is this; that they who drink of this water that Christ gives them, shall find such an infinite and inexhaustible fullness in him, that they shall never find the least deficiency or want. If there is always enough in him, they never shall feel the pain of thirsting, because the water that he gives them shall be in them a well of water: if So, the soul who receives it will never know any want; he shall drink enough for time and eternity.

On the last Lord's day, I mentioned the uncommon excellency of this passage. My design in the choice of it is, to consider a number of very important ideas with which it is crowded; such as,

I. A certain communication made to the mind, compared to water.

II. That this water is given by Christ.

III. It is an abiding principle" it shall be in him."

IV. It is a vigorous and active principle, and of heavenly tendency-" springing up.'

V. Its issue" everlasting life."

I. There is a certain communication made to the mind, compared to water. "The water that

I shall give him."

I wish this idea to be attended to, viz. that there is something communicated at the time of regeneration, that the sinner was destitute of before. It is something totally distinct from what such person before had. This certain something has been called grace, a new heart, a right spirit, a being created in Christ Jesus unto good works. The most common term used by Christians, to describe it, has been the term principle;

thus we say, a principle of spiritual life, a princi ple of holiness.

Upon strict examination of the term principle, I confess myself much in favour of it, because it is derived from a word that signifies the beginning of a thing: and certainly the principle of grace is the beginning of the divine life in the soul, When this water is given, it abides in the mind, and hence springs up to everlasting life. It is from the moment that this principle is communicated to the heart, that the conflict with sin commences; which is carried on till the believer obtains a complete victory.

I now proceed to examine why it is compared "The water," saith Christ, “ that I shall give him."

to water.

1. It is compared to water because of its free

What more free than water? This term then is fitly chosen to represent the freeness of divine grace. "Ho, every one that thirsteth," says Isaiah, "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." A beautiful description of this water it is to be had without money and without price. The whole plan of salvation, from eternity to eternity, is of grace. "By grace are ye saved, through faith; and that not of yourselves it is the gift of God."

2. We always connect the idea of cleansing with that of water. So it is with this water that Christ gives it is in its nature holy, and always tends to holiness. The text is itself full proof of this, for it springeth up into everlasting life; this could not be the case if it did not tend to holiness,

because without holiness no man can see the Lord. We are told that "he that hath this hope in him purifieth himself, even as he is pure?"

3. Water is perfectly simple, or unmixed. So is the water of life, or the grace that is communicated to the heart at the time of regeneration. As a principle, it is pure, and cannot be mixed with any other thing. Sin and grace dwell together in the same heart; whence ariseth the conflict we have repeatedly mentioned; but they cannot be blended together. Sin will be sin forever, and grace will be grace. If there were a possibility of their being mixed, or blended together, they would be totally changed, and lose their specific nature: but this can never be the case; they are, and ever will be, infinitely different in their nature and influence.

In the dispensation of the gospel by men, we often find a sad mixture of grace and works; but the principle of the divine life itself will always maintain its own nature, however some persons corrupt the truth of salvation by grace alone. They may corrupt the doctrine of grace, but they have no power to corrupt the water which Christ gives, or grace itself. I remark,

4. That water is absolutely necessary to sustain life; without it, all animal life would become ex tinct. So it is with the grace that Christ bestows. It is so exactly suited to the sinner's condition, that without it he must be lost forever. The doctrine of grace is the only foundation of the sinner's hope; and the principle of grace, that alone by which the heart is changed, and the sinner made meet for heaven. Christ's work for his people, and his work in them, is all grace.

5. Water is a common blessing, hence but little esteemed. So the water of life, or salvation by grace alone, is much neglected. Mankind are ready to say, as the servant said to Naaman, “If he had bid thee do some great thing, wouldest thou not have done it?" Mankind, in unbelief, would rather be saved by works than by grace; at least, by both together; grace making up whatever deficiency they might imagine in their works. We observe,

6. That under certain circumstances, this common blessing, water, rises into unspeakable importance, and appears, as to the body, the one thing needful. For instance, when the mariners at sea have exhausted their stock, and can procure no supply. Death stares them in the face. Then they learn the value of this common blessing, and would readily give all they possess for a cup of cold water. So it is with the thirsty traveller. The riches of the Indies, the best wines are nothing compared with water: this only can save life; this only can satisfy thirst.

So it is with the grace of the gospel. When the sinner becomes sensible of his lost condition, this grace rises in its value, in his esteem: nothing else will do; nothing else will calm the mind, and give it hope of pardon and acceptance with God. This is the case too with the believer, whose soul thirsts for the living God, for the enjoyment of his love. Without his gracious presence he never can feel satisfied. Every thing else

fails of satisfying the pious soul.

His language is,

"Whom have I in heaven but thee? and there is

none upon earth that I desire besides thee ?”

II. A second idea in the text is, that this water is given by Christ. "The water," said he, "that I shall give him." Such is the current language of the sacred scriptures. "My sheep," said he, "hear my voice-and I give unto them eternal life." In another place it is said, "that I should give eternal life to as many as thou hast given me." He is exalted as a Prince and a Saviour, "to give repentance to Israel, and forgiveness of sins." I need not add to these passages; they all unite in establishing this truth, that Jesus Christ is the giver of this grace that begins the divine life in the soul. There is no other who ought to be considered as the source of spiritual life. Let Christ then have all the glory. It is given, not purchased; it is bestowed without money and without price. No merit in the creature; no consideration of goodness; no recommending qualifications.

III. We pass to the next idea in the text, "it shall be in him a well of water," an unfailing and abiding principle.

..

1. "A well of water." By this expression we are taught its plenitude or abundance. Christ himself is the fountain. "It hath pleased the Father, that in him should all fullness dwell;" and out of that fullness his people receive, and grace for grace. Remark, this well of water is said to be in the believer; but it is derived from Christ, as its source.

Out of the well of Jacob thousands were daily supplied but that well would have been ex. hausted, had it not been supplied by various springs. "All my springs," said David, "are in thee." So the grace that is in the believer would