I shall take occasion from what now has been said to invite those who are afraid of God's wrath, to come to Christ Jesus. You are indeed in a dreadful condition. It is dismal to have God's wrath impending over our heads, and not to know how soon it will fall upon us. And you are in some measure sensible that it is a dreadful condition, you are full of fear and trouble, and you know not where to flee for help; your mind is as it were tossed with a tempest. But how lamentable is it, that you should spend your life in such a condition, when Christ would shelter you, as a hen shelters her chickens under her wings, if you were but willing; and that you should live such a fearful, distressed life, when there is so much provision made for your safety in Christ Jesus!

How happy would you be if your hearts were but persuaded to close with Jesus Christ! Then you would be out of all danger: whatever storms and tempests were without, you might rest securely within; you might hear the rushing of the wind, and the thunder roar abroad, while you are safe in this hiding place. O be persuaded to hide yourself in Christ Jesus! What greater assurance of safety can you desire? He has undertaken to defend and save you, if you will come to him: he looks upon it as his work; he engaged in it before the world was, and he has given his faithful promise which he will not break; and if you will but make your flight there, his life shall be for yours; he will answer for you, you shall have nothing to do but rest quietly in him; you may stand still and see what the Lord will do for you. If there be any thing to suffer, the suffering is Christ's, you will have nothing to suffer; if there be any thing to be done, the doing of it is Christ's, you will have nothing to do but to stand still and behold it.

You will certainly be accepted of the Father if your soul lays hold of Jesus Christ. Christ is chosen and anointed of the Father, and sent forth for this very end, to save those that are in danger and fear; and he is greatly beloved of God, even infinitely, and he will accept of those that are in him. Justice and the law will not be against you, if you are in Christ; that threatening, "in the day that thou eatest thou shalt die," in the proper sense of it, will not touch you. The majesty and honour of God are not against you. You need not be afraid but that you shall be justified, if you come to him; there is an act of justification already past and declared for all who come to Christ by the resurrection of Christ, and as soon as ever you come, you are by that declared free. If you come to Christ it will be a sure sign that Christ loved you from all eternity, and that he died for you; and you may be sure if he died for you, he

will not lose the end of his death, for the dispensation of life is committed unto him.

You need not, therefore, continue in so dangerous a condition; there is help for you. You need not stand out in the storm so long, as there is so good a shelter near you, whose doors are open to receive you. O make haste, therefore, unto that man who is an hiding place from the wind, and a covert from the tempest!

Let this truth also cause believers more to prize the Lord Jesus Christ. Consider that it is he, and he only, who defends you from wrath, and that he is a safe defence; your defence is a high tower; your city of refuge is impregnable. There is no rock like your rock. There is none like Christ, "the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky; the eternal God is thy refuge, and underneath are everlasting arms." He in whom you trust is a buckler to all that trust in him. O prize that Saviour, who keeps your soul in safety, while thousands of others are carried away by the fury of God's anger, and are tossed with raging and burning tempests in hell! O, how much better is your case than theirs! and to whom is it owing but to the Lord Jesus Christ! Remember what was once your case, and what it is now, and prize Jesus Christ.

And let those Christians who are in doubts and fears concerning their condition, renewedly fly to Jesus Christ, who is a hiding place from the wind, and a covert from the tempest. Most Christians are at times afraid whether they shall not miscarry at last. Such doubtings are always through some want of the exercise of faith, and the best remedy for them is a renewed resort of the soul to this hiding place; the same act which at first gave comfort and peace, will give peace again. They that clearly see the sufficiency of Christ, and the safety of committing themselves to him to save them from what they fear, will rest in it that Christ will defend them; be directed therefore at such times to do as the Psalmist. Ps. lvi. 3, 4. "What time I am afraid, I will trust in thee. In God I will praise his word; in God I have put my trust: I will not fear what flesh can do unto me.'

II. There is provision in Christ for the satisfaction and full contentment of the needy and thirsty soul. This is the sense of those words in the text, 66 as rivers of water in a dry place," in a dry and parched wilderness, where there is a great want of water, and where travellers are ready to be destroyed with thirst, such as was that wilderness in which the children of Israel wandered. This comparison is used elsewhere in the scriptures. Psalm lxiii. 1. "O God, thou art my God; early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is." Ps. cxliii. 6. "I stretch forth my hands unto thee; my soul thirsteth after thee, as a thirsty land."

Those who travel in such a land, who wander in such a wilderness, are in extreme need of water; they are ready to perish for the want of it; and thus they have a great thirst and longing for it.

It is said that Christ is a river of water, because there is such a fulness in him, so plentiful a provision for the satisfaction of the needy and longing soul. When one is extremely thirsty, though it is not a small draught of water will satisfy him, yet when he comes to a river, he finds a fulness, there he may drink full draughts. Christ is like a river, in that he has a sufficiency not only for one thirsty soul, but by supplying him the fountain is not lessened; there is not the less afforded to those who come afterwards. thirsty man does not sensibly lessen a river by quenching his thirst.

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Christ is like a river in another respect. A river is continually flowing, there are fresh supplies of water coming from the fountain head continually, so that a man may live by it, and be supplied with water all his life. So Christ is an ever-flowing fountain; he is continually supplying his people, and the fountain is not spent. They who live upon Christ, may have fresh supplies from him to all eternity; they may have an increase of blessedness that is new, and new still, and which never will come to an end.

In illustrating this second proposition, I shall inquire,

1. What it is that the soul of every man naturally and necessarily craves.

First. The soul of every man necessarily craves happiness. This is an universal appetite of human nature, that is alike in the good and the bad; it is as universal as the very essence of the soul, because it necessarily and immediately flows from that essence. It is not only natural to all mankind, but to the angels ; it is universal among all reasonable, intelligent beings, in heaven, earth, or hell, because it flows necessarily from an intelligent nature. There is no rational being, nor can there be any without a love and desire of happiness. It is impossible that there should be any creature made that should love misery, or not love happiness, since it implies a manifest contradiction; for the very notion of misery is to be in a state that nature abhors, and the notion of happiness, is to be in such a state as is most agreeable to nature.

Therefore, this craving of happiness must be insuperable, and what never can be changed; it never can be overcome, or in any way abated. Young and old love happiness alike, and good and bad, wise and unwise; though there is a great variety as to men's ideas of happiness. Some think it is to be found in one thing, and some in another; yet, as to the desire of happiness in general, there is no variety. There are particular appetites that may be restrained, and kept under, and conquered, but this general appetite for happiness never can be.

Secondly. The soul of every man craves a happiness that is equal to the capacity of his nature. The soul of man is like a vessel; the capacity of the soul is as the largeness or contents of the vessel. And therefore, if man has much pleasure and happiness, yet if the vessel is not full, the craving will not cease. Every creature is restless till it enjoys what is equal to the capacity of its nature. Thus we may observe in the brutes; when they have that which is suitable to their nature, and proportional to their capacity, they are contented. Man is of such a nature, that he is capable of an exceedingly great degree of happiness; he is made of a vastly higher nature than the brutes, and therefore he must have vastly higher happiness to satisfy. The pleasures of the outward senses which content the beasts, will not content man. He has other faculties of a higher nature that stand in need of something to fill them; if the sense be satiated, yet if the faculties of the soul are not filled, man will be in a craving restless

state.

It is more especially by reason of the faculty of understanding that the soul is capable of so great a happiness, and desires so much. The understanding is an exceedingly extensive faculty; it extends itself beyond the limits of earth, beyond the limits of the creation. As we are capable of understanding immensely more than we do understand, who can tell how far the understanding of men is capable of stretching itself? and as the understanding enlarges, the desire will enlarge with it. It must therefore be an incomprehensible object that must satisfy the soul; it will never be contented with that, and that only, to which it can see an end, it will never be satisfied with that happiness to which it can find a bottom.

A man may seem to take contentment for a little while in a finite object, but after he has had a little experience, he finds that he wants something besides. This is very apparent from the experience of this restless craving world. Every one is inquiring, Who will show us any good?

2. Men in their fallen state, are in very great want of this happiness. They were once in the enjoyment of it, but mankind are sunk to a very low estate; we are naturally poor, destitute crea

tures. We came naked into the world, and our souls as well as our bodies are in a wretched, miserable condition; we are so far from having food to eat suitable to our nature, that we are greedy after the husks which the swine do eat.

The poverty of man in a natural condition, appears in his discontented, craving spirit; it shows that the soul is very empty, when, like the horse-leech, it cries, "give, give, and saith not, it is enough." We are naturally like the Prodigal, for we once were rich, but we departed from our father's house, and have

squandered away our wealth, and are become poor, hungry, famishing wretches.

Men in a natural condition may find something to gratify their senses, but there is nothing to feed the soul; that more noble and more essential part perishes for lack of food. They may fare sumptuously every day, they may pamper their bodies, but the soul cannot be fed from a sumptuous table; they may drink wine in bowls, yet the spiritual part is not refreshed. The superior faculties want to be supplied as well as the inferior. True poverty and true misery consist in the want of those things of which our spiritual part stands in need.

3. Those sinners who are thoroughly awakened, are sensible of their great want. Multitudes of men are not sensible of their miserable, needy condition. There are many who are thus poor, and think themselves rich, and increased in goods. Indeed there are no natural men that have true contentment: they are all restless, and crying, "who will show us any good?" but multitudes are not sensible how exceedingly necessitous is their condition. But the thoroughly awakened soul sees that he is very far from true happiness, that those things which he possesses will never make him happy; that for all his outward possessions he is wretched, and miserable, and poor, and blind, and naked. He becomes sensible of the short continuance and uncertainty of those things, and their insufficiency to satisfy a troubled conscience. He wants something else to give him peace and ease. If you would tell him that he might have a kingdom, it would not quiet him; he desires to have his sins pardoned, and to be at peace with his Judge. He is poor, and he becomes as a beggar; he comes and cries for help. He does not thirst, because he as yet sees where true happiness is to be found, but because he sees that he has it not, and cannot find it. He is without comfort, and does not know where to find it, but he longs for it. O, what would he not give, if he could find some satisfying peace and comfort!

Such are those hungry, thirsty souls that Christ so often invites to come to him. Isai. lv. 1, 2. "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." "If any man thirst, let him come unto me and drink; and he that is athirst, let him come and take of the water of life freely."

4. There is in Christ Jesus provision for the full satisfaction and contentment of such as these.