DOCTRINE I. That Jesus Christ is a Fountain of saving Good.

WHat is nextly intended by this fountain, Commentators do variously guess; some apply it to the Grace of God, some to the Holy Ghost, some to the Gospel it self▪ and some to Baptism, or to both of the Sacra­ments of the New Testament. But all agree that it ultimately refers to Christ, as he in whom all that Grace which is provided for the relief of sinful man, is treasured up as in a fountain, according to, Col 1.19. It pleased the Father, that in him should all fulness dwell This then is one of the pr [...]ious T [...]les of Christ; & [Page 8] it is Metaphorical or allusive, pointing us to the consideration of an earthly thing, and such as is well known, for our help in the contempla­tion of him, and the great benefit that accru­eth by him to his people. In the clearing up of this Doctrine, three things may be inquired into, viz.

1. In what respect Christ is a fountain?

2. What is that saving good that is fountained in him?

3. How he comes to be such a fountain?

1. In what respect Christ is a fountain?

A. The word, fountain, may be considered in a double sense; either only as a Metaphor, alluding to the repository in which waters are contained, and from which they issue; or else with the addition of a Metonymie, with respect unto the waters that are contained in it; and both these are applicable to the Text: The former of these belongs to this enquiry, and the latter to the next. As then a fountain is a repository which God hath, in the work of Creation, provided for the treasuring up of waters in, so is Christ a Store-house of all Grace, in whom it is laid up. And there are several respects in which he is thus compared to a fountain, and hath this Title put upon him; more especially,

1. A fountain is so called from the Plenty of wa­ters that are in it. There is a great fulness in a Fountain. Cisterns have but a little in them; [Page 9] small Springs, that are but little veins in the earth, do vent but a little water, because they have not much in them; but a fountain hath abundance in it, it is a vast treasury; there is no want in a fountain, but there may come as many as will to it, and have a full supply of water from it; and such a fountain of Grace is Jesus Christ to his people; for this reason is he said to be full of Grace and Truth, Joh. 1.14. And all the people of God are said to receive out of his Fulness, verse 16. and because of this abounding sufficiency of his, those that fear him are said to have no want of any good [...]ing, Psal 34.9. And believers are said to receive abundance of grace from him, Rom. 5.17. Hence we are told in Isa. 33.21. The glo­rious Lord will be to us a place of broad rivers and streams.

2. A fountain is so called from the Quality of the waters in it. The waters of a fountain are very much different from those that are in a pool or cistern; and there are two titles that are put upon them in this regard.

1. They are called living waters. Hence we have such allusive expressions, Cant. 4 15. A Well of living waters Rev. 7 17. And shall lead them to living fountains of water. Not that they properly have a principle of life, or a living Soul in them (for they are not in the order of Animates) but Metaphorically, in that they have something resembling life▪ [Page 10] because they run, and overflow, and purge themselves, and have a continual motion. As also from the efficacy of th [...]m, because they are salubrious, and very serviceable for the pre­servation of the life of the Creature. Thus is Christ in respect of his Graces c [...]m [...]ed to a fountain, Jer. 2.13 Ye have forsaken me the fountain of living waters, and the Graces which he communicates from himself to such as come unto him, have that Epithet given to them, be­cause they do revive, or give and [...] life to them who partake in them; see for this, Joh. 4 10. He would have given thee living water; and 7.38. He that believeth in me, out of his belly shall flow rivers of living water; and on this account the Psalmist asc [...]ibes that to him, Psal. 36.9. With thee is the fountain of life.

2. They are called clear and pure waters. And this follows from the former; for being living, they purge themselves, and always keep clean; A Cistern, or pond, or Well, are apt to gather filth by standing, and to grow corrupt, and to be often disturbed; but a Fountain is clean and pure. Accordingly we have the Spirit of God, in allusion to this, describing the fountain of Grace which God hath provided for his Church, Rev. 22.1. He shewed me a pure river of water of life, clear as crystal. Such is Christ, and such are all his be­nefits; they are holy, and there is no defile­ment in them.

[Page 11]3. A fountain is so called from the Diffusiveness of its waters. The waters in a Well, or a Pond, are shut up, and they move not; but are confined to one place; they are standing: but a fountain is ever running over its banks, and spreading it self far and near, imparting of it self in its streams. Hence we so often read of running waters in the Scriptures. Such also is Christ in respect of his Grace. We have an Allegorical description given of this in Ezek. 47. begin. in those waters of the Sanctu­ary, which ran from the south side of the Altar, and encreased as they went along; which point to that we are now considering of. A foun­tain may be conveyed in streams to many pla­ces, for the supply of such as want it: and Christ conveys his Grace here and there; and there is never a street in the City of God but is abundantly refreshed with it.

4. A fountain is so called from the Perennity of it. The waters in a Cistern or pool, waste with using, and may be emptied in time, if constantly repaired to, yea and the waters in them will dry up by degrees; but a fountain is ever full, and hath a fresh supply coming in, as fast as any is drawn out of it, or conveyed from it: if ten thousand should come to it, they may fill all their vess [...]ls, and yet there is no want, nor any m [...]sing, but ten thousand more may come after them, and have equal supply. Such is Christ in respect to his Grace; [Page 12] hence all that are a [...] are invited to him; Isa. 55.1. Ho, every one [...]hat thirsteth come to the waters; and we are bidden to enlarge our vessels, and yet we shall be replenished, Psal. 81.9. Open thy mouth wide, and I will fill it; and God hath assured us, Isa. 45.19. I said not to the Seed of Jacob, Seek ye me in vain.

2. What is that saving good that is fountained in him?

A. We observed, that a fountain is properly a receptacle of waters, and therefore is Meto­nymically put for the waters themselves that are in it; and we may here keep to the allu­sion. Water is one of those things that are necessary for the life of man, and afford a ma­nifold benefit unto it; it quencheth the thirst, it revives the spirits, it comforts the man, it cools and refresheth the body, it is of use also for cleansing or purifying both the body, and such things as are for its use and comfort: and indeed such is the usefulness of this Element, that the want of it makes the man miserable, and if he be not supplied with it, he will un­avoidably perish. It is therefore reckoned for a singular advantage and happiness to dwell near a fountain of water▪ as Isa 33.16 His waters shall be sure; and Chap. 32.20. Blessed are ye that sow beside all waters. Now that which is here alluded to in this comparison is whatsoever benefit derives from Christ to the Souls of men, for the helping them to obtain [Page 13] Eternal Life. These waters comprehend un­der them, Grace, and Glory, and every good thing, Psal. 84.11. peculiarly the Graces of his Spirit are here pointed to, and therefore we have such an expression in, Joh. 1.16. Of his fulness we have all received, and grace for grace. The benefit of which is excellent, and manifold: without it we must needs perish; from and by it derives to us all that is necessary or desira­ble. There is pardon of Sin, peace with God, Sonship, Sanctification, and Consolation: the most comprehensive of which will be particu­larly considered of under a following Doctrine. But it is certain that all these are laid up in Christ, and flow from him to his People, as waters do out of a fountain; and are no where else to be had.

3. How he came to be such a fountain?

A. This flows from his Mediator-ship, and may be traced in these four particulars.

1. Mans Apostasy had cut him off from God as the fountain of life to him. All mans happiness is fountained in God, and must derive from him by way of participation. He was at first, in his state of Integrity, planted by this fountain, had free access to it, and could refresh himself at all times with it; the streams of it ran down freely on him: but when he sinned a­gainst God, that made a woful separation, so God tells them, Isa. 59.2. Your sins have separa­ted between you and your God; and since then, [Page 14] that is a proper title of sinful men in their na­tural state, Psal 73 27. They that are far from thee. God is no longer his portion; of a friend he is become his enemy; all those Glo­rious Attributes which when for him, would have filled him with satisfaction, are now ar­med against him, and become a terror to him, being ready to destroy him: and if this be not retrieved he cannot escape perdition.

2. Gods free Grace constituted Christ in the Of­fice of a Mediator, that he might procure life and happiness again for man. Sin had brought man under the Guilt of Death, binding him over to suffer eternal vengeance. Gods Justice was now engaged to execute an holy revenge up­on him, for the affront which he had offered to his Law. This Justice must be satisfied; man can no more approach to God but by a Mediator, for without one, God is a consuming fire. God graciously resolves to bring some of that unhappy race back again to himself, and be a fountain of life unto them, and herein to manifest his rich Grace; for this end he ap­pointed his own Son to become man, and in our nature to bring about an Atonement, by reconciling God and man one to another and procuring a Redemption for us; for this he put Christ into his Office, and indented with him in the Days of Eternity: the counsel of peace is therefore said to be between them both, Zech. 6.13.

[Page 15]3 Christ, by his satisfactory Obedience, purcha­sed and laid in all that was needful for the Salva­tion of man. Had not God put him into Of­fice, and Commissioned him for this, all his Obedience had been insignificant: for, not only or meerly the value, but the Acceptance of it for us, made it a purchase: and yet had it not been valuable, it would not have done, because Justice and Mercy could not otherwise have agreed in our Salvation, as they must, Psal 85.10. Mercy and Truth are met together, Justice and Peace have kissed each other. But Christ bought us at a valuable price, 1 Cor. 16.12. Ye are bought with a Price; and because his death was more eminently concerned in this, hence it is peculiarly Attributed to his Blood, 1 Pet 1.18, 19. Ye are Redeemed, &c. with the precious blood of Christ; and as he bought us out of the hand of Revenging Justice, so he bought all that Inheritance for us, in which our whole happiness is contained, which is called the purchased Possession. Eph. 1, 14.

4 Hence all this good is deposited in him, and the dispensation of it is committed unto him. As he was at the cost to procure it, so his Father hath betrusted him with the application of it; he is made the Store house or Treasure of it, it is laid up in him, Col. 2.3. In whom are hid all the treasures of wisdom and knowledge: We must go to this Heavenly Joseph if we would obtain it. God put not only a Priestly, but a [Page 16] P [...]phetical and Kingly Office on him; and now he leaves all to his management, and he gives eternal life according to his pleasure, John 5▪ 21, 22. The Son quickneth whom he will; the Father judgeth no man, but hath committed all Judgment to the Son. 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

USE I. For Information in two or three particulars.

1. Learn we hence the happiness of all those that have gotten an interest in Christ. All the Titles that are put upon him in the Word of God, are to commend to us some excellent benefit that flows from him to those that participate in him. Now, as Christ's Office is to convey saving mercies to us, so herein he ap­pears glorious, in that they are all stored in him as in a fountain, and that he therefore is a fountain of them. How rich then are all they who are owners of this fountain, that dwell with him? Such are all true believers: these can never want; all that they can need is in him; and there is enough and to spare: this may turn the valley of Baca into a well, Psal 84.6. Christ himself hath told us what is the priviledge of those that believe in him, Joh. 7.38 Out of his belly shall flow rivers of living water; and hence the [...]e is such blessedness pronounced on believers, Jer. 17.8. He [Page 17] shall be as a tree planted by the waters, and sprea­deth out her root by the river, &c. Rejoyce then in this your lot, and envy not the world their broken cisterns, though they seem to be never so full.

2. Here is good news to those thirsty Souls, that have sought for living waters, and found none else­where. When God awakens the Consciences of Sinners, and shews them something of the misery which they labour of, they are inquisi­tive where they may get a remedy; and they seek it at home and abroad, they go from hill to mountain in quest of it; they have gone to every pit, hoping to draw waters to refresh their Souls out of it, but they have come away empty and ashamed, and may possibly be rea­dy to sit down and despair of ever finding a­ny that will quench their thirst, and refresh their Souls: but be of good cheer, here is a true report made of a fountain of such waters as you need; there is none in the world, nor is there any in your own power: but there is enough in Christ; he is an infinite and inex­haustible fountain of it; and if there was no more to be said, yet here is encouragement to hope: if there were none at all, your case were then desperate; but if it be any where, and there be enough of it too, think then, I will not abandon hope, for who knows but that he may shew me the favour, to give me to drink of these waters of life.

[Page 18]3. This may answer their doubt who are afraid to come to Christ, by reason of the greatness of their sin & misery. When deep convictions of these do make them, instead of making the greater haste to Christ, to discourage themselves there­by from daring at all to come to him, their sins are too great to be forgiven them, their hearts are so hard, that there is no softning of them, their debts are run up to ten thousand Talents, they have gone beyond the ordinary sort of Sinners; and sure there is no help in Christ for such as they are: Look now, he is a foun­tain, yea he is an immense and an incompre­hensible fountain, whatsoever you want or can desire is to be supplied out of it to the utmost extent of your cravings, yea, indeed he came for that very end, that where sin hath abounded, Grace might much more abound; Rom. 5 20. And is therefore furnished accordingly. Hence,

USE II. Let it be to exhort and direct mise­rable Sinners; and such are all the Children of men in their natural estate, & till they are gotten into Christ, and interested in his Redemption. Be you then pointed hereby to come to Christ for all your supplies; make him your object, and ad­dress your selves to him. Many arguments might here be used to press this advice; but I shall only offer two or three which are fetch­ed from the Doctrine in hand.

1. You must have a supply or you will perish. [Page 19] There is no living in the condition you are at present in; if you sit still you dy unavoidably; your famishing Souls must have something to live upon, and that can be nothing else but these living waters, or you will faint and dy. The whole Word of God will assure you of your woful [...]felicity, which as long as you abide in your natural state, you labour of, and are perishing in: if therefore there be no sup­ply to be had, you will sink under this distress, and be undone for ever; and surely such a thought as this, if duly meditated upon, can­not but stir you up to enquire, and make you restless in seeking where and how you may obtain the supply, by which you may escape the woful misery which is upon you.

2 You will be miserably disappointed if you go any whither else for it. You will have many solicitours, who will say to you, Turn in hither, and will promise you fair; but all is a cheat; believe them not; if you will not be misera­bly disappointed. If you seek to the world, there is not one drop of the waters of life to be found in it, it hath nothing but poysoned waters, which, however they may please your carnal appetites, will not satisfie an immortal Soul. The Worlds Cup may in [...]oxicate you, but it will never slack your thirst; mans mise­ry began in his turning to it, Jer 2.13. They have dug to themselves broken cisterns thar can hold no water. If you seek it in your own [Page 20] Righteousness, and take much pains in quest of it by that course, it will deceive you; God expostulates thus with all that will not come to these waters, Isa. 55.2. Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not?

3. There is enough in Christ to answer all your wants. Let them be never so many, or never so great, yet know it that fountain hath an immense fulness in it, and can never be drawn dry: Millions of Souls have been satisfied at it, and it is still as full as ever, Eph. 3.20. He is a­ble to do exceeding abundantly above all that we ask or think: All other waters will dry up, but these never will, Isa. 58.11. Thou shalt be like a watered Garden, and like a spring of waters, whose waters fail not. The Psalmist therefore pre­sumes on this, Psal. 36.8. Thou shalt make them to drink of the River of thy Pleasures.

And for your Direction.

1. Be affected with your own Necessity. The reason why this fountain is no more repaired unto, why Jesus Christ is so greatly neglected by the Children of men, is not because they have no need of him, but because they do not rightly resent their need. Were you in the case of those poor Lepers that sat in the gate of Samaria, of whom you read, in 2 Kings 7 begin. or of the poor Prodigal in his far Countrey, where he was ready to famish, Luke 15. You would soon bestir your selves. Consider then what Sin [Page 21] hath made you; take the Word of God, and believe it, and there read what a forlorn con­dition you are in, starving, fainting, dying.

2. Renounce all trust in broken cisterns, and seek to him alone for Supply. As long as you look elsewhere, he will not hear you; we are told, in Jon. 2.6. They that embrace lying vanities, for­sake their own mercies. And accordingly we are acquainted how it shall be, when God comes to be the portion of the Soul, Hos. 14.8. Ephraim shall say, What have I to do any more with Idols? And hence we are directed to come with a declared rejection of other ob­jects, verse 2, 3. Ashur shall not save, &c. And one would think your own experience, how often you have been defetaed in seeking to them, were enough to make you thus to do.

3. Plead his ability, or sufficiency. Believe it, and let it be your encouragement, and make use of it in your petitions; argue with your selves, as the Prodigal did, Luk. 15.17. In my fathers house is enough and to spare, and I perish; and let it make you to arise, and when you come, tell him, your thirsty Souls are ready to expire, and you can find nothing to refresh them; that he hath enough with him, and that he can afford it to you, and how it will be for the glory of his Grace thus to do, when he shall so save a perishing Soul, and make it a monument of his mercy and power to all Eternity.

[Page 22]4. Now resign your selves up to his mercy. Re­solve that because you have found all the pi [...]s in the World empty, and that here is a full fountain, able to supply you, you will go no whither else, but wait for the communication of grace to you; acknowledging of his Supremacy, adventuring on his mercy; and beg of him his Grace to establish this purpose in you; and fear not: this Fountain will open unto you: which is the next thing.

DOCTRINE. II. Jesus Christ is an Opened fountain in the days of the Gospel.

OUR Prophet is speaking of, and predict­ing about Gospel times, and tells us, that in that day there shall be a fountain Opened. Un­der the former Doctrine we had Christ com­mended to us as a fountain of saving good, whose fulness of all Grace and Goodness may invite the poor and needy Soul to repair to him, to have all its wants supplied: In this we have a farther commendation given him by the Epithet added, viz. That he is a Fountain Opened, which mightily adds to the encourage­ment of indigent ones to come to him. Un­der the former Metaphor he was exhibited as an All sufficient Saviour, and by this he is set forth as a free, ready and willing Saviour; that shews what he is in himself; this tells us what [Page 23] he is willing to be to us, if we would so make use of him.

In pursuit of this Doctrine we may enquire,

1. What is included in the opening of this Fountain?

2. How it comes to be thus opened?

3. In what respect it is said to be opened in the days of the Gospel?

1. What is included in the opening of this Fountain?

A. Opening and shutting are contraries; and when it is opened, it supposeth that before it was shut: either it was not known, or it was inaccessible. There is therefore a double opening of this fountain which is here intend­ed, viz

1. By Revelation, or Discovery. A thing that is hidden or secret, is said to be shut, but when it is published or made known, then it is opened; and it is to be observed, that the dis­covery of this fountain is by Revelation: all the wisdom and understanding of Angels and men, which they had in them by nature, could never have found this out; natures light afforded not a key to unlock this mystery: When it lay in the Cabinet of God's Eternal Counsel, it was a sealed thing, & there was no meer Creature that could open it; but God hath made known this glorious fountain, and set it forth manifestly before us. Now the things which God hath opened to us by it, are;

1. That there is such a fountain provided for [Page 24] mans use. God had fore-appointed it in the days of Eternity, and made it ready in the fulness of time; but these things were in them­selves secret, nor had man ever known that there is such a supply laid in for him, if God had not told him of it. Gods counsel about it was in his own breast, and the way in which he effected it was so obscure, that man understood it not till he declared it. Who should tell man that God had so much good will for him, as to provide Salvation for him by a Redeemer, when he had destroyed himself by sin? God only knew his own thoughts, and none could have gues'd at them by any rational arguings, if he had not told them. When God saith concerning the sinful creature, as Job 33.24. Deliver him from going down to the pit, I have found a ransome. He then opens this Fountain.

2. Where it is; and this is a further degree of the opening of it. There is some support affor­ded to us, in being told that there is such a thing; but then the proper enquiry will be, Where is it? Except we be determined about our Object, we are still at a loss: but God hath pointed us here also, and told us who is the fountain, viz. Jesus Christ. He hath assu­ [...] us where it is not, and given us the chara­ [...]r of all the broken cisterns that we are ready [...] take up at, and told us where only the wa­ters of life are to be had. Notwithstanding all the predictions which had been of Christ be­fore, [Page 25] yet [...] came he was not known; the World were prejudiced at him, yea and his own were at a loss about him; Isa. 52.14. As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men; and 53.2. He hath no form or comeliness, and when we shall see him, there is no beauty that we should desire him: And Luke 24 21. We trusted that it had been he that should have redeemed Israel. He hath therefore pointed out the very person, and given us the characters in his Word whereby he may be known, and assured us that all Salvation is li­mited to him, Acts 4.12. Neither is there Sal­vation in any other: for there is none other name under heaven given among men, whereby we must be saved.

3. The fulness of sufficiency which there is in this fountain, and how he came by it. He hath declared all the vertues of it, and the efficacy there is in them: how Jesus Christ came to be a compleat Saviour, and able to save to the uttermost, Heb. 7.25. He is for this end laid forth in his Natures, in his Offices, and the whole work of Redemption which was wrought out by him; in the Covenant En­gagements which there past between his Fa­ther and him; and in the suitableness of what he hath done and undergone, for the answering of all that was requisite in order to our Salvation, and the acceptance which [Page 26] it found with the Father on this account. These were dark and dubious things to the wi­sest of men, but he hath opened them clea [...]ly to us; 1 Cor 1.23▪ 24 We preach Christ Cruci­fied, to the Jews a stumbling bl [...]ck, and to the Greeks foolishness, but to them which are called, Christ the wisdom of God and the power of God.

4 The way wherein we may come at, and par­take in this fountain We must c [...]m [...] to it, if ever we obtain life from i [...]; hence that c [...]m­plaint, Joh. 5 40 Ye will not come to me, that you might have life There is therefore a way in which we may so come, and this mans rea­son and light could not have given him any direction about: it is therefore a great piece of the natural mans misery, Rom. 3 17 The way of peace have they not known This God hath opened to us in the New Covenant, by publishing the terms of it, viz Faith and Re­pentance, and shewing us the fallacy of all the other ways which vain men have taken to ob­tain it, and miss [...]d in the end; Mic 6.8 He hath shewn thee, O man, what is good Now the way in which God hath discovered all this is in the Gospel, and by the O [...]dinances of it, 2 Tim. 1 10 Hath brought life and immortality to light by the G [...]spel. So that men need no longer to be at a l [...]ss, nor wander from mountain to hill, seeking rest and finding none.

2. By the Offers that are made of it, and the invitations given to men to come to it, whereby [Page 27] they have a freedom of access. A thing is then said to be shut up, when it is enclosed, and there is no liberty of coming at it; when therefore it is exhibited and laid open, and all encouragement is offered to repair to it, it is then opened: so is this Fountain.

Here let us observe.

1. That God, together with discovering it, ma­keth large and universal offers of it to men. He not only ha [...]h told us that there is such a thing, but hath invited men to come to it; hath told them what it is designed for, and bidden eve­ry one that hears of it, and is sensible of his own need, to come to it and partake of it, the offer of it is universal, Isa. 55.1. Ho, every one that thirsteth, come to the waters; he excep­teth none that are willing to come; nay, he hath put in to prevent discouragement in such as may be afraid by reason of aggravated sin and guilt, Isa. 1.18. Though your sins be as scarlet, they shall be as white as snow 55.7. Let the wicked forsake his way, &c. and turn to the Lord, for he will have mercy, and to our God, for he will abundantly pardon.

2 He sends his Ambassadours to plead with men, & that with all urgency, that they will come to it. He enjoyns them to use all arguments with men, to shew them their absolute need of it, that they must needs perish without it; to b [...]g and pray them to accept of the Recon­ciliation; and to follow them from time to [Page 28] time with utmost importunity, according to, 2 Cor. 5.20. We are Ambassadours for Christ, as though God did beseech you by us: we pray you in Christs stead be ye reconciled to God. Nor are they to be discouraged in the work, but to re­new the Treaty though sinful men do all they can to break it off.

3. He makes the largest Promises to such as do come. How welcome he will make them, how readily he will entertain them, and that notwithstanding all they have been and done to provoke him to deal contrary with them; they shall not lose their labour, but have full satisfaction given them, Mat 11.28. Come un­to me, &c and I will give you rest, Rev. 3.20. I will come in, and sup with him, and he with me; and he hath said, that he will never cast them out, Joh. 6.37.

2. How it comes to be thus opened?

A. We may come at this in the following particulars.

1. This fountain was provided on purpose for the Salvation of undone Sinners. It was for the ad­vancement of the riches of his Grace that God contrived it before time; and it was because sin had made man to stand in absolute need of it that God revealed it to him in time, hence that Rom 5 6. When we were without strength, in due time Christ died for the ungodly; Gal. 4.4. When the fulness of time was come, God sent forth his Son, &c. Had not man plunged himself into mi­sery, [Page 29] and helplessness in himself, or in the whole Creation, there had been no occasion for it. Hence we have Christ himself decla­ring the design of his coming in our nature, Mat. 9 13. I am not come to call the righteous, but sinners to repentance; and our Prophet ac­quaints us what the Blood of the Covenant was for, Zech. 9.11. By the Blood of thy Cove­nant, I have sent forth thy prisoners out of the pit, where there is no water; and that blood was no other than what our Text and Doctrine call a fountain.

2. That Sinners may obtain Salvation by it; they must partake in it. There must not only be a remedy suitable and sufficient provided, but there must be an application made of it, if ever the Creatures misery be removed by it. Let there be never so full a fountain, never so much plenty of living waters, yet if the man do not drink of them, his thirsty Soul will not be satisfied therewith, but he must perish for all. It is not enough that there is a Christ who is able to give eternal life, who is able to save to the uttermost, but we must have him if we live by him, 1 Joh. 5.12. He that hath the Son hath life, and he that hath not the Son hath not life: Except the man drink of these waters they will never profit him; what else is the reason why so many perish, tho there be enough in Christ to save the whole world? Christ himself hath told us a reason [Page 30] of it in regard of such as live under the Gos­pel, viz. they will not come to him that they may have life, Joh. 5.40. For it is by participati­on in it, that the vertue of Christ's Redempti­on becomes ours.

3. It is by being united to Christ by faith that they come to partake in him. Union with Christ is the foundation of Communion with him, and faith is the bond of that Union on our part: he must dwell in us, in order to his communicating of his saving benefits to us, and how that is we are told, Eph. 3.17. That Christ may dwell in your hearts by faith. Hence the Apostle propounds that solemn case, 2 Cor. 13.5. Know you not your own selves, how that Christ is in you, except ye are reprobates? It is by faith that we receive Christ; unbelief shuts him out, and so hinders us of all saving good by him; if we believe not in him, we shall never receive the waters of life from him.

4. That they may thus believe in him, they must have him Opened to them. Faith is the act of a reasonable creature, and so it must have a ground for it, Paul can say. I know whom I have trusted, 2 Tim 1.12 Hence,

1. He must be opened by Revelation. There must be a discovery made of him to and in the Soul, by which it may be certified of his fulness and suitableness; that he is able to an­swer the Souls wants, and to supply its needs, to fill its cravings, and remedy its miseries: [Page 31] what else should move it to adventure its all upon him? it is therefore said, Psal. 9.10. They that know thy name will put their trust in thee; and in Rom 10.14. How shall they believe in him of whom they have not heard?

2. He must also be Opened by Encouragement. Sin hath brought Guilt and a Curse upon the Sinner, the awakened Sinner apprehends the W [...]th of God that is out against him, and how shall he believe that God will shew him mercy, or that, though he be able, yet he is willing to apply this power to him for his Salvation? Certainly there must be a free offer, an earnest invitation, or else he w [...]ll ne­ver dare to adventure to come to him, whom he apprehends to be a consuming fire: here lieth the encouragement, Mat. 10.49. Be of good comfort, rise, he calleth thee.

5. That he might accommodate this to their nature;

1. He hath revealed these truths to men extra­ordinarily inspired. As they are to come to us by Revelation, so God chose such to whom he would make it; and by whom he would communicate it to others; and on this ac­count we read, 2 Pet. 1 21. Holy men of God spake as they were moved by the Holy Ghost, and 2 Tim 3.16. All Scripture is given by inspira­tion of God.

2. He hath recorded them in his written Word. In that he hath commended his mind to us, [Page 32] and hath bidden us [...]o Search the Scriptures, as we h [...]pe to have Eternal Life, and hath given us this reason why we should thus do, because they testifie of him, Joh. 5.39. And it is evi­dent, that wha [...]soever God would have to be known concerning Christ, and the way to life by him, in this life, is recorded in the Scriptures, and there are we to seek for it, and no where else.

3. He hath appointed the Ordinances of the Gospel in which these truths are to be dispensed. He hath instituted the Preaching of the Gos­pel, and sent his Ambassadors Commissioned by him for this very end, and that is the great business which they are to intend, and nothing else but what is in subordina [...]ion to this, 1 Cor. 2▪2. I determined to know nothing among you, but Jesus Christ, and him Crucified; and how doth Paul glory in this, Eph 3.8. Unto me, who am less than the least of all Saints, is this grace given that I should preach among the Gen­til [...]s the unsearchable riches of Christ. They are to d [...]clare this fountain, and to commend it unto men, and pray them to come to it; and thus it stands open for all that will repair to it.

3. In what respect it is said to be opened in the days of the Gospel?

A We are by the days of the Gospel to understand all that time from Christ's having appeared in the Flesh, and accomplished the [Page 33] work of Redemption, till the day of Judgment: which is called the Gospel day, in oppo­sition to the times of the dispensation of the Law of Moses: else it is certain that it hath been a Gospel day, ever since the Revelation which was made to our First Par [...]nts, of the womans seed breaking the head of the Serpent, Gen. 3.15. And here we may observe three things.

1. It is clear from the Word of God, that this fountain was opened to man, before Christ came in our Flesh. There was a way of Salvation dis­covered unto man, presently after he had un­done himself by sin; and there were a great many saved by the vertue of this fountain in the times of the Law: there were then holy men, who were the Friends of God, men after his own heart, men that trusted in him, and waited for his Salvation. There were Prophe­sies and Predictions about Christ from the be­ginning, and those that then believed on him as their Redeemer, they saw his day and were glad, they prayed in his name, they had an eye to him in all the Types and Figures which were of him: for that was a truth from the beginning, Acts 4.12. Neither is there Salvation in any other.

2. There was a peculiar opening of it after such time as Christ had wrought out the work ef Redemption for us. The word of God is wont to make mention of things as if they were [Page 34] new, when there is a new manner of the Dispensation of them, or when there are very eminent degrees of the manifestati­on of them unto men: Now, with respect to the opening of this fountain, it was thus after Christ had finished the great affair of satisfying the Justice of God for us, and went to his glory; and that in two regards;

1. In respect to the Clearness of the discovery. Those manifestations which were made of Christ under the Law, were very obscure; almost all that was there spoken about him, was under Types and Figures, and Ceremonies. Every thing then had a vail upon it, and few were able to see through it; and so they were exceeding ready to tarry at and take up with the shadows instead of the substance; and by that Law, which was given to be a School-master to lead them to Christ, to fortify themselves against him and his Righteousness, Rom. 10.2, 3. They have a zeal of God, but not according to knowledge, for being ignorant of Gods Righteousness, and going about to establish their own Righteousness, they have not submitted to the Righteousness of God. So that this foun­tain was then in a great measure covered, but now it is discovered gloriously, and every thing concerning Christ and Salvation by him is spoken plainly; 2 Cor 3.18 We all with open face beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory.

2. In respect to the Extent of the offer that is [Page 35] made of it. Before the Gospel times, Christ was in some respects a fountain shut up▪ and seal­ed; he was opened only to the Nation of the Jews, and such as were Proselyted to them; and that also obscurely: the Law of Ordinan­ces was a partition wall between the Jews and other people, so that this was their peculiar pri­viledge and prerogative; Rom. 3.2. To them were committed the Oracles of God; Chap. 9.4.5. Who are Israelites, to whom pertaineth the Adoption, & the Glory, & the Covenants, & the giving of the Law, &c. And hence we have that of Christ himself, in Joh. 4.22. Salvation is of the Jews. Hence the Gospel was to be first offer­ed to them, and on their rejecting it, to be carried to the Gentiles. Acts 13.46. But now the partition wall is pulled down, the Law of Ordinances is removed, and there is a way opened for others to come to him, and have peace in him, Eph. 2.14, 15. He is our peace, hav­ing made both one, and hath broken down the middle wall of partition between us, &c. Christ there­fore, when he was to ascend to Heaven, Com­missioned his Apostles to go into all the world, and Preach the Gospel to every Creature, Mark 16.15. The Apostle therefore tells us, Rom. 10.18. Their sound went into all the earth, and their words into the [...] the world.

3. There is yet a more [...] opening of this [...]eserved for the day when the Jews shall be called. There is such a Calling to be expected; there [Page 36] are Prophesies in the Word of God concern­ing some Articles in the Gospel day, which have not as yet been fulfilled, according to the stately predictions about them; and this we wait for till God shall bring that Nation back to himself. The Gentiles were very great Gainers by the cutting off of the Jews, but they shall be far greater by the graffting of them in again, Rom. 11.15. Then shall the knowledge of God cover the earth; then shall Christ reign gloriously among his Ancients; then shall his Kingdom be wondrously exalted; then shall that have an eminent accomplish­ment, in Psal. 55.6. When God bringeth back the Captivity of his people, Jacob shall rejoyce, and Israel shall be glad. But this will be more insisted on in a following Observation.

USE I. For Information in two particulars

1. Learn hence what reason we have to bless God that we live in times and places of Gospel light. Out of doubt the great advantage of sinful men is to have Christ made known to th [...]m. The Apostasy had brought us all into a wilderness, a dry and thirsty land wherein there was no water: and had not this fountain been broken up to us, we must needs have perished. Had we lived in the days of the Law? if we had then been of the Nation of Israel, it had been a great priviledge, and a singular favour: however, they were dark [Page 37] times then compared with ours; but if we had been born of and among the Gentiles, we had been shut out from that Garden in which this fountain was made to spring up. It is prophesied concerning the Gentiles, with what resentments they shall receive the Gospel, Jer. 16.19. The Gentiles shall come unto thee from the ends of the earth, and shall say, surely our fathers have inherited lies, vanity, and things wherein there is no profit: How far then is our condition better than theirs was? let us then be thankful to God, that the Wells of Salvati­on are opened to us, and we may draw waters out of them; that Christ is preached and offe­red to us, and we are invited to come to him to have our thirsty Souls satisfied; that these rivers run before our doors: this is not the priviledge of all the world at this day. Think then how highly we are favoured hereby, and let God have the whole glory of it.

2. This tells us how justly and inexcusably they will perish, who come not to this fountain. It is certain that all men in their natural state, are in a perishing condition, being cut off from the fountain of living waters; there is no re­covering of it again, and li [...]e by it, but in and by Christ, in whom it is stored. Mans ruine had been just if this had never been opened to him; God ows not to the Fallen creature any hope, nor any provision for its recovery: But if, when God hath not only prepared such [Page 38] a remedy, but hath also opened it in the Gos­pel, wooed men with all earnestness to come to, and accept of it, used all eadeavours with them to perswade them to embrace it; and yet they refuse to hearken to his calls, to ac­cept of his offers, put him away from them, when he comes to them, will not leave their broken cisterns for this fountain of living waters; there remains no more hope for these, because there is never another fountain at which their Souls can find refreshment: they despise Christ, forsake him, will none of him, and this makes their perdition inevitable, Jer. 17.13. They that depart from me shall be written in the earth, because they have forsaken the Lord, the foun [...]in of living waters; and how righte­ous a th [...]g i [...] i [...] that they should thus suffer?

USE II. Let it be to encourage thirsty Souls to come unto Christ for all they want. God is wont, in order to his revealing of Christ to, and in Sinners, to awaken in them a deep sense of their misery, and to bring them into sore distress: they are made to feel themselves perishing in themselves, and thereupon their craving Souls are inquisitive whether there be no help to be had for them. Are you then brought into such a strait as this is, let the following advice be acceptable to you.

1. Let your felt want put you upon asking after him. Before you were under the impression [Page 39] of these Convictions, you saw no need that you had of him, and that made you to be so far from seeking after him, that when he came and offered himself to you, and bad you to accept of him, you put him away from you, and bad him be gone, made it evident that you had no desire of him; but now let your enquiry be how you may come at him. Your Wells in which you before put your trust, are now sensibly dried up, and afford you no supply at all, ask then after this foun­tain. Let this be your support under your present distress, that you have heard of such an one, and now make it your business to en­quire how you may be made to partake in it, how you may get a full draught of these li­ving waters.

2. Let this fulness of sufficiency be your directi­on to go to him and no where else. Every one that would partake in this benefit, and not fail of this Grace of God, must resolve to forsake all the streams which before they took up withal, for the sake of the fountain; and the prime motive to this, is the apprehension they have of the emptiness of every thing else, and his infinite fulness. Receive then the witness that is born of him in his word, and see how worthy he is of your trust, who is able to do exceeding abundantly above all that we ask or think, Eph. 3.20. Say, I have tried other objects, and they have failed me, but I [Page 40] have heard that there is enough for me in him; I will therefore go to him, and him only for supply.

3. Let his being opened be your encouragement to prevail with you to come to him, and believe on him. And indeed, here is that which next­ly animates poor thirsty Souls to come to him. It is true, if he were not a fountain of Grace, he could not answer our necessity, and make us happy; our cravings can be filled with no­thing that is less; but still, if this fountain were shut up and sealed, and there were no way discoverable by which we might come at it, the other consideration would afford a poor support to our hope. Goodness indeed is the object of our desire, but it is the com­municableness of this goodness which nextly excites our hope, and that is it which must car­ry us forth vigorously in quest of it: and the more fully this way of participation is mani­fested to us, and the more freely it is offered in the exhibition of it, the greater must the encouragement needs be. Here therefore is the great demur that sensible Souls are wont to make, viz. Is there any way for me to be made a partaker in all this good whereof there is such an abundance in the fountain?

Consider then;

1. This fountain was provided on purpose for such as you are. It was Mans miserable ne­cessity that was the occasion of the providing [Page 41] it; and but for that, it had never been heard of; we are told who are to be made sharers in the benefits of Christ, Psal. 72.12, 13 He shall deliver the needy when he crieth: the poor al­so, and him that hath no helper; he shall spare the poor and needy, and shall save the Souls of the needy Observe what was the very design of his being anointed, and you will find that was for such as you, Isa. 61. begin.

2 He stands open before you in the offer of the Gospel and Ordinances. There is an offer made of him there to some, and who are they but such whose condition is that which you com­plain of? the offer indeed is general, and hath no exception put into it, as to the persons who hear it, provided they comply with the terms propounded. You are not exempted; why then should you exempt your selves? the Invitation saith, Whosoever will, let him come and take of the waters of life freely, Rev· 22.17. The greatest Sinners are not excluded from, but included in it; Jer. 3.2. Thou hast played the harlot with many lovers; yet return a­gain to me, saith the Lord.

3. There is a special and peculiar invitation gi­ven to all such as you. Sensible Sinners, distres­sed Souls, such as are pinched with thirst, and under a feeling of their want; Isa. 55.1. Eve­ry one that thirsteth, Mat. 11.28. All you that are weary and heavy laden. That which you make your discouragement, and seek to hinder [Page 42] your selves by, is the very argument of his invitation, viz. because you are in distress, and despair of finding succour elsewhere; and concerning such, if they do come upon the call, there are gracious promises of a kind entertainment. How precious a word is that? Isa. 41.17. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.

4. If you stand off by unbelief and despair, you will grieve his Holy Spirit. And well he may be grieved. For you to say, there is no hope for such a vile sinful Wretch as I am, is to make him a liar; who again, and again hath told you that his Salvation is laid in for such, and assures you that Sinners must be brought to this sense in order to the application of it.

5. Know it, that if you now come to him, he will make you very welcome. He never cast out any comer, nay, when he did but see the poor Prodigal resolving, and arising to go to his Father, you are told how he carried to him, Luk. 15.20. When he was yet a great way off, his father saw him, and had compassion on him, and [...]an, and fell on his neck and kissed him.

6. The more unworthy you are, the more will his grace be exalted in you. Proud, insensible Sinners may and do abuse: b [...]t such as you will rightly improve that preci [...]s word, Rom. [Page 43] 5.20. Where sin abounded, grace did much more abound; if you take heart by it, and betake your selves to him. Come away then to the fountain, and drink your fill of it.

For Direction,

1. Come now, whiles it stands open, it will not do so always. He saith, 2 Cor. 6.2. Now is the accepted time, now is the day of Salvation: Take heed of delays, they will prove your undoing, if you be not careful, read Luke 13.25. When once the Master of the house is risen up, and hath shut the door, &c.

2. Come as you are, for the fountain is free. Say not, how shall I purchase these waters of life? You are invited to them without money or price, Isa. 55.1. If you have but a thirsty Soul after his Righteousness, you are suitably qualified, and have that gracious encourage­ment given you, Mat. 5.6. Blessed are they that hunger and thirst after righteousness, for they shall be filled.

3. Come to have all your wants supplied here. Bring them all with you, and cast them upon him; resolve that here is enough, and you shall be satisfied, be not doubting but be­lieve, and rely on his word who hath said, Psal. 81.10. Open thy mouth wide, and I will fill it.

DOCTRINE III. They are the Seed of Christ, and the Church of God, for whose sakes this fountain is opened.

THE Subjects of this priviledge are the House of David, and the Inhabitants of [...]erusalem. These are Typical Expressions, and [...]here is a spiritual meaning that is to be sought in them, though the literal meaning is [...]ot to be excluded; and here is a double Type, tho' the thing aimed at in it is one and the same. How far this shall be literally accomplished in bo [...]h the parts of it, when the Nation of the Jews shall be Converted to the Christian Religion, I shall not enquire now, but con­fine my present discourse to the Mystical and Spiritual meaning of i [...]. David was a Type of Christ; and in how many things Christ was repre [...]ented by him, would be too great a digression now to enq [...]ire: but it is certain, that by a frequent Scripture Metonymie, Christ the Antitype, is called by the name of David the Type, Jer 30.9. They shall serve the Lord their God, and David their King, whom I will raise up to them. Ezek. 34 23. I will set up one Shepherd over them, and he shall lead them, even my Servant David. and elsewhere. And there are many things spoken in the Psalms concern­ing David, that can be properly applied to [Page 45] none but Christ. By the House of David, we may literally understand his natural Posterity, or those that descended from him by Natural Generation, so the word, House, is frequently used; under which is shadowed Christ's Spi­ritual Seed, or those who were given him by his Father, and were to descend from him by a Spiritual Regeneration; such a Seed is pro­mised him, Psal 22.30. A Seed shall serve him; it shall be counted to the Lord for a Generation. And under the Type of David, the Seed of Christ is eminently set forth, in Psal. 89. And it comprehends in it all the Elect of God, whom he tells us that his Father had given to him, and they were in due time to be born of him by a new birth. Jerusalem was a City which God chose out of all the Tribes of Israel, to put his Name there: there he settled his Ordinances, and therefore is said to have a peculiar respect for it, Psal. 87.2. The Lord loveth the gates of Zion, more than all the dwell­ings of Jacob. And hence it is usually appli­ed to the Church of God; sometimes to the Militant, [...] 26. Jerusalem which is above is free, which is the mother of us all; sometimes to the Triumphant, Heb. 12.22. Ye are come to the Heavenly Jerusalem. And in the former of these respects it is here to be understood; and then by the Inhabitants of Jerusalem, we are to conceive is meant, those who are by the Grace of God brought over to him, and [Page 46] priviledged with the immunities of the City of God: and this Typical application of Je­rusalem is peculiarly celebrated in, Psal. 122. So that these are the same subjects with th [...] former, represented under a divers Type. Only we are to observe, that Gods Elect are com­prehended, because, though they are not at present actually the Seed of Christ, and Mem­bers of the Militant Church, yet they are de­signed to be so, and given to Christ for that end; and by their being in due time made so, it is evidenced that they were appointed to this priviledge from Eternity. Now these are they for whom this fountain is opened. And in order to our distinct taking this up, we may observe;

1. It is certain that this fountain is not in any sense opened to all the world. There is a two­fold opening of it, which might have been observed, viz there is that which is outward, by the promulgation of the Gospel, and that which is inward, made by the Illumination of the Spirit. In this latte [...] [...]ense, none but the Children of God have this discovery made unto them, Rom. 11.7. The Election hath ob­tained it, the rest were blinded. Hence that awful word of Christ, Mat. 13.11. It is given to you to know the mysteries of the Kingdom of Heaven, but to them it is not given. But we are now considering it in respect to the for­mer sense, though as it aims especially at the [Page 47] latter. And here it must be granted, that Christ is not opened unto any, but such to whom there is some signification made, by which they may be informed concerning him, so as to discover him to be a fountain of life; and this must be either by Immediate Revelation, or by the dispensation of the Gos­pel unto them: The former is not ordinary, and therefore, whatsoever God will do on prerogative, yet he hath given us no other ground to expect it but in the latter, Rom. 10.14. How shall they believe in him of whom they have not heard? But it is notorious that a great part of the World are altogether ignorant of this fountain, and there is none sent to shew it to them, and so must remain strangers to it. For men to think that the light of nature can discover, or that the Sun, Moon and Stars can preach a Christ to fallen man, is a vain and groundless opinion; the Apostle is posi­tive in this, 2 Cor. 4.3. If our Gospel be hid, it is hid to them that are lost.

2. That this fountain is opened in the outward discoveries and offers of it, to those that are not of the Seed of Christ, or of his mystical Body. Christ hath a visible, as well as a spiritual seed: i. e. such as are only so in outward appearance; there is a Jew that is so outwardly, and one who is so inwardly. Now it is the visible Church of Christ which is the subject of the outward Dispensations of the Gospel, and ex­hibitions [Page 48] of Christ therein. Christ is preach­ed as well to Reprobates as to Elect; the Gospel is afforded, and the Grace of it offer­ed, as well to those in whom it is a Savour of death, as to those to whom it becomes a Sa­vour of life, 2 Cor. 2.15, 16. The Apostle tells us, in Rom. 9.6. All are not Israel that are of Isra­el. i e. All do not belong to the true Seed, that have the external denomination: and yet these are they to whom the Ministration of the letter is equally afforded.

3. This notwithstanding the direct aim, and great design of opening this fountain, is for the sake of those that are given to Christ. This is a great truth, though the carnal minds of natural men are prejudiced at it, and engage in so many earnest cavils against it; and it becomes a stone of stumbling and a rock of offence to them, yet it is fully ass [...]rted in the Word of God, and is nec [...]ssary to be laid open in the Mini­stry of the Gospel That then this truth may be cleared up, let us observe the following Propositions.

1 That there is a select number of Adams ruined Posterity, whom [...]od hath appointed to bring to eternl life by Christ. We must begin here, if we would follow this grace down from the fountain of it. Gods last end in this great affair was the exaltation of the glo­ry of his Grace; but in the ordering of the Media by which this was to be brought about, [Page 49] there must be a subject in whom it is to be exalted; and that can be no other than a Creature that needed it. This necessity man brought upon himself by his undoing Aposta­sy, out of the ruines whereof God would pick up such as should be made the monuments of it: and these were not intended to be all, but only some, who are called his Chosen, those whom he hath given to Christ, those whose names are written in the Book of Life, and other like distinguishing notes, differencing them from the rest of mankind: nor could this appoint­ment be only general and conditional, for then it were improper to say, that their names were written, or that God knows who they are, but we are assured that he doth, 2 Tim 2.19.

2. Hence it was for their sakes that Christ was prepared and appointed to be a fountain of life to them. All mankind died in the first Trans­gression, Rom. 5.12. By one man sin came into the world, and death by sin; so that death passed upon all men, for that all have sinned: There must therefore a Well of Salvation be opened for the man, if ever he be restored to life a­gain. The Son of God, barely considered as a Divine person, could not be so to Fallen man, as the case stands between God and him. He was capable of being made so, but there was a great deal to be done in this af­fair to bring it about; he must become a Surety for us; he must, as such, take our na­ture [Page 50] upon him, and in it put himself in our room, under the Law, and comport with the Sanctions of it▪ accordingly he must do and dy for us, and therein fulfil all righteousness; and in that way he became able to save us to the uttermost: God is therefore said to have made him all this, 1 Cor. 1.30▪ Who of God is made to us wisdom, and righteousness, and Sancti­fication, and Redemption. Now that which was designed in this was our Salvation, and there­fore it had a peculiar respect to those whom he was to save; Christ therefore declares the very design of this, Joh 17.19 For their sakes do I Sanctifie my self; and it is a thing altoge­ther unquestionable, that if it had not been for this, the Son of God had never taken this province upon him, and gone through it, as may be gathered from, Joh. 3.17. God sent not his Son into the world to condemn the World, but that the World through him might be saved.

3 That the Gospel, in which this fountain is opened, was appointed to be the way of the com­munication of the vertue of it unto these. It is not enough that there was a fulness of all Grace stored in Christ, but there must be a derivation of the saving vertue of it, to all those that live by it. Now, though the spirit of God, to whom the Application of it be­longeth, [...]s he who derives it to us from Christ, yet he hath a way in which he so doth; and we are given to understand that [Page 51] this is by the Gospel: and therefore the ver­tue of it is Metonymically assigned to the Gospel, which is called the power of God to Salvation, Rom. 1.16. And the reason is, be­cause as it is to become ours, so God deals with us in bringing us to this faith, according to our nature, as Reasonable Creatures, by shewing us our object, and the fulness and suf­ficiency of it; by discovering the terms of the Covenant▪ on which we may come to be in­terested in it; by setting before us all the in­centives to move us to entertain it; all of which are discovered to us in and by the Gos­pel; for we are told, 2 Tim▪ 1.10. Life and Immortality are brought to light by the Gospel. When therefore God intends men Salvation, in the ordinary dispensation of himself to them, he makes use of the Gospel as a Medi­um by which he will apply himself to them.

4. Those to whom it is thus to be dispensed▪ live mixt among other men. It is Gods good pleasure, that his Chosen shall be scattered up and down in the World, and have their dwel­ling among those that are his Enemies; he therefore calls them from the Lions dens, and from the mountains of the Leopards, Cant. 4.8. There are indeed some places in the world that are wholly in darkness, and we know not of any of those that are given to Christ a­mong them; but in other places they dwell one with another; in some places there are [Page 52] more, in others there are fewer of these, but there are no places where Christ hath a Seed, but there are wicked men dwelling with the Godly. The Apostle therefore tells us, that we must go out of the world, if we would be wholly separated from such, 1 Cor. 5.10. And we are acquainted that God hath some, whom he will sooner or later make sharers in th [...] benefit, in every Nation; Rev. 5.9. Thou hast redeemed us to God by thy blood, out of every kindred and tongue, and people, and nation. The tares and the wheat must grow together till the end of the world; then will a separation be made between the one and the other, and not till then, Mat. 13.40, 41. And these not only dwell together in one City or Town, but oftentimes they live in the same house, and ly in the same bed, Luk. 13.34. There shall be two men in one bed, the one shall be ta­ken and the other left.

5. That God hath appointed men, who are cal­led by him unto it, to be the ordinary dispensers of this Gospel. He could indeed have done it im­mediately by his Spirit, or he could have em­ployed the Glorious Angels in this Affair, who would have accounted it an honour thus to minister for the heirs of Salvation: but he hath Chosen this way in his wisdom, as that which is best accommodated for us, and that wherein he will gain the greater glory to himself, ac­cording to, 2 Cor. 4.7. We have this treasure in [Page 53] earthen vessels, that the excellency of the power may be of God, and not of us. It was for this end that Jesus Christ gave such gifts to men when he ascended, as Eph. 4.10 &c. For the perfecting of the Saints, &c. And the Apostle gives us to understand, that ordinarily there is no other way for us to come to faith in Christ, and obtain Salvation by him, Rom. 10.14, 15. How shall they believe in him of whom they have not heard? and how shall they hear without a Preacher?

6. That these cannot distinguish between those that are given to Christ, and others. They are not acquainted with the secret counsels of God concerning men in particular; they find men equally lying in the rubbish of the Apo­stasy, and have not been admitted to look in­to the Lambs Book of Life, and there to read whose names stand upon record, so as to ap­ply themselves to them and to no other: Those whom God hath purposed to shew his special Grace upon, are alike with others in their natural estate, being children of wrath as they, Eph. 2.3. There is no difference be­tween them in their frame and disposition, Rom. 3.9. They are all under sin. In their na­tural state they are held under the power and dominion of their lusts, and are as ill condi­tioned as the most, and possibly have run themselves into as great exorbitancies, Tit. 3.3. We our selves were sometimes disobedient, serv­ing [Page 54] divers lusts, &c. Nay, they may have set themselves so prodigiously against God, and Christ, that these may doubt of them, and object against them, so did Ananias, with re­spect to Paul, when God bad him to visit him, Acts 9.13. Lord, I have heard by many of this man, how much evil he hath done to thy Saints at Jerusalem, &c Before God cometh with his power to accompany their ministry to effect, his Servants may meet with more discourage­ment, from such whom God will bring home to himself by their Ministry at last, than from any others.

7. Hence they are to open and offer this Grace to all that hear them. It is true, those offers are to be made upon Gospel terms; they are to preach it as a Covenant, and not only to tell Sinners that there is mercy to be had with God, but to shew them in what way alone they may come by it. However they are thus to exhibit this fountain, and bid all with­out exception to come to it, they must endea­our to make all that hear them sensible of their need of it, and then to give them all en­couragement to come to it; they are to re­peat their invitation to the thirsty to come to the waters, Isa 55.1. they are to tell the wea­ry and heavy laden; that if they do come, Christ will give them rest, Mat. 11.28. They are to invite the most wicked, to set the hopes of mercy before them, and assure them that if [Page 55] they comply with the proposals of the Gos­pel, they shall be welcome, and need not to despair: they are to tell the wicked, that if he will forsake his way, and return to the Lord, he will abundantly pardon, Isa. 55.7. To let them know that Christ came to save chief sinners, 1 Tim. 1.15. Nor are there any sins or Sin­ners exempted but such as have committed the unpardonable sin, which is hard to know, and ought not easily to be charged upon any.

8. And there shall a glory redound to God from all those to whom this fountain is thus opened. It is not to be expected, that all that are invited will come; we read, Mat. 22.5, 6. They made light of it, and went their mays, one to his farm, another to his Merchandize: and the remnant took his Servants and entreated them spitefully, and slew them. There are some that will hear­tily accept of the Call, and come to Christ with all their hearts; and there are others who will bid him depart, and return scorn and contempt to all the invitations which he gives them. However God will be no loser by these, either the one or the other. Despi­sers indeed will lose the benefit which they might have been made happy by, had they complied with the Treaty; but God will make his word to obtain its end; Isa. 55.11. My word which goeth out of my mouth, it shall not return unto me void, but shall accomplish that which I please, &c. Paul longed for the Con­version [Page 56] of all his Hearers, but he found it to fall out otherwise in many of them, notwith­standing he comforted himself in this▪ that his labour should not be lost, but God would be glorified in the issue, whatever the efficacy were, 2 Cor. 2.15. We are unto God a sweet sa­vour of Christ, in them that are saved, and in them that perish.

9. But yet if it had not been for this seed of Christ, this fountain had not been thus opened. Christ was exhibited for the discovery of Gods Grace, and though they that despise it shall smart for their so doing, yet the prime design of sending the Gospel, and revealing Christ in it unto any, is mans Salvation by him; and but for this there had been no Christ, and so no offer of him. Mans relati­on to the Covenant of Works, exposed him suf­ficiently to Revenging Justice; the New Cove­nant was for the display of Grace. If God sends his Gospel to any, it is because he hath some there to be made partakers of his saving mercy, this was the reason why Paul must tarry at Corinth, Acts 18 9, 10. Be not afraid, &c. for I have much people in this City; and we may suppose the reason why the Spirit for­bad him to preach the Word in Asia, and would not suffer him to go into Bythinia, Chap. 16.6, 7. was because there were none there to be Converted by his Preaching.

10. Hence these, and only these shall partake in [Page 57] the saving good of it. Others partake in the outward benefit of it, but through their sin, it turns to their greater Condemnation: but these are made to enjoy the efficacy of this fountain, and all the vertue of it derives to them for their everlasting good: and in this regard it is opened only for them; i. e. for their real good in the event. It is indeed the others fault that they are not savingly bene­fited by it; but the peculiar grace and favour of God appears to these, not only in afford­ing the fountain to be opened to them, but also in bringing of them to it, and making them drink of it, and live for ever; and it is certain, that there must be besides the out­ward offer of it to men by the Word and the Ministry of it, the powerful operation of the Spirit of God, to perswade and enable sinful men thus to forsake their broken cisterns, at which they dwelt contentedly, and betake themselves to the fountain of living waters. Christ saith, Joh. 6 44. No man can come unto me, except the father which hath sent me, draw him; and they are only those that did thus belong to Christ in the Covenant of Redem­ption, to whom he so irresistably and efficaci­ously applies himself in bringing them over to Christ by faith; [...] that, Joh 10.26. Ye believe not, because ye are [...] of my sheep. And without doubt, all that [...] thus opened for, shall in due time be made happy [...] in it, [Page 58] Joh. 6.37. All that the father hath given me, shall come unto me.

USE I. We may here take notice of the won­derful love of God to his Chosen in Christ. When the Scripture attributes love to God, it points to his good will in purposing good to be be­stowed on them, and making them that are appointed thereto to partake therein: and this love is looked upon to be greater or less, ac­cording to the things that are willed in it, and the benefit received by them: and on this ac­count, God is said to love some of his Crea­tures more than others, in that he hath done more for them, and prepared greater blessings to bestow on them. There is a common love of God, in which the whole Creation is a sha [...]er, appearing in his benignity in bestowing on them these favours by which they are pre­served, supplied, and comforted; to this is to be referred that, Acts 14 17 He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness; and Chap 17 25 He giveth to all life, and breath, and all things. But then there is a special love which God hath for some of his Creatures, and that was in appointing, providing, and o­pening this fountain for them, from which they may derive everlasting life. This there­fore is mentioned in the Gospel with an Em­phasis, as if it were the only love, 1 Joh. 4 9. [Page 59] In this was the love of God manifested to us, &c. & Joh. 3.16. God so loved the world, &c. Certainly then this love of God to those for whom it was prepared must be great beyond conception: Paul thus signalizeth the love of Christ to him, Gal. 2.20. Who loved me, and gave himself for me. Now it is certain that this fountain was ordained for the saving be­nefit of those, and only those whom God or­dained to eternal life by Christ; but for whose sake it had never been. And though such to whom this fountain is opened in the Dispensa­tion of the Gospel, are by vertue of it privi­ledged singularly above others, as Psal. 147.20. He hath not dealt so by any Nation, &c. Yet the specialty of it appears in respect of those to whom it is applied by the Spirit, and they are made to drink of it, and to live by it; for to these only it becomes effectual in regard of the great design of it: and these are only the Israel of God, his Chosen and Called. For though it is Ministerially opened to others, yet spiritually it is to them a sealed fountain, and they participate not in the vertue of it. How infinitely then are these behol­den to God for Christ? and what praise and thanksgiving ought they to be ever celebrating their gratiude to him withal, for this benefit?

USE II. Learn hence how vain a thing it is for any to boast and be confident, in that they enjoy [Page 60] the outward Gospel Dispensations. True, God doth favour such more than he doth them that sit in the dark, and have no Gospel light shining among them; and they owe him great thanks for such a favour, because by it they are nearer Salvation, as to the means; the fountain is brought to them, and if they pe­rish for all, it will be their own fault: howe­ver this outward priviledge doth not give them the security of Salvation. There are multitudes that dy of thirst, notwithstanding the fountain is before them, and they are invited to drink of it, and live, because they will not make use of it; they will not come to Christ that they might have life, Joh. 5.40. They leave it for their broken cisterns, which will not afford one drop of the wa­ters of life to them; and if they drink ne­ver so large draughts thereof, it will no [...] quench their appetites. Boast not then of your priviledges, unless God hath given you an heart to improve them Think of that awful observa [...]ion. Deut. 29.2, 3, 4. Ye have seen all, &c yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day Think not that life is secured to you by this, or that because God hath favoured you with the Gospel, you are safe, o [...] secure of Salvation by it; you may prove despisers, and then your guilt and condemnation will be the greater: [Page 61] for none equally suffer Gods wrath, with those to whom a Christ hath been offered, and they neglected him. God will call those whom he pleaseth, to receive Christ, and live by him; the Saving vertue of the Gospel shall not be lost, although you put it from you, and perish. Be not then high minded, but fear.

USE. III. We here see of what great impor­tance it is for us all to make our Calling and E­lection sure. It certainly is a duty incumbent on all, and therefore we are called upon to use diligence in it, 2 Pet. 1.10. Surely it infinitely concerns all the Children of fallen Adam to get a title to the fountain of life, and take care that they be not mistaken about it. It is not enough to give an Historical credit to the truths of the Gospel, wherein we are told that Jesus Christ is an Alsufficient Saviour, and that all Life and Salvation is fountained in him; though this credit is also necessary in order to our coming to, and believing on him: but our concern is to know whether we are sharers in it, whether it be made ours, and shall assuredly afford us Salvation. It is evident that we are all perishing in our natural state; that this world is a thirsty and dry wilderness, where there is no water of life; that all saving good is laid up in Christ, as in a fountain; that all to whom he is offered, do not accept of him; that many who pretend to receive him, will be found [Page 62] Hypocrites and self deceivers; that to be mis­taken in this affair another day, will be the Creatures undoing; that [...]one have any claim to this but the Seed of Christ, and Children of the Church Mystical. See then that this founda­tion is laid in you. Christ tells us in Math. 7.22, 23. Many will say unto [...] in that day, Lord, Lord, &c. and then I will [...] unto them, I never knew you, depart from [...] workers of Iniquity. Take heed of being sound in that number, in the day of account [...] it will be an aggravated misery to lose [...] hope that you pleased your selves withall here, because it was a false one.

USE. IV. Here is matter of Encouragment to awakened Sinners that sit under the Gospel. Are there any whose thirsty Souls, not only crave after happiness, but find no satisfaction in those objects which sin hath diverted men unto [...] you find your misery, in that you perish with­out the waters of life, and that this wilderness will afford none, and are thereupon inquisitive after Christ, of whom you have heard a report that he is one that can do it for you: to such this truth speaks seasonably and comfortably. Here is a Well of Salvation opened in this dry and thirsty land, its waters are healing and sa­tisfying; there is enough of them, there is a fountain, and it can never fail. And not only are you comprehended in the general invitati­on [Page 63] given to all where the Gospel is Preached, but it is the special direction of it that is given to such as you, and all encouragment joyned with it; the weary and heavy laden are singled out in it, Math. 11.28. The poor and needy, and such whose eyes fail them, are remembred with a gracious promise, Isa. 41.17. And indeed, the way in which God perswades and allures pe­rishing Sinners to come to Christ, is by touch­ing their Consciences, and making them ap­prehensive of their woful misery in themselves, and their helplessness any where else, that so the revelation of Christ to them may be very welcome, as showers of rain are to the weary wilderness, that is parched. You have great reason then to hope in his Grace, and according­ly to adventure your selves upon it; for if God be opening of your hearts to receive Christ, it is because he intends to fill them with him; and the emptying you of every other thing, is a step to that.

USE. V. Let this quicken the Children of God, to make a free and full Improvement of this foun­tain for all the ends of it. The usefulness of it extends to all the necessities of your Souls; there is no relief that you can need, but here it may be fully supplyed: and your occasions are such as call you every day to come to it. If you go any whither else to get them suppli­ed, you will return ashamed, God hath opened [Page 64] this fountain to you; he hath rolled the stone from the mouth of it; he hath planted you by it; and is from time to time drawing out these waters, and presenting them to you in his holy Ordinances: why then should you use them sparingly? they are your own, God hath given them you freely, and he bids you to drink of them abundantly. You many times complain of your pinching want; you thirst, and Oh! that you could have a satisfying draught; why then do you stand off? What! question your title, doubt whether you may make use of your own, and live upon it with greatest contentment? Oh this Unbelief! Pray to God to cure you of it; and endeavour to improve all the encouragement that he hath given you, to make you, with holy boldness, at all times come to him, and bring your vessels with you, that they may be filled. The more you thus do, the more you will please him, and the more happy and delightful will your Pilgrimage be to you, and the more abundantly will you praise and glorifie God for this un­speakable gift.

DOCTRINE IV. The great design of Opening this fountain to Gods People, is for Sin, and for Uncleanness.

THis is directly expressed in our Text. There are three things mainly includ­ed in this Doctrine: viz.

[Page 65]1. That it was the sin and uncleanness of man, that gave the occasion for the opening of this Fountain.

2. That the great usefulness of this Foun­tain, is for the taking away of the sin and uncleanness that man hath contracted.

3. That where this Fountain is savingly applied, it shall take away the Sin and Un­cleanness of the People of God. These then may be briefly, and yet distinctly taken into consideration.

1. That it was sin and uncleanness of man, that gave the occasion for the Opening of thss Fountain. We must here distinguish between a cause and an occasion. They go too far, who assign a Causality in sin to the coming of Christ in the Flesh, and his working out of Salvation for us: for though, as will anon be considered, if it had not been for this, he had not so come, yet there cannot properly be assigned any causality in this to such an effect: and they who so think, do not rightly consider the order and causes of Gods Works of Efficiency. They that ascribe a causality to it, reckon it to be an impulsive cause, or a motive on the mind of God to send his Son into the world on this Errand; but that it cannot be, because the will of God is the su­pream cause of his purposing the works of Efficiency. And as the Glory of his Grace was the last end of his purpose of Election, [Page 66] so the fall of man into sin, and under misery by sin, was a purposed Medium to it, and so could not possibly be a Medium to that pur­pose. However in the contrivance of the Media, there was an allwise concatenation of one with another, and so the sin and un­cleanness of man gave occasion for the Co­ming of Christ. And we may take this short [...] of it.

1. That God purposed from Eternity to exalt the glory of his Grace, in some lasting Monu­ments of it. If we would take a right ac­count of any of Gods works, we must be­gin at the [...]nd or Design of them. We are to conceive of God as an Infinitely Wise A­gent, and therefore to have some worthy End in all that he doth: and according to this we are to conceive pf the wisdom appearing in the means that he useth to bring this end about. Now God hath declared or manifest­ed himself to us in divers glorious Attributes or Pe [...]ections, by which he will make him­self known; two whereof were his Grace, and his Mercy, which are often used promis­cuously for one and the same in the Gospel, when they are referred to the great design under our present consideration, though there is a divers notion which we are to entertain of them; Grace being God inclined freely to bestow his favour upon a Creature that de­serves it not; Mercy supposing the Subject to [Page 67] be in misery, is God inclined to succour it in that misery. Grace may exert it self in a subject that is not in misery; yea, all that God doth for any of his Creatures is free; hence that challenge. Rom 11 35. Who hath first given to him, and it shall be recompensed him again. Mercy is restrained to a miserable subject; and that mercy also is a fruit of Grace, because it is free, for the Creatures in­felicity cannot make it to deserve the Succour afforded it. Now God would have some last­ing Monuments of these perfections of his, which should for ever be Mirrours in which it should be read, how gloriously Gracious and Merciful he is. The Apostle therefore reduc­eth the great contrivance of mans Salvation to this, Eph. 1.6. To the praise of the glory of his Grace. His people are therefore said to be to him for a Name, and for a Praise, and for a Glory, Jer. 13.11.

2. In the order of the means to this end, there was nothing wherein God designed the exaltation of this Grace and Mercy, equally with that of Christ in respect of his Redemption and Salvation. He that designs an end, must chuse and use means for the bringing of it about; and many times there is an order of many means for the ac­complishment of that which is intended; and in this order there is a subordination of them one to another, in their serving to the design of them: and this is very manifest in the won­derful [Page 68] counsel of God, for the exaltation of the glory of his Grace and Mercy. Now, as the way in which God chose to glorify these per­fections of his, was by the Redemption and Sal­vation of man, in and by which man was to be made the monument of them; so he ap­pointed Jesus Christ to be the Redeemer and Saviour, in which he had a regard to Christ's Mediatorial Glory: Christ therefore tells us, Joh. 5.22, 23. The Father Judgeth no man, but hath committed all Judgment unto the Son; that all men should honour the Son, even as they honour the Father. The person of Christ, considered as God and man, was a great Medium in this affair; and for that reason he is called a Me­diator, or a middle person, 1 Tim. 2.5. There is one Mediator between God and man, the Man Christ Jesus. God therefore constituted him to be such a person, that so in and through him, this rich Grace of his might shine forth to all eternity; and for that reason we are said to be chosen in him for this end; Eph. 1.4. with 6. According as he hath chosen us in him, &c. To the praise of the glory of his Grace. And that wherein this Glory was to be illustrated was in the Redemption which he was to work out, by which our Salvation was to be procured, & the conferring of this purchased Salvation upon us by him▪ hence that, Verse 7. In whom we have Redemption through his blood. And indeed, in nothing could the Grace of God, so illustriously [Page 69] appear, as in the appointing of his own Son to be a Redeemer for man, when his case was reduced to that exigence, that in no other way he could be Saved; Joh. 3.16 God so loved the World, that he gave his only begott [...]n Son. Rom. 5.6. When we were without strength, in due time Christ dyed for the ungodly.

3. That way might be made for this, there must be a subject for it to work upon, which needed this Redemption and Salvation. A Redeemer, and Redeemed are Correlates, and one cannot be without the other: This is a Relative Title, and therefore if there had been nothing to Re­deem, Christ could never have born that Title on him: Redemption supposeth a forfeiture, or captivity, which the subject which is to par­take in it, is fallen under, and from whence his necessity of being redeemed doth arise, in that he is by this means to be restored from it. It is true, there are other ways among men, by which such an one may be delivered, viz. either by a free setting him at liberty without any satisfaction made, by the bounty of the Creditour, or by a forcible recovery of him out of the hands of those that hold him; but this is one way, and the only one in the case before us; viz. by the laying down of an in­dented price, or by an exchange of persons, to both of which the case in hand is referred, 1 Cor. 6.20. Ye are bought with a price. 1 Tim. [...].6. Who gave himself a ransom for us. Gal 3.13. [Page 70] Christ hath redeemed us from the Curse of the Law, being made a Curse for us. Hence God appointing of Christ to be a Redeemer, had a respect to mans falling into such a condition as made him to stand in need of one; which necessity was another Medium for the mani­festation of this Grace and Mercy.

4. That which was to enhaunce this Mercy was the forlorn state of the subject, and his helplessness out of it, in any other way. The more there is of Grace and Mercy in it, the more are these Attributes glorified by it: hence every circum­stance in this affair belongs to the Media. The more of unworthiness there is in the sub­ject, the greater is the Grace afforded to it; and this Grace also holds proportion with the greatness of the kindness it self that is done by it. The more miserable the subject is, the more astonishing is that mercy which Succours it; and the more ample deliverance it affords, the greater is its praise: and that which gives a peculiar lustre to both of these is when the subject is brought into such a streight, that there is but one door at which its help can come in; when there is no other possible way of relief, and then that affords it; we are therefore acquainted how all these circumstan­ces concentred in the case before us: how miserable we were become, how unworthy we had rendred our selves (who indeed never had any meritorious worthiness in us) may be [Page 71] read in the word of God: and that our con­dition was helpless, if Christ had not stept in for our Succour, is there also witnessed to; we are told, Acts 4.12. Neither is there Salvation in any other, for there is no other name under heaven, given amongst men, whereby we must be Saved: and we have that remark, Isa. 59.16. He saw that there was no man, and he wondred [...] there was no intercessour, therefore his arm brought sal­vation unto him, &c. This therefore is given as a great commendation of Christ, Psal 72.12. He shall deliver the poor, und him that hath no helper. And God himself mentions this as a memorable thing, Ezek. 16.5, 6. None eye pitied thee, and when I passed by thee and saw thee pollu­ted in thy blood, I said unto thee, live.

5. Way was made unto this by that sin and un­cleanness that man had contracted to himself. It is certain, that the abounding of sin, made the way for the abounding of this Grace, Rom. 5.20. Man indeed, had he kept his primitive integrity, would have been a subject of Gods Grace; every thing that he received from God would have been a free favour: but Grace is wonderfully enlarged in and by the Salvation which is provided for and afforded to fallen and sinful man: and as to Mercy, in the strict sense of it, man was not a subject nextly capable of it, till sin had made him so; he was not miserable, nor was there any distress upon him which called for succour [Page 72] and compassion. It was sin that hurled him into all his inconveniencies, and those mis­chiefs that now ly upon him, and have him in pursuit. We are therefore acquainted how this came about, Rom. 5.12. By one man sin came into the world, and death by sin. And now, when man is brought into such a state, he is a subject fit for Grace and Mercy to work upon, and erect to themselves trophies of honour and glory, in doing for him, by raising him out of that forlorn condition, and bestowing upon him the contrary blessedness. Not as if this miserable estate which man hath by his own folly brought himself into, laid a­ny obligation upon God to work for him in this way, for it indeed exposed him to his just indignation: but only that it laid open an Object that needed it, and upon which, if he saw meet, he might exert those Attributes of his to the highest, and thereby bring to him­self a Tribute of everlasting praise. When therefore Paul had mentioned how notable a subject he had been of this, he could not but shut up the discourse of it with that Doxolo­gy, 1 Tim. 1.17. Now unto the King Eternal, [...]mmortal, Invisible, the only wise God, be honour and glory, for ever and ever, Amen.

6. There were divers steps to this, all of which were ordered by the holy counsel of God. Every thing that bears the consideration of a Medi­um to this great end, must needs be acknow­ledged [Page 73] unto Gods fore appointment; for all things fall out according to the counsel of his will: and though he is not in any respect to be accounted the author of sin, yet he is the Supream Orderer of it, and that according to his permissive will. Now there were such steps as these, all of which made way for the in­troduction of this Grace and Mercy of his.

1. The Creating of man Upright. That God did so Create him, we are told, Eccles. 7.29. God made man upright. Adam was Created in a state of integrity, which consisted in the rectitude of his nature, by vertue of the Con­ [...]reated principle of Holiness and Righteousness which was put into it, and was called Gods own Image after which man was made, Gen. 1.26. &c. And if he had not been thus made, he could not have been capable of the follow­ing transactions that were betwixt God and him: for to require that of a Creature which it was never in a capacity of complying with­al, had been unworthy of Gods infinite wis­dom, and altogether inconsistent with that Justice which God laid the foundation for, in the nature and state that he Created man in.

2. The Covenant of Works, and the Sanctions of it. That there was such a Covenant plighted with man, the Word of God gives us sufficient intimations of: and as it was re­quisite that man should be a cause by Counsel of his own actions, or else he could not have, [Page 74] been treated with in the way of a Covenant which supposeth a mutual stipulation between the persons Covenanting; so the works re­quired of him in that Covenant, could not have been performed by him according to the tenour of it, without the moral rectitude of his nature, which we have taken notice of. Now in this Covenant there are considerable the Sanctions of it, but for which man could not have been happy or miserable according to it, and his carriage of himself towards it. God therefore, besides a Rule which he gave to man directing him how he might serve him aright, annexed a promise of life in case of Obedience full and perfect, and threatned him with death if he should transgress the precept; which is intimated in that, Gen. 2▪ 17. In the day that thou eatest thereof thou shall surely dy; and thus man, under the first Cove­nant, stood a probationer for life or death according as he should behave himself.

3. The permission of him to fall That man did eventually fall from his Rule and Happi­ness, is a thing very notorious. That this fall was a foil on which God drew the lines, and laid the colours of his Grace and Mercy, is no less observable in the Word of God: hence that, Rom 5.20 21. The Law entred that sin might abound; but where sin abounded, Grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righ­teousness [Page 75] unto eternal life, through Jesus Christ our Lord. And that God had a respect unto this in appointing Christ to be a Redeemer and Saviour, is not to be doubted, inasmuch as this was the very thing from which he was to redeem and save us: this therefore is said to commend that Grace, Rom. 5.8. God commen­deth his love towards us, in that while we were yet sinners, Christ died for us. God therefore must needs have a foresight of this Apostasy, because the assignation of Christ to his Media­torial Offices had a respect to it; and that man had not fallen but by Divine Permissi­on, is certain: for [...] could have kept him from it, without offering force to his free will, as he did the glorious Angels that keep their Station, as he doth the perfected Saints in Glory, and as he doth true Believ­ers in this life from final Apostasy; and this Permission must needs flow from his will, be­cause he is the Supream Governour of all Creatures, and all their actions, according to his holy pleasure. Hence, though God doth not approve of, but hateth sin, yet he saw it good, for an higher end, that there should be sin by his Permission.

4 The miserable estate to which he is reduced by the fall, by vertue of the Curse of the Law. If man had retained his uprightness, he had never been miserable, and so had not stood in need of Mercy, but all miseries are contain­ed [Page 76] in that Curse which man is under by rea­son of sin and uncleanness: and they are no other than what he must righteously suffer, if there be no way of delivery from them; in as much as he hath procured them to himself by his sin, Jer. 2.17. Now this misery was a pro­per result of the threatning conditionally me­naced in the first Covenant, which the man brought himself under, by transgressing of the Law which was so guarded.

7. Hence, if man had not by his sin and un­cleanness involved himself in that misery, there had been no occasion for this fountains being prepa­red and opened. There was no Mediator in the first Covenant, neither needed there any: God and man were in amity, and this friend­ship had been confirmed between them upon mans entire conformity to the will of God, and been sealed up to him, upon his eating of the tree of life, which was a Sacrament of it. But now when the Covenant was viola­ted, man was exposed, the Curse was fallen upon him, he was a man of death, there was an opportunity for Gods shewing himself mer­ciful and gracious; and for the display of it, to send forth his Son to be a Saviour; and for that end to cause all fulness to dwell in him, that might derive from him to the undone creature, as from a Fountain. And this serves to give us some light into the stupendous mystery of the Providence of God, in suffer­ing [Page 77] of poor man to fall upon the Law, and break himself in pieces; but for which the glorious things of Christ had never been heard of in the world.

2. That the great usefulness of this Fountain, is to take away the Sin and Uncleanness which man had contracted. It is certain that Christ is a fountain of all Saving good to sinful man, as hath been already observed: but the Spirit of God doth point us here to some peculiar bene­fit, that it was designed for, and for that reason do require our particular consideration of. Here then we may enquire;

1. What we are here to understand by Sin, and Uncleanness?

2. In what respect Sin and Uncleanness may be said to be taken away?

3. What is the usefulness of this Fountain for such an end?

Of these in order.

1. What are we here to understand by Sin and Uncleanness?

A. There are some who take these two words to be Synonymical, and to intend one and the same thing; only allowing an Emphasis in the ingemination of things, they suppose them to include all sorts and degrees of Sin. Some, by Sin understand those errors, or ordinary transgressions which men live in the Commis­sion of; & by Uncleanness the more enormous and Conscience wasting sins which they defile [Page 78] themselves withall: some again, by Sin un­derstand Actual Sin; and by Uncleanness O­riginal Sin, which is the root of defilement in man, and makes all the actions which he doth, polluted. But there is yet another sense which is more generally entertained, and seems more appositely to belong to the meaning of the Text, and recommends to us the excellent ver­tue of this fountain, and its extensive usefull­ness, viz that by Sin we are to understand the Guilt, and by Uncleanness the Defilement that is contracted by Sin. There are two wofull pro­perties of sin, recorded in the word of God, in which the misery of sinful man is compre­hended.

1. There is a Guilt that is contracted by it; which is properly a respect that it bears to the Covenant of works, or the Sanction which was added to the Law which God at first gave unto man, Expressed in, Gen. 2.17. In the day thou eatest thereof thou shalt surely dy, Expound­ed in, Ezek. 18.4. The soul that Sinneth, it shall Dy. This word is therefore used for the pun­ishment of sin, or rather for the Guilt by which the man lyeth obnoxious unto punishment, Gen. 4.7. If thou dost not well Sin lyeth at the door. Levit. 20.20. They shall bear their sin. And in the Levitical Law it is often used for the Sacrifice that was offered for sin, for the expiation of the Guilt of it, Lev. 4 20.24. And frequently else where.

[Page 79]2. There is also a defilement which the Sin leaves behind it upon the man: and that in respect both of Original and Actual Sin. Original sin is the very pollution of our nature, which makes us unclean things: and hence it is Allegorically and Emphatically set forth by the condition of a New-born Infant, in Ezek. 16. begin. And every actual sin leaves a spot, a stain, a filthi­ness behind it upon the man that commits it, Ezek. 20.43. Ye shall remember your ways and all your doings, wherein ye have been defiled. And this ariseth from the moral respect which sin bears to the Law of God, which is an holy Law, and men are said to be holy when they observe it; and for this reason sin is said to be an abo­minable thing, Jer. 44.4.

2. In what respect this Sin and Uncleanness may be said to be taken away?

A. This will be evident from the former; for in what respect Sin and Uncleanness cleav­eth to the man, in the same it must be removed. There is therefore a double taking away of sin, answerable to the twofold mischief which it doth the man, by its adhesion to him: the former is by Justification, the latter by Sancti­fication. And these are two great and compre­hensive benefits which the Gospel tells us do derive from Christ to us. These were in the old Mosaick Law represented, the one by the Sacrifices of Atonement, in which the blood of the offering was made use of; hence that, [Page 80] Heb. 9 22. Without the shedding of blood, there is no remession. The other by the many washings and purifications that men we [...]e appointed to make use of. And some think these two were Emblematized in the blood and water which issued from the body of Christ when he was pierced: Here then,

1. Sin is taken away by Justification, when the Atonement being accepted for the Sinner, he is par­doned, and his Guilt removed. As long as the Law makes its demands of the sinner personally, so long his sin lyeth upon him, & he is Guilty; but when this pardon is bestowed, he ceaseth legally to be a Sinner, i. e. He is not a Guilty one, because he is discharged from the Sen­tence that was out against him: his sin is in that regard as if it had never been; we read in, Jer▪ 50.20. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and th [...]re shall be none, and the sins of Judah, and they shall n [...]t be found; for I will pardon &c. And this is done by Gods accepting of an Atonement, when he saith as, Job 33.24 Deli­ver him from going down to the pit, I have found a ransome

2. Sin is taken away by Sanctification, when God, by his Spirit, applies his Grace to the Soul, by which he mortifyeth sin, and cleanseth it of the de­filement which cleaveth to it. This is called the purgi [...]g away of iniquity, Isa. 27.9. By this shall the iniquity of Jacob be purged. And the [Page 81] purifying of our hearts, Acts 15.9. And we are allusively told how it is done, Ezek. 36.25. I will sprinkle clean water upon you, and ye shall be cleansed from all your filthiness. And this is nextly applied to Original sin, by the mortifi­cation whereof we are Sanctified, and as sin decreaseth, so Grace encreaseth, which is our purity.

3. What is the Usefulness of this Fountain for such an end?

A. There are two things to be considered in the Lord Jesus Christ as a Fountain, or a Treasury in whom they are laid up, which do suitably and sufficiently Answer these two oc­casions of Sinful men, viz. his Merit, and his Grace: I shall give some general glances at each of these.

1. There is an Infinite Merit fountained in Christ, for the taking away the Guilt of Sin, & the Justification of [...]he Sinner. We observed that this Guilt is an obligation lying upon the Sin­ner by reason of the threatning, to suffer the penalty menaced by the Law. The Removal of this Guilt, with respect to the Sinner him­self, can be only by a free pardon; for he hath nothing of his own to make compensation to the Law withal: But the removal of it with reference to the Covenant of works, and the Established Rule of Relative Justice in it, must be by Justification. God, as a Judge, must either Justify or Condemn him, upon his [Page 82] Trial: and yet, in Justifying him, he must al­so pardon him. These two are inconsistent in the procedure of humane Judges, but they are inseparable in Gods process upon believers. It is called Justifying the Ungodly, Rom. 4.5. But the ungodliness must be forgiven to the person freely, and so Justification is an act of Grace, Rom 3.24. Being Justified freely by his Grace. And yet it must be upon a Satisfaction and Merit, else the Law cannot be answered in it, nor the Justice of God consist with his Grace, and it must so do; Verse 26. That God may be just, and the Justifier of him that believ­eth. In this Justification there are two things, viz. the pardon of sin, and the declaring the per­son righteous; for which there must be found the Law answered in both parties; the threat­ning must be satisfied for, which is to be done by a bearing of the whole penalty denoun­ced against the Sinner for sin; and the con­dition of the promise of life must be compli­ed with, which is by perfect Obedience to the whole Law. That this may be done for the Sinner by a Surety, the Gospel assureth us; and that Christ was a Surety on this ac­count, we are there informed, Heb. 7.22. Je­sus was made a Surety of a better Covenant. And this is also implied in that, 2 Cor. 5.21. He hath made him sin for us, who knew no sin; that we might be made the righteousness of God through him. And those several expressions [Page 83] amount to as much, Isa. 53.4, 5, 6. He hath born our griefs, and carried our sorrows; he was wounded for our transgressions, &c. Now Christ, by the Redemption that he wrought out, laid in an infinite treasure of Righteousness for this end, and on this account it is called, the Righ­teousness of God, Phil. 3 9. Rom. 3.21. And Everlasting Righteousness, Dan. 9 24. the satis­faction and merit of it is sufficient to expiate the guilt of all sins, 1 Joh. 5.7. The Blood of Christ cleanseth from all sin. There is a bound­less Ocean of vertue in him, so that he is able to save to the uttermost all that come to him, Heb. 7.25.

2. There is an incomprehensible fulness of Grace in Christ, which he is able to communicate to us for our Sanctification. Not only had he in him an unmeasurable fulness of Grace; and hence he is said to be full of Grace, Joh 1.14. to have an universal fulness in him, Col. 1.19. It pleased the Father that in him should all fullness dwell. Not only to have Grace poured forth on his lips, Psal. 45.2. but to be anointed with the oyl of gladness above his fellows, ver. 7. Yea we are told, that God giveth not the Spirit by measure to him, Joh. 3.34 But he received it as a Fountain or Store house, that he might communicate it; hence that, Joh. 1.16. Of his fulness we all receive, and grace for Grace. For this reason he is said to be made Sanctifi­cation to us, 1 Cor. 1.30. There is no Grace [Page 84] that we can want, but there is enough of it with him to bestow upon us, and furnish us therewith for New-Obedience, that we may be so enabled to glorifie God in our lives: Nor is there any duty that he calls us to, so hard but that he can supply us with abundant ability to discharge it, and carry us through it to his glory. Paul could be confident of this, Phil. 4.13. I can do all things through Christ strengthening of me. It is the work of his Spirit to convey this Grace from him to us, Joh 16.14. He shall receive of mine, and shew it unto you. And he who is priviledged with this indwelling Spirit, needs not be discoura­ged at any thing which God lays in his way as duty, but may confide in this, that Christ can and will be with him, and carry him through victoriously, over all that would obstruct him in it: and this is the ground up­on which he bids his people, though weak in themselves, not to be afraid, Isa. 41.14. Fear not thou worm Jacob, and the men of Israel, I will help thee saith the Lord, and thy Redeemer. His Grace hath a cleansing vertue in it; and though we are at present Sanctified but in part, yet this is not through any defect in his vertue, but because he will carry the work on in his, gradually, for holy ends, and that he may learn them the experience of the s [...]iri [...]ual warfare, whiles they abide in [...]: yet he who carries it on by degrees, [Page 85] will give us the experience of the fulness of it, when he shall have purged away all our iniquities, and made us entire and spotless, which we are assured is the design to which his Redemption leads, Eph. 5 25, 26, 27. Christ loved the Church, and gave himself for it, that he might sanctifie, &c. and present it to himself a glorious Church, not having spot or wrinkle, or a­ny such thing.

3. That where this fountain is savingly applied, it shall take away the sin and uncleanness of the people of God. This shall be the certain and unfailing operation of it. If ever the vertue of Christ's Redemption be communicated to any of the Children of men, it shall certain­ly have this operation upon them; it is an in­separable quality of the fountain. This Pro­position may be laid open in the following Conclusions.

1. That the great errand on which Christ was sent into the world, was to take away the sins of his people. We have before observed that it was our sin that gave the occasion for the opening of this fountain, and why did Christ take an occasion from thence to appear in the state of a Redeemer, but that he might remove it? Joh. 1.29. Behold the Lamb of God, which ta­keth away the sin of the world. Mat 1.21. He shall save his people from their sins. It was not to reconcile God to sin, but to reconcile Sin­ners to God, 2 Cor. 5.19. God was in Christ [Page 86] reconciling the world to himself; which reconci­liation could be made in no other way, but by the removal of that which had made the distance, which was nothing else but sin, Isa. 59.2. Your iniquities have separated between you and your God. It was because sin had made the world an Hospital, that Christ was sent into it to come as an healer, a Physician, and so he compares himself, in Mat. 9.13.

2. That the whole business of his Humiliation was to enable him thus to do. Christ was not only to be the Physician, but the Physick too; all the sanative vertue by which Souls whom sin had deadlily wounded, might be cured, must proceed from him: there must there­fore be such a vertue in him; and there must be an infinite fulness of it, that it might ex­tend to all sin, and compleatly heal Sinners of it. He must be able to save to the uttermost, Heb. 7.25. And for this he must be a Divine person, cloathed with an Humane nature, and in that nature he must accomplish all that which was necessary for the fitting of him unto this great work. Now this he did in his state of Humiliation; the application of this belongs especially to his Exalted State, Acts 5.31. Him hath God exalted, &c. to give Repentance to Israel, and remission of sins; but he laid in for it in his humbled state, which was therefore introductory to the other, as we are told in Phil. 2.7, 8, 9. In this he made the [Page 87] atonement, without which Guilt could never have been removed; hitherto belongs that, 2 Cor. 5.21. He was made sin for us, that we might be made the righteousness of God through him, in this his blood was made cleansing blood, for the purifying us from all our ini­quities, according to, 1 Joh. 1.7. The Blood of Christ cleanseth from all sin.

3. That the Reason of this was, because there were some that needed it, whom God purposed to make partakers in the benefits of it. As, if mans sin had not brought him to that exigency, that without such a fountain he must have pe­rished for ever, Christ had not come; so, if God had not resolved to impart the efficacy of it to some such necessitous ones, he would never have been at the charge of providing it. God did not only intend the provision and exhibition of this fountain, that so if any would come to, and make use of it, they might be saved from their Sins by it; if that had been all, Christ had died in vain; for it is certain that none of fallen men would ever of their own accord come to him: that is true of all, till Christ draws them, Joh. 5.40. Ye will not come unto me that ye may have life: The natural man loveth his Sin, and delight­eth to wallow in the mire of his uncleanness; but God chose some from eternity to be made the monuments of his rich Grace, in taking away all their iniquities; and he provided [Page 88] Christ for this end; and therefore all such as he designed this for, shall come to Christ, Jo [...] 6.37. All that the father hath given me, shall come unto me; they shall be cleansed, and wa­shed and healed.

4. That they may partake in this benefit, there must be a saving application of the vertue of it to them. These waters quench the thirst of the Soul, by being drank of; they wash off the Guilt and filth which cleaves to the Soul, by being washed with them; they heal the mortal diseases which Sin had infected us withal, by the influence of the sanative ver­tue of them on the Soul. It is not enough that they have all these good qualities in them: the Gospel therefore acquaints us with an Application consequent upon the Redemption wrought out by Christ, whereby he becomes ours, and we are saved by him; and hereup­on life is restrained to our having of Christ, 1 Joh. 5.12. He that hath the Son, hath life, and he that hath not the Son, hath not life.

5. It is savingly applied to those only who come to him by saving faith in him for it. Faith is the uniting Grace by which we are made one with Christ, and receive him to be our own for all the ends of his Mediatorship. This therefore is the great Gospel condition on which Christ is offered to be made ours, and we are given to understand, that if thus we do not receive him, we shall not partake in [Page 89] his saving mercies; Mark 16.16. He that be­lieves shall be saved, and he that believes not shall be damned. And as faith comes to Christ, so it draws the waters out of this fountain, it fetcheth in supplies from Christ continually, Heb. 10.38. The Just shall live by his faith.

6. God himself is the Author of this Faith in order to our participation in these benefits. Faith is not of our selves, it is the gift of God, Eph. 2.8. God by his Spirit puts this grace into us, and enables us to exert it, and that which he aims at in this, is to bring us to Christ by it, and so give us a title to these living wa­ters, that they may be ours, and we may challenge a property in them, and make use of them for all our occasions continually.

7. Hence all that do thus come to him shall re­ceive this vertue from him. Whosoever is uni­ted unto Christ, the fountain of life, shall live by him: Where God gives faith, he gives all that is connected in the promise with it. All saving good is firmly promised to believing; God therefore on our believ­ing, pardons our sin, the Guilt of it passeth off, our persons are freed from Condemnati­on: and he sanctifies our hearts, by laying a foundation of holiness in us, which though imperfect at present, and mixed with defile­ment, yet shall in due time aim at entire holi­ness, without spot or blemish: Hence we have that title put upon believing, Heb. 10. [Page 90] 39. We are of them that believe, to the Saving of the Soul.

USE. I. This may serve to Commend Christ to the Sinful Children of men, as a desirable object. And surely, there is nothing that can more set him forth as a suitable and necessary one, than this consideration. In nothing could he have been more accommodable to the con­dition of fallen man, for his relief. Let then the contemplation of this draw your eyes and your hearts after him, and render him in your esteem most precious and desirable. And to this end Consider.

1. You are all by nature under the Guilt and de­filement of Sin. This is the state of all mankind: and indeed, if we look upon Sin in its relati­ons, it will infer this. As it relates to the Co­venant of works, and the Sanctions of that, so it involves Guilt; Sin is the Transgression of the Law, and that Law hath ordained Death to be the wages of every Transgression of it, Rom. 6.23 The wages of sin is Death. And by ver­tue of this Ordination, the Sinner is held a fast Prisoner of the Law, obnoxious to destructi­on. And if we look upon Sin as it relates to the Sanctity or purity of the Law of God, so it pollutes the man, stains him with uncleanness. Now there is none of you but besides the im­putation of the Guilt of the first Transgression, have a corrupt fountain of Original Sin in you, [Page 91] and innumerable actual pollutions, which you have made your selves odious withall: hence that, Prov. 20.9. Who can say I have made mine heart clean, I am pure from my sin?

2. Your misery is unconceivably great whiles you are under the Dominion of these. Indeed all mans misery began upon his Sinning: and there are two springs from whence all this in­felicity flows, viz. Guilt and Filthiness, nor can it be taken off but by the removal of these. And one would think the greatness of your misery, should rouse you up to seek a deliver­ance from it: and you may know that it is incomparably great by viewing the effects of it, which are;

1. By Sin you are exposed to the whole Curse of the Law. And that is of the very nature of Guilt that attends upon Sin, before it is par­doned; for Guilt is nothing else but the binding of the curse upon the Sinner: And did you but know, or would you but look over and ponder upon the contents of the Curse, as it is record­ed in the word of God, it would certainly fill you with terrours: It is contracted in a nar­row word, Death, but if that word be spread abroad, and all the contents of it laid open to view, they will fill a prodigious Roll, such as that described in Zech. 5.2, 3. All the Evils of Loss and Sense which the Sinner can undergo, belong to it; all the sorrows that can betide either the body or the soul, are engrossed in [Page 92] it; all the punishments in this life, and in ano­ther world, relate to it: it hath its inc [...]ations in time and the consummation of it is reserved for an amazing Eternity. This is your portion because of Sin; for all the wrath of God abides on you, Joh. 3.36.

2 By Sin you are become vain and [...]profitable: and this ariseth from the Uncleanness that adheres to it. For such a Creature as man, to live and be in vain, is an inexpressible misery; hence that complaint, Psal. 89▪47 Wherefore hast thou made all men in vain? It is acknowledged on all hands that mans formal happiness consists in Eupraxy or well doing; it was therefore his great priviledge that he was made at first every way fitted for it, Eccl. 7.29. God made man upright David observes that in keeping the Commands of God there is a great reward, Psal. 19.11. To glori [...] God is an happy employ­ment; but Sin hath stript you of this power, and left you utterly unable for it, Rom. 3.23. All have sinned, and fallen short of the glory of God. And this hath brought the title o [...] Vain upon man, because by it he hath lost the end that he was directed to, and made for; and thus ha [...]h Sin put you below the most brutish of bruit Creatures, who do all in their sta­tion and capacity glorify God: and were you not most stupid, you could not but bit­terly bewail this infelici [...]y of yours.

3. There is no rem [...]dying of your misery but by [Page 93] removing of these from you. The man must of necessity be unhappy, so long as there is a Sen­tence of Death out against him, pronounced by the mouth of an holy and just God, and he goes every moment in danger of the execution of it upon him, and the power of the whole Creation cannot rescue him from it; and so it is with every Unregenerate one, Isa. 57.21. There is no peace to the wicked saith my God. Nor can the sinner serve to the noble end of his being, so long as he is altogether unclean, and hath nothing on him but wounds, & ulcers, and putrifying sores; whiles he is a slave to im­pure lusts, he must needs endure a wretched bondage, and may well cry out as he in, Rom. 7.24. O wretched man that I am, who shall de­liver me?

4. This relief is to be had no where else. You may go through the world, and try every thing in it, and whatsoever other help you may possibly find in it, yet in this great case, and only distressing exigence, it can afford you none at all. There is no second being that can take away either the Guilt or the filth of Sin: the whole world will not make a price equivalent for the buying off the Sen­tence that is upon you, and afford you Re­demption, this is clearly intimated in Psal 49.6, 7. And the reason is given, Verse 8. For their Redemption is precious, and it ceaseth for ever. All your legal courses, will not take away the [Page 94] stain and defilement that is upon you by rea­son of sin; what saith God to them, Jer. 2.22. Though thou wash thee with nitre, and take thee much sope, yet thine iniquity is marked before me, saith the Lord God.

5. This Fountain will answer both these ends compleatly. The vertue of it extends hither; and it must needs so do, because Gods Infinite wisdom provided it on purpose for this design, and he cannot fail of his end. David had contracted horrible Guilt, and polluted himself by his great sin, yet he presumes of being clean from both, if God will but apply this to him, Psal. 51 7 Purge me with hyssope, and I shall be clean: wash me and I shall be whiter than the snow. The effectual application of this will take away sin so throughly, as if it had never been, for we are told in, Numb. 23.21 God hath seen no iniquity in Jacob, nor perverseness in Israel.

6. And it stands Open to you for this end, and you are invited to come to it for this purpose God lays before [...] the matter of conviction of your great Guilt and contamination, to make you see your absolute need of this fountain; and that this Conviction may not drive you to discouraging distress, he bids you come to it, and apply your selves to obtain the vertue of it, and tells you what wonders it shall do for you upon this account, Isa 1.16. with 18. Wash you, make you clean, &c. Though your sins be [Page 95] as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool. Bless God for this discovery, and negle [...] not to make this use of it, if you love the life of your Souls.

USE. II. We have here a Rule by which we may Try whether we have a true interest in this Fountain. And it very highly concerns every one to put himself upon this tryal; for Consider;

1. If you have no title to it, your condition is very fearfull. That Sin and Uncleanness under the efficacy whereof every unregenerate man abides, is certainly destructive to him: either it must be taken away, or it will work your eternal ruine. This is implyed, when God invites them to Repentance under that encou­ragement, Ezek. 18.30. So iniquity shall not be your ruine. If this fountain had not been pre­pared and opened, we had all perished without hope: and though there is a good hope set before all such as are pointed to it, and bidden to make use of it, yet if you do not comply with this offer, and receive Christ according to the tenour of it, you will miss of the benefit, and be undone for all. Christ expresly told them in, Joh. 8.24. If ye believe not that I am he, ye shall dy in your sins. And I am sure, that man who dies in his sins is undone to all Eternity.

[Page 96]2. If you think you have a Title, and are deceiv­ed in it, your case is [...] to desperate. Of all men, there are none th [...] stand in greater ha­zard of unavoidable rui [...], than such as nourish themselves with a good opinion of their safe estate, when it is far otherwise. This fosters in them a carnal confidence, which makes them to neglect that great duty, of giving all diligence to make their Calling and Election sure, which is required in, 2 Pet. 1 10. This stifles all the Convictions that are offered in the Word and Ordinances, and they fly over their heads, as things which they reckon themselves uncon­cerned in: and this is the reason why Publica [...] and Harlots [...] receive the Calls of the Gospel than such as these, because these think that work is over already. And that there will be such self deceivers we are assured, Luk. 13.26, 27 Then shall ye begin to say, we have eaten, and drunk in thy presence, and thou hast taught in our streets: but he shall say, I tell you I know you not, whence ye are, &c.

3 If indeed you have a Title to Christ, the knowledge of it will afford you much Consolation. And indeed, what comfort can be comparable to that of one who knows his Name to be written in Heaven, Luk. 10.20. That man who is in such a case, is happy indeed, beyond all danger of being ever miserable. Surely then, he who knows this to be his condition, cannot but Re­joy [...] with joy unspeakable, and full of glory. And [Page 97] for your help in this enquiry; observe;

1. If this Fountain be yours, you have come to it by a living Faith. It is offered to us in the Promise, and we receive it by believing. No unbeliever can lay any claim to it, but every true believer can. If you have received Christ, you have believed in him, and if you have be­lieved in him, you are the Children of God, and heirs of the springs of Salvation, Joh. 1.12. As many as received him, to them he gave power to become the sons of God, even to them that be­lieve in his name. Coming to him, and believ­ing on him are equivalent terms in the Gospel.

2. If you have come to him by faith aright; there are the things that have attended your so coming, and you must search for them:

1. Have you been acquainted with the proper end and usefulness of this fountain? True faith is distinguished from false, mainly by the end of it. All that pretend to come to Christ have something that moves them, and which they propose to get by coming; but that which true faith looks after is Life; others possibly have thought they did come to him, but it was only as one who, they hoped, would Save them from Hell: but if you have come right­ly to him, it was to have your Sin and Un­cleanness done away; and then it was your hearty cry, Hos. 14.3. Take away all iniquity.

2. Have you then felt your need of this Fountain for this end? It is apprehended want that [Page 98] driveth Sinners to Christ; and that which hath been their distressing trouble, will be the discovery of what they went to him for. [...] you have gone to him to take away your Sin & Uncleanness, that hath been your burden, and you have been made to say, as he, Psal. 38.4. Mine iniquities are gone over mine head; as an heavy burden, they are too heavy for me. And you have therefore valued this fountain for the vertue of it.

3. What are the Fruits of your coming? Doubt­less that is a great truth which God hath re­corded of himself, Isa. 45.19. I said not unto the seed of Jacob, seek ye me in vain. If you have come in faith, it hath had some success. It may be you value all success according as you experience, comforts and assurances com­ing in upon your seeking to God, and if you want them, you fear that you have come in vain; but this is a mistake in your search. You came to have your sin purged, and if there be any thing of that done, you are so far an­swered. Are you then more beaten off from your own Righteousness, and made more to depend upon that of Christ alone? Is sin more vile and hateful to you, and do you more loath your selves for it? If it be thus, then you have your end so far advanced, and be thankfull.

USE. III. Let this serve to direct Sinners in their right coming to Christ, if they would [Page 99] have him be a fountain of saving good to them. Herein only will Christ really profit us, if we may obtain Salvation by him; & there is a so coming to him, if we would have grounded hopes of obtaining this benefit from him. And it is to be feared that many deceive themselves about this, who pretend to a great respect for Christ, and talk much of their trusting in him; but were never rightly in­formed about him, and that for which he was manifested to us. Would you then come, and speed, and be happy in your coming to him, take these Directions.

1. Take heed to your selves, what you come to him for. If you mistake here, you will put a cheat upon your own Souls. Christ indeed is a Foun­tain, but of what? What was he opened for? that is it which you are encouraged by; and your ends must be the same with his, if you would not be disappointed. Hypocrites pretend much, but they ever impose upon themselves in this regard. If you come to Christ for Credit, and Ease, and Prosperity in this World, you will find your selves mi­staken; he hath assured you that you shall meet with trouble and reproach, and many trials in his Service, Joh. 16. ult. In this world you shall have tribulation; his Kingdom is not of this world. If you come to him only to have your Sin pardoned, and not purged away, you will miss of your aim; for tho' [Page 100] he must apply a pardon to you, if ever you obtain it, yet his Justification and San­ctification are inseparable; and if you seek not the destruction as well as the remission of your sins, you will find your selves disap­pointed. Be sure then to come for the purging away of your sins; that being par­doned, you may Serve him in newness of life.

2. Come with an insatiable desire after the obtaining this of him. Labour to affect your hearts with the burden and bitterness of sin, and come as those that are weary and heavy laden by it, Mat. 11.28. God directs to such a sense in order to saving good, Jer. 2.19. Know and see, that it is an evil thing and bitter, that thou hast forsaken the Lord thy God. Re­solve that you can never be well till this ver­tue derive from him to you, and let your cries be accordingly earnest, importunate, undeni­able. Resolve that you will follow him inde­fatigably, that you will never let him alone, nor give him any rest till he hath savingly applied the waters of this fountain to you.

3. Come with a firm Perswasion of his Suita­bleness & Sufficiency. You have seen that there is no such vertue to be found in all the worlds waters, now believe that he can do it for you; come as the Leper did, Mat. 8.2 If thou wilt, thou canst make me clean. Look then upon him in his Person, in his Offices, and in the [Page 101] great work of Redemption, that was wrought out by him, and see how every way fit and able he is for this work; and let this make you fixedly to resolve that you will go no whither else, but that you will wait upon him, till he shall give you the experi­ence of his love to you in this regard.

USE IV. For Exhortation to the Children of God, who are already made partakers of an Inte­rest in this fountain; in two particulars.

1. Acknowledge the rich Grace of God to you, in that he hath not only opened this fountain before you, but in you. The former indeed is a great favour, and so to be confessed by all that par­take in it; those that have it are highly ad­vantaged, had they but an heart to make a right improvement of it; and if they do not so, they will bring great Guilt upon them­selves by their contempt. How great a kind­ness then is this that you share in? and do you endeavour to entertain it with suitable resentments: and there are among others, these two considerations which will greatly help you in your gratitude.

1. Had not God thus done for you, you had pe­rished in your Sins. You were under the effica­cy of sin and uncleanne [...]s in your natural E­state, and that held you under Guilt and De­filement, and these would have wrought out your certain destruction, if they had not been [Page 102] remedied. There must be a fountain for this, else it could never have been taken away, a fountain of blood for the removal of your Guilt, and a fountain of grace for the purging away of your pollution. None else but Christ could possi­bly be such a fountain to you; there is an in­finite value and vertue requisite to be found in that which can do this for you, which no meerly created being could ever attain unto. If this Fountain had not been revealed to you, you could not have partaken in the sa­ving vertue of it, because it is applied by faith: they that live out of the reach of the Gospel Dispensation, die without knowledge; and if it had not been opened in you, you had still died in your sins; there are multi­tudes that do so who have heard of it with the hearing of the ear, because they have not cordially embraced it: if he had not savingly applied it to you, you had refused it as well as others, for you had as great a natural ma­lignity in you against it as any in the world.

2. What are you better than others who are not [...]hus favoured? The difference that is put be­tween you and them is very great, but who hath made it? When he brought this grace of his unto you, you were dead in trespasses and sins, Eph. 2.1. When he offered it to you, you regarded it not, but bad him to depart from you; you sought it not of him, but he sought you up that he might bestow it upon [Page 103] you; you gave him all the resistance that an heart full of enmity could do. It was Al­mighty power that brought you unto it, ye [...] possibly you more dishonoured God, by pe­culiar wickedness, and scandalous provocati­ons, before such time as he thus appeared to you, than a great many have done, whom he yet hath not so favoured. Can you then suffici­ciently celebrate his praise?

2. Be sure to make continual use of it. You will always stand in need of it, and it ever stands open for you to repair unto, and there is a double usefulness which it serves unto.

1. Repair constantly to it for renewed pardon. It was not sufficient that you did so apply to it in your first Conversion; for, though it was then applied to you for the Justification of your persons, yet.

1. You Sin daily. Though lust be mor­tified as to the Dominion of it, yet it is not abolished in you, but hath its dayly breakings out: there is a contrary part in you, that is ever and anon bringing you into captivity. We are told, in Eccles. 7.20. There is not a just man upon earth, that doeth good, and sinneth not; and the reason of it is, because there is a Flesh in us that is always lusting against the Spi­rit, Gal. 5.17.

2. Every Sin offers matter of provocatinn to God. It is a Transgression of his holy Law; it is an abominable thing to him, Jer. 44.4. [Page 104] It is that which he cannot endure, Hab. 1.13. And though he knows our frame, and will not be always contending with us, or break out in his severity for every frailty of ours; yet there is occasion offered him for his anger, and we must confess with him, Psalm 130.3. If thou Lord, shouldst mark iniquities; Oh Lord, who should stand?

3. Hence it calls on you to seek of him For­giveness. And this is at least, one main rea­son, why we are daily and on all occasions to renew that petition, Mat. 6.12. Forgive us our debts: And hence how often have we David asking pardon of God, though he was in a state of Justification?

4. Here only can you obtain it. You must come to the fountain for it. Whensoever Gods ancient people fell into any sin, there was a Sacrifice presently to be offered for A­tonement, in order to its being forgiven: and if we sin, we must go to this Advocate, and make use of him as our Propitiation, 1 John 2.1, 2.

2. Address him continually for the washing of Sanctification. They that are Sanctified, must be Sanctified again; they were so for whom the Apostle prays, 1 Thes. 5.23. The very God of peace Sanctifie you wholly, &c. There is yet a body of death in you, a fountain of unclean­ness: and there are the eruptions of it in your actions, which defile you, and you want wa­shing. Hence,

[Page 105]1. Come hither by the Repentance of faith, [...] in every notable def [...]lement. Are you [...] with any Temptation which draws [...] the mire? let this drive you to the fountain for cleansing: and this must be by the re­newal of Repentance: thus did David, Psal. 51.7. And this is the only way to purifie your selves, which is the care of every believer, 1 Joh 3.3. He that hath this hope in him, puri­fieth himself, as he is pure.

2. Wash in it dayly for your daily pollution. There is a defilement that cleaves to every thing we do: when we are never so careful to our selves, Sin in us will pollute our best Services. Paul complains, Rom. 7.21. I find a law, that when I would do good, evil is present with me. This therefore should bring you to Christ continually for cleansing.

3. Be evermore fetching from hence all the Grace you need to perfect you in Holiness. Let the sense of remaining corruption, put you upon the exercise of renewed and progres­sive Sanctification; for which you must re­pair to this fountain of Grace, and apply the promises by which you partake in it, to this end, according to, 2 Cor. 7.1. Having th [...]se promises, let us cleanse our selves from all fil [...]hiness of the flesh and spirit, perfecting holiness in the fear of God. And never cease from the pursuit of this work, till sin be no more in you, and grace be arrived at its full degree of perfection.

DOCTRINE V. There will be a more peculiar Opening of Christ as a Fountain of Life, when the JEWS shall be Called.

THat the Prophesy contained in this and the foregoing Chapter, hath a special respect to that Nation, who were the Posteri­ty of Abraham, according to the Flesh, is ge­nerally agreed on by Christians, and acknow­ledged by their own Writers; and that what­soever Earnests there have been, yet th [...] com­pleat accomplishment of it, is still to come.

There are two Propositions in this Doctrine which may be briefly illustrated, viz.

1. That there is a great and general Calling of [...] JEWS yet to come

2 That when that time comes, there shall be a more peculiar Opening of this fountain.

DOCTRINE. VI. When God hath brought his Chosen to bewail their Sins, especially the Affronts which they have Offered to Christ, and to Pray to him for Mercy, he will then make a gracious Discovery of this Fountain to them.

THE rise of this Doctrine is from the Cohe­rence of the Text with that which went before. God had promised to pour out such a spirit upon them, Chap. 12.10 &c. And here he tells us that in that day this Fountain shall be [Page 128] Opened. In the former Doctrine we consider­ed this benefit as it refers to the Church in ge­neral, and particularly to Gods Ancient peo­ple, considered as a People: In this we come to take an account of it as it refers to Persons, and is applyed to men in Conversion; which we are to suppose to be included in the former, as the spiritual aim of it. And that we may come at the right sense of this Doctrine, ob­serve these Conclusions.

1. That there are those whom God hath chosen in Christ, to be made partakers in his saving bene­fits. We before observed that if we would take the Considera [...]ion of the great affair of Gods grace appearing in the good will that he manifests to sinful man, at the rise of it, we must follow it up to the eternal purpose of God, in which the whole Scheam of it was laid out. Now in this purpose of his there was a designation of them that should be the subjects in whom this Grace was to shine forth; and accordingly all was accommoda [...]ed for the illustration of it in such a subj [...]ct. When therefore the Apostle discourseth of these Spi­ritual Blessings, he runneth them up hither, Eph. 1.3 4 According as he hath chosen us in Christ &c.

2. That Christ must be Opened to these as a Fountain for Sin and Uncleanness, in order to their being Saved by him. Salvation supposeth some­thing that they are to be Saved from, which is their present misery. He that is under no [Page 129] evil, needeth no Salvation; they are only the distressed that want it, or will be advantaged by it. And this Salvation must be applyed to the removal of that from which the evil de­rives: now that which is mans infelicity de­rives from Sin and Uncleanness; it is the Guilt and the Pollution of sin that hurts them. As therefore Christ is appointed for this, so he must be discovered to them as such a one, how else shall they accept of and entertain him as so? which they must do, if ever he profit them; for it is by faith that they receive him, and so are advantaged by him.

3. That there is a time when God will Open and Apply Christ to these. They are born in their natural estate strangers to Christ, and far from Salvation, Eph 2.3. We were Children of wrath, even as others. They may live a great while in their Alienation from him, and refuse him, though he offers himself unto them: they ever do so till he comes with power. But be­cause he hath chosen them to obtain Salvation by Christ, he will therefore bring them to this Fountain, and make them to partake in a title to it, and effectual influences of it upon them: Our Saviour hath plumply asserted that in, Joh. 6.37. All that the Father hath given me shall come unto me If Election hath pitched upon a person, Vocation will without fail, sooner or later find him out, and bring him home.

[Page 130]4. That in order to his so Opening this Fountain, he will produce the fore cited effects in them, by the power of his Spirit, viz. a spirit of Mourning, and a spirit of Supplication. This is the way in which he makes Christ Effectual in men, for the ends of his being a fountain to them.

Now for our right taking up of this order, Let us observe in general, That we are con­sidering of such as are converted to God, under and by the dispensation of the Gospel and Ordinances, and the effectual application of them. As for Gods proceeding with Elect Infants, who dy before they are capable of being so treated, we are not now enquiring after that. Here then more particularly let these things be considered.

1. That we must distinguish between the Open­ing of the Fountain Doctrinally, and Savingly. As to the outward discoveries of Christ which are made in the Gospel and Ordinances, they are made to all promiscuously to whom the means of Grace are sent, and the great truths which concern Christ and Salvation by him are urged upon them: but where the Spirit of God doth inwardly reveal Christ in the Souls of any, and makes them sharers in his Salvation, he always b [...]ings them to such a frame: such therefore are the only blessed ones, Mat. 5.4 Blessed are they that mourn, for they shall be comforted.

2. That we must distinguish between Passive [Page 131] and Active Conversion This distinction is ge­nerally received among the Orthodox, and by all them who acknowledge that there are the Habits of Saving Grace infused into us, in order to our being able to exert Grace in our lives; and the Apostle plainly shews the dif­ference, Gal. 5.25. If we live in the Spirit, let us walk in the Spirit. Passive Conversion then is that Change which is made in us in Regenera­tion, by the infusion of all saving Graces into us, of which it is said, 2 Cor. 5.17. If any man be in Christ Jesus, he is a new Creature. Active Conversion consists in the exerting and exercising of these Graces. The former is done by the Spirit alone; in the latter he co operates with us. And we may take from hence this brief accou [...]t of the present affair.

1. That Gods Elect do many times long de­spise the offers of Christ that are made to them in the Gospel. God will have his own to know, that their Conversion, as well as their Salvation, is of Grace, and that they have a nature in them as full of obstinacy and enmity as others: [...]he therefore leaves them for a season, to resist his Spirit, and to shew the desperate malignity that is in them; and they neglect the things of their peace, withstand the offers of a Saviour, and quench the motions of the Spirit in them, that ac­company the Calls of the Gospel This E­phraim confesseth of himself, Jer. 31.18. Thou [Page 132] hast chastized me, and I was chastized, as a bullock unaccustomed to the yoke. Yea, some­times violently to oppose and persecute his Church: Such an one was Paul, when a Pha­risee, Phil. 3.6. Touching zeal, persecuting the Church.

2. That there are some common legal works wrought in the Elect, antecedent to their Regene­ration, or Passive Conversion. The Spirit of God is wont to begin with men by Convicti­ons and Terrors, by setting the Law home on their Consciences, which make them afraid: and those are wrought not only in Gods Children, but in others also; and the Elect themselves do too frequently stifle these moti­ons, out [...]grow these awakenings, and return again to their former security: the time of their new [...]birth is not yet come, and God hereby lets them see what enemies they are to their own Salvation, and that if he had not come with Almighty Efficacy to them, they had refused him to their destruction, as well as others. How many such common works have some out-grown; and become worse after them? and yet they have had their months in which God hath taken them, because he had an Immutable love for them. See for this, Isa. 57.17, 18. I hid me, and was wroth, and he went on frowardly in the way of his heart: I have seen his ways, and will heal him.

[Page 133]3. That all saving qualifications are wrought in them at once, in Passive Conversion. When the Spirit of God comes to produce this great Change in the Sinner, he infuseth into him all his Sanctifying Graces: there is a new man created in him, Eph. 4.24. There is a perfecti­on of parts, though not of degrees: Sanctifi­cation is throughout, 1 Thes. 5.23. There is therefore no order in the production of these saving qualities in the Soul, but they come in all at once. In Conversion whole Christ is put on, it is therefore called a new birth, Joh. 3.3. And it is the babe of Grace which is born, and it hath all its members entire.

4. That God draws the man to exert these Graces in Active Conversion, after the manner of a Rational Agent. In the exerting of Grace, the man is not only active, but voluntary too; he acts as a cause by Counsel. As therefore there is the Co-operation of God in this, as well as his operation in the former, according to, Phil. 2.13. It is God which worketh in you, to will and to do, of his own good pleasure. So he works upon the Rational Faculties or Pow­ers that are put into man; and having sancti­fied them, he draws them forth to p [...]t the new nature into act, upon sight, deliberation, and with perswasion. He is not drawn to it by meer instinct, but he knows what he doth, and why he doth it: he hath a foundation on which he acts every Grace; he knows whom [Page 134] he believes, in, and why he so doth, 2 Tim. 1.12. I know whom I have believed, and am per­swaded that he is able to keep that which I have committed to him against that day; and so of the rest. God is therefore said to draw us with the cords of a man, Hos. 11.4.

5. In this Conversion the Soul betakes it self to Christ by faith, as to a Fountain opened for Sin and for Uncleanness. The great Grace celebra­ted in the Gospel is Faith, by which we close with Christ for life, wherein we comply with the main Article of the New-Covenant; and therefore Salvation is ascertained to it, Joh. 3.16. Whosoever believes in him, shall not perish, but have everlasting life. This Grace is not before the others in being, though it leads in the exercise, and doth indeed influence all the o­ther, being that which fetcheth in help from Christ for the acting of them. Now Christ is the immediate Object on whom Faith fix­eth; it believes in him for all the good that it wants, and seeth to be stored in him; and that which draws it so to rely on him, is the discovery it hath made of his sufficiency and readiness to answer its great necessity; which is, to be delivered from the guilt and defile­ment of sin; and that because it apprehends all this to be fountained in him, that it may be communicated by him to all those that stand in need of it; and this it doth upon the invitation given in the Gospel, to all that are [Page 135] oppressed with the burden of sin, to come to him for succour against it.

6. This Faith is always accompanied with true Repentance. In active Conversion these two Graces are in conjunction. I shall not here meddle with the disputes, which of these two Graces is the first: if we speak of their pro­duction, they are together, and so there is no priority of any Grace, they being created in the same instant: if we speak of the order of nature in their activity, Faith must have the precedency, because it influenceth all the o­ther; for though there is a Legal Repentance before Conversion, yet that which is Evangeli­cal follows upon it, and is no further pleasing to God, than as it is exercised by faith: but in respect to order of time, the man repents and believes at once, and so they are together. It is a penitent Faith, and a believing Repen­tance that is exerted; they are therefore con­joyned, Acts 20.21. Testifying both to the Jews, and also to the Greeks, Repentance towards God, and Faith towards our Lord Jesus Christ.

7. For the right exerting of these Graces, there is the exercise of a Spirit of Mourning, and of Supplication. There is a principle of this, or there is such a Spirit habitually put into the man when he is new made, but the improve­ment of it is in the practising of Faith and Repentance. Here then,

1. For the exerting of true Repentance, he draws [Page 136] out a Spirit of mourning. In Repentance we turn from sin to God, in which turning, there is not only an abstinence from the outward acts, but a cordial renouncing and forsaking of those sins which we rightly repent of; and for that end we must be made to see them to be evil and mischievous, and that we have foo­lishly turned from God to them; the genuine effect whereof upon the heart, is to bemoan our selves by reason of them: and hence the Scripture annexeth mourning unto Repen­tance, as an inseparable concomitant of it, hence that in, Jer. 31.18. I have surely heard Ephraim bemoaning of himself, &c. And for the producing of this mourning, God offers the conviction of the evil and bitterness there is in our sins, Jer. 2.19. Know and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God, &c. Now there are two passages to be observed in this mourning.

1. He bewails all his Sins. Godly Sorrow is for Sin: that is the procuring cause of all the sorrows that poor man is exposed unto, and is therefore that which peculiarly calls for our mourning; and this belongs to that sor­row which the Apostle tells us is so servicea­ble to true Repentance, 2 Cor. 7.10, Godly sorrow worketh repentance not to be repented of. It is by this that we embitter sin to our selves, and stir up in us an hatred of it: for, though sorrow [...]e a mixt Affection, yet it mainly [Page 137] partakes of hatred, which is a separating af­fection, and makes us to reject the Object of it. Now if this sorrow be genuine, it is universal; it bears a respect to all sin; because if it be right, it is exci­ted by the apprehension of the great evil there is in sin, in the nature, as well as in the effects of it; which evil being in all sin, it must needs extend to all: hence that, Psalm 119.104. I hate every false way; and where this hatred is, there will be Sorrow for our having hurt our selves by it, and therein dis­honoured God.

2. He more peculiarly laments the affronts that he hath offered to Christ, who hath been set before him in the tenders of Grace. This therefore is peculiarly remarked in, Zech. 12.10. They shall look upon him whom they have pierced, and they shall mourn for him, as one mourneth for an only Son, and be in bitterness for him, as one is in bit­terness for his first born. Where the Gospel comes, and Christ is exhibited, together with the need that men have of him by reason of Sin; the convictions whereof are laid before men to perswade them of the necessity they stand in of having him to be their Saviour; and men have made light of there invitations which have been given them; they have not been perswaded of their misery by Sin, and brought to accept of Christ to rescue them from it, and have accordingly despised [Page 138] him, neglected him, chosen lying vanities be­fore him, and remained in their unbelief; This is the great provocation under the Gos­pel, Joh. 3.19. This is the Condemnation, that light is come into the world, and men chuse dark­ness rather than light. This Sin therefore they shall peculiarly mourn for and resent with the greatest sorrow.

2. For the exercising of Faith, this Spirit of mourning is ever accompanied with a Spirit of Supplication. The first breathings and break­ings [...]orth of faith, are in prayer. When once Paul was Converted, that is the next news we hear of him, Acts 9.11. Behold he prayeth. This is the first sign by which the new-born Christian discovers that he hath life in him. True Prayer supposeth a principle of faith in the man, for only such a prayer as is spirited with it, is acceptable to, and prevalent with God, Jam. 5.16. The effectual fervent prayer of a righteous man availeth much; compare, Chap. 1.5, 6. Let him ask of God, but let him ask in faith. God hath therefore made it a medium for our participation in the blessings engaged in the New Covenant, Ezek. 36.37. I will yet be enquired of for this by the House of Israel to do it for them. In which prayer,

1. He confesseth and bewaileth his sins before God ▪ Confession of sin is, if not an essential part, yet an inseparable adjunct of prayer, by which sinful man addresseth God for mercy; [Page 139] hence the promise so runs, Prov. 28.13. He that confesseth and forsaketh shall find mercy: And for this reason, when God invites back­sliders to return, and promiseth them accep­tance, he enters that caution, Jer. 3.13. Only acknowledge thine iniquity. Nor indeed can we rightly come to Christ for a pardon and cleansing, unless we lay open our malady be­fore him; so that there is a tacit confession of Sin in the very petitions that are put up on this account: but God expects that in our solemn addressing of him, we be explicit in it, Levit. 26.40. If they confess their iniquity, and the iniquity of their fathers, with their tres­pass, &c.

2. He requests his Converting Grace. There must be a root of Conversion in the man, be­fore he can sincerely desire or petition to be Converted; and indeed gracious mourning, confession, and supplication, do follow after that inward and transforming work of the Spirit in the man, Jer. 31.19. After that I was turned, I repented, and after that I was in­structed, I smote upon my thigh; I was ashamed, &c. However, in the actual turning of the Soul to God, the man finds that it is not in his own power to turn himself, but that he must have it given him of God; and accor­dingly he asks it of him: thus did Ephraim, verse 18. Turn thou me, and I shall be turned; and God directs Israel to use such words, H [...]s. [Page 140] 14.2. Take away all iniquity, and receive us gra­ciously; and these cries are drawn forth by the efficacy of preventing Grace.

3 He professeth his acceptance of, and reliance upon Christ for Salvations He acknowledgeth that Christ is an All sufficient Saviour, that there is a fulness of vertue in this fountain to take away all Sin and Uncleanness from him: he answers the Call of the Spirit in the Word, and embraceth the promise annexed to it, and Echo's back to it with acceptance and gratitude, as, Psal. 27.8. When then saidst, seek ye my face, mine heart said unto thee, thy face▪ Lord, will I seek. Jer. 3.22 Return ye backsli­ding Children, and I will heal your backslidngs; behold we come unto thee, for thou art the Lord our God: And thus is the Everlasting Covenant past between God and him; now is he Uni­ted with the Fountain of Grace, and all the saving vertue of it is derived to him, and this is the usual method of Divine Grace, in bringing a Sinner to participate in the saving Benefits which were purchased by the Lord Jesus Christ for him.

USE I. For Information in two or three particulars.

1 We have here a Rule to judge of the Effica­cy of the Gospel in the dispensacion of it. There is a great deal of reason why the People of God should observe, not only who enjoys [Page 141] the Gospel in which Christ is opened to men, and where it is that Christ is most clearly and distinctly declared in his whole work; but al­so what fruit or efficacy there is of it; how far the vertue of this fountain for the ends of its being opened, is made evident by the effects of it upon men: and though the work of Ap­plication, wherein Christ is made to us Righ­teousness and Sanctification, for the pardoning and cleansing of our sin, be a secret work, and no man can certainly know it of another, ex­cept by extraordinary Revelation; and though the things which are the concomitants of this, and evidence to it, viz. A spirit of mourning and supplication, are not so obvious, but that men may be mistaken about them, inasmuch as there may be secret Prayer, and bewailing of sin, that is sincere, and accepted with God, which makes no noise; and there may be a shew of much of this, but whether it be sincere, and proceeds from such a spirit given to us, can be judged of only Charitably; yet there is usually so much to be discerned on this account, by such as observe the times, as may make the hearts of such as fear God, Glad or Sad, and many times there are too awful evidences of the general prevailing of the con­trary spirit, by the notorious appearance of such things as are inconsistent with this. If we speak on a publick account, when God in­tends to pour out much grace upon a People, [Page 142] he will give a spirit of mourning and prayer; and therefore when there is but a little of this, and much of the contrary to be observed, when it is as, Isa. 22.12, 13. In that day did the Lord God of hosts call to weeping, and to mourn­ing, and to baldness, and to gi [...]ding with sackcloth; and behold joy, and gladness, slaying of oxen, and killing of sheep, eating flesh, and drinking wine; let us eat and drink, for to morrow we shall dy. When instead of reforming the sins that are among men, there is nothing mended, but they rather grow worse; it saith, that if there were a spirit of mourning, it would not be so. And when Prayer is neglected; particularly in Fa­milies, and there are so many houses without it, as is complained, it is to be supposed that secret Prayer is neglected too; and much more that the spirit of Supplication is greatly wanting. Nay, though there be many Fasts kept, for the bemoaning of the prevailing sins, making of humble confessions of them unto God, and asking of his pardon and healing; yet if this be all, and there is nothing amended, nor is the work of the present day in this re­gard pursued; it will bespeak, that the day for the plentiful accomplishment of this promise that we have under our present consideration, doth not as yet commence. And let serious Christians judge by such Rules, and say, whe­ther they do not see great occasion for Lamen­tation on this account. The same observation [Page 143] is also applicable to particular persons.

2. We may hence learn what little reason the most have to boast of Christ as a Fountain of Sal­vation to them. It must needs be a sad sight, to see with what security and confidence the generality do nourish themselves, as if they nothing doubted of a title to Christ, and life by him, and take it amiss to have the reality of it so much as questioned, who yet cannot bear the test of the truth in hand, but must needs fall before it, and stand condemned by it. If it be, as it is, a great truth, that where God applies Christ to men, in the benefits which he hath purchased for Sinners, he pours out upon them a spirit of mourning and supplication, certainly then, all such as are without such a spirit, must needs be strangers to such an Ap­plication: and without doubt, where such a spirit is put into men, there will be the exerting of it in their lives and practices. When there­fore there is nothing of this, but the quite contrary notoriously appearing, such mens faith must needs be presumption, and their boasting is of a false gift. Think of this then, all you who are so far from mourning for your sins, that you can live in them quietly & contentedly, nay you Rejoyce in iniquity, and take the greatest Satisfaction in gratifying of your carnal lusts, who are never well, but when you are Devising mischief on your beds, and put­ting it in practice as soon as opportunity [Page 144] affords; you that can make a mock of sin, that can Drink your stollen waters, and eat your bread in secret, and wipe your mouths, and say, we have done no wickedness. You that can boast of your lewd pranks, and shew your sin as Sodom, and hide it not; you that joyn hard in hand with your lewd companions, and encourage one a­nother in your wicked courses, surely you ne­ver had the healing vertue of this fountain ap­plied to you; and to hope to have your sins pardoned, and yet not cleansed is a vain hope. Think of this also all you Prayerless ones, who instead of calling upon Gods name, abuse it, and take it in vain by your profane taking it into your mouths; who can live days, and months, and years without so much as a formal addressing of God; whose houses will one day rise up against you, and testify that you never Prayed in them, either by your selves, or with your families; who never carried your iniquities to God as a burden too heavy for you to bear, and with strong cryes besought him to take them away by a free pardon, [...]and powerful purging. Let all such know, that how presumptuously soever you may now cry, Lord, Lord, there is a time coming, if mercy prevent not, when he will say, I never knew you, depart from me all ye workers of iniquity. And be not deceived, for God is not mocked.

3. This shews us who they are that are like to enjoy the clearest discoveries, and most plentiful [Page 145] applications of Christ to them: certainly they are such unto whom God imparts the largest measure of a spirit of mourning and supplication. Where God intends to build highest, he will lay the founda [...]ion lowest. The greatest spiritual mourners are appointed for the more abundant consolations. They are the humble and contrite whom God delights to dwell with, and to revive, Isa. 57.15. Christs anointing had a special re­gard for such as these, and therefore his appli­cations will be eminently made to them, Isa. 61. begin. The Lord hath anointed me, &c. to bind up the broken hearted, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oyl of joy for mourning, the garment of praise for the spirit of heaviness, &c. Doth God then bring you into Godly Sorrow? Doth he make Sin bitter to you? Doth he fill you with grief at, and cause you deeply to bewail your Sins before him? be not discouraged, but take i [...] as a good Omen, and wait for the Consolations of his Spirit; remember what he hath said, Psal. 126.5. They that sow in tears, shall reap in joy. It is also certain, that when God ex­cites in us an heart to pray to him, and fills us with ardent desires, and groans unutterable, after him for his grace, for his pardoning, for his cleansing of us, and we cannot let him a­lone; it is a sign that he hath great mercies to bestow on us, which in this way he will com­municate to us. God, who hath promised [Page 146] that his shall pray unto him (and it is he who giveth prayer to his own) hath assured us of a gracious audience, and a good return to our prayers, Jer. 29.12, 13, 14. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you, and ye shall seek me and find me, &c. Be not then discouraged; and though you may not at present experience those sensible apprehensions of the efficacy of the Fountain, for the taking away of your Sin, yet doubt not that God will in the best way do it for you, and give you the experi­ence of it to your abundant Consolation. God w [...]ll exalt his Grace on you in this way, and make it to appear how great is his kind­ness to you, in taking off your Guilt, and wa­shing away your pollution: And when you are suitably prepared so to glorifie him, he will fill you with the discoveries of his love, for which you shall admire him for ever.

USE II. For Examination, Let us hereby prove whether ever this Fountain were saving­ly Opened to us, and it concerns all to put themselves upon this Trial. For Motive then, Consider,

1. You are all by Nature under the guilt and defilement of Sin. Sin and Uncleanness are he­reditary to all Adams Children, and they de­rive to them in the Channel of Natural Ge­neration; for this we are told, Eph. 2.3. We [Page 147] are Children of wrath, even as others; and he demands and resolves, Job 14 4 Who can bring a clean thing out of an unclean? not one. This then is the condition in which every one is born. Adams First Transgression was ours by a legal Imputation, and his corrupt Image which he contracted, instead of Gods Image which he lost, is ours by Propagation; and thus we come into the world guilty and filthy Creatures, Psal. 51.5. Behold, I was shapen in Iniquity, and in Sin did my Mother conceive me. And this Guilt and Defilement are encreased by all the actual sins that we have committed since we came into the World.

2. Except this be done away, it will be your ru­ine. All Sin in its own nature and operation is deadly. Sin and Death are closely conne­cted each with the other, Rom. 5.12 By one man sin came into the world, and death by sin. The guilt that adheres to sin binds the man under the Curse, and that is Death, Ezek. 18.4. The Soul that sinneth, it shall dy. The Law hath already past the Sentence upon the man, and unless it be removed it will without fail take place on him: and the defilement of sin is it self the very spiritual death of the Soul: it hath deprived the man of the life of Sancti­fication, and he can no more perform a graci­ous action, than a dead man can a life action; hence that expression, Eph. 2 1. Ye were dead in trespasses and sins. So that as long as it a­bides [Page 148] on him, he cannot at all answer the end of his Creation.

3. Nothing else can do it for you but this Foun­tain. There is a sufficiency of vertue in it for this end; God provided it for this very purpose, and he doth nothing in vain: it therefore never failed of producing this ef­fect, where it was savingly applied. But ex­cept you repair hither, all your other attempts will prove lost labour: this Salvation is no where else to be had, Acts 4.12. There is nothing else that can expiate the Guilt of sin, or make atonement to the Justice of God for the remission of it, but this one Sacrifice of Christ: thousands of rams will not procure it, God therefore blows upon them with contempt, Mic. 6.6, 7, 8. Nor will all the waters of Abana and Pharpar cleanse this Leprosy; it is only the Blood of Christ is cleansing, and that Blood doth cleanse from all sin, 1 Joh ▪ 1.7.

4. Except it be applied to you it will not have this saving efficacy. Christ doth not profit all; although his vertue be sufficient, yet all are not pardoned and healed by him: there are mul­titudes that perish in their sins notwithstand­ing; and that not only of those to whom he was never revealed in the Gospel, but of such also, who have been told of, and invited to come to him: and whence is this, but because application hath not been made of him to them for this end? Sinners that are outwardly [Page 149] called, perish as well as others, and the reason is because they do not answer the Call, and come to the waters, the threatning is therefore declared against such, Prov 1.24, &c. Because I have called and ye refused, &c. I will also laugh at your calamity, and mock when your fear cometh, &c.

5. Till then you know that he hath been thus applied to you, your condition must needs be dubious. It is from the work of Application that we are to fetch our evidence of our safe estate. It is not enough that there is a Christ, and that he is a Fountain of Salvation, but is he ours? for this reason Professors are put upon it to prove and try themselves; and the enqui­ry is not, whether there be such a Fountain, and there be a fulness in it, but whether Christ be in us, 2 Cor. 13.5. Know ye not your own selves, how that Christ is in you, except ye be Reprobates? And hence we have such an ex­pression, Col. 1.27. Christ in you the hope of Glory. And though, if the thing be so, your state is out of danger, yet till you know that it is so, you cannot enjoy inward quiet or sa­tisfaction.

6. There are many who cheat themselves with false hopes on this account. The natural security in sinful man, makes him ready to take easy satisfaction about his good estate; and the de­lusions of Satan, and the false reports of a carnal mind, and the fair shews which there [Page 150] are in a common work of the Spirit, are snares which they are entangled by: there is upon this account great need to be cautioned against rash presumption, lest otherwise you labour of a pernicious mistake; thus the Apo­stle to them, 1 Cor. 6.9. Be not deceived.

7. The Doctrine in hand affords you a sure Rule of Trial. Whatsoever difference there may be, in the manner or degree of mourning, or of the impressions which are made on the Conscience, by the Terrors of the Lord; yet, when God makes the Gospel effectual for the application of the vertue of this Fountain to a Sinner, he always gives a Spirit of Mourning and Prayer; i. e. He gives Grace to mourn and pray after a Godly manner: If therefore you can discover this to be in you, and are not mistaken about it, you have an evidence that will not deceive you. Put your selves then upon the trial of them severally, and that by such R [...]les as follow.

1. Hath God poured upon you a Spirit of mourning for Sin? have you received the Grace of God by sorrow? And for proof of this,

1. Did you ever mourn at all for Sin? if not, this Trial is resolved at once. He that never mourned for sin, did never partake in the sa­ving vertue of this fountain: and it is to be feared that a great many forward Professors will fall at this first Trial. There are many [Page 151] that build high, but did never dig for a foun­dation. The stony ground hearers Religion begins with joy, as, Mat. 13.20. He heareth the word, and anon with joy receiveth it. It may be you have mourned for the fruits of sin, for your outward losses, bereavements, reproach­es, pains, &c. but it hath not been the Sin that procured them, but the things themselves that stirred up your sorrow: and if the Sin it self was not bitter to you, you never repaired to the Grace of Christ to take it away.

2. Have you mourned after a Godly sort? It may be you have been touched with remor­ses of Conscience, & Sin hath been set home upon you with terror: but that may be, and yet be only a part of the punishment of Sin in this life: there is therefore a double sorrow for sin, Godly and Worldly: 2 Cor. 7.10. And is yours a Godly one? Try it by th [...]se things.

1. Have you ever felt the bitterness of Sin it self? Many an one finds sorrow by his sins, and is forced to acknowledge that his Sin hath brought it upon him, who yet is not led by it to see and believe that Sin is in its own nature so vile and evil as to be odious. It may be he only reads it in the Law, and he sees that God will maintain his own Law; but mean while he lays the blame, not on the sin that procu­red his sorrow, but on the Law that had such a Sanction in it: and he is therefore sorry for his sin, only because he is sorry that there is [Page 152] such a Law, that will not suffer him to sin with impunity: this is no Godly Sorrow: it is not acted by Humility, but by pride and prejudice; and he saith as they, Ezek. 33.10. If our transgressions and our sins be upon us, and we pine away in them, how shall we then live?

2. Have you been deeply oppressed with the burden of sin, so as thereby to be made weary of it? Though God improves the troubles and mischiefs procured by Sin, to bring us to see the evil of it, and cry out by reason of the bitterness there is in it, yet in a kindly mour­ning, sin it self is made to be a burden that we cannot tell how to bear, and hereupon we long to be rid of it, and earnestly seek after a freedom from it; thus it was with Paul, Rom. 7 24. Oh wretched man that I am, who shall deliver me from the body of this death? We seek a pardon, for we are undone without it: but we seek the death of Sin too, nor can we be at quiet, but in the assurance and expe­rience of the beginning of it in us, and a com­fortable perswasion that it will ere long be wholly destroyed: hence that groan of his, Psal. 38.4. Mine iniquities are gone over mine head, as an heavy burden they are too heavy for me.

3. Hath your mourning reached to, and fixed upon the sin of your nature? It is not enough to have bewailed this or that particular actual Sin, although God usually makes the conviction [Page 153] of, and the sorrow for such, to be leading to the other: but he that hath truly mourned for Sin, hath been led up from thence to the fountain of corruption which is within, and that hath driven him to seek after the Foun­tain of Grace which is in Christ: and always true mourning ceaseth not, till it cometh hi­ther, and lays out its greatest lamentations here: thus it did in David, in the forecited, Psal. 51.5. And in the Church, Isa. 64.6. We are all as an unclean thing; and in Paul, Rom. 7.21. I find a law, that when I would do good, evil is present with me.

4. Hath this sorrow wrought in you unto a true Repentance from Sin? Repentance is one of the saving works of the Spirit wrought in Appli­cation ▪ and wherever Christ is communicated to any as a fountain of Grace, there will be this effect of it. Now Godly Sorrow is an in­gredient of this Repentance, and therefore if it be right, it will ever accompany such a thing. Repentance is a cordial turning from Sin to God: Sorrow for sin is that which helps and promoves this turning, if it be kindly; for it is a separating Affection, and as it de­rives from hatred of that which procures our trouble, so it will express it, in carrying us a­way from it; hence that, 2 Cor. 7.9. Ye sor­rowed to Repentance, for ye were made sorry after a godly manner. If then ye have mourned ne­ver so bitterly for Sin, yet if you have not [Page 154] reached to such a Repentance, it hath not been right; nor will it evidence your being in Christ.

5. Hath this sorrow kindled in you an universal hatred of Sin? When God embitters sin to us, it is to make us to loath it; and if this ha­tred be of the right stamp, it will not only be against that one sin that hath done us the pre­sen [...] sensible harm, but all of the kind, but eve­ry thing that bears the nature of sin on it; we can say as he, Psal. 119.104. I hate every false way. And the reason is, because, if we mourned for sin under the consideration of its being sin, we shall be engaged against every other sin, in which we see the same grounds of hatred or detestation. He that mourns for one sin, and can in the mean while hug another in his bosome, and dally with it, doth not mourn-aright for any:

6. Hath your sorrow lookt back to the sins of Youth? Where God doth indeed give a spirit of mourning, he will make a thorough work of it, he will lead the Soul into a soaking con­sideration of all that hath been grievous to his holy spirit; he will bring▪ to mind old sins, & those that had been forgotten before, and em­bitter them to us, and the reason is because those sins also must be repented of, for which there must be a suitable sorrow. Time will not wear off the Guilt of any sin, but Christ must cleanse it with his blood, and in order [Page 155] thereto we must carry it to him for cleansing; and we cannot do so aright, but by bemoaning our selves before him for it. David therefore in his address to God runs up hither, Psal. 25 7. Remember not the sins of my youth, nor my trans­gressions.

7. Have you in you an habitual frame of spiri­tual mourning? Godly sorrow is not a land-flood, that is raised by some storm, and is dried up again soon after that is over, but it is a living spring, it is an habitual Grace in the Soul, and for that reason it is called a Spirit of Grace, Chap. 12.10. And this appears in a constant promptitude to mourn for sin upon every occa­sion. Every sight of sin stirs up this Godly sorrow. When ever you feel any stirrings of Concupiscence within, it makes you to cry out, Oh wretched man, who shall deliver me, Rom. 7.24. If at any time you are over taken with any sin, it makes you to groan, and bewail your selves, and say as he, Psal. 38.18. I will declare mine iniquity, I will be sorry for my sin. Nay, if you see others to sin, though they commit it without remorse, yet you cannot but mourn for it, as he, Psal. 119.136. Rivers of waters run down mine eyes, because they keep not thy law. And Verse 158. I beheld the transgressours and was grieved, because they kept not thy word.

8 Have you been duly affected in particular with the Affronts which you have offered to Jesus Christ? This is specifyed, Chap. 12.10. They [Page 156] shall look upon me whom they have pierced, & they shall mourn for him as one mourneth for his only son, and be in bitterness for him, as one that is in bitterness for his fi [...]st born. There is nothing more bitter to one that is truly Converted, than the ill entertainment that he hath given to a Saviour, who came to him, and offered himself to be one to him. It may be you have led a sober li [...]e, and cannot charge your selves with the immoralities which others have fallen into: but you have lived under the Calls of the Gospel, and have been many a time invited, and sollicited to come to Christ, to take him for a Saviour; but you have made light of it, neglected him, been content without him; you have o [...]ten been inwardly striven with by the motions of the Spirit, but you have quenched them, and grieved him thereby: You have lived in your unbelief, and been contented so to do; you have had a low esteem of him, and of his Salvation; you have relied on your own Righteousness, and not submitted to his; you sought him not, would not come to him for life; and thus you went on from year to year, till he came to awaken and bring you home to himself. Now all these things come to mind, and they carry an emphatical consideration in them to make you vile in your own eyes, and bewail your impenitence. I [...] ever you looked to Christ with an eye of faith, it hath been with a mournful eye.

[Page 157]2. Have you experienced a spirit of Supplicati­on? We observed that it is inseparable from the former: and would you be rightly in­formed about this, prove your selves by these things.

1. Have you found kindled in you a restless desire to be delivered from Sin? True prayers are the offering up of our real and cordial de­sires unto God; and hence by discovering the truth of our desires, we may come to know what our Prayers are. Now there is none that prays aright against sin, but he that longs insatiably to be rid of it. There are many that pray to have those miseries removed which they undergo for sin; but this is but Howling, and not Praying: that is a right expressing of our request on this account, Hos. 14.2. Take away all iniquity. But the heart must go with it, which it will never do, till we are weary of sin, and the presence of it is an heavy bur­den to us.

2. Have you found that this deliverance is no where else to be had? The right prayer, which God hears and accepts, is the prayer of the needy, the poor, and the destitute, Psal. 102.17. Christs Office is to Succour him that hath no helper, Psal. 72.12. As such therefore he ex­pects that we come, saying as, Hos. 14.3. Ashur shall not save us, &c. For in thee the fatherless findeth mercy. And that we may thus pray, it is requisite that we have a deep sence imprinted [Page 158] on us, that this is our condition. God makes the So [...] to despair of any succour from any other hand, he is not only in a pit where there is no water ▪ but his eyes fail him, Isa. 41.17. He finds himself to be engulphed in the waves of destruction, and cryes out as they when just ready to be swallowed up, Math. 8.25. Lord, save us, we perish.

3. Have you been encouraged to go to God in Prayer for this with hope? A spirit of Suppli­cation is a gracious frame, that is put into the heart by the spirit of God; and there are the Graces that are used in the exerting of it: the principal of these is Faith, and the first stirring of it is usually in Hope; which hope is always at work, and moveth in the genui [...]e prayers of the people of God. This hope hath not al­ways alike strength in it; but yet it hath that degree of it, whereby we are enabled to look with some expectation of receiving the good we ask for, at the hands of God. In your distress by reason of sin, you resolved to go to God for help against it; and what was it that drew out this resolution? was it not an appre­hension that Christ was such a fountain for sin, and at least a resolve that the thing is not impossible; thus therefore he argued, Jon. [...].9. Who can tell if God will turn and repent, & turn away from his fierce anger, that we perish not?

4. Have you freely confessed your sins in the Ag­gravations of them? Right confession always [Page 159] flows from a spirit of Prayer. God expects it, Jer. 3.13. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, &c. David therefore tells us in what way he went for, and how he obtained a pardon, and the healing of his sins, Psal. 32.5. I said I will confess my transgressions unto the Lord, and tho [...] forgavest the iniquity of my sin. And this con­fession hath been full and free, and without any covers; for he there saith, Mine iniquity have I not hid. It is a false heart that petitions help against sin, and in praying for it pleads excuses and extenuations: This proceeds from a spirit of bondage, and not from a spirit of Adoption.

5. Have you humbled your selves to Gods foot in your Prayers to him? A spirit of Prayer is a Soul humbling, a Soul-abasing spirit; hence that, Psal. 9.12. He forgetteth not the cry of the humble: and 10.17. Lord, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear. He that prays as he ought to God, for pardon and acceptance in Christ, is deeply sensible of his great vileness by reason of sin, and of his utter unworthiness of mercy; and hence he goes with a rope on his head, and sackcloth on his loyns, i. e. He re­signs himself to God, with all the Testimonials of his acknowledging that he hath no depen­dence on any thing but free Grace; that he hath nothing of his own, nor can he oblige [Page 160] God, he therefore carries that with him in, Dan. 9.8, 9 To us belongs confusion of face; to the Lord our God belong mercies and forgivenesses. And his address is in that form, Psal. 25.11. For thy name sake O Lord, pardon mine iniquity, for it is great.

6. Have you Prayed for the Purging as well & as earnestly as for Pardon? Doubtless he that knows what it is to be Guilty before God, will be very importunate in asking forgiveness, and well he may, [...]or who can stand before Gods anger? But a kindly resentment of Guilt, so as to justi­fy God who condemns, will be accompanied with an apprehension of the vileness of sin▪ and that will make us wea [...]y of the presence of it, and to loath our selves for it, [...] will draw out our cryes to have it taken away; both these therefore are included in that, Hos. 14 2. Take away all iniquity.

7. Are your Prayers importunate, or in good earnest? There are many that pray in good words, and it may be with much of noise too, and yet not from a Spirit of Supplication: they are not importunate and cordial requests which they put up. He that is in earnest, will take no denial, but will press with great­est urgency and resolution: One of the An­cients complains of himself, that when he prayed against his Lusts, he was afraid lest God should answer him: this was not from the Spirit of Grace; and if you are in good [Page 161] earnest, you will watch the answer of your prayers, to see what return there is of them. Psal. 85.10. I will hear what God the Lord will say. 130.5. My Soul wai [...]eth for the Lord, more than they that watch for the morning▪

8. Do you persevere in Prayer? As it is the duty of all Gods People so to do, Eph. 6.18. Praying always, &c. watching thereunto with all perseverance. So it is one property of the Spi­rit of Prayer, and there is a double perseve­rance to be eyed in this; you are constant and unwearied in your duty, you pray without ceasing, 1 Thes. 5.17 You resolve as, Psal. 116 2▪ I will call upon him as long as I live. And you hold on in it against all that would discourage you. If you have not a present answer according to desire, it doth not beat you off, but quickens your ardour, and you say as, Isa. 8.17. I will wait on the Lord, who hideth his face: If he re­pulse you, you turn his very repulses into ar­guments, as that poor woman did, Mat. 15.25, 26.

9 And doth the sense of sin always drive you to Prayer? Do your Consciences at any time reflect, and charge Guilt on you? Doth this always bring you upon your knees, and cause you to pour out your hearts in supplication? Do you find the stirrings of inward Concu­piscence, and the Law in your members warring against the law of your mind? What course do you take to get it mortified? Is prayer now [Page 162] not neglected? These are the motions of [...] Spirit of Supplication in a Child of God. This course we find David is on all occasions taking in the Psalms.

USE III. For Exhortation, in several par­tic [...]s.

[...] this point awakened Sinners in what [...] seek after Christ. Certainly, when God [...] home upon the Conscience of a Sin­n [...] it calls aloud to him to repair to the foun­tain. And would you go to it, so as to parti­cipate in the saving efficacy of it? then,

1. Do it mournfully. Dry addresses to God are insignificant things, and will find no accep­tance. Beg of God then to bestow such a Spirit upon you, and labour to express it with all suitable deportment. Labour therefore to embitter your Sin to your selves, with all the proper considerations that may make it [...] vile, and fill you with the deepest sense of your mi­sery by reason of it. This is the only way for you to give God his glory both of his Righte­ousness in condemning you, and his rich mer­cy in pardoning and healing you. You will never come humbly, unless you come mourn­ing: and this is the way to obtain the blessing from him. God takes distinct notice of this, and he is pleased with it; see, Jer. 31.18, with 20. I have surely heard Ephraim bemoaning himself, &c. Is Ephraim my dear Son? &c. And [Page 163] we find that Christ was anointed purposely for the relief of such, Isa. 61. begin.

2. Do it with Supplications. If ever God gi­veth you the experience of the vertue of the Fountain in you, for the taking away of your Sin and Uncleanness, he will make you to pray for it; he hath said, Ezek. 36.37. I will be sought to, &c. Seek his face and favour, confess your sins, and keep not silence; seek to him in Christ's name, and present your petition before him: this is the right return­ing to God, Joel 2.12 By thus doing you will acknowledge Christ to be the Fountain of Grace, when you do seek it of him, and call upon him for it. And for your encou­ragement, know it, that if you do indeed thus seek him, you shall find him. If a persecuting Saul prays to him, he observes it, and accepts it of him, Acts 9.11. Behold he prayeth. Yea he hath said, Psal. 50.15. Call upon me in the day of trouble, I will deliver thee and thou shalt glorify me.

2. Let this stir up mourners to pray. Are there any, whose sins are made their burden, and they are in bitterness by reason of them? instead of nourishing despondent and despair­ing thoughts in you, and making you to hide away from God, let it drive you to him, to seek his face and favour, his pity and pardon: let it draw forth that request from you in Psa. 41.4. Heal my Soul for I have sinned against thee. [Page 164] This is the fittest posture to pray in, and God is ready to hear such in their Souls distress, that cry unto him for his help; David puts both together, Psal. 6.8, 9. The Lord hath heard the voice of my weeping: the Lord hath heard my supplication. It is good to come unto God in such a case, and make an argument of it, as he did, Isa. 38.14. Oh Lord, I am oppressed, undertake for me.

3. Let the Children of God nourish this spirit in them. A Spirit of mourning and of supplica­tion is the proper Evangelical Spirit; it is therefore one of the properties that belong to them whom Christ hath pronounced blessed, Mat. 5.4. Blessed are they that mourn, for they shall be comforted. Nor is it only proper in our first returning to God, but you will have occasion to use it as long as you live: while you carry about with you a body of death, you will never be without occasion for bitter mourning and lamentation; you will see rea­son to go softly all your days; and as long as Sin stirs in you, and leads you into Captivity, you will need the pity and help of God, the vertue and efficacy of the fountain to derive fresh supplies of pardon and healing to you; and therefore prayer is a duty that you can­not do without; and no prayer is acceptable to God, but what proceeds from such a spirit.

4. Be we here directed what to pray for, and endeavour to [...]romote in others. We ought to [Page 165] seek and use means for the Salvation of Sinners, and peculiarly for those to whom we are tied by the bonds of near relation; and if ever they be saved, they must repair to this fountain for it; and if they so do, and succeed, it must be with mourning and supplication. Let us then use means to bring them to this, by shewing them their need, and shewing them where their help is, and how it is alone to be obtained; and let us bring them to God, and ask for them this grace: and if we see them brought into di­stress, and made to enquire how they may find redress, let us nourish this in them, and not go about to suppress or stifle it.

5. This calls all those on whom God hath pour­ed such a Spirit, to Thankfulness to him for it. Hath God given us truly to mourn and pray by reason of Sin, he hath done us an uncon­ceivable kindness; there is no greater token of his Everlasting Love; it saith that he hath been laying a foundation for eternal life in us; these tears, and these cries have solid con­solation in them; they are his gift, and he gave them to us that so he might bring us to himself, and put us into the way of blessedness. Let this then be one thing for which we praise him, and let this nourish and strengthen such a frame in us, to consi­der that eternal joy is secured to it, for we are assured in, Psal. 126.5, 6. They that sow [Page 166] in tears, shall reap in joy; he that goeth forth and weepeth, bearing precious seed, shall doubtless come again rejoycing, bringing his sheaves with him.