hath any understanding about it, but sees a great deal of evil at one time or other in sin; it is the offence of God, it is the death of the Soul, it is the breach of the Command; Sin is that that separates between God & men; now what you have in the notion, bring it down and reallize it in your hearts, follow it with meditation, and let meditation bring in the evil of sin, bring in the Indictment, I am guilty of this, and that, and the other sin, and let Conscience now sit as Judge in you, and speak out; Conscience will Condemn you, and say, O thou hast sinned against my Lord and Master, I am his Deputy, and I sit as a petty god in thy Soul, and I tell thee, Thou art a Damned lost Creature; now when things are brought home thus, then will ye thirst after a Pardon, then will you look out for Salvation, then will you see Christ's Blood, Christ's Intercession, and Christ's Merits to be precious— Stouthearted Sinners, and Highway Men, when the Sentence of death hath been pronounced over their heads, and they have seen that they are Condemned men, than they have fallen down upon their knees, and have begged mercy; so many stouthearted Sinners, if they would but follow home their sin by Meditation, and bring the Notion home to their hearts, they would see themselves to have need of Christ, and to have Mercy and Grace through him.   

Our own Lives.  
Again, Consider your own Lives; have you any Lease of your Lives, as Hezekiah had? Do you know you shall live another week, another year, another night or day? Are not your Lives uncertain, your breath in your Nostrils? Do we not find in Scripture, and in daily experience, how suddenly men and women are pulled away, by some hand of God or other? Senacheribs Army smitten all in a night, one hundred fourscore and five thousand men, fifty thousand Bethshemites smitten for peeping into the Ark, Herod eaten up with Worms, the Tower of Shilo fell upon eighteen, two Bears out of the Wood tore forty two Children— And have we not examples in our days? How many are blown up with Powder? how many are burnt with fire? how many drop down in the streets as they go? Why do not you thirst after Christ, and his Righteousness? There is no way for you but by Christ, it is Christ alone that will secure your Souls; therefore can you be too early? high forward upon this account. If Christ be not yours, and you die, woe to you, you shall die in your sins, saith Christ, This were a sad Sentence to be pronounced over your head, to be written upon your doors or hearts, Man, Woman, thou shalt die in thy sins, it had been better thou hadst never been born; now unless you get interest in Christ, you must die in your sins.   

Eternity.  
Lastly, consider Eternity, here you have a being but for a little time, but what comes after? there is an eternal condition of bliss or woe, and the most go the wrong way; there is a possibility for thee for eternal Happiness, and the way is to thirst after Christ; sit down and consider with thyself, whosoever thou art, that art in the gall of bitterness, and hast deluded thy Soul hitherto with an outside, or form of godliness; Consider ere long I must go hence, and there are thousands go to Hell for one that goes to Heaven; well, it is time for me now to look to myself, I may be gone before next day, before next year; and is Christ mine? what a Swearer, a Drunkard, a Worldling, a Whoremaster, one that doth rail, slander, and backbite others? Christ is none of thine, the Scripture is clear, none such shall enter into the Kingdom of Heaven; therefore consider, there is eternal woe for all those that die in their Natural condition, that have not this thirst in them after the Lord Christ and his Righteousness; O therefore give no rest to God, nor no rest to thy Soul, until thou find that thou art delivered.  
2 To you that are godly, 
Direction to those that thirst after Christ.  and have some thirst in your Souls after Christ; many times you grow lukewarm, flat, dead, and secure, you had need be quickened, and to have your thirst stirred up in you, and for that consider,  
1 Your own infirmities; have you no infirmities? is there no deadness, dulness, laziness? how do you perform the Worship of God, and the duties thereof? Are you not more Carnal than Spiritual? Do not your hearts wander? Are you not sleepy, are not you formal? Do not you neglect many times your duty? do not you come short? surely these, and many other things you know by yourselves; And whence came all these? from the body of Sin, from the Old man that is in you? Paul, he was sensible of this, Rom. 7. he found a Law in his members warring against the Law of his mind, he found he was Carnal, sold under sin; he found he was unspiritual, and he is troubled at this, and his thirst was increased, what saith he, O wretched man, who shall deliver me? his thirst now is great, Who shall deliver me? I thank God through Jesus Christ; I thirst after Christ, and the coming of Christ to deliver me; so that the serious consideration of your own infirmities and corruptions, and the hindrances, and clogs, and lets you have from them in your way of Christianity, should cause your thirst to be greater and greater daily.  
2 Consider what work you have to do, and what little strength you have to do it; Christians have a great deal of work to do here in the World, they should pray continually, they should stand and withstand the Tempter, and all his Temptations, overcome the World, work the Works of God; they should side with Christ, and his interest, and help on the Gospel, and the power of godliness; they have their Lusts to mortify, and great things to do; Now how will you do these? saith Christ, Without me you can do nothing; will not you thirst after Christ now, and strength from him, and assurance from him, and new influences from him, and more of his Spirit daily? Many do act in their own strength, and therefore so little good comes thereof. We pray by our own Natural abilities, and Natural parts, and through Power and Gifts acquired, and therefore I say so little good comes of all; but had we Divine strength to pray, and to do all we do; did we go out in his Name, and in his strength, and work the Works of God, who could stand before us then?  
3 Consider the great good that is to be had by Christ; have you not wants? why, there is infinite good to be had by Christ, In him is all fullness, with him is plenteous Redemption, he hath unsearchable riches of Grace, he hath the residue of the Spirit, he hath whatsoever may make our lives comfortable, whatsoever may make our lives happy; Christ hath all in his own hands, and therefore you should hunger and thirst after Christ more and more.  
4 Consider what is promised unto you by Christ; the Promise is, That there shall be times of refreshing when Christ comes, Acts 3.19. than the times of restitution of all things shall be; there are times for these things— And so when the Lamb shall be the Light, than the Lamb shall lead you to the Fountain of living Waters, than you shall hunger and thirst no more, than all tears shall be wiped from your eyes; Why do not you thirst after these things, and after the Lord Jesus Christ and his coming? The Spirit saith, Come, and the Bride saith, come; And what, are your Souls asleep? Should not we say, Come Lord, come quickly? The times in which we live are sad times, but the coming of the Lord would change all, and rectify all, and satisfy all; therefore consider of these things, and your thirst after Christ will be increased.  
5 Lastly, If you that thirst would have your thirst more lively, and enlarged, remember what sweetness you have found in Christ at some time or other; when men remember they have drunk admirable Wine, the very remembrance of it makes them to thirst after that Wine the more; the Wine that Christ made at the Marriage Feast, and brought forth, the people were so affected with it, that they called the Governor, and asked him, why he kept the good Wine till then, they were taken with the Wine; so when Christians do remember what ravishments they have had from Christ sometimes, what hits of joy, what sound peace, what sweet communion with the Father through him, what out-letting of his Spirit? This will enlarge their hearts, and their desires; some Christians have had large experiences this way, they have had flagons of Wine to drink, and apples of comfort to feed upon; and the more they do remember these, the larger will be their thirstings after Christ.    

Christ's willingness to save sinners.  Reve: 22.17. 
Let him that is athirst come.  
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 courtesy: Christ doth not say, Let him that is athirst go 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 drink, 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 7th of John, and Drink: I have drink 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 feet of the body but the feet of the soul are required; and by coming in Scripture is meant believing: unbelief is departing from God; Heb: 9.12. Take heed Brethren, lest there be in any of you an evil heart of unbelief in departing from the living God: An heart of unbelief 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 bacl, my soul 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 believe, and to come to Christ is to heleive.  
And this believing, it is not an assent only unto a truth; An assent unto this that Christ is the Messiah, that Christ is the Saviour of the world; 'tis not only to assent, for so Devils do believe, so Antichrist believes, so many that perish●doe believe, they assent to the truth— Neither is it an assurance, as some do make Faith a full persuasion, or a through persuasion 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 saved 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 clear understanding of a truth, my will comes to choose and close with that truth.  
This is to believe: some call it a Resting, a Rolling, a Depending, a Relying, which are all metaphorical expressions; But if you will have it in the proper nature and sense: 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 soul to choose Christ: saith Christ here, Let him that thirsteth come.  
By this it should seem 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 believe. 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 soul; 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 soul, as to go 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 soul to go out to Christ, it doth not come to Christ; and therefore you will find in the 6th of John, that what is said in the 44. v: No man can come to me except the Father which hath sent me draw him; Gods drawing in the 65 v: is said to be God's 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 believe in me: So that the Father's drawing, is putting in that virtue and power into a thirsty soul as to close with Christ.  
But than it will be said, surely these Invitations are in vain, if a man cannot come when he is Invited, to what end are they?  
The Sun shines upon the Rock, and the rain falls upon the Rocks, yet no man looks that the Sun should melt the Rocks, or the rain should make the Rocks fruitful; But the adjacent parts and fields 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 work this Faith in their souls, 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 feet, and I will speak unto thee: mark, And the Spirit entered in to me when he spoke unto me, and set me upon my feet. Ezekiel was smitten so down with the sight of Glory, that he was not able to rise; Now, saith he, Son of man stand upon thy feet, but he could not stand up: But the Spirit entered into me when he spoke unto me, saith Ezekiel, and set me upon my feet:— So when Christ saith here, come, with Christ's 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 soul, together with the Invitation, as makes a man to do the thing, and inables him thereunto: so that Invitations are not in vain: and so much for opening of the word come:— The point 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 relief, that they should be saved, that they should have refreshing virtue from him, Grace, pardon, peace, and whatsoever will do their souls 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 do 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 clean: I know thou hast power, but if thou wilt, there lies the stick, 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 several ways.  
First, 
Of Christ's willingness for sinners to come unto him.  from the Consideration of Christ's laying down his greatness, and his Glory, which would daunt and discourage sinners, when one appears in majesty; when a Judge comes into the Country with his greatness, it makes your Delinquents and Malefactors afraid; But now Christ lays down his Majesty, and his greatness and Glory, and whatsoever is dreadful and terrible unto us. Joh: 17.5. And now o Father, Glorify thou me, with thine own self, with the Glory which I had with thee before the world was; Christ had laid aside his Glory when he came down into the world, & he came in the form of a servant, in a mean and low condition; When a Prince shall lay aside his greatness, and come and converse with beggars and sinners, than they can the more freely come unto him, and speak to him: the Lord Jesus Christ hath laid aside his Glory and greatness, and came and conversed with finners here in the world, which is a great Argument that he was willing to do sinners good, that they should come unto him and be saved by him.  
Secondly, Consider how the Lord Christ hath fitted himself to relieve sinners, Christ hath endured a great deal of hardship, suffered heavy things, he trod the wine-press of his Father's wrath alone. You know Corn that makes bread and drink, endures the heat & the cold, endures the slale, and the Mill to be Ground, and so the bread and the drink are made thereof.  
The Lord Christ hath endured 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 Baptism to be baptised with, and how am I streightened till it be accomplished? I have a Baptism of Blood to be baptised with, and how am I streightened till it be accomplished? I thirst to lay down my blood that it may be drink for the world, as much as any in the world do thirst for my blood, and to drink of that; I and more than all the world. The Lord Jesus hath suffered Circumcision, he hath suffered whipping, crowning with Thorns, spitting upon, reproaches, revile, 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 drink for us, relief for us; Is not Christ willing think you now, that you should eat of his flesh, and drink 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 Cross, and now it's finished.  
Thirdly, From the very end of Christ's coming, it is evident that Christ is very willing and desirous that sinners should come unto him, and be saved by him, and be refreshed by him: what was the ends of Christ's 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 works in their minds? The end now of Christ's 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 seek 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 seek out them, to seek and to save that which is lost; this is the good Shepherd that goes and seeks out the lost sheep, and takes it up upon his shoulders & brings it home: A Shepherd when his sheep are scattered, some in one lane, some upon one common, some in one field, some in another, he goes and seeks out the sheep and brings them home: so the Lord Christ came for that very end, to seek out, and to save that which was lost; art thou a poor thirsty, sinful soul, art thou lost in thine own apprehension, art thou at the gates of death and hell, the Lord Christ came to save thee, and seek out thee, he is willing, forward, ready to do it, he came for that very end.  
Fourthly, Christ's willingness and readiness to this work will appear, if you consider the Cures that he wrought when he was here in the world; did not Christ heal all diseases, the blind, the lame, the sick, the dumb, the deaf, the possessed with Devils? did not Christ show compassion towards them all and heal them; Mark: 4.23. And 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 diseases among the people; And his fame went through all Syria, and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with Devils, and those which were Lunatic, and those which had the Palsy, and he healed them. Is not Christ willing and ready to do 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 it's conceived when Christ healed their bodies, he healed their souls too, Christ healed all diseases. In Math: 8. you have two or three remarkable passages; there comes a Leper to Christ, and saith, Lord if thou wilt, thou canst make me clean; he did not come beleivingly, but he came doubtingly to Christ; and what follows; Jesus put forth his hand and touched him, saying, I will, be thou clean; why dost thou question my will, saith Christ I am more willing to heal thee then thou art desirous of it, I will, saith he, be thou clean; here Christ presently shows 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 solicits him for his servant, and saith, Master speak the word only, 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, Go thy way, and as thou hast believed, so be it unto thee; here Christ heals one with a word.  
And then thirdly, he comes to Peter's house, and there his wife's mother lay sick of a , and he touched her hand, and the  lest her. Christ did but touch her hand, and says nothing, and the  left her: Christ is willing to cure sinners, and he can easily do it, with a word, or a word and a touch, or a touch only.  
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 ask him the Question, Lord wilt thou heal me; But Christ comes and finds him out, and saith, Man wilt thou be made whole; o Sir, I have none to put me in, when the Angel stirs another steps in before me, saith Christ, Take up thy bed, and walk. Christ ask him the Question, prevents him, and heals him: Oh! Christ is willing to do sinners good, & to save sinners.  
Fifthly, This appears from the Command of Christ, when a thing is commanded, those that command would feign have it done; now the Lord Christ commands men to come unto him, commands them to believe: Joh: 14.1. Let not your hearts be troubled, ye believe in God, believe also in me. Believe in me, there's ease, there's rest, there's refreshing, there's deliverance, there's salvation for you: Believe in me: and in the 1 Joh: 3. latter end; This is his Commandment that we should believe in the name of his Son Jesus Christ. This is the Commandment of the Father that we should believe on the name of his Son, the Lord Jesus Christ; and this is the Commandment of the Son that we should believe in him When the Father commanded his Son to go to the Vineyard and dig there; the Father was very willing the child should go and do it: And so when God the Father, and Christ the Son, commands us to believe, they are very willing we should. When Princes send out their Commands to the people to do 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, come, saith Christ, Let him that is athirst come; I command you to believe; It's an argument there is a strong will in him for it.  
Sixthly, Doth not Christ sweetly invite you, use sweet Invitations and allurements to draw sinners to him, can there be more sweet Invitations, than what you have from Christ upon this account: in the 11th of Math: 28. Come unto me all ye that are weary and heavy laden, and I will give you rest: oh! you poor sinners of the world, you poor sinners of the earth, you that travel under the burden of your sins, you that are heavy laden, you that are ready to sink into hell through fear 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 lived so basely and vilely? no, come unto me you that are weary and heavy laden, you that are ready to sink and perish, and are hungry and thirsty, and know not which way to turn yourselves now for relief, 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 eat, come buy wine and milk without money, and without price: Wherefore do you lay out your money for that which is not bread, and your labour for that which satisfieth not; harken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness: Is not here a sweet, a gracious, a blessed Invitation now to poor sinners, unto such as we are here this day: The Lord Christ is a speaking unto you this day, Ho every one, every one that thirsteth, young or old, rich or poor, 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 do your souls 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 milk, and here's bread, and marrow, and fattness, here's that will make your souls live, here's virtue in Christ to make your souls live for ever. So in the 23 Pro: 26. My son give me thy heart; o 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 3d Revelation is worth your observing; Behold, I stand at the door and knock, if any man hear my voice and open the door, I will come in to him and will sup with him, and he with me: Behold I stand at the door and knock; I came down from heaven into mine Ordinances, I knock at the door 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 me: what sweet Invitations have we from Christ, how forward, how ready is the Lord Jesus to do poor sinners good.  
Seventhly, This appears in that the Lord Christ hath Instituted and appointed his Officers, his Messengers, his Ministers, and sent them to woo, entreat, beseech, and to draw men in unto him: The Lord hath set up in the Church Officers purposely to make known his forwardness and readiness to receive sinners, and to go forth in his Name, and to get them to come in to Christ; 'Tis our work to beseech you Brethren, to entreat you to hearken to the Lord Christ, to come in to him, to come and taste of his dainties, to receive righteousness, grace, strength, salvation, to receive pardon; this is our work, to get men in to Christ, to fetch you in to the Fould. In the 14 of Luke 16. A certain 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 he 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 down his life, and shed his blood, he is risen from the dead, he hath overcome the world, overcome the Devil, hath opened heaven, all things are ready for you to feed upon, o come; But they all made excuse; Then the Master of the house being angry, said to his servants, go out quickly into the streets and lanes of the City, and bring in hither the poor, and the maimed, the halt, and the blind; and the servants said, Lord it is done as thou hast commanded, and yet there is room: and the Lord said unto the servants, go out into the high ways, and hedges, and compel them to come in, that my house may be filled. Go ye (saith he) my Apostles, my Disciples, my Ministers, my Servants, go fetch in men and women from high ways and hedges, from lanes and streets, & from all parts; o bring them in to the Gospel, bring them into my house, bring them into the kingdom of heaven, tell them of the dainties there, tell them of their danger abroad. This is the great work now of the Ministry: which is a clear 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 blind, maimed, naked, poor, wounded, bring them in saith Christ, let them taste of the dainties of the Gospel, let them hear of mercy through me, of pardon and forgiveness through me:— So in the 9 Pro: Wisdom 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 City, who so is simple let him come in hither, as for him that lacketh understanding she saith to him, come eat of my bread, and drink of the wine that I have mingled: For sake the foolish and live, and go 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 poor souls in to Jesus Christ. So that the great work of the Ministry is to make known 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 himself, not imputing their trespasses unto them: and hath committed unto us the word of Reconciliation; now then, we are Ambassadors for Christ, as though God did beseech you by us, we pray ye in Christ's 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 we beseech you saith he, we beseech ye for the Lords sake be ye reconciled to God, do 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 entreat you. The Commission was, Go teach all Nations: he commands them for to teach all nations, to acquaint them with the riches of Grace by Christ, & the wonderful 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 relief from him.  
Eighthly, This willingness of Christ to do sinners good, will appear yet further, in that he doth accept of the least, and lowest degrees of Faith, and will not discourage the weakest soul that comes unto him: Math: 12.20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth Judgement unto victory: Christ will be very tender of a bruised reed, very tender of smoking flax, he will not break one, he will not quench the other he will not deal 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 fears & doubts: he will make them to judge all their Enemies, and be victorious over their Enemies.— So in the 45 Isa: 22. Look unto me and be ye saved all the ends of the earth: Look unto me and be saved: If I have but a good look from you, saith Christ, I will entertain you: look unto me but with the weakest eye of Faith, though it be a dim eye, be but half an eye, look unto me and be saved:— In the 40 of Isa: 11. He shall feed his Flock like a Shepherd, he shall gather the Lambs with his Arms, and carry them in his bosom, and shall Gently lead those that are with young. See how tender the Lord Christ, the good Shepherd will be of those that are weak; He will gather the Lambs with his Arms, as a Shepherd when he goes abroad, and a Lamb is newly yeaned, and it's weak and feeble, and the weather is cold and frosty, he takes up the Lamb in his Arms, and carries it home, and gives it milk; So the Lord will deal by a poor weak feeble soul, he will carry it in the Arms of his providence, in the Arms of his Spirit, in those Everlasting Arms of his that never fail, he will carry the Lambs in his bosom, and Gently lead those that are with young: Thus will he deal with them: Hence he saith in the 14 Rom: Him that is weak in the Faith receive ye, but not to doubtful disputations: Receive him that is weak 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 do sinners good appears in this, That he shuts not up this water of Life, though he knows but few will come unto him for it; and those of them that do come unto him, they do oft abase it, and abase him too: People do hasten more to the waters for their bodies, to the Bath, Epsum, Tunbridge, and to new drinks that they have now, they flock to have these for the body, and can magnify them, and speak wonderfully well of them, but few come to Christ, and when they do come, they will hardly drink, as I have told you before; they speak evil of those doctrines he gives them; these are hard say. Peter himself denies Christ his Master, denies him once, twice, thrice. Thus Christ is dealt withal 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 drink of the waters of life freely. If Christ had not had a mind we should have these waters, he would have taken a course to deprive us of them, he could soon dry up the waters, dry up the Gospel. But the waters are not dried up, they are not taken from us, there is freedom 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 do sinners good, In that he is grieved, troubled, and affected very much, that sinners will not come to him for these waters; o Jerusalem, Jerusalem; saith Christ, weeping over it, how oft would I have gathered thee as a hen doth her chickens, and ye would not: o Jerusalem, Jerusalem, that thou hadst known in this thy day the things that belong unto thy peace, but now they are hidden from thine eyes:— Christ is grieved at the heart that men and women do not come to him, though they have no money, though they have nothing to buy the water with, yet that they will not come and fetch the water, Christ is grieved and troubled at the very heart to see it: o that these public places should be so empty upon a Lord's day, so empty upon a week day: there's water of life, and none will come and drink the water; how oft, how oft, may Christ say, would I have saved such a Town, such a Nation, such a people, and they would not; Christ weeps over souls and families, and Cities.  
Eleventhly, It's wonderful perspicuous and clear, that Christ would do sinners good, in that he doth press them with the strongest Arguments that can be, to partake of the good is to be had by himself: What promises doth he make, what evils doth he threaten? There are two great Arguments that do prevail with all the world, yet will not prevail here, he sets 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 keep within doors when these are the Arguments, my life is at the stake, and if I go I am a made man, if not I am a lost man, an undone man. Why will ye die o house of Israel? I am not willing ye should die, why will ye die, why will ye die, turn unto me and live, come unto me and live. In the 55 of Isa: Incline your ●are and come unto me, hear and your souls shall live, and I will make an everlaesting Covenant with you, even the sure mercies of David; Is not here Encouragement enough now to come to Christ, Incline your ear and come unto me and your souls shall live, you shall have everlasting mercies, and everlasting comforts. Joh: 3.16. God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life: Here's life and death set before you, Come thou poor sinner and believe in the Lord Jesus, close with him, here's life for thee, everlasting life for thee; Refuse to do it, there's everlasting death for thee, thou shalt perish, how peremptory is the Lord here. In the 16 Mark: 15, 16. Go ye into all the world, and preach the Gospel to every creature, he that beleiveth and is baptised 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 sin, saved from the power of death, saved from the wrath of God, saved from hellfire, saved from the guilt of his own 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 howl, all the gnash 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.   

Christ's willingness to save sinners.  Reve: 22.17. 
Let him that is athirst come.  
12ly ANother evidence of Christ's willingness to save sinners that will come unto him is, The Lord doth venture and hazard the losing many, by making known his free Grace and willingness to save sinners, for when sinners do hear 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 do their souls good: If Christ be so willing, say they, we will stay a while, it will suffice hereafter. In the 4th of Judas, it's said, They turn Grace into wantonness, and thousands of scorners turn Grace into wantonness; when they hear Christ died and shed his blood for sinners, that he is willing sinners should come in, that he waits for them, that he entreats, 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 losing many, by making known the riches of his Grace, the freedom of his mercy and loving kindness, which shows there a very strong desire in Christ to save sinners.  
Thirteenthly, It is evident that Christ is very desirous of sinner's 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 Leprosy, and of the worst diseases, 'tis an argument he hath a mind 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 took 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 Prodigal had run out from his father's house, and had spent years in wicked practices, in whoredom, drunkenness, gaming, and running in the ways of the world, when he had spent all, and spent himself; 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 again: had not Christ been desirous of the salvation of sinners, he might have shut the door against the Prodigal, and said, you shall never come in adores again: had not the Father been desrous for the Son's sake to have sav●d sinners, he would not have entertained the Prodigal; there is not a velleity but a strong efficacious desire in God and Christ to save sinners. The Jews 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 mocked 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 crucified with bloody hands hath God raised; here is a clear 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 mischief & spite they can against him, and against his ways.  
Fourteen, It's an argument that the Lord Jesus is very desirous to save sinners, If you consider, that the Lord takes sinners at the last cast, at the end of their days, when they have no time left to serve him, he t●kes them at the very first entreaty and begging of mercy. The Thief you know that had liv●d wickedly all his days, when he came to the last cast, and was upon the Laddar, or nailed to the Cross, and ready to breathe out his last breath, saith he, Lord remember me when thou comest into thy kingdom; Christ might have said, Remember thee, why should I remember thee, thou hast been a bloody wretch, a Thief and a murderer all thy days, 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 only now entreats this favour of him, being on the Cross, saith Ch●ist, 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 do believe, many a soul hath met with mercy, when they have been at the gates of death: I say, many a poor soul that hath been burdened with sin, asslicted in Conscience, and ready to sink, in the gates of death they have looked up to Christ, and entreated him to remember them, & Christ hath shown them mercy, which shows the forwardness and willingness of Christ to save sinners: Yet let not any presume to do so, for likely late Repentance is seldom true, a deathbed Repentance usually is a dead Repentance, when fear of hell shall drive men to look after heaven, they may thank hell for looking after God and Christ, but that by the way.  
Fisteenthly and lastly, It is clearly 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 pleads of corruption, and of a guilty Conscience, and of the Devil himself: 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 sinful 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, are they such as come not within the compass 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 encouragement enough unto poor sinners:— So here in the next words, Whosoever will let him come and drink of the water of life freely: It●s laid down so as to answer all your objections, and to take away all your pleas you have to stave you off from Christ. So than you see clear 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 own experience and sense of what it is to be under the displeasure of God, he was once tempted he was once forsaken, he cried out in that condition, and he knew what the wrath and displeasure of God meant: And now being full of compassion, he pities all those that are under the disfavour of God; he knows sinners have broken the Law, deserved the curse, the wrath of God, eternal death, and now his compassions being stirred within him, his Bowels yearn, 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, 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 travail of his own soul, and that men may see the end of his coming to save sinners, was real for if Christ's end was to seek and save that which was lost, unless he desire and use means to save them, you may say it was not real, therefore Christ to make it out that it was really his end, and that he might see of the travail of his soul in suffering, he desires sinners may come in, he gives out the Gospel, he appoints 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 freeness of God's Grace, and of his love may appear and may be magnified, Christ is wonderful desirous that sinners should come in, and when they do come in, they will magnify the riches of Grace than they will stand and wonder at the Love of God, and of Christ, and that he should wait upon the beseech, and entreat them to come and accept of mercy and favour.  
Use 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 forced to come, but let him come, he holds out such riches of Grace and mercy, such treasures and excellencies, that certainly if a soul do but consider and well weigh them, it will come: Christ himself came freely to us, and he would have us come freely to him. There is no forcing in the Act of Conversion, but all is free, though God puts forth a mighty power in the hearts of people, yet he overcomes them with sweetness and lovingness: Let him that is athirst come.  
But it may be said, they are bidden in the 14 of Luke to compel them to come in.  
That is not an outward compulsion, he doth not speak of force of Arms, but go and compel them to come in with force of Argument; propound unto them such motives in the Gospel, as may compel them to come in, tell them of the Beauty of holiness, 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 work: God draws, but he draws with coards of love, he carries not men against their wills to Christ, and forces them to believe in Christ, no, but he sweetens their wills, and overcomes them with kindness, and Truth, the Majesty, 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 go to any other: many seek out to others, and say with them in the 4th Psal: Who will show us any good? there is no relief for poor 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 not Riches, 'tis not gifts and Talents 'tis not any thing in the creature can relieve a thirsty soul, but Christ: If any man thirst let him come, come, whither, come to Christ, all other things do proclaim 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 only in Jesus Christ to relieve a poor soul: Math: 11.28. Come unto me all ye that are weary and heavy laden, and I will give you rest: he doth not say that mountains can refresh you, that Angels can refresh you, or any creature can refresh you, but come unto me all ye that are weary and heavy laden, and I will give you rest. All the virtue that refreshes a guilty soul, a thirsty soul, a sinful soul, all the virtue is in the Lord Jesus Christ, he is water of life, he is a fountain of living water, he hath to give you that which will do your souls good, he 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 go to others, forsake their own mercies, and embrace lying vanities, but those that come to Christ, they go the right way.  
Thirdly; Doth Christ invite us to come unto him, then let us examine and make inquiry, whether we are come to Christ or no: I believe here's hardly any under this roof, but thinks 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 7th of Math: 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 we are come to Christ yea or no; and I shall in a few particulars clear it up unto you.  
First, The soul that is in truth come to Christ, hath seen a sufficiency in Christ to relieve it every way, and such a sufficiency, as hath made it to venture itself upon the Lord Jesus Christ alone, and nothing else:— Now apply this to your own souls: have you ever seen such sufficiency in the Lord Jesus, as heaven and earth besides hath not?— And so seen as to make you come off from all, and venture upon him alone; if you have clearly seen the suffiency of Christ, than your own righteousness is nothing to you, your own 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 souls:— You see an all-sufficiency in Jesus Christ, and an utter insufficiency in yourselves; Alas, what's my righteousness saith the soul that's come to Christ, my righteousness is filthiness, and all that ever I can do is unprofitableness before God; and though I have learning and wisdom and parts, and memory, and utterance and riches, and honours, and follow a calling, and do good in my place, (and the like) alas all these are nothing, I account them but as dung saith the soul in respect of Christ, there's an allusufficiency in Christ; I but these may damn me and send me to hell: now put these to your own hearts, for it's ill to be deceived in matters of eternity; have you seen (I say) such a sufficiency in the Lord Jesus, of wisdom and strength, and righteousness, (and the like) as you have laid down all your own, and see it nothing, and have ventured your souls nakedly upon Jesus Christ. In the 45 of Isa: 24. Verily shall one say, In the Lord have I righteousness and strength, I have none in myself. It is a prophecy of the last times concerning Christ:— I have sworn by myself, the word is gone out of my mouth in righteousness, and it shall not return; that unto me every knee shall bow, every tongue shall swore: It's spoken of Christ, and applied to him in the Philippians, Surely shall one say, In the Lord have I righteousness and strength, even to him shall men come; mark, in the Lord shall all the seed 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 speak blasphemously and basely of Christ in these days, but they shall be ashamed: But unto HIM shall men come, and in the Lord shall all the seed of Israel be Justified and shall Glory; they shall be justified in Christ, therefore deal really with your own hearts therein, there is a fundamental truth to be taken off from your own righteousness, and to build wholly upon Christ; those that come to him do so.  
Secondly, The soul that is come unto Christ, it doth stay itself upon him, and rests upon him, and goes not out from him; as it ventures itself upon Christ, so it rests itself content with Christ. You know a Woman when she hath chosen a Man for her husband, she rests content in him above all the men in the world; and the soul that hath chosen Christ, and come to Christ, and believes 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 go away? Then Simon Peter answered him, Lord, to whom shall we go, Thou hast the words of eternal life; Lord, to whom should we go, we are satisfied with thee, we rest content with thee, we look not beyond thee, we have enough in thee and from thee to bring us to eternal life:— so that a soul that's truly come to Christ will join nothing with Christ, but rests satisfied with him alone; try yourselves thereby.  
Thirdly, A soul that is come to Christ in truth, doth accept of the Lord Jesus Christ upon his own terms; many they will accept of Christ but it shall be upon their terms, 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 enjoy them, I will come to him, saith a third; so I may live and take my ease and go to heaven at last I will have Christ, saith a fourth man. Thus men will have Christ upon their terms, but a soul that is thirsty and comes to Christ in truth, takes the Lord Christ upon his own terms; If any man, saith Christ, will be my Disciple he must deny himself, and take up his Cross: These are Christ's terms, a man must lay aside his own wisdom, a man must be content to bare a Cross, to meet with reproach, prisons, temptations, persecutions, hard measure, Christ and a Cross, Christ and a prison, Christ and hunger, and nakedness, and peril, and temptations, or whatsoever God will; For we are slain all the day long for thy sake, in the Psa: and in the 8 Rom: so that a soul that doth come to Christ in truth, takes Christ upon his own terms, Christ and mortification of your lusts, Christ and death to the world, Christ and death to sin, these go 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 Christ's, he hath crucified the flesh with the affections and lusts thereof, he hath crucified them, and accepts of Christ upon his own terms.  
Fourthly, Where the soul doth truly come to Christ and close with him, there it gives up itself to Christ to be disposed of: As a woman when she is married, she leaves her father's house, her mother's house, and she gives up herself to be guided by the Guide of her youth, by her husband. Therefore in the 45 Psalm saith he, Harken o daughter and consider, and incline thine ear, Forget also thine own people and thy Father's house, so shall the King greatly desire thy beauty; For he is Thy Lord, and worship thou him: Forget thine own people, and thy Father's house: so a soul gives up itself to Christ, and forgets all former Engagements, former customs, practices, and ways it walked in, and gives up itself to be ruled now by Christ, and by his Laws; saith the soul I am come into a King's Family, I am come into a great Court, I must now be ruled by the Laws of this King, by the Laws of his house; and therefore saith Christ, My sheep hear my voice: If I am one in the Fould of Christ, and a sheep of Christ, I will hear his voice, and a stranger I will not hear, a stranger I will not follow.  
Now how is it with you, do you follow the voice of the world, of the flesh, of hell, you have not given up yourselves to Christ, if you had, you would follow him, and hear him, and not strangers. In the 14. Revel: The 144. thousand follow the Lamb whither soever he goes; they do not follow the Lions 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 soul that's come to Christ is guided and led by Christ, and follows Christ; try yourselves there.  
Fifthly, A soul 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 soul sees such beauty, such glory, such excellency in Christ, such wisdom 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 mind of Christ, and not only the mind of Christ, but the life of Christ; for in the 2 Gal: 20. I live not, saith he, but Christ lives in me; o I am conformed to Christ, I live the very life of Christ; so that a true Christian, a true beleiver, is conformed by the renewing of his mind into the Image of Christ, into the life of Christ, into the mind of Christ, into the Graces of Christ, he is more and more changed into Christ, so that in a sense 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 believing soul is transformed more and more into Christ daily. 2 Cor: 3. last, But we all with open face beholding as in a Glass 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 yourselves, and deal impartially with your own souls, and if you find these things, there's abundance of comfort will be to you, and you will have abundance of peace when you come to die. And if it be not so with you, labour to have it so, and do 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, dost 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 stayed so long from thee: I come o 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, o well, let us come to the Lord Jesus, and to propound some things to promote this exhortation.  
First, First of all Consider our own 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  was pursued by the Avenger, unless he got to the City 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 own souls, and we are pursued by the Devil, & there is no City 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 poor sinners flying to Christ, shall be preserved from Satan that seeks to murder us to all eternity. 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 Leprosy, and it cleaves so to us that it will be our death, unless we have the blood of Christ to cleanse this Leprosy:— we are blind, and unless 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, o come unto Christ; we are all under the Law, we are accursed creatures, cursed saith the Law is every man and woman that fulfilleth not all things in the Law to do the same: Cursed be every one that thinks but a vain thought, that speaks but an idle word; cursed is every man that hath done amiss, that hath deceived his neighbour, etc. Now who must take off the curse, none but Christ, who was made a curse by hanging upon the tree; o therefore come to Christ, choose Christ, close with Christ, venture your souls upon Jesus Christ, trust in him, and him alone, resign up yourselves 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 Angels he could not set it out, what poor 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 eternal;— you shall have Christ's wisdom, Christ's righteousness, Christ's 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 souls;— would you have any thing that heaven hath, that God hath, that Christ hath, come to Christ and you shall have it.  
Again, Consider who it is that Invites you to Christ 'tis not Moses, 'tis not Abraham, 'tis not Ahasuerush, 'tis not Hester, but a greater than any of these, a greater than all these;— when Moses spoke to Pharaoh, he prevailed with him to let the people go to Mount Sinai, Abraham and Lot prevailed with Angels to come in and eat and drink with them; Ahasuerush prevailed with the Nobles of 127 Provinces to come and feast with him; Hester prevailed with Ahasuerush to show mercy to Mordecai and the Jews, and to destroy Haman: shall these prevail, and shall not the Lord Jesus Christ, who is greater than all these prevail? Why Christ was greater than Moses, Moses was a servant, but Christ was a Son in the house; Abraham rejoiced 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 eternal Prince; Hester a poor captive, and Christ is the Master of the marriage-feast: And shall the Lord Christ now entreat, 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? Angels harken to Abraham and Lot, will not you hearken to Christ? Nobles harken 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 speak 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, o come in then to the Lord Jesus; let not your sins, let not Devils, let not world, let not your lusts keep you bacl 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 miscarriages? If it were so, than you might demur, than you might argue the case, than you might give a denial, but 'tis for none of all these it is for your good, and wholly for Your good, God and Christ have no designs upon men, as here men have designs one upon another: If they invite you to a feast, they have many times a design upon you, but God and Christ have no designs upon you, 'tis purely, merely, totally for your good. The Lord Invites you that you may partake of his righteousness, that you may have his wisdom, his Spirit, his fullness, his Grace, his Glory, that you may be happy as he is happy; Christ gets nothing by it, you have all the gain, and all the benefit.  
Again, Consider that Christ's tendering himself unto you, it is the greatest mercy that heaven hath to tender unto poor sinners; what hath God in heaven now to do your poor souls good withal besides Christ? The Spirit comes not unless Christ send: The Father hath promised him the sending of the Spirit: But God he holds out Christ to you; God so loved the world that he gave his only begotten Son, etc. '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, 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 do refuse and will not receive Christ now offered to you, if you will not let go your lusts, your drunkenness, whoredom, envy, malice, slandering, and the like, if you will not let go these for Christ, your damnation will be upon your own heads, salvation is brought to your doors, Christ is laid before you, he is held out unto you; The Golden Sceptre this day is held out unto you, o receive the Lord Jesus Christ:— And if you do 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 darkness rather than light, etc. They love darkness, they love sin, sinful ways, sinful lusts, sinful company, and sinful practices: These you love, this is The Condemnation, when men will not receive Christ, they make God a liar, and what an injury 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 do not bare witness to the truth of God, and set to your seals that God is true, and so honour him: Therefore be persuaded 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 Heir, come let us kill him; o 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 sinful courses and fall in with Christ, and live as Christ, and look for Glory hereafter:— Why you shall not be always here, and then comes an eternal condition, and why will you lose Eternity for momentary pleasures, and momentary riches? why will you lose Glory, and lose all, and have that which will a thousand times more aggravate your misery; for had you not lived 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 Eternity: and this will sink 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 Eternity to all who live under the means, and come not in to Christ. Suppose a man is in a rotten Ba●ke at Sea, and there's a great storm arising, and many Pirates abroad, and the Admiral 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 Pirates, carried away, and put into a Dungeon; now what troubles this man, the Admiral's kindness; so it will be with sinners, Christ the Admiral of the Sea he calls to poor sinners, come in to me, I will save you from the storm, I will save soul and body to all Eternity; but you refuse, and at last you are taken and cast into hell, and there you will lie with this upon your souls, that you might have had mercy and would not, o therefore come in to Jesus Christ, stand out no longer, but come and give up yourselves to him, and live like Christ, and you shall have a Heaven here, and a Heaven hereafter.   

The Water of Life.  Reve: 22.17. 
And whosoever will, let him take the water of life freely.  
THis is the last Invitation of Christ unto sinners in the whole book of God, and as sweet an Invitation as ever sinners met 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 itself, 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 lain long at the pool of Bethesda, Wilt thou be made whole? saith the man, I am very willing to be made whole, but I cannot get into the pool, I have not might and power to get into the pool, I am a lame man, and when the Angel stirs the pool one or other gets in before me, and so I can get no benefit: saith Christ, art thou willing to be healed? yes, than I am willing to heal thee: This willingness that Christ requires, doth not suppose any power of freewill in man, but a willingness in man to receive; for man hath not this willingness in him naturally: Christ requires a willingness, but this willingness is not in man naturally: For Rom: 8. It's said, The carnal mind 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 ourselves to think a good thought; there's no willingness in us: Coll: 1.21. You are Enemies to God through wicked works in your minds: If the mind be at enmity with God, there is no willingness to close with God: Phil: 2.13. The will, and the deed are of God: Then, how comes this willingness here that Christ requires?— this willingness arises from the promise, when a promise is made freely and generally of some choice and great mercy, the very promise doth beget a willingness in man: When a Prince shall propound some great reward unto men to do such and such a thing, they had no willingness to the thing before, but when the promise is made, it begets a willingness in them: so when God or Christ propounds water of life, salvation, eternal happiness unto men, and tells them of such a good, and promises it unto them, the very promise begets a willingness in men, where it was not before: But we may have occasion to speak of this more hereafter. And so much for the word, whosoever will; the willing man.  

Let him take the water of life freely.  
Let him take;— What, with his hand, no; This water of life is not to be taken with your hands, but it is to be taken by faith; Praecibus deum sollicitet, fide accipiat; we are to solicit God by our prayers, & to take it by our Faith: God doth not thrust water of life upon men unwillingly, or upon people that are slothful and sleepy, but he tenders water of life to those are willing and industrious, that do seek it, let them take it.   

Let him take the water of Life.  
What's this water of life? There be variety of Interpretations of these words;— Some make this water of life, to be Christ the Fountain of living water, the Fountain of Grace and Glory;— Some make this water to be the Spirit, who is called water frequently in the Scripture;— Some make this water to be the Doctrine of the Gospel;— Some make this water to be Grace;— And I think none of all these are out, but all these may be taken in:— Christ is water of life;— The Spirit is water of life;— The Doctrine of the Gospel, or the Gospel itself is water of life;— The gifts and Graces of the Spirit are water of life.—  
And why are they likened unto water; I might spend here much time in showing you the resemblances; I will only name them.  
First, Water cleanses from filth and pollution, and so doth the word of Christ; so doth the Gospel; so doth Grace; so doth the Spirit; so doth Christ; You are clean through the word that I have spoken, saith Christ in the 15th of John.  
Secondly, Water softens and mollifies the hard earth, so the Doctrine of the Gospel, that heavenly dew, The Graces of the Spirit, The Spirit itself, Christ himself, doth soften the heart where he comes; Paul was a sour piece, a stubborn hearted sinner, but when he met with Christ, and some of this water fell upon his heart, saith he, What wilt thou have me to do Lord? he was soft, mollified, and melted.  
Thirdly, Water it is of a cooling nature; it cools the heat of the Air, and the heat of the Earth; So this water of life, it cools the heat of Temptations, the heat of persecution, the heat of your lusts, the heat of anger and passion; where any of this water comes, it cools your unnatural heat, and those sinful heats that we have contracted.  
Fourthly, Water doth make the earth to be fruitful, the earth doth fructify by the waters, dews, and reins; so where any of this water comes, it makes men and women fruitful; when Christ said to Zacheus, This day is salvation come to thy house, how fruitful was he presently; The half of my goods I give to the poor; wonderful fruitful doth the water of the Gospel and the Spirit make men and women.  
Fifthly, This water doth satisfy thirst, this water of life is the only water that satisfies thirsty souls; when you have a promise given in, and Christ comes, and the Spirit comes, and divine truths are let in to your hearts, how are you satisfied and refreshed?  
Sixthly, Water doth cure and heal diseases and distempers of body; you go to the waters, to the Wells, to the Bath, and other waters you use, which are healing waters: The waters of the Gospel are healing waters: He sent out his word and healed them: Christ said to the Leper, I will, be thou clean, and he was clean: The word of God will heal all diseases of your souls: 'tis not only a pattern of wholesome words, but a pattern of healing words.  
Seventhly, and lastly, Some waters are very Comfortable and Cordial: so are these waters of life; They are very Cordial waters, is not this text very Cordial to think upon; Whosoever will, let him come and take of the water of life freely? It's a very Cordial the water of this text.— And so much for the Resemblance, between water and it.   

The water of Life.  
Quest: Upon what account is it called water of Life?  
Answ: First of all this water begets life; take Christ for the water of life, Christ himself is life; He is the Prince of life, and he is life: Joh: 14 6. And he is our life, Col: 3.3. When Christ who is our life shall appear; Christ brought life to the dead world; he is water of life.  
Take the Spirit for water of life; The Spirit begets life in the soul; it is a Spirit of life; and it's called living water: In the 7th of Joh: 38; 39 He that beleiveth on me (as the Scripture hath said) out of his belly shall slow rivers of living water; and this he spoke of the Spirit; the Spirit is water of life unto men and women.  
Take it for the Gospel; Phil: 2.14. 'tis the word of life: the very word begets life in men and women; 1 Pet: 1.23. Being borne, not of Corruptible seed, but of Incorruptible, by the word of God which liveth and abideth for ever: The word of God liveth, and begets life in men and women; It's seed, and all true seed hath life in it; sow any Corn, it hath life in it; this is divine and heavenly Corn, and when it is sown in your hearts it begets life there.  
And Grace is life, Faith is life; all Grace is life; It is the life of the soul; so that they are called waters of life, because these waters beget life.  
Secondly, They are waters of life, because they do maintain life begotten; We are nourished of the same things of which we consist, saith Philosophy; And so saith Divinity; we consist of divine principles, a godly man is made up of the word of God, of the Divine nature, and of the Graces of the Spirit, and we are maintained by the same, we are maintained by Christ, and by the Spirit, and by the word, and by this water of life, we live upon the same; Therefore Christ, Grace, and Spirit, are compared in the Scripture unto things upon which men live: Isa: 55. Ho every one that thirsteth, etc. Water, and wine, and milk, and marrow, and bread, by such things as these men live: Incline your ear and come unto me, hear and your souls shall live, your life shall be maintained by these things: Christ is the bread of life, and the water of life, and we must live by this bread and water live by the flesh of Christ, and live by the blood of Christ, live by the promises of Christ, and live by the Graces of Christ, and so by the Spirit, these maintain life in men and women.  
Thirdly, It's water of life, because it makes us more and more lively; it doth not only beget life, and maintain life, but Increase life, and makes us lively: It's said in the 4 ●h of John, that this water shall be a Well of water springing up into everlasting life: It increases life, and springs up into more and more life: This water doth make us lively. John 10.10. saith Christ, I came that ye might have life, and have it in more abundance: how lively was Peter after the water of the Spirit came upon him, in Acts 2. and Peter it is that writes of living and lively stones; Christians should not only be living but lively: this water makes lively, full of Spirits.  
Lastly, 'Tis water of life, because it brings unto everlasting life: he that hath the Gospel comes to be partaker of the Spirit, and he that hath the Spirit is partaker of Christ, and he that is partaker of Christ comes to God: See how this water of life springs up into everlasting life; saith Christ in the 14 of Joh: 6. I am the way, the truth, and the life, and no man comes unto the Father but by me; so that by Christ we come to the Father.—  
And in the 8 Rom: 9 He that hath not the Spirit is none of Christ's:— And he that hath not the Gospel, hath not the ministration of the Spirit where the Gospel waters come, and this water is conveyed to the soul, there the Spirit is, and there Christ is, and there's coming to the Father, so that it springs up from the Gospel to the Spirit, from the Spirit to Christ, from Christ to the Father, as in the 4 ●h of Joh: 14. It is a Well, springing up Into Everlasting life: This water came from the Father, and it will carry men up to the Father, into everlasting life. So than you see what this water of life is, and why it's said to be water of life: and how water?   

Let him take the water of life freely.  
There's something in this word; Take of the water of life freely.  
That notes first, let a sinner be what he will, there is no bar put in against him to keep him off from this water: let a man be a great sinner, an old sinner, let his sins be Crimson and Scarlet sins, God puts in no bar: Christ saith not here, let a little sinner, or a young sinner, or a sinner that hath sinned once, or twice, or an hundred times, or a thousand times, only come; but he saith, whosoever will, let him take of the water of life freely: let his sins be what they will; All manner of Blasphemies, saith Christ, shall be forgiven: There's no bar but only against the Impardonable sin; But what sin soever, though long continued in, though of the most heinous nature, clothed with the most dreadfullest aggravations, yet it shall be forgiven, let that sinner come, and take of this water of life freely. A Leper, a man leprous all over, may as freely go into the river or sea and wash himself, as the man that is sound: There is no bar in his way.  
Secondly, It imports thus much, let him come and partake freely; that whatsoever qualification men have, let them be honest, moral, civil, sober, righteous, just, (and the like) have good natures, and dispositions, yet no man doth deserve or merit any thing, not one drop of this water. Many think (and it's the Popish Doctrine) that men may be made meet for this water, and that men do deserve this water, and are worthy of it; No, let men be never so righteous, just moral, never so civil, yet when they have done all that ever they can, they do not deserve one drop of this water; But whosoever will let him come and take it freely; there's no merit of thine, there's no desert of thine, there's no meetness in thee, but it's water that is freely prepared, and freely given.  
Thirdly, It imports thus much likewise, That men may come and take abundantly of this water; As when you Invite persons into your Orchard, Gardens, into your Wine-sellers, you say, come, eat and drink what you will, that notes your freedom, and that they may take abundantly; so here, whosoever will, let him come and take freely, let him eat, let him drink, let him satisfy himself, there is no measure set you shall have so much and no more, you shall have a pint, a quart, a pottle, or a vessel full, and the like: No, here's no limits are set, but take as much as you will, as much as you can carry away, Joh: 10.10. James 1.5.  
And lastly, It imports this, That what endeavours soever men use, let men strive and endeavour never so much, yet it is not for their endeavours that they have this water. Men must strive, must read, hear and pray; They must dig for wisdom as for Silver and Gold; but when they have done all, it's God that gives in this water: God gives it, but in the use of means, in their digging, in their labouring, in their waiting, not for their digging, for their labouring, for their waiting. Rom: 9.16. It's not in him that willeth, or in him that runneth, but in God that shows mercy: It is water freely given. Thus you see the words opened:— Now I come to the point I shall insist upon.  
Doct: That the offer, or the tender of the water of life, is free.  
Whosoever will let him take the water of life freely: It is freely offered unto men: Take Christ for the water of life, and Christ is freely offered unto the world: Jo: 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish: What's freer than gift: God hath given him, therefore Christ saith in the 4th of Joh: 10. to the woman of Samaria, Didst thou know the gift of God, and who it is that saith unto thee, give Me to drink, thou wouldst have asked of him, and he would have given thee water of life. Christ is the gift of God, he is freely given, freely tendered unto the sons of men. Rom: 8.32. He that spared not his own Son, but delivered him up for us all: God did not spare him, but freely delivered him up for us all, so that this water of life is freely tendered and given unto you.  
The Spirit, is not that freely tendered unto men; Ezek: 26.25. I will sprinkle clean water upon them, and wash them from all their filthiness, I will put my Spirit into them. In Joel, I will pour out my Spirit upon all flesh: the Lord tenders this water of life freely. In the 11th of Luke, saith Christ, If ye that are evil, can give good gifts unto your children, how much more shall my Father give the Spirit to them that ask him?  
The Gospel is freely given; saith Christ to his Disciples, Freely ye have received, freely give: and in the 16 of Mark: Go preach the Gospel to every creature. The Gospel is the ministration of Grace, the ministration of the Spirit: So that all the water of life is freely given: Revel: 21.6. And he said unto me, it is done, I am Alpha, and Omega, the beginning and the end, I will give unto him that is athirst, of the Fountain of the water of life freely: I will give freely. As this water of life is freely given:— so 'tis freely revealed: God made it known freely: Math: 13.11. To you its given to know, etc. none else made it known: God might have kept this Fountain shut up in heaven, and never have discovered the Fountain, never have made known to the world any such water, any such Grace, any such mercy as here is held out to you; hence is it that Christ saith to Peter in the 16th of Math: 16, 17. When Peter said, Thou art the Son of the living God, saith he, Blessed art thou Simon Bar-Jona, for flesh and blood hath not revealed this unto thee, etc. God revealed it unto him: and in the 21 of Math: I thank thee o Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto Babes:— God reveals this water and makes it known:— And as God reveals it, so it is the Lord that blesses this water, and makes it a blessing to one and not unto another: This water was a blessing unto Peter, it was not a blessing unto Judas: Judas had no blessing by the Gospel, no blessing by Christ: So those of Capernaum and other places, they had no blessing; it's God gives the water, reveals the water, and blesses this water to whom he pleases.  
Quest: Why doth the Lord freely offer and tender this water of life unto the world, unto sinners?  
Answ: This water of life is freely tendered, first, that so God might make known his goodness, and make way for his Glory. Things that come freely, do discover the goodness of any, and redound most to their praise, most to their honour: when a parent shall out of his own good will give unto a child great matters, unlooked for, unsought for, unthought of, this argues the goodness of the parent, and draws more honour: When a Prince shall give unto his Subjects out of his own bounty and good will, not being mov●d by his Nobles or Princes, or others about him, this declares his goodness and makes way for his honour: and every one saith, What a good Prince is this, or what a good King is this, and how honourable is this: he doth it freely, none moves him to it? when men are moved to do good, those that move them they share in the good, they share in the honour, had not the party moved, it had nor been done: Now God will have none to share in his honour: God doth it freely, according to the Counsel of his own will, for his own name, that so his goodness may be known, and his honour may be great; Be it known unto you, saith God in the 36 of Ezek: that not for your sakes do I this, but for mine own Name sake: I do it not because you move me, or any move me, but from within, for mine own will, and so his goodness appears, and his honour is the greater.  
Secondly, The Lord tenders water of life freely to sinners, that so he may take away all objections, all scruples and fears which usually lie in the hearts of sinners, when people have sinned against God, are guilty, and unholy, they are afraid of God; Adam runs from God and hides himself: they have hard thoughts of God, and think God will not be pacified towards them. Now the Lord to prevent this, and take away all such objections, scruples, and fears, out of the minds and hearts of men and women, doth freely tender water of life, freely hold out the Golden Sceptre, freely offer pardon, peace, Grace and salvation.  
Thirdly, The Lord doth this, that so he may endear our hearts the more unto him: when a thing comes freely from others, how doth it work, what hold doth it take of the heart, it knitts the heart much unto them. In the 2 Sam: 7. the Lord there comes to David and tells him what great matters he would do for him, and for his house, and v: 18. Then went King David in and sat before the Lord and said, Who am I o Lord God, and what is my Father's house, that thou hast brought me hitherto, and this was yet a small thing in thy sight o Lord God; But thou hast also spoken of thy servants house for a great while to come, and is this the manner of men o Lord God. What will God deal thus by man, to come to him and offer him such kindness, and such mercy, to deal so bountifully and freely with him, is this the manner of men, even this is the manner of God to deal with man, that so he may endear their hearts unto him. And so Elizabeth saith, Whence is it that the Mother of my Lord should come unto me? What Mary, the Mother of the Lord Jesus Christ to come unto me, and give me a visit that am a poor despised creature? When things are done freely, and unexpectedly, they do endear and engage the heart abundantly.  
Lastly, The Lord doth freely hold out Grace and mercy to sinners, to prevent pride & boasting, were there any freewill, power, or qualification in man, which might move or draw God to bestow and give these waters, man would be ready to attribute the thing to himself, and to glory and boast: now that man may not glory nor boast, the Lord doth freely bestow and give the water of life. 1 Cor: 1.27. God hath chosen the foolish things of the world to confound the wise, and hath chosen the weak things of the world to confound the things which are mighty; The base things of the world, and things which are despised hath he chosen, and things which are not, to bring to nought the things which are; That no flesh should Glory in his presence. God would have none to Glory in his presence, therefore he takes things that are most unlikely, foolish, and weak, contemptible, despised.   

Application.  
First of all, Doth the Lord freely tender water of life unto us: Then this serves to reproove those that do refuse to receive this water.  
But you will say, are there any such in the world, what will any refuse water of life, can there be any such living?  
Yes beloved, too many, the world is full of them, always was, and now is full of such: And that I may not give you words only, take Scripture, look into the 81 Psal: 11. But my people would not hearken to my voice, and Israel would none of me: Mark, My people, saith God, would not hearken to my voice, I came and told them of water, and water of life, and set life and death before them, but my people would not hearken to my voice, they would none of me the Fountain of living water; Though God were the Fountain of living waters they would none of him: Israel itself would none of him. And in the 65 of Isa: 2. I have spread out my hands all the day unto a Rebellious people, which walketh in a way which is not good, after their own thoughts: I have all the day spread out my hands to them, and held out water of life unto them, and they would none of me. So in the 1 of Pro: 24. I have called and ye refused, I have stretched out my hands, and no man regarded, but set at naught all my Counsels, and would none of my Reproof: It was very frequent in those days, they would none of the water of life:— And was it not so in Christ's time, and in the Apostles times, 23 of Math: 37. o Jerusalem, Jerusalem, how often would I have gathered thee, as a hen doth her chickens, and ye would not: I would have had you to receive water of life, and to have lived, but ye would not: He came to his own and they received him not. In the 23 of the Acts 46. It was necessary that the Gospel should first have been preached unto you, but seeing ye put it from you we turn to the Gentiles. So in all Ages, the greatest sort of people refuse the water of life:— they choose strange waters, 2 Kings 19.24. Heb: 13. They follow strange Doctrines, strange opinions, strange Blasphemies, puddle waters, poisoned waters, but as for the waters of life they will have none of them.  
Now see the evil of this in Refusing the waters of life.  
First, This will appear, 
The evil of refusing the waters of life.  if you Consider what it is they do refuse; It is water of life: If it were ill, bitter, corrupt, poisoned water, it were something, but it's water of life, that begets life, maintains life, increases life, brings unto life everlasting: the more excellent any thing is that is refused, the greater the evil: To refuse a bag of dust, To refuse a bottle of some musty liquor were nothing, but to refuse a wedge of Gold, a bottle of Spirits, this shows folly and weakness: Who that hath a right mind would refuse Gold, when it's offered, water of life when it's offered? it's the most excellent thing, and yet men refuse it.  
Secondly, It is that which is freely offered, if it were put upon hard terms, if men were to buy it at dear rates, if they were to bring bags of money for it, there were some pretence for refusing, for every one hath not bags of money, as Simon Magus had, but it's not to be sold for money, it's freely given, and when such a Commodity of such infinite worth is offered freely to you, and you will have none of it, your sin is great; it was freely offered, and you would have none of it.  
Thirdly, Consider who it is offers it, it is offered by Christ, by the Ministers of Christ it is offered unto you daily; but here in the Text it's offered by Christ. Now shall Christ who is the Son of God, the Prince of life, the Heir of the world, who is worshipped by Angels, who is the great Commander of Heaven and Earth; shall he come and offer you water of life, and will you have none of it? shall he that loves sinners, and laid down his life for them, and would wash them in his blood, shall he come and tender the Gospel, and Grace to you, and will you have none thereof? your sin is great, exceeding great.  
Fourthly, Consider, it is the greatest Ingratitude that ever was in men and women, that Christ should bring water of life, and freely offer it unto you, and you have extreme need of it, and yet will have none of it: he doth it out of love, and aims at your good, and the saving of your souls, and yet you will have none of this water, what Ingratitude is this? Christ may say, I brought water to your door, and such water as was water of life, it would have quickened you, maintained life in you, & brought you to Eternal life, and you would none of it; hear o Heavens, and hearken o Earth, was there ever such Ingratitude!  
Fifthly, Consider, that this water of life is the only remedy can do your souls good: It's the mercy of God in Christ, its Christ's merits, the Spirit and the Graces thereof must do sinners good, if any thing in heaven and earth can do them good; There is nothing in Heaven and Earth besides free Grace and mercy, this water of Life, which can do your souls good: If you will not drink of this water, you must die: you must die and perish for ever, as in Jonah; They embrace lying vanities, and forsake their own mercies; so all men and women in the world embrace lying vanities, who forsake these waters, they will drink the muddy waters of the world, the filthy waters of sin, of the ditches of Rome, of the puddles of Egypt, and Babylon, but of these waters which would save their souls, they will not drink: this is an evil against the Remedy.  
Sixthly, Consider that the refusal of these waters provokes God and Christ greatly to wrath, you cannot provoke God more than by refusing his kindness; you grieve you vex the Spirit, you resist the Spirit, and so provoke God bitterly: Psal: 81.11, 12. saith he, My people would not hearken to my voice, and Israel would none of me; so I gave them up to their own hearts lusts: I will scourge them no more, but give them over to the saddest Judgements in the world, they shall be left to their own lusts, their own wills and humours: I will leave them now to drink waters will poison them, waters will ripen them for hell. So in the 14 of Luke, those that were Invited to the Supper, they made excuses all and would not come, saith Christ, not one of them shall taste of my Supper: The meaning is, they shall not only not taste of the dainties I have prepared, but they shall taste of the severity of my wrath: In stead of cups of wine, they shall have cups of Brimstone & fire: The vengeance written they shall have executed upon them. When God offered Canaan to the Jews, and they resused it, and would go back to Egypt, God was so moved, that he swore in his wrath, If they shall enter into my Rest, If they enter into my Rest, let me be thrust out of heaven; And the fierceness of God's anger never came upon the Jews till they had refused Christ, and these waters of life; But then the wrath of God came upon them to the uttermost, to perfection it came upon them.  
Seventhly, Lastly, Those that refuse the waters of life, The Lord Christ, and God, doth keep account of all such passages, and will bring them in against them, and urge them as aggravations of their misery at last: The Lord keeps account: I have stretched out my hands all the day long, saith God; A whole day, the day of their lives I waited upon them, Forty years long was I grieved with this Generation: Revel: 3.20. Christ saith, Behold I stand at the door and knock; Christ keeps account how long he stood there, how many knocks he hath made there; how many tenders of Grace have been presented to you? how often you refused and turned them away? He will come at last and say, At such a place I stood and knocked twenty or thirty years, And in such a place I tendered Grace to them a thousand times, and my Spirit presented good motions to them ten thousand times, and yet they refused: All these will be brought in at last, and then when you shall see this black bill, this will sink you into the bottom of hell. Grace offered, peace offered, heaven offered, Christ and his righteousness offered to be your portion, and you would none of all these: and what did you choose, chaff, earth, puddle water, your misery will be exceeding great?    

The Water of Life.  Reve: 22.17. 
And whosoever will, let him come and take of the water of life freely.  
WE 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 works in your mind, ye that have lived basely to the dishonour of God and man, to your own 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 terms, 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 ways, and the unrighteous his thoughts, and turn unto the Lord, and he shall have mercy: Pro: 28. It's said, He that confesses his sins and forsakes them shall find mercy: There the terms are somewhat hard, who can forsake his ways, and turn from his evil thoughts, and the like, it's a hard thing to do: But here it's upon other terms; Whosoever will let him come and take of the waters of life freely:— You may have them freely, whatsoever your sins have been, crimson sins, scarlet sins, crying sins, sins against light of nature, against Law, against heaven, against earth, sins against State, against Church, against soul 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 go and take water at any Well in a Town, he may go to the Thames and take water what he will, when the Rain falls who may not have a share of it? here's water, here's rain from heaven, and who will, may come and take water of life. Sometimes money is given in a place for poor people, and it is made known for them to come and fetch it, but they must first get Petitions, Justices, Ministers, and other men's hands, of their honesty, of their faithfulness, of their service, of their sufferings, of their losses, and a great deal of do 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: o come in this day, come in to Christ, come in and drink waters of life, come in and live, come and live comfortably, come and live eternally.  
Thirdly, Again in the next place: If the water of life be freely offered to sinners, than you that barren and dead hearted, and complain of unfruitfulness and unprofitableness: wait 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 means: Are you dry, barren and fruitless? 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 Rain falls from heaven upon the mountains and barren places, it will make them look Green; so when Christ gives out these waters to mountainous hearts, to barren spirits, this water of life will soak into you, soften you, make you grow, flourish, and bring forth fruit. Lam: 3.25, 26. The Lord is good unto them that wait for him, to the soul that seeketh him; 'tis good that a man should both hope and quietly wait for the salvation of the Lord:— The Lord is good to them that wait for him; If you will wait 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 known, 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 faint, and to them that have no might he increaseth strength, they that wait 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 walk and not faint:— Wait 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 ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him: Thou meetest him that rejoiceth and worketh Righteousness; Those that remember thee in thy ways, he will meet them, he will water them, and refresh them, and they shall be fruitful. You made the Lord Christ to wait for your tears, he waited a long time before you shed one tear of Repentance, and will not you wait upon him that hath water of life for you? wait upon him in the use of means, 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 we Contribute aught unto this work of Grace, and Salvation, than we might Sacrifice to our own Nets, but we Contribute nothing: Ephes: 2.8. By Grace are ye saved through Faith and that not of yourselves; mark, it is the gift of God: not of works lest any man should boast:— The Lord knew what man would do if he should come in, and be a Co-worker with God, therefore saith, By Grace are ye saved through Faith, and that not of yourselves, 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 works lest any man should boast; therefore let no man Glory in himself, but give the honour and Glory to God. In the 9th of Jer: 23, 24. Let not the wise man glory in his wisdom, 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 kindness: and Isa: 43.25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins; I do not do it for thy sake saith God, but for mine own sake: for the honour of mine own name I blot out thy sins 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 Iniquity, and passeth by the transgression of the Remnant of his heritage: he retaineth not his anger for ever, because he delights in mercy; and who is a God like unto our God, that pardoneth Iniquity, 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 show mercy, he blotts out sins freely for the honour of his own 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 freely given it unto you, and that in abundance, when others have none or puddle water only.  
Lastly, If God do give us water of 〈◊〉 freely, than 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 Sabbaths are tedious unto them, and when will the Sabbath be gone, prayer, Reading of Scripture, hearing of Scrmons, and to discourse of heavenly things, is tedious unto them, they cannot Endure 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, cheerfully, willingly. In the 2 Phil: It is God that worketh in you both to will and to do of his own good pleasure. Do all things without murmuring and disputing: When God works in men according to his good pleasure the Will and the Deed, Then men will do all things without murmuring and disputing, they will come off roundly and readily to do the work of God: they will be then like to David who fulfiled all the Wills of God, and gave Counsel 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 mind, etc. God regards not any of your services, that come off heavily, dully, and with murmur, but God loves a cheerful giver, a willing mind: he is free himself, and gives water of life freely, and he would have you serve him cheerfully and willingly.—  
But to proceed 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 poor, learned or unlearned, young or old, bond or free, whosoever hath a willingness 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 willingness 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 milk without money and without price: saith Christ, are ye willing to have waters of life? are ye willing to have wine and milk 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 look not after your money, I look not after such qualifications, or dispositions, and preparations; But are you willing to have it?— Wherefore do 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 door and knock, saith he, If any man hear my voice, and open the door, I will come in to him, and will Sup with him and he with me:— Christ comes and stands at the door and knocks: You know when one comes to the door of a house and knocks, if there be one within, and the party will not open the door you cannot come in: but if the party will open the door, you come in presently:— Christ comes and kcocks now, and he would feign come in; but men and women will not open the door:— What's the opening of the door? your hearts are the door, and the opening of your hearts, is your willingness that Christ should come in, but men and women keep the door shut, and so Christ enters not: they have no willingness 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 keeps his hand shut he can receive nothing: but if he will open his hand, than 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 keep 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 entrance: But willingness now is the opening of the heart, and makes way for Christ's entrance. 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 eat the fat of the Land; If ye be willing ye shall have the blessing: There is a willingness required in sinners to receive Grace, to receive mercy, to receive the waters of life.  
Quest: Now wherein lies this willingness 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 prising 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 operations of the will are according to the apprehensitions of the understanding: If a man's understanding have apprehensions of a great deal of good and worth in a thing, than his will prizes the good that is in the thing answerably. When men have weak apprehensions of things, they have weak prizings of them, and value them accordingly: But if men apprehend things strongly, to have a great deal of worth and excellency in them, than they prise them answerably: Now when the waters of life are apprehended to be exceeding good, to be an Infinite mercy, an unspeakable mercy, than 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 fullness dwell. There is then all fullness in Christ. Coll: 2.3. In him are hid all the Treasures of wisdom 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, loss for Christ. So that there's the first thing in this willingness that the soul having seen a worth, an excellency a transcendency of good, prizes it answerably.  
Secondly, The soul hereupon comes to make choice of this good for itself: The Will chooses this good so apprehended and so prized. As a man, he beholds a person beautiful, amiable, and suitable unto him, he prizes the person, and makes choice of the person in himself, for himself: So the will upon apprehension of water of life, and the Infinite good by it, doth choose this water of life for itself. And thus David in the 73 Psal: 25 v: Whom have I in heaven but thee, and there is none upon earth that my soul 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 chiefest of ten thousand: I know what a one my beloved is, I have such apprehensions of him, he is white and ruddy, the chiefest 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 itself; that is the second thing, the will acting in the choosing of Christ.  
Thirdly, The Will moves and carries the soul to the Enjoying 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 lawful means to Enjoy her, his will carries him to the use of means: so here; The Will moves the soul now towards Christ, to close with Christ to enjoy Christ, and doth act both inwardly & outwardly: Inwardly by long, sigh desires, thirstings, o that I had water of life, o that I had water of the well of Bethlehem, as David said, o that I had Christ, o that I had the Spirit, o that I had Grace:— And then outwardly, it carries to the use of all means, to reading, to hearing, to meditating, to prayer, conferring, and the like, to all the ordinances, and all the means that it may Enjoy Christ, and meet with him whom it hath chosen, this is the willingness 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 moved and carried out to Enjoy it, let that soul take the water of Life.  
Quere. Now a Quere movable upon this is.  
Whither can man by his own abilities make this choice of Christ, or of this water of life?  
Answ: Men by their natural 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 seek the Word of the Lord, and shall not find it: Mark; 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 work of reason, and natural apprehension of some good to be in the word, carried them after it: But I conceive, no man can by natural abilities thus will the Lord Jesus Christ as we have spoken: There be Scriptures that do hold it out strongly; If you look into the 7 Rom: 11. Sin taking occasion by the Commandment deceived me, and by it slew me:— Sin slew me, saith Paul, if Paul were slain, a dead man, how could he move in such a manner then towards Christ? for mark in the 6 Chap: 11 ●● Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord: Saith Paul, I was slain 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 myself: and that place, 1 Cor: 2.14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned:— Some would make this verse to speak to young Christians weak Christians: But saith he, the natural 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 spiritual discerning: But the natural 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 natural man now which hath not the Spirit, he receives them not, he discerns them not:— And that this is the meaning of the word, look but into the 19 Judas, where you have the same word, Sensual, he might Interpret it Natural; Sensual not having the Spirit. Now he that hath not the Spirit, he cannot discern the things of God, he cannot desire them, he cannot receive them; therefore saith Christ unto Peter, Blessed art thou Simon Bar-jona, 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 wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe: All the wisdom of the world brought them not up to the knowledge of God: So then, by man's natural ability he is not able to come to this willingness.  
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 vain?  
Answ: To this I answer first, 'Tis not so, 'tis not in vain; for where the Gospel comes, there is so much mercy, love and goodness of God held out, such great precious and free promises presented unto men, as that being heeded, they beget a willingness in sinners to live, there goes a general virtue and power with the Gospel to do something in the hearts of men and women which they could not do 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 do come, they heal the waters; That is, If men and women who are like the dead Sea, who are corrupt, filthy, stinking, and loathsome in their natural condition, The waters of the Gospel do something there, and they do enable men to will, and will otherwise 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 breathe of God's Spirit goes along with it, that if men heed the same, something is wrought in their hearts that may Enable 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 beg 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 soul may well conclude and say, Surely God will give me a will to receive these waters, if I beg them: So that if men and women now having waters of life held out freely, do come to God and beg of God this willingness, 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 Justify 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 prayed unto will give them the will, and yet they neglect all. men's Condemnation will be upon their own heads, where is God to be blamed? 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: Or why is this willingness required 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 what you will 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 eternal, Heaven and Glory, the great and precious promises, pardon of sin, or what you will, if a man have not a will he will not take it: so that willingness is required to the taking: If a man have not a mouth, it is in vain to offer him meat; If men have not a will, they will not receive, Math: 23.37. Acts 13.46. Therefore God requires willingness that men may receive the waters of life.  
Secondly, This willingness is required, that so men may not complain; for if men should be brought to drink waters of life by a compulsory Act, they will complain of what follows: Therefore saith Christ in the 16 Math: 24. If any man will come after me, let him deny himself, and take up his cross and follow me: If any man will come, if a man have a will saith Christ to follow me, let him, he will meet with hard things, and if he be not willing, he will complain that I should cause him to follow me: Men must deny themselves, and take up crosses, and endure persecutions and temptations, and if they did not come willingly to God's way they would complain of it; Now God to prevent Complaining of his ways, he requires that men be willing.  
Thirdly, This is, that so the Communion between Christ and the soul may be the sweeter: where there is willingness on both sides, there will be the sweetest life:— If the parties do not consent on both sides, you will say, it will be an Ill match: But if there be a willingness and a freeness 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 sweet Communion between Christ and the soul: I am my beloved's, saith the soul, and my beloved is mine: There was mutual Consent and Agreement between them.  
Lastly, This willingness is required, that so the wisdom 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 goodness of God? where's the wisdom 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 speaks, Compel 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 compel them, no other compulsion doth God use, but the Grace of the Spirit, and divine Arguments set on upon the heart.  
But this may seem contrary to Joh: 6.44. saith Christ, No man comes to me except the Father draw him: It should seem then that it is not voluntary and free.  
I answer, God doth not force a man's will, but God doth sweetly and lovingly take away the unwillingness 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 stoniness, the hardness, 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 walk in my statutes, and ye shall keep my Judgements and do them: He will cause them to walk in his statutes; what will he thrust them on against their wills, no, see what the Church saith, Cant: 1.4. Draw me o Lord, we will run after thee: When God comes to draw, the soul runs willingly and freely. So that you see a willingness is required.   

The Water of Life.  Reve: 22.17. 
Whosoever will, let him take the water of life freely.  
TO proceed to the Uses of the point: and so to finish the Text.  
Use. First, If those that are willing shall have the waters of life, than here it serves for Conviction, and doth convince us that all who think and say they have drunk 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 saved, but here is clear conviction to the contrary; for, have you had this willingness in you that is required? have men seen such excellency in these waters, as to prise 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, etc. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom 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 Devils, and in thy name done many wonderful works; And then I will profess unto them, I never knew you, depart foom me ye that work Iniquity. These men did not see so much worth in the waters of life as they did in Iniquity; they did not prize Christ's Grace, his Spirit, the Gospel, and the promises thereof so much as works of Iniquity; they would drink puddle water, poisonous water, they would not let go their Iniquity for Christ, yet these thought themselves Christians, thought themselves safe, happy and blessed creatures: The five foolish virgins in the 25 of Math: they had gotten lamps, but they had gotten no Oil 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 profess Christ, and profess the Gospel was sufficient; they had lamps, but where was the oil? where was the water of life? where was Grace, they had none of it? So in the 2 of Tim: 3.5. Having a form of Godliness, but denying the power: They had a form, they came to the Assemblies as you do, and sat there, heard the word, profess Christ, seemed to be Christians, and it may be, did something in their families, but they denied the power; they never had this willingness, to see the excellency of the power of Godliness, never did they choose the power of Godliness, never did they pursue after the power of Godliness:— And many in these days, they live in base and sinful ways, and yet think 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 are there of one another? what reproaching? what backbiting and slandering? what drunkenness, what whoredom, what oppression, what defrauding, what contention is there? brother against brother, seeking to eat up one another, and to undo 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 dreadful thing when those that are of the same family, flesh and blood, walk in those ways, and pretend that they are Christians, and would have the ordinances, and yet will not lay down 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 think so, all have not tasted of the waters of life that think so, all have not Grace that imagine they have. The five foolish virgins, afterwards they got oil as they thought, and they came and knock at the gate of heaven, but they were deceived, they had not true oil, they would have been let in then: That's the first.  
Secondly, This serves for reproof, and reproof of many that say they would gladly have waters of life, they are willing, and would feign have Christ, Grace, and the Spirit, but it's evident there is no such thing, because they never prise them, so as to see them better than their earthly sensual and sinful enjoyments, than their outward estates & what ever is dear unto them of that nature, because they never make a real and actual claim of them, nor use the means to attain them: Corn, wine, and oil, they prise, they close with, and make out after, and bestir themselves so in the pursuit of them, that they hazard their souls 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 endeavours, Math: 19.16, 17, 18, etc. 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 do truly and really will, they come not up to a prising of them, to a choosing of them, and to an using of all means for them they give not diligence to add Grace to Grace, to work out their salvation, to shake off security and slothfulness, 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, than 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 door and knock, if any man will open, I will come in:— And what if you will not open the door, if Christ do beat down the house and the door, 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 reign over them, bring hither and slay them before me: Those mine enemies that would not have me to reign over them, I come and tell them that I will cast out their enemies, and I will reign sweetly and lovingly in them, and I will do them good, I will save them, give them waters of life, cordial comforts, and they will not; what 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 eat the fat and drank the sweet; But ye would not; now is your house left desolate; Man's destruction is of himself, and God is to be justified and cleared, he makes such tenders of Grace and mercy, and that freely he comes and waits upon men and calls upon them, and yet they will not. You have a remarkable place, 2 Thes: 2.10, 11, 12. Because they received not the love of the truth that they might be saved; Mark, 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 believe a lie; and this is made good in our days exceedingly, for the truth hath come, and knocked at the hearts of men and women, and it hath not been received with the love of it, Therefore God hath sent them strong Delusions that they should believe a lie, That they all might be damned who believed not the truth, but had pleasure in unrighteousness: 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 darkness rather than light, because their deeds are evil; This will be their Condemnation, they will shut their eyes against the light, they will not let truth enter, and if they do, they withhold the truth in unrighteousness, 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 willingness, it is a matter of great concernment, it concerns your souls and bodies for the present, and to all eternity, to see that there be this willingness in you, willingness to have water of life; for all are not willing, nay when it comes to the trial, hardly one of a hundred will be found really willing to have waters of life, therefore give yourselves no rest night nor day till you find a real willingness to have waters of life, to have Christ, and the Spirit of Christ, to have Grace, salvation, peace & pardon to your souls, give yourselves no rest (I say) till you find this willingness in you:— And a little to excite you unto it, and then to show you how you may come to this willingness.  
First, Consider that you have a willingness to other things, and that willingness will do you little good without this, nay, your willingness 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 do you good unless you have a willingness to the waters 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 do then? These will do nothing for you, but these may prejudice you: 1 Tim: 6.9, 10. They that will be rich; mark, 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 hurtful lusts, which drown men in destruction and perdition: Mark, these prejudice you: For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows: when men have strong wills to creatures, they may prejudice themselves and undo soul 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, carnal delights, and they are dead while they live; have they waters of life, no, their wills have slain them: They are dead while they live. So in the 2d Ephe: 3. Among whom we all had our Conversations in time passed in the lusts of the flesh, fullfilling the desires of the flesh, or the wills of the flesh and of the mind: when we fulfil the wills of the flesh and of the mind, we 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 damnify you and undo 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 only require, and all he doth requi●e: under the Covenant of works, there was, Do 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 only 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 prising, choosing, and pursuing of the waters of life, that's all I require, my Son give me thy heart; he doth not mean that piece of flesh which is in your body, that you call your heart; But he would have you have so much understanding as to see an excellency in himself, his Son, his Spirit, his Word and Grace: and then to choose the same, and to use the means to attain them. This is that that God requires, and all he requires; shall the Lord only 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 unless you are willing, you shall have no water of life: whosoever is willing let him take water of life, 'tis for him, God will never force you to it: If you lead a Beast to drink, you do not force the Beast to drink, and God will never force men; But if willingly they will prise Christ, if they will choose Christ above all, if they will close with him, if they will use the means that he hath appointed to Enjoy 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 hear you are ready to say, o that we had this willingness in us, we hope we have it or if we have it not, o that we had hearts willing now to prize Christ, to choose Christ, to close with Christ, his Grace, his Spirit, his ways and ordinances, than we were made, how shall we come by it?  
I shall propound several Considerations unto you, whereby this willingness may be begotten.  
First, Consider your own Condition; Let every man and woman, every son and servant, seriously Consider with themselves in what 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 works 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 ourselves, and miserable creatures? Is not God just, holy, and righteous? doth not the greatest part go 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 poor soul in the world have need of water of life, I am the creature; For mine own part I speak it freely here as in the presence of God, I know none of your greater sinners than myself, and none of you to have greater need of the waters of life than my own soul; let us not deceive ourselves, we 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 down and Considers, I am in debt, I own 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 help me: This is our Condition now, if you would but seriously Consider, it would make you think, 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 Christ's Incarnation, the end of his coming, the end of his being here in this world:— why did Christ come, I will show 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 than he is come to save me a lost creature, I am a lost sheep, a lost Son, I am a lost Goat: surely if Christ came to save that which was lost, he came to save Me:— So in the 19 of Luke 10. you have it a little more full; For the Son of man is come to seek and to save that which was lost; he is come to seek it out, he seeks out the Goat, seeks out the lost sheep, he seeks out a lost sinner, as he did the man at the pool of Bethesda, Wilt thou be made whole? o Lord I would feign be made whole, but I have none to help me; well, saith Christ, be thou whole; Now see what use Paul makes of it, 1 Tim: 1.15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief: o Lord, dost thou come to save sinners, here's good tidings indeed, Lord it's a faithful 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 own righteousness, that you should receive it, Jesus Christ came to save sinners, what sinners soever they be, great sinners, old sinners, that have lived many years in a height of wickedness such as Paul was, persecutors, injurious persons, etc. 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 drink if he thirst; But if the dearest friend you have in all the world should say, o friend, you are athirst, come here's water, here's wine, here's milk, here's any thing you would drink; you would take this well which is offered willingly: Now have you a better friend in heaven and earth than Jesus Christ, who laid down his life, and shed his blood for you, saith Christ, who ever will let him come, take water, even water of life, poor soul, I have taken thy nature upon me, I have borne the wrath of God, I have satisfied the Law, I have laid down my life, I come a-wooing to thee, and do entreat thee, do not damn thyself, do not throw thyself into hell, poor soul take hold of me, come I'll lead thee to the water of life, come I'll give thee pardon, I'll give thee peace, I'll give thee my Spirit, I'll give thee my blood; why dost thou drink puddle water, and poisoned water? why dost thou not follow me, but follow the Devil the Beast, and thine own lusts? Thus the Lord Jesus Christ doth entreat us to take water of life In the 7 of Joh: Christ stood up after a great feast and makes a Proclamation, If any man thirst, let him come unto me and drink; You have been drinking wine water, and such things as do not quench the thirst of your souls; But if there be any one man among you that is athirst for the waters of life, let him come unto me, my arms are out, the waters are ready to give forth unto him, let him come and drink.  
Thirdly, Consider the promises, and in them Consider three things.  
First, Consider the freeness 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; only 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 Fountain of the water of life freely; I will give unto him that is athirst, that is, unto him that is willing, of the Fountain of the water of life freely. If a man should freely say to all the poor in a Town, come, here's an Angel apeice for every one that will come, would not the poor come, would not this beget a willingness in them? It's freely: he doth not say, if you be thus clothed if your hands and faces be clean, if you be finely dressed; no but let every one come: Though they have Leprous hands, scald heads, lame legs, and full of sores, 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 fullness of the promise, if a promise be free, and have not enough in it to relieve a man, than he would stick: But there is a sufficiency and fullness 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 needful for soul 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, saith God, and I will fill it; let your desires be never so large, there's enough in the promise to satisfy your desires. Math: 5. Blessed are those that hunger and thirst, they shall be satisfied, 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 souls.  
Then thirdly, Consider the promise it is General, it is not limited to the Jew or Gentile, to one sort of men or women, but it is General, Whosoever will, whosoever is willing: If it were made to rich men, poor men, learned men, noble men, wise men, fools, than some Question might be made, but it's tendered to all: If a State offer a pardon to all the Traitors, 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 soul that is willing may come in and say, Lord Jesus Thou sayest, Whosoever will, lo I am willing, let me have water of life: so that the freeness, the fullness, and the General tenders of the promise unto all, is a special means to beget willingness in us to receive the water of Life.  
Fourthly, Further, Consider the excellency of these waters of life, the necessity of them, the use of them, these waters of life have a greater excellency in them, than any thing you can Imagine, 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 Pearls, all your parts, gifts, and things of that nature, are shadows to the water of life: Christ with all his merits are water of life; The Spirit with all its Graces are water of life: The Gospel with all its promises are water of life; and you have great necessity 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 drinks 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 drink: it presently follows; This spoke he of the Spirit, which they that believe 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 useful, so as to water others.  
Fifthly, Lastly, Consider how easy that which the Lord requires at your hands is: the Lord requires no hard matters of you, only he saith, who ever will let him take the waters of life: The Lord might have put hard Conditions, and hard terms 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 go 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 Go 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 saith, Whosoever will, let him come and drink of the waters of life; so that it is upon an easy account. Therefore Consider these things, and through the blessing and Grace of God, they may prevail with your hearts to be more willing than ever to have the water of life.  
The next use is to let us see the Infinite goodness of God, and Condecension to poor creatures, That he who is greatness, and Glory, Majesty 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 fare, as that upon being willing we should have waters of life, as was said before, he put no hard terms 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 Righteousness; 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: o the infinite goodness and condescension of God towards poor wretches, such as we are. Should you have seen Solomon in all his Glory and Royalty, to have stooped thus fare to a poor Blackamoor, full of sores, and leprous, having no friend to speak 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 Queen, and make thee happy, had not this been wonderful condescension in Solomon? Thus is it with God: We Blackamoors that were in our blood, and full of sores, having no friend to plead for us, 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 saved poor creatures? will you be washed in my blood? will you go along with me? will you be happy? come go along with me, I will carry you to my Father, you shall sit upon a Throne and live for ever, and Enjoy God: o the goodness and condescension of God to poor sinners!  
Lastly, Here is matter of Comfort unto those that do 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 Fountain 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, wait patiently, you shall have waters of life in due time, and they are worth the waiting for, we can wait for a Bottle of wine, it may be, two or three hours, and for a ship of wines, many months, and will not you wait 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, & pour out the wine into your hearts: you shall have Christ, and the Spirit to seal you up to the day of Redemption; you shall have the blood of Christ to wash you; you shall have God himself and all that is good, therefore wait.  
Do but Consider a little of the Prodigal in the 15 of Luke: And when he came to himself he said, how many hired servants of my Father have bread enough, but I perish for hunger, I will arise and go to my Father, and say, etc. And he arose and came to his Father: Now mark, here's the Prodigal, and what saith he? there's bread enough in my Father's house, there's water of life in my Father's house, here's none but stones, here●s none but swill for swine; in my Father's house there's bread, he prizes it, I will go eat of that bread, he chooses it, and then he pursues it, I'll go, saith he, and so goes and makes all the speed he can to get to his Father's house, and have it. And was he long without it?— See what follows,— 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, etc. 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 shoes on his feet, and bring hither the fatted Calf 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 far 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 meet such an one, he shall not be long without his water, he will kiss, and embrace 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 move towards your Father's house, towards the water of life, and it shall be brought forth unto you, and given you in abundance.  
FINIS.   

A TABLE OF The Chief Heads of the preceding SERMONS.  

A  
ABilities natural, see Man.  
Assurance is not of the nature of faith. 146   

B  
Believing what. 146 147  
Branch, who meant by it. 29  
Bride, see Church.  
Brother, who is a brother. 57   

C  
Christ wherein he resembles a root, and wherein not, 2, 3, 4, 5. He is the root of nature, grace, and glory, 6, 7.11. He was true man and why, 25, 26. He is honourably descended, 29. How to come to esteem him, 32. His coming what it calls for, 35. Christ's coming is desired, 63. Christ is desirable, 75 His coming is to be made known, 85. Why so often mentioned in Scripture, 87. It's to be harkened unto, 91. Of what concernment his coming is, 92, 93, 94. Great good to be had by Christ. 142  
Christians have much to do in this world, 141  
Coming, see Christ what it is, 145. How we may know whither we be come to Christ, 173, 174, 175. And what is to be had by coming to Christ, 180 Motives to come to him, 179, etc.  
Church, wherein likend to a Bride, 62. Triumphant and militant desire Christ's coming, 65, 66   

D  
David the most lively type of Christ, 20, 21. The founder of the kingdom of Israel, 20. His seed numerous, 38  
Desire, what kind of desire the Church hath for Christ his coming, 67. Why the Church desires Christ's coming, 70. what comfort desire of it yields, 76, 77. How to know whither we desire Christ's coming. 78, 79  
Doctrine of Christ the nature of it. 42, 43  
Drawing of the Father what. 147   

E  
Eternity. 139  
Expectation of Christ to come and sit upon the throne of David, 34, 35   

F  
Faith how strengthened, 32  
Free, what taking water of life freely imports. 133   

G  
God is pure. 132. just. ibid. powerful, ibid. justifiable in the destruction of sinners. 225  
Gospel, the nature of it. 42, 43  
Grace enlargeth the desires. 125   

H  
Harkening to Christ's coming, 91. Of what concernment it is. 92  
Heart, the opening of it. 212   

I  
Incarnation of Christ, what the end of it was. 231, 232  
Infirmities, what use to make of them. 140, 141  
Invitations not in vain, though man have no power in him. 148 Christ doth sweetly invite sinners. 233   

L  
Law, it's comprehensive terrible. 134, 135  
Life, water of life upon what account it's so called, 190. Man's life short. 138   

M  
Mariners, by what star they should sail. 53  
Man, his natural abilities what they may do. 215  
Mystery in Christ a Mediator. 36   

O  
Offence take at Christ's meanness, how helped. 31  
Offspring, Christ is the offspring of David rather than of others. 20  
Opening of the heart, what. 212   

P  
Plant, the plant of renown. 30  
Power, none in man to come to Christ. 147 Why waters of life are freely offered. 217  
Prepare for the day of Christ, 35.59. for his coming, 89. what it is. 89, 90  
Promises, the nature of them. 234, 235   

R  
Refusers of water of life 199. Evil of refusing, 201, 202, 203, 204  
Righteous, their memory honoured. 39  
Root, wherein Christ is likend to a root, 2, 3, 4.  
How to be rooted in Christ. 17   

S  
Saints, Christ in near relation to them. 37  
They are Stars, but not as Christ is. 49  
Scriptures fulfiled in Christ. 37  
Sin, the nature and evil of it. 136, 137  
Sinners, God is justifiable in their destruction, 255. Of Christ's willingness to save sinners, see willingness.  
Stars, how Christ resembles them, 41. etc. Wither this Star be risen in our hearts. 55   

T  
Taking waters of life freely, what it imports. 193, 194  
Thirst, natural and spiritual. 101. Why thirsting is required, 102, 103, 104, 105. The properties of spiritual thirst, 106, 107, 108. There be few spiritual thirsters. 108, 109, 110, 111. Whence it is there are so few thirster Safter Christ, 111, 112, 113, 114. There is a false thirst as well as a true, 115, 116. How to know the one from the other, 116, 117, 118. The effects and fruits of spiritual thirst, 120, 121, 122, 123, 124, 125, 126. Why we should thirst after Christ, 129, 130, 131. Directions how to attain this thirst, 132, 133, 134, 135, 136, 137, 138, 139, How to stir up and increase this thirst, 140, 141, 142, 143.   

W  
Waters of life, what, 188. and why likend to water, 188. Why called water of life, 190 Of the excellency and use of it, 235, 236. To be had upon easy terms. ibid.  
Wicked, whither a wicked man may desire the coming of Christ. 84  
Willingness, several Arguments to show Christ's willingness to save sinners, 149, 150 to 169. Why he is so willing, 169, 170. No willingness in man, 187. How willingness comes, ibid. The willing shall have waters of life, 211. Wherein this willingness lies, 213, 214. Why required, 219. Motives to it, 228, 229. Means to get it. 230, 231  
Wishing and woulding not sufficient, 225   
FINIS.