BEfore the soule of a man can partake of the benefits of Christ , two things are required : First , that the soule bee prepared for Christ . Secondly , that the soule bee implanted into Christ . Concerning preparation , there hath beene two doctrines handled out of Luke , 1.17 . The first of which , That the soule of a poore sinner must bee prepared for the Lord Iesus Christ , before it can receive him , and comfort from him . The second doctrine was , That a powerfull Ministry is the ordinary meanes that the Lord hath appointed to prepare the soule of a poore sinner soundly for Christ . Now we are to proceede in this preparation , and in the handling of this generall preparation , two things are to be considered . First , the generall circumstances that pertaine to preparation : And secondly , the substantiall parts of preparation . For the generall circumstances which are most remarkeable in preparation , they are twofold ; some on Gods part , and these are , First , the freenesse of the offer of his grace . Secondly , the universality of this offer of grace , To all . And thirdly , the easinesse of the condition whereupon he offereth it , Whosoever will may receive it , and that freely . On mans part , two things are to be considered . First , he must consider that his owne corruption doth oppose this grace of God . And secondly , he must consider , that God hath appointed to worke this grace in man , and to take away man as corruption which opposeth the same . So that there bee five things considerable in preparation , Five things in Prepatation . as generall circumstances thereof , before we come to the substantiall parts of it . The first is this , 1 1 1. namely , That the offer of grace , that God propounds to his , 2 2 2. and will worke in his is free . Secondly , the condition of grace and Gods offer is this , That a man must will to receive Christ and grace , before hee can receive Christ and grace . 3 3 3. Thirdly , H● that doth truly will to receive Christ and grace , shall have Christ and grace . 4 4 4. And fourthly , That no man of himselfe naturally can will that hee may receive Christ . Lastly , That God will work a will in his servants to receive the Lord Iesus Christ , 5 5 5. and then hee will bestow him upon them . And these are the five passages which are generall circumstances of preparation . And three of these points which are the three first , we have in this text , Every man that will let him take freely of the water of life ; here is the free offer of Gods mercy and goodnesse . Here also we see that a man must will Christ and grace before hee can have Christ . And thirdly , that he that doth truly will Christ shall have him , and grace and salvation by him .

Wee will open a word or two in the text , and so proceede . First , wee must see what is meant here by water . Secondly , what is meant by water of life . First , what is meant by water : by water is meant here the Spirituall grace of God , together with the immediate assistance of his holy Spirit in the working of the same upon the soule of man .

In water here wee may conclude two things , not onely the grace which God doth convey to the soules of his people , but also the assistance of the Spirit working the same in the soule ; looke for the truth of this , the 7. of Iohn 38 , 39. He that beleeveth on me ( saith the text ) as the Scripture saith , out of his belly shall flow rivers of living water . Now what are these waters here spoken of ; in the next verse the text saith , This spoke our Saviour of the Spirit , which they that beleeved on him should receive from him , that is , the working assistance of his Spirit . So that we see in this place of S. Iohn , this phrase is expounded , and so the 4. of Iohn the 10. verse , the like phrase is used . There our Saviour replieth to the woman of Samaria after this manner . If thou knewest the gift of God , and who it is that saith to thee , give me to drinke , Thou wouldest have asked of him , and he would have given thee living water . And so in the 14 vers. Whosoever drinketh of the water that I shall give him , shall never thirst , but the water that I shall give him , shall be in him a well of water , springing up into everlasting life . That is , hee that receiveth the grace of Gods Spirit , and the assistance thereof , It shall be a well of water to him , springing up into everlasting life . Hence it is that Christ is called , The fountaine of the garden : and a well of living water , Can. 4.15 . Ier. 2.14 . He is called , The fountaine of living waters ; My people ( saith the text ) have forsaken the fountaine of living waters , and have hewen unto them Cisternes , even broken Cisternes that can hold no water . So that Christ Iesus is the fountaine ; the grace of God are the rivers , and the operation of the Spirit , as the streames , which make glad the City of God : or else , Christ is the Conduit , the graces of God the cocke , and the operation of the Spirit is the drawer of the water which comes into the soules of his servants . So that we see plainly , that by water is meant the graces of Gods Spirit , which God is pleased to convey and worke in the soules of his servants . The second phrase in the text is water of life : and wee must see what is meant by that , it is as much as if a man should say quickning grace : and that is said to be the water of life in two regards , First , because it is that which begets a spirituall life in us ; a man is dead without the Lord Iesus , and the graces of his Spirit , Without me you can doe nothing , saith our Saviour : but looke as it is with the graft which is out of the Stocke , it prospereth not , nor bringeth forth fruite , but withereth away ; So those that are not engrafted into Christ , which have not the power of Christ to assist them , they are dead in trespasses and sinnes ; but when this grace and Spirit comes , it is a lively grace , and a quickning Spirit ; it begets life in the soule of a man . In the 47 of Ezech. vers. 9. the Prophet there discovering the time of the Gospell , and the offer of salvation therein , he saith there , Every thing shall live whithersoever this river commeth : The rivers there are nothing else but the rivers of grace and salvation ; when Christ shall come , abundance of grace shall be offered and wrought in the soules of Gods people , and wheresoever this grace commeth , those that be dead shall be quickned . Secondly , they are said to bee waters of life , in regard of the continuance of them , for wheresoever this grace is truly wrought , it never ceaseth ; so saith our Saviour , Ioh. 4.14 . Whosoever drinketh of the water that I shall give him , shall never thirst . This water is not like a pit or standing poole , that in the heate of summer is dryed up , but it runneth amaine continually . So that the frame of the words runne thus ; Whosoever will , let him come and take living water , living and quickning grace from Iesus Christ freely , whereby a soule may be quickned and saved : here is a proclamation , Whoever will , let him come , and take the Lord Christ , and grace and salvation by him freely , he will not repine at the favour he vouchsafes unto us ; take more hope , more faith , more sanctification ; come , and come freely , and the more oftener ye come , the more welcome shal you be : This is the substance of the words in the text ; wherein wee have these three points formerly spoken of . First , here wee have the freenesse of Gods mercy , Whoever will , let him take of the water of life freely : as who should say , shall any man bring money with him and buy grace ? no , no , let him take the Spirit freely . Secondly , A man must will Christ , before he can receive Christ and grace from him , and this is the second thing in the text . The third is , That every man that doth truly will Christ and grace , shall have Christ and grace from him . Men thinke that they would be saved , every man will be ready to say , I would have Christ rule in me , but this same willing of Christ is a hard matter ; whosoever doth will heartily to receive Christ , shall have him and salvation by him : but wee shall finde it a hard matter to bring our hearts to this willing of Christ , as wee shall here hereafter ; and thus wee see the three points that arise out of the text , and by this time we are entred into our worke , let us proceede with the pursuite of the first point , which is this , The offer of grace from God is altogether free . There is nothing but onely Gods will that moves him , nothing but his owne good pleasure that perswades him to shew mercy to a poore soule , there is nothing out of God that can move him , or purchase this favour from him , but it is from out of the goodnesse of his nature , and the freenesse of his will , he will have it so . In the 21 of the Revel. 6. there is a marvelous pregnant place for this purpose , there saith the text , I will give unto him that is a thirst , of the fountaine of the water of life freely . There are three things or phrases considerable . First , God will give him to drinke , and what is freer than gift ; nay , that we may know that he will not give it us upon any consideration , he will give it freely ; nay , marke further , hee will give it to every one that thirsteth : though a man desireth it earnestly , even as a man that is a thirst desireth drinke , though he doe what he can to obtaine it , though hee use all meanes for the procuring of it , yet God will give it him , and that freely ; and this cuts the throates of merit-mongers the Papists , that stand so much upon their merits , and therefore it is observeable in the 4. of Zach. 7.9 . in the building of the materiall Temple , the text saith , That Zerubbabels hands which had layd the foundation thereof , should finish it . The same hand which layd the first stone , so the same hand should lay the last : the meaning of the place is this ; when the poore people of Israel were to build the Temple in time of persecution , they had no ability of themselves to do it , yet the Lord bids them go on cheerefully , for I will dispose of all things , for the gold and silver is mine : and hereby the Lord doth quippe at a secret ●onceite of theirs ; they might thinke with themselves , alasse , wee have no gold , wee have no silver , how shall we bring this worke to passe ; the Lord he answers this secret objection of theirs , and tels them the gold is mine , the silver is mine , the hands of Zeru●babell that hath layd the first stone , shall bring forth the headstone thereof , and what is the ground of all this , the reason is rendered in the 7. vers . All the people shall cry grace , grace ; as if they had said , Grace hath sent meanes , grace hath continued means , grace hath given us hearts to use the means , all is grace , nothing but grace and mercy hath done it ; thus the people admired at Gods great goodnesse , that did so helpe them , and shouted crying , grace , grace : And as it was thus in the materiall Temple , so it is here in the building of the soule a Temple for the Lord . The beginning of grace , the receiving of grace , the continuing of grace , all is grace grace : from the beginning of election , to the end of glorification ; from the beginning of conversion , to the end of salvation , all is grace and mercy ; nothing but grace that doth all , workes all , prepares all for the good of Gods people . Gods grace and mercy is altogether free , and the freedome of it appeareth in these three particulars . It is free , First , ●nregard of the preparation of the meanes of grace that God hath invented ; the meanes of salvation which God hath invented for his people being fallen in Adam , was altogether free , for when Adam had forsaken God and hearkned to the enemy , had left the way of holinesse , and went into the way of confusion , it was free with God whither he would helpe him or no ; when Adam had spent the patrimony which God had given him , it was free whether God would set him up againe or no , free it was in God the Father , which appointed the Sonne as the meanes ; free it was in Christ Iesus , that tooke the taske upon him ; and free in the holy Spirit , that wrought grace and salvation in the hearts of Gods people ; God out of his free will gave his Sonne to redeeme mankinde , and Christ gave himselfe freely , and the holy Ghost doth freely worke comfort in the hearts of Gods chosen : it was free with God to appoint Christ for the meanes , free with Christ to be the meanes , free with the Spirit to worke the meanes .

Secondly , as it is free in regard of the appointing the meanes , so likewise in regard of the Revelation of the meanes to any soule , it was free with God , whether he would enlighten any mans eyes , and bring Salvation unto him ; why doth God raine upon one Citty and not upon another ? that is , why doth the dew of the Gospell raine upon one place , and not upon another ? it is for nothing but because it is Gods will it should be so ; in the 4 of Luke the 25. the place is very pregnant for this purpose , There saith the text many widdowes were in Israel , in the dayes of Elias , when the heavens were shut up three yeares and sixe moneths , but to none of them was Elias sent , save unto Sarepta a City of Sidon , unto a woman which was a widdow ; and this was onely out of Gods free grace : he may take the meanes from one man , and give it to another , he may send his Gospell and the meanes of Salvation to one poore soule , to one poore towne in a Shire or County , and not to another , according to his owne good pleasure , for his mercy is free , looke into the 17 of the Acts the 30. together with the 6 of the Acts the 1. for those two places interpret one another , in the 17 of Acts the 30. the text saith , And the times of this ignorance God winked at , now the word winked as is the sa●e with the word neglected Act. 6.1 . there saith the text , There arose a murmuring of the Grecians against the Hebrewes , because their widdowes were neglected in the dayly ministration , the word in the Originall , signifies not to regard a thing , and the same doth the word winked at ●ignifie , in Acts 17.30 . The Lord winked at this ignorance , as if he should say , the Lord over-looked and regarded it not : the heathen they never had the knowlede of his lawes , he neglected the heathen , and had an eye onely upon the lewes ; he vouchsafed his grace , and ordinary meanes of Salvation to them onely , and why was this ? it was of his free mercy , of his owne good pleasure , and for the others , the abuse of their knowledge : and as the freedome of Gods grace and mercy appeareth in the appointing of the meanes , and in Revelation of the meanes ; so

Thirdly , it appeares in the blessing of the meanes , it is in the free mercy of God , that any meanes of Grace and Salvation are blessed unto men , and that they worke upon the soules of men , 1 Cor. 1.21 . there saith the text , after that in the wisdome of God , the world by wisedome knew not God , it pleased God by the foolishnesse of Preaching , to save them that beleeve : how comes it to passe , that men beleeve and are saved ? why ? it is because it pleaseth God , it is not because men could procure this , but it is of Gods meere good will , of his free goodnesse and mercy ; and this was the cause of our Saviour Christs great thankes-giving , Math. 11.25 , 26. many poore soules were converted by the Preaching of his Apostles , and therefore saith Christ , I thanke thee O Father Lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast reveal'd them unto babes , even so father , for it seemed good in thy sight ; the reason why God did this , was because it was his good pleasure ; so then the point standeth faire , in regard of explication ; Namely that the offer of grace is free , free in regard of the meanes that God hath appointed free in regard of the Revelation of the means appointed , free in regard of the blessing of the meanes revealed . But you will say , what is the reason of this ? by what argument can you proove that the offer of grace is thus free ? The reasons briefely are three : First , this offer of grace musts needes be free , because there is nothing in man that can purchase this , in the 8 of the Acts 19.20 . when Simon Magus saw that the Apostles by laying on of hands conveyed the grace of the Spirit into mens soules , he thought to have gotten a booty , and have done so also , and offered money , that he might receive that gift , but marke how Saint Peter tooke him up with indignation , Thy money perish with thee , because thou hast thought that the gift of God may be purchased with money , thou hast neither part nor lot in this matter . It was a marvelous fearefull sin , and therefore the Apostle Peter , bad him pray that if it were possible , the thought of his heart might bee forgiven him . It is a vaine thing to conceive , and a great sinne to thinke or imagine , that grace can be purchased from God by any thing that we have received ; for there must be some proportion betweene the price , and the thing that is bought in common reason , but in the 3. of the Prov. 14 , 15. Salomon saith , That the Merchandize of Wisedome ( that is , of the wisedome of God , wrought by the Spirit of God ) is better than the Merchandize of silver , and the gaine thereof than fine gold , shee is more pretious than Rubies , and all the things thou canst desire , are not to bee compared unto her . There is no proportion between any thing and this wisedome ; no , no ; they that thinke that God loves them any whit the better , because they are rich and learned , and honourable , let them know , that all those things are dung in regard of the graces of Gods Spirit . If any thinke to buy grace they shall perish , and their money with them ; for the offer of grace is free .

And secondly , as there is nothing that can purchase grace , so wee can do nothing that can merit grace , for some man may say ; however I have no money to purchase it , yet I can worke it out , as poore men use to say to those for whom they worke , when they would have any commodity of them , they tell them they have no money to pay them for it , but they will worke it out by their handy labour . But alasse , there is nothing that can bee done of the sinfull sonne of man , that can procure any thing from God this way , as we may see , Rom. 9.16 . It is not in him that willeth , nor in him that runneth , but in God that sheweth mercy . It is not our willing , our working , our running , what ever wee have , or can doe , is nothing for the procuring of grace in this kinde ; it is God alone that sheweth mercy . Thus he will have mercy on whom hee will have mercy , and compassion on whom hee will have compassion , and whom he will he hardneth , Rom. 9.18 . If thou shouldest marke what is done amisse , ( saith the Prophet David ) who could abide it . If God should enter into judgement with any poore soule upon the earth , there were no living for him , hee could expect nothing but death , and the fierce anger of God continually to pursue him ; and therefore farre it is from man to have any thing that can procure grace at the hand of God .

Thirdly , a man naturally hath no ground whereby he can challenge this by way of promise from the Lord , no naturall man hath any promise in this kind , The promises are Yea and Amen , to them that are in Christ ; to them that are called , and converted and brought home to Christ , to those they are all , yea , confirmed ; and amen , concluded ; yea , made ; and amen , performed : but a man by nature can claime nothing at Gods hands but hell and damnation , and therefore all the plagues and punishments that befall wicked men , are the fruits of their owne labours , they are their owne , they have the fruit of their owne tree ; so Iudas is said , to goe to his owne place . In the 3. of Esay , the 9. there saith the text , Woe unto the wicked , for they have rewarded evill to their owne soules , the reward of their hands shall bee giver them , for they shall eate the fruite of their doings . They can challenge confusion and everlasting destruction , this is their owne ; Iudas went to his owne , hee had his owne share , and his owne condem●ation , they were his owne , his owne sinnes procured them : but as for the obtaining of Christ , and of grace and salvation , there is nothing that can doe it , it is of the free mercy and goodnesse of God Godlinesse ●s great gaine , saith the Apostle , it hath the promise of this life , and of the life to come : but an ungodly man there is no promise at all made unto him , hee can challenge nothing from God by way of promise , so that by this time wee have the proofe of the point ; namely , That the offer of grace is altogether free : for we have nothing can purchase grace , wee can do nothing that can procure grace , wee have no right whereby wee may challenge grace by way of promise naturally , and therefore the case is cleare , That we have grace freely from the hand of God . We see the point cleared , the doctrine confirmed and established .

The use of it is two fold , partly to the Saints of God that have received grace : partly to those that want grace .

First , for the Saints of God that have received grace , I beseech you thinke of it , it is a truth that cannot be denied , proved by reason strong , and Scripture plaine ; that whatsoever wee have from the beginning of conversion , to the end of salvation , is free grace . Why , mee thinkes your hearts should answer , we ought to be stirred up , the more to magnifie the mercy of God , and so much the more to bee thankefull unto him for this mercy which our poore soules have received at his hands : the freer the grace of God is which hee offereth unto us , the greater our thanksgiving , the greater the acknowledgement of the goodnesse of the Lord ought to bee : those whom God hath given any assurance of sound grace ; that Christ is there , that salvation is there , they doe not know how much beholding they are to God for the same , for this proceedeth altogether of his free mercy , looke up therefore unto God , and blesse God for it , this is that which did drive the Prophet Micah to a stand , Mica . 7.18 , 19. there faith he , Who is a Godlike unto our God , that pardoneth iniquities , and passeth by the transgression of the remnant of his people , he retaineth not his anger for ever , because he delighteth in mercy , he will turne againe , he will have compassion upon us , he will ●ubdu● our iniquities , and thou wilt cast all our sinnes into the bottome of the sea ; as who should say , here is a God indeed , who is like our God , who hath pardoned all our sinnes , why ? because his mercy pleased him , because hee delighteth in goodnesse , no God like Iehovah , no Redeemer like Christ , no Comforter like the Spirit , all sins pardoned , & all iniquities cast into the bottome of the Sea ; but what is the ground of all , because his mercy pleased him ; as if hee had sayd , Men will doe no good unto us unlesse they see good in us , unlesse they expect some good and profit from us , but who is like our God , no man is like unto him , hee hath passed by our transgressions , and subdued our iniquities , and given us the graces of his spirit , not because wee pleased him , or did any thing that could deserve this at his hands , but it was his free mercy that moved him , all our peevishnesse , all our loosenesse , all our carelesnesse , all our sinnes subdued , and thrust into the bottome of the Sea and pardoned , and why ? because wee pleased God ? no , because his mercy pleased him ; this is God full of grace , full of mercy , full of goodnesse and compassion , no God like our God , no mercy like this ; no grace , no goodnesse , no compassion , like unto this , and therefore you poore Saints that have received any grace from the hand of the Lord , goe into some secret place , and say unto your soules , and plead with your owne hearts , and provoke your soules to thankesgiving , for Gods mercy towards you : reason with thy heart , and provoke thy spirit to take notice of Gods mercy , and say , How is it Lord , that many that have lived in the same towne , in the same family , nay the same man that is under the same ministry that I am , that heares the same Sermons that I doe , and sits in the same seate with me , how is it that such a poore man or woman is still in the gall of bitternesse , in the bond of iniquity , still in the snare of death , and under the power of Satan ; Father how comes it ? why is it that my mind is enlightned ? why was my heart humbled ? why didst thou give me any care to walke with thee , and to forsake my sinnes , and abandon my former lusts and corruptions , why is this Lord , it was of thine owne free mercy Lord , for I had nothing which could purchase this at thy hands ; I could doe nothing that might procure it ; I could claime no promise naturally from thee in this kinde : if thou canst thinke thus , and say thus , goe thy wayes and be as thankefull as thou canst to such a God , that hath done this for thee , and plead with the Lord , as the Prophet David did , What is man that thou shouldst be so mindfull of him , and what is the sonne of man , that thou shouldst regard him ; why Lord ? thou mindfull of me when I forgot my selfe , when I ranne headlong into all wickednesse , as prophane as ever any soule was , oh ! those dayes which I now remember with griefe of soule , when my heart rose up against thee and thy ministers , and yet thou Lord , mindfull of such a sinfull wretch as I am , that forgot my selfe and my owne salvation , why what am I Lord , and what is this poore soule of mine , that thou shouldest remember me ; oh ! doe thus and thinke of this , and remember that our Saviour Christ when the Apostles Preached the Gospell , here was a poore man on one side converted , and a poore woman on another , when the Lord Iesus saw this , why I blesse thee Father saith he Lord of heaven and earth , that thou hast revealed these things to the poore of the world , and denyed them to great ones ; take this to your hearts , the poore receive the Gospell , the rich they are so full and so delighted in these earthly things , here below , that they have no roome for any spirituall grace ; but you that are Saints of God , that have received any grace , thinke of this , let your soules blesse God , even extraordinarily , and say , I thanke thee Father , that that thou hast hid these things from the wise , and from the rich , and from the noble , and hast revealed them unto babes , that thou hast taught me , a poore silly creature , that thou hast wrought upon my heart , and shewed me Christ Iesus , when as most in the world have not seene him , nor salvation , many great ones , and mighty ones thou hast sent packing to hell , but me a blind creature , out of a poore cottage , out of a corner of hell , thou hast plucked and given me salvation : Father I blesse thee for this , for it was of thy free mercy . I beseech thee to give me a free hear● to blesse thee for this thy wonderfull mercy vouchsafed unto me , and to walke worthy of thee . What , shalt thou give thy selfe freely for my poore soule● and shall not I give thee a good action freely ? thus stirre up your owne hearts to blesse God for this his great mercy : the greater the grace is which he vouchsafeth unto you , the greater your thankfulnesse ought to be : and so much for this use , it should stirre up every poore soule that hath received any grace , to go into a comer , and looke up to heaven , and be amazed at Gods great mercy , and say , Father I have received grace , and why I● there is no reason Lord for it , but because thy mercy pleased thee .

The second use is to the wicked themselves , those that yet want this mercy , to those that are yet in the gall of bitternesse , is it so that Gods grace and mercy is altogether free ; then this may bee a ground of incouragement unto them to seeke after this mercy : they may thinke with themselves thus , why , the offer of grace is free , and therefore why may not I come to have some of this mercy as well as another ; though they are yet in the snare of Satan , under the power of sinne , and in the bond of iniquitie , yet the freenesse of Gods mercy may incourage them to seeke to God for this grace , and to sustaine their hearts in some hope that they may obtaine it . Why , it is a free mercy , and therefore why mayst not thou have it as well as another , it is freely given , and why mayst not thou receive it as well as another , it is worth the while to seeke after grace and mercy , for there is some hope and expectation to attaine it ; This was the ground why the Prophet Esay did perswade all people to come unto the Lord Iesus , Esay , 55.1 . Why saith he , Every one that thirsteth come yee to the waters , and he that hath no money , come yee , buy and eate , yea , come , buy wine and milke without money , and without price : Come you that have no money , saith the text ; the people might make a cavill , and say , Why ? wee want money to buy , to what end therefore should we come ; the text answers this and saith , Come you that have no money , and buy without money : What is the meaning of this , that is , you that have no sufficiency to procure grace and salvation , though you have no ability of your selves to purchase this , yet come and come freely , and buy without money , as if he should say , If you will but come and take grace , this is all God lookes for , all that the Lord expects and desires , you may have it for the taking , you may receive grace for the carrying of it away , though your weaknesse be great , and your infirmities many , yet if you have but ability to take grace and carry it away , this is enough , this is all that God requires at your hands ; and this is that which makes the Saints of God in the 14. of Hos. 3. to goe unto God , and renounce all others , there saith the text , Ashur shall not save us , wee will not ride upon horses , neither will we say any more to the workes of our hands , Ye are our gods ; and what is the ground of all this , for with thee , the fatherlesse findeth mercy : so that , hast thou a desolate soule , why , bee of good comfort , and be incouraged to go to God for helpe , for hee doth not succour men because they have strength , but hee helpeth those that are succourlesse .

Art thou fatherlesse , and cast off of the world ; hast thou a fatherlesse soule , a motherlesse soule ; that is , a hopelesse and a helpelesse soule , that hath no ability to procure mercy , or to purchase grace ; why , with God the fatherlesse findeth mercy ; and therefore say , Lord , with thee the fatherlesse findeth mercy , I am such a one , therefore Lord I expect mercy from thee . If a great rich man should proclaime , that at such a time every one that will come , may receive dole from him ; if this dole now were to bee purchased with money , none but the rich could receive it , but when he saith he will give to every one that comes a dole freely , then the poore may have it as well as the rich , when the dole commeth not to be purchased , but onely to be received , then the begger may have it as well as he that hath money , for the dole is not to bee bought , but to bee received , and therefore every one that hath but a bagge to put it in , and ability to carry it away , may have it ; consider this ye that God hath not called home , there is a dole of mercy to be given you from God , and God doth not intend to sell his mercy to you , but to bestow it freely upon you , and therefore if you will but come & receive it , and carry it away , you may have it , God requirs nothing else of you ; and therefore comfort your selves and say , Why , this mercy of God is free , others have it , and why not I Lord . Come therefore and waite upon God in his ordinances , thinke with thy selfe that the dole of mercy is to be given at such a place , at such a sermon , and therefore resolve to goe thither , and say , If wisedome , or goodnesse , or understanding , would purchase any thing at Gods hand , then miserable creature that I were , for I have none of those , but the mercy of God is free , there is a dole of mercy freely to be given , and such and such have had it bestowed upon them , and therefore why may not I have it as well as others . And therefore naturall men that are burthened with abhominations , and full of sinne and corruptions , let them reason with their soules , and say , Why , did God convert Saul , call Abraham , and humble Manasses , why ? God did this freely , of his free mercy and goodnesse , did hee ? and why then may not I receive this mercy from the hand of the Lord also ? and when your owne weakenesses trouble you , and your sinnes and infirmities lye sore upon you , why , then helpe your owne soules in this kinde , and say , I can doe nothing that can procure grace , no more could David , I have nothing that can purchase favour and mercy at Gods hands , no more had Saul , and yet God was mercifull to them : why , hee is as mercifull now as he was then , his goodnesse is not diminished , nor his mercy abated . Lord thou that shewedst mercy to these , shew mercy to mee also ; thou that didst blesse these Lord , blesse mee , even me also . Lord thou bestowest thy mercy freely , I beseech thee therefore bestow one drop upon my poore soule . Aye , but some may cavill now and say , Gods mercy is free , and therefore hee may as well deny it mee as bestow it upon mee . I answer , this is true , hee may deny it thee as well as give it thee , and he may also as well give it thee as deny it thee ; it is as possible that thou mayest receive mercy , and therefore try all meanes possible to obtaine it . In the 3. of Ionah , the 9. vers. there the people of Niniveh say , Who can tell if God will turne and repent , The Lord there had sent the Prophet Ionah , to prophecy against Niniveh , That within forty dayes it should be destroyed , When the people heard this , there was a fast proclaimed , and every man was commanded to put on sackcloth and cry mightily to the Lord , for who can tell if God will turne and repent , and turne away from his feirce anger , that we perish not : as if they should say , We have deserved that this judgement should come upon us , and our sinnes have procured it , but yet who can tell whither God will turne away from his feirce anger , for the Lord is mercifull , and freely mercifull : and thus doe thou , and say , I confesse God may confound me for my sinnes , but who can tell whither God will have mercy upon me ; I confesse that God may harden me , but who can tell whither he will humble mee , I will therefore waite upon him in his ordinances , and try if hee will bee mercifull to my poore soule .

The third use is an use of Exhortation to all poore creatures , that are burthened with the burthen of their sinnes , and are under the power of them , as to bee incouraged to seeke for mercy , and to have some hope to obtaine it , so also with patience to waite and stay the time of the Lord ; this should exhort them to come continually into the Congregation of Gods Saints , and waite patiently when , and what God will bestow upon them , according to his good will and pleasure . The mercy and grace which God bestoweth upon any , is a free gift , and therefore if you come into the Assemblies of Gods people , to heare Gods word ; if thou waite upon God in his ordinances one day , and have not grace granted unto you , nor mercy vouchsafed towards you , if you come the next day and yet have it not , you must still waite and expect because it is a free gift , and therefore as God may give it to whom he will , so also when he will , and therefore murmure not , nor say what shall I come so often , and waite so long , and pray so much , and yet nothing ? why ? aye it is a free gift , in the 3 of Lament. 25.26 . the text saith , The Lord is good unto them that waite for him , it is good that a man should both quietly hope , and waite for the salvation of the Lord , as it is with the sea , when it ebbes the water goeth backe , when it flowes and is at the maine it commeth againe : now a man that is to take a journey by sea , if the comming of the tide be not for his turne , and is gone backe , hee must waite untill it commeth againe ; so it is with God in this kinde , there is a flow of grace and mercy with him , now sometimes God withdraweth his grace from his poore creatures , but yet let them cry still , and pray still , and resolve so to doe still ; doe not say , If God will not succour me , and bestow mercy and grace upon me , now seeing I have waited so long , I will pray no more , I will expect no longer ; & will you not so ? why ? alas who shal have the worst , you will be sure to have the worst of it : you that will be so sturdy , that because God heares not , and helpes not when you will , and when you call , therefore you will pray no more , nor expect no longer ; you that say , you have waited thus long and have not had grace nor mercy vouchsafed unto you , and therefore to what end , to what purpose should we waite any longer , or attend any more ? why if it be thus with you , you may depart if you please ; who thinke you , shall have the worst of it● beggers must not be choosers , this is not begging of mercy but commanding of mercy at Gods hands ; this is not to desire that God would give you mercy , but that he would follow you with mercy . Some man may say , What shall I use the meanes so long , pray so often , and heare Sermons so often , and still waite ? aye and blesse God that thou mayst waite , blesse God that thou hast not beene long since confounded , that God hath not long before this time sent thee packing to hell , but that thou hast still opportunities , that thou still hast peace and the meanes of Salvation afforded thee : shalt thou waite ? aye , and blesse God that thou mayst waite , before thou goest hence , and hee no more seene , Psal. 69.3 . Psal. 69.3 . there saith the Prophet David , I am weary of my crying , my throat is dryed , mine eyes faile while I waite for my God ; as if he had sayd , I have looked this day and heard thy Word , this day I have looked up to heaven in prayer and have not ●ound thee ; I wept this day , and mourned this day , I have used all meanes , my eyes even faile with waiting for my God : did David waite thus that was a King ? and why mayst not thou waite ? why mayst not thou stay looking for the salvation of the Lord , shut downe those proud hearts and lofty spirits of yours which think themselves too good to waite the Lords leisure , and reason with your own soules , & say , why is not my heart humbled ? why are not my corruptions subdued and abated , as well as others ? checke and subdue all those bublings of Spirit in the beginning ; see what Paul did , when his heart began to grapple with God , why , who art thou O man , saith he , that thou liftest up thy selfe against God , as if hee had sayd , Art not thou a damned creature , sinfull dust and ashes , why , who art thou O man that thou shouldest doe thus ? so when thy heart beginnes to rise against God , suppresse those distempers , and say , who art thou damned sinnefull soule , that darst thus stand against God ? what if I had gone to hell long before this ? why , I had had my portion , if I had beene confounded long since , and sent roaring to hell , my sinnes had merited it , and therefore well may I waite for mercy , and thanke God that I may waite : downe with those proud imaginations and lofty thoughts that arise in mans heart , and resolve with David to waite for the Salvation of the Lord , with God is the gate of mercy , & the fountaine of mercy , and this mercy is free , & therefore use the meanes still though God heare not , pray still though he accept not , resolve though thy heart fails , and thy eyes faile , yet to roule in the dust , and call for mercy , and say Lord thy mercy is free , therefore blesse me Lord even me also .