CHRIST DISPLAYED, AS THE Choicest Gift, and Best Master: From 

joh. 4.10.  
joh. 13.13.    
Being some of the last Sermons Preached by that faithful and industrious Servant of Jesus Christ▪ Mr. NATHANEEL HEYWOOD,  
Sometime Minister of the Gospel at Ormeschurch in Lancashire.  1 Cor. 2.2, 
For I determined not to know any thing among you, save jesus Christ, and hlm crucified.  Salvian de Gubern. Dei, Lib. 4. 
In id penitus deducta res est, ut sicut de Paganis Barbaris priùs diximus, Christi nomen non videatur jam Sacramentum esse sed sermo. Name in tantum apud plurimos nomen hoc parvi penditur, ut nunquam minus cogitent quippiam facere, quam cum se jurant per Christum esse facturos.  
LONDON, Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside, near Mercers-Chappel, 1679.   

To the Worshipful HENRY HOGHTON, Esq And the Lady STANLEY, His Virtuous Consort.  
Worthy SIR, MADAM,  
I Presume to affix your Venerable Names in the Frontispiece of this Treatise, not upon my own account, or upon any such interest I can challenge in your Worships, being much unknown to you; but as acting the part of the deceased Author, who had upon great reason conceived a very high estimation of you, as I doubt not but your respects to him were reciprocal, being grounded both upon long acquaintance and experience of each other, his discourse of you with grateful acknowledgements of your multiplied kindness to his person and family in my hearing, and his affectionate prayers for you, were clear testimonies that you were engraven upon his heart; and if his unparallelled modesty had permitted him to have committed any thing to the Press, doubtless his cordial affection would have issued itself in such an Epistolary inscription. But since I am necessitated to supply his place in handing these Discourses to the World, I prostrate this exposed Orphan at your feet, and question not your candid reception, and resolute protection of what was the genuine product of his mind and mouth, which I will confidently assure you these Treatises are, both for matter, method, words, without the least addition, substraction, or alteration, being taken out of his own notes as he preached them, writ at large with his own hand.  
The matter of these Sermons is of greatest moment and importance; fundamental truths they are [of the gift of God in our blessed Redeemer, and Christ's Lordship and Sovereignty] which are truths of the first magnitude, most necessary, like wool and corn, the staple-commodities of this Kingdom; like bread and salt that must be set upon the Table; like ground-Cells upon which lies the weight of the fabric; these are comprehensive and extensive truths; without this gift sinners had not been pardoned, accepted; without this Lordship souls would wander and rebel; the former brings us into favour with God, the latter conquers rebellious wills, subdues enemies, regulates Saints, and crowns them with glory. The manner of handling these subjects is plain, exact, nervous, and very pathetical, which took great impression on the hearers when first delivered with the lively voice of that fair spokesman for Christ, whose heart was much taken with this lovely and beloved Lord, and took great delight to recommend him to poor sinners. which he did with great advantage and success, whereby he became a spiritual father of many children, whom he begot in the bonds of the Gospel. Indeed he excelled others in other subjects, but in this he excelled himself, especially in this swanlike song, which savours of Heaven, and seems to be calculated for the height of Zion, to be sung by that heavenly host in the praises of our dear Redeemer.  
But neither do these weighty subjects, nor the lively colours wherein they are set off, need my recommendation; nor yet the Author's gifts, graces, industry, fidelity, and other imitable properties, well known to you and all that were acquainted with him, need at all be mentioned by me, at least at this season, his singular accomplishments and conversation shine too bright to be darkened by any black-mouthed Momus; as his soul and body are beyond the reach of Satan and Sorrow, so his name is above any just censures and calumnies.  
I make bold to put these Posthumous works into your hands; may your Worships in the first place reap the benefit, and by your experiments thereof in your souls, and conformity thereto in your lives, encourage others to come and see how good our Lord Jesus is; this is a lovely Song of one that could play well on an instrument; may your hearts echo to this Gospel-tune; here's solid food well cooked, rendered delectable with the sweet sauce of acceptable words; may your stomaches be keen and sharp, and nourished by it to eternal life. These are goads and nails fastened by this master of assemblies (now rewarded by his Master) given out by one shepherd; may God's Spirit fasten them as a nail in a sure place upon many consciences; I have then attained my ends in this undertaking; may God be thereby glorified, and souls edified, we have enough. The Lord bless you both, and make you rich blessings to your Country in your public, domestical and personal station and relation. The Lord drop down this choice gift into your laps and hearts, that you may give up yourselves to him again as his bored, devoted servants for ever. God Almighty, that hath been the stay of your Youth, be also the staff of your old age, and maintain you as choice instruments of his glory in the land of the living, and in a good old age conduct you through the valley of the shadow of death, into the land of life; so prayeth  
Your Worship's humble Servant in our Dearest Lord, O. H. Febr. 1. 1678/ 9   

To the CHRISTIAN READER, especially the Inhabitants of the Town and Parish of Ormeschurch, and the places adjacent, Grace, Mercy, and Peace.  
My dearly beloved in our dearest Lord,  
IT is an astonishing Providence that in such a day of Epidemical sinning, general fears of approaching judgements, and great necessity in most places, God should thus weaken our strength, undermine the fabric, by cutting off so many faithful Shepherds in so short a space, therein seeming as if he would make a way to his wrath. But as your dark parts have more need of such faithful Watchmen; so you are most emptied, God having of late renewed his witnesses against you, and broken you with breach upon breach; before your eyes were fully wiped for one loss, another follows at the heels, like Job's messengers, bringing the sad tidings of the death of another gracious Minister, and this last is not the least, under which you lie bleeding. It is true, on his account that's gone, you have no reason to lament, God hath put a blessed end to his torturing pains of body, perplexing thoughts of heart, and indefatigable labours in the Ministry, and crowned him with glory; the sharper was his passage, the sweeter is his present repose; he finds himself abundantly rewarded. God made great use of him here, and hath now taken him home to himself. His afflictions, temptations, oppositions, were above the ordinary rate, which as they assimilated him to his Master, so they promoted his greater usefulness here, and fittednes for heaven; the lintel-stones and pillars of the new jerusalem, suffer more knocks of God's hammer and tool, than the common side-wall stones; God wearied him out of this world, and made heaven welcome; wish him not here again, but labour to improve this dreadful breach, by remembering his Doctrine, imitating his exemplary practice; and understanding God's design in this so amazing stroke, search out that Achan that hath troubled your camp; lay to heart sin, reform your lives, live up to the Doctrines you have been taught; and do these in particular which are here presented to your view, and I am confident will be acceptable to you, though wanting the warming-accent of his lively voice, which was full of sparkling spirits; you must see his face, hear his voice no more in your solemn assemblies; but yet this Elijah as he mounted up to heaven in a chariot of fire, dropped down this paper-mantle amongst us, which by the spirit of grace concurring, may divide the swelling-waves of Jordan; I mean, separate betwixt precious souls and those abominations which at this day overflow all banks and bounds. Oh that God's Spirit may by these conduits convey spiritual life and marrow into your souls, that you may live, though Ministers die; they die civilly, naturally, may you live spiritually, eternally. This servant of God spent himself as a candle to give you light; if ever it might be said of a mortal man, as of our Saviour, The zeal of thy house hath eaten me up, it may be said so of this choice servant of God, who spent and was spent for souls; who counted not his life dear unto him, that he might finish his course with joy; in labours more abundant. But I purposely wave what concerns his person at present, leaving a rough draught of his smooth life to a fit season.  
All I shall add is, to give a brief account of these ensuing Treatises: As to the printing of them, though Solomon caution his Son against making and reading many Books, Eccles. 12.12. yet that only sounds a retreat to luxuriant wits in a scribbling age, as to writing upon some subjects, or for vain glory, but doth not simply condemn writing Books, which hath been the key of discipline, an Herald of the Gospel, and a notable mean to propagate true Religion. As for these discourses upon common subjects, I picked them out of a vast bundle of variety of excellent discourses, upon such accounts as these.  

1. Because I do not remember any such full Treatises upon these heads.  
2. Yet they are needful and useful, pleasant and profitable.  
3. They are handed out in a taking-method and manner.  
4. His heart was much carried out in preaching Christ to sinners, he professed most delight in it; these Sermons than are the lively idea of his Gospel spirit.  
5. God made them savoury and delectable in their first verbal delivery, and why not upon a second review?  
6. This servant of God is likely to preach no more, but hereby being dead he yet speaketh  
7. The importunity of such friends as deserved to be gratified, extorted this labour of love to the souls of sinners; nor shall it repent us to expose it naked to the world's censures, so it may by God's blessing profit any.   
For Treatises themselves, though carried on by way of similitude and resemblance, yet are not therefore to be despised or rejected; the Prophets used similitudes, 
Lumen supernum nunquam desendit sine indumento.— Rab. Cup. in Synt. Apost. p. 177, 178.  Christ preached much in Parables, and this way sweetly instills Truths with delight and clearness into the mind and affection; so that Cyprian's caution be well regarded, that they be not stretched too far: He instanceth in leaven; I may instance in this gift of God: jesus Christ is not so a gift, but that he is also a Lord, not to be ruled by us, but to rule us: To us a Son is given, Isa. 9.6. but how? that yet the government might be upon his shoulder. As he is the Lords Christ, so he is Christ the Lord, who will rule where he rests, and reign where ever he is received; he will be Lord as well as Life; a Master as well as a Treasure; he will sway his righteous sceptre over us, as well as vouchsafe his glorious benefits to us; he expects we should be his servants as well as his friends; we must be the Lords Nethinims, given to God; yea by ourselves, as we expect this blessed Donative from God; he that will not be ruled by his golden sceptre, shall be crushed by his iron rod. And as jesus Christ is a gift, so he is food, bread of life, heavenly manna; yet this must not be stretched too far; for in this he is contrary to ordinary corporal food, for though he feed souls, he turns them (not they him) into his holy, heavenly nature. Christ as the gift of God is the matter of this feast; Christ as Lord is the master and maker of this feast. All this must be understood suitable to the majesty of the Son of God, and according to the nature of Metaphors; otherwise saith Cyprian, If they were the same, they were not examples, but the things rather which they illustrate. But all these similitudes fall infinitely short of the perfection of him who is above finite excellencies, [Nec similitudinem substantiae in facturis suis habere potest ille, qui factor est omnium.] All I shall add further on this account is that caution of his in a like case, [Et jam hoc loco mundior auditus requiritur & purior sensus,] Let your senses be raised to spiritual objects.  
Having hinted a few words concerning the Author and Treatises, give me leave, having this fair opportunity, to be speak the once constant attenders upon this good man's Ministry, and those are either sinners or Saints.  
As for unconverted sinners that attended such powerful awakening preaching, and have sitten out these loud calls, and pathetical entreaties, and rational Interrogatories, Persuasives, Expostulations; I may now say, Lord have mercy upon you, your case is miserable; hath your Minister killed himself to save your souls, and yet will you not be saved? have you worn him to the stumps, and quenched his natural light with your spiritual deadness? Have you stifled all those convictions you have had under his Ministry? And have you not reason to fear that God's Spirit will strive with you no more? Where will you find such another upright Nathaneel, such a rousing Boanerges, such a melting Barnabas? Shall he that studied, traveled, sweat, wept, sighed, and suffered, be brought in as a testimony against you? He was mighty in prayer; were you stupid when he wrestled with God for you, and was loath to be put off without a soul at a Sermon? Did you look about you as persons unconcerned in Prayer, Sermons, and compassionate workings of his soul for you? God knows, and you shall know, there hath been a Prophet amongst you; he hath washed his hands from the guilt of your blood by faithful warnings, your blood be upon your own heads: yea, may not his blood come to be upon your heads? Yea, may not the guilt of the blood of the Son of God be required at your hands? And have you worn out man? are you not content to weary men, but will you weary out God also? Shall Christ weep over you as over Jerusalem, and say as Luk. 19.42. If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. Though you cannot hear your former Minister's living voice, yet I send you one summons more to your eyes in his own words; if this will not prevail, expect to hear another manner of message from the great Jehovah, Cut them down, for they cumber the ground; bind them hand and foot, and cast them into the fire.  
1. Is there not yet some ignorant souls among you, that have not the knowledge of God, Christ, Gospel mysteries? And if you know not this gift of God, no wonder you slight it; if you know not the worth of this jewel, or your need of it, you cannot esteem or desire it; a blind man cannot distinguish colours, swallows many a gnat, knows not whither he goeth. God complains, His people are destroyed for lack of knowledge, Host 4 6. Solomon saith, Without it the heart is not good, Prov. 19.2. The Apostle saith, If our Gospel be hid, 'tis hid to them that are lost, 2 Cor. 4.3. And the Prophet saith, He will have no mercy on a people that have no understanding, Isa. 27.11. Alas! the whole soul is misguided with this blind guide; the will is perverted affections ranging, conscience dictates amiss, for its a witness but to what it knows; and thy clock cannot go if the weights be taken off. God Almighty pity you! it's a shameful thing to be ignorant, but it's damnning to be wilfully ignorant, yea it will aggravate damnation, 1 Cor. 15.34. Oh now at last ply your work, read, pray, confer, meditate: One would think the poor prisoner should take pains to learn to read, that knows he must be hanged if he cannot read his neck-verse; but if you be negligent, God may seal you up in darkness, and say, if any be ignorant, let him be ignorant, 1 Cor. 14.38.  
2. Is any among you an hypocrite, that makes a fair show in the flesh, that paint your outsides with a goodly garnish of common gifts, and outside duties, that have owned your godly Minister living, and honour his memorial now dead, but have not obeyed from the heart the Doctrine which he delivered, or have not been delivered into the form of Gospel-doctrine; that are one thing before others in meetings, another thing alone and in your families; that can down with some common acts of religiousness, but slight selfdenying, flesh-displeasing duties; totally unacquainted with heart-work and mortifying special lusts, yea rather use duties as a cloak to cover sin, than spiritual armour to fight against it? Alas, how many is there that were baptised in infancy, join with Christians as with a party or faction, slide into a profession, that never came in by the door of regeneration, and so deceive themselves and others. Ministers judge charitably of Professors, know not men's hearts; and though they express their jealousy, and so give faithful cautions, yet encourage good beginnings, and hopeful shows in such an evil day as this is, but may be mistaken; for who would judge him an enemy that marcheth after Christ in duties, wears his colours, learneth his postures, hath got the word, keeps his rank, converseth with Saints in a religious habit and language? yet such may be hypocrites, and prove apostates, witness Judas, Simon Magus, Demas, Himeneus, Philetus, etc. Oh Sirs, as you love your souls, see to the truth of grace, the root of the matter; be as good or better than you seem; the heart-searching God knows your home-behaviour, and sees how your principles are stated; and as you would see God's face and meet your godly Minister with comfort, be sincere and single-spirited.  
3. Are any amongst you worldlings, addicting yourselves to pursue and dote upon the profits of the world? That spend most of your time in lading yourselves with thick clay, and panting after the dust of the earth? are these things satisfactory? Have you ever weighed them in the balance of rectified reason? did you never hear of better things? Did you ever hear that riches made men happy? Have you not seen riches take wings and leave the possessor? Or have you not seen the rich die as well as poor, and leave their wealth behind them? Alas! the world was never true to any that trusted to it? It's a sad thing to see men almost pressed to death, still call for more weight; to see persons full of drink greedy of more, and complaining they die for thirst: Oh but saith Christ, I am the bread of life▪ he that cometh to me shall never hunger, and he that believeth in me shall never thirst, joh. 6.35. The enjoyment of Christ quencheth worldly thirst; the Lord awake your spirits to see how vast a distance there is betwixt earth and heaven; and stir up your spirits to a proportionable care about soul-concernments.  
4. Is there a slothful, careless, or discouraged soul among you, that loves his ease better than life, that will not take the pains to be saved, or that is not resolved for heaven, but in suspense, as halting betwixt two opinions; could have a months' mind after Christ were it not for the inconveniences that attend him, difficulties in Religion discourage them, and having much sense which bears sway, distrust prevails, and shouts faith to the heart, so that the poor soul falls stat at Satan's feet, grows listless to duty; as one who sees the Well dry, breaks or throws away his pitcher; some are ready to say as those, Jer. 2.25. when God saith, With hold thy foot from being unshod, [i. e. do not by putting off thy shoes address thyself to a slothful or an adulterous bed] and thy throat from thirst, [i. e. forbear thy sinful thirst and desires after idols and vanities] but thou saidst, there is no hope, [it's to no purpose, past cure, past care] I have loved strangers, and after them will I go, [you may save a labour, I am too far gone to turn now, God hath cast me off, I am desperate, and may as well take my fill of ease and sensual pleasures, for this is all the heaven I am like to have.] This is a dreadful case, and such sinners surely understand not what it is to be damned, and have not learned Christ's readiness to pardon and accept penitent sinners. That was a wretched answer that that blasphemous Arrian made (executed at Norwich in Queen Elizabeth's days) to such as urged him to repent, that Christ might pardon him; desperately replied, And is that God of yours so merciful indeed as to pardon so readily those that blaspheme him, than I renounce and defy him, [horresa referens.] Oh that ever such an hellish word should ever be belched out of the black mouth of a living man! but is not this the language of some men's hearts and lives? do not some say it's to no purpose to turn, God hath given me up, and it cannot be helped, I am like to go to hell, and I will be damned for somewhat. Oh horrible! that sinners should so desperately throw away their precious immortal souls! and seek to murder Christ as man, by sinning▪ as God, by despairing. Alas, that ever sinners should so kick and spurn at the warm bowels of love, or despise the riches of his goodness, or sin though grace abound! but men abuse grace, on both hands turning grace into lasciviousness by presumption and despair; but the Sun hardens clay, and brings forth a stinking smell from a dirty dunghill; justice will be glorified upon those that would not honour Christ and grace by believing.  
But God forbidden, my Brethren, that you should split on either of these dangerous rocks, or run your souls upon the sands of sloth or sensuality. Oh shall not the calls of God, the death of Christ, the entreaties of your Minister, checks of your own conscience, nothing avail? for God's sake, for Christ's sake, for your own souls sakes, look after a title to blessed jesus here so lively described, you cannot be damned at so cheap a rate as others; a Gospel-hell is hotter than a Law-hell; a seeming Christian shall sink lower than an ignorant heathen; a lifting up to heaven in privileges, makes the fall lower in torments. But you'll say, God forbidden, we would gladly have Christ, and hope we have him, and pardon by him; I say, Amen, would to God it were so; but be not deceived, many that pretend to take him, mistake him, and so miss of him; it's not a conceit, but receipt of Christ that will advantage you; the shadow doth not shelter except you be under it, the plaster cures not unless applied; the physic works not unless taken; Christ is of none effect to you without faith, faith will do you no good, except it be unfeigned, faith is not right if it divide Christ, Christ is divided if not taken as Lord as well as Saviour, God is resolved not to parcel out his Son by piece-meal, as men sell wares in their shops, cut off what every one likes and no more; so he would have customers more than a good many, one would have Christ as Priest to pardon, not as King to govern; they judge him a troublesome guest, cumbersome wares, if indeed he will be master, and rob them of their lusts, and rule them by his laws, saying, We will not have this man to rule over us; the great controversy hath been in Nations, Churches, hearts, whether or no jesus must be sole Lord and Master; God and Grace are for Christ's pre-eminence; God hath set his Son upon his holy hill; Grace sets the Crown upon his head; Satan and lust contradict it. The Devil, saith Luther, hates that word more than any in the Bible, Psal. 110.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. Sat thou on my right hand; and a corrupt heart takes his part, but his arrows shall be sharp in the hearts of the King's enemies, he will rule in the midst of them to conversion or confusion of them. Oh be you Virgin-followers of the Lamb, accept of him, give up yourselves to him, and you shall find him what is here reported of him, the choicest gift and best Master.  
As for you into whose sanctified souls God hath dropped this rich and rare gift, had I time and room I might say much for counsel and comfort to these consecrated ones.  
You, you, above others have reason to adore free grace, that gave you such a Minister who laid open the riches of Grace before you, who threapt kindness upon you, and was loath to leave you with a denial; freegrace came with the key of Spirit and Word, and opened your hearts as he did the heart of Lydia, and took possession of you for the King of Glory. Oh who or what were you, that the highest Majesty would stand so long knocking, and saying, Open to me, my sister, my love! Cant. 5.3, 4, 5. And when you snorted in your beds, or gave him a churlish answer, he put his hand by the hole of the door, and caused your bowels to mo●● after him, yea he left behind sweet-smelling myrrh upon the handles of the lock, which caused you to run after him with lovesick motions till you found and enjoyed him. And Oh how sweet was the enjoyment of so dear a friend! Let their money perish with them (said that noble Marquis Galeasius) that esteem all the riches in the world worth more than one hours' communion with Jesus Christ. I shall not anticipate the work of this ensuing Discourse, yet give me leave to propound these few branches of counsel as a supplement to it.  
1. Be not mistaken in your title to this gift; many are: mistakes are easy and dangerous, thousands of souls are like the man at Athens that laid ciaim to every Merchant's Ship that came to shore; the main lies in making good your title; he that boasteth of a false gift, is like clouds and winds without rain, Ptou. 25.14. a groundless vapour; what are you better for others imagining, or your own conceiting that Christ is yours, if it be not found so at the day of trial? your disappointment will but aggravate your torment: God prevent it; do you seek to prevent it by a speedy impartial search, and calling in aid from heaven to discover your state, and know the worst in time. And as you may think you have a title to Christ when you have not; so on the contrary, you may (at least in a temptation) think you have no title to Christ, and yet he may be yours; your friend whom you seek may be in the house, coming in at the back door, when you expect him at the fore door; you have him by faith, though you feel him not in sense.  
2. Be most jealous of yourselves when you have found most sensible incomes of his grace; Satan like a Pirate envies and makes most at a richly laden Ship; Cheats strike in with a young heir, when he hath newly received his rents; you are never in more danger than after your sweetest enlargements; watch and pray, believe and watch, let your hand be on your purse, and your eye on the thief; he will look you in the face like an angel of light, and rob you; when a white devil allures you, he is worse than a black devil that affrights you; as one saith, I love a rumbling raging devil, comparatively, he can do us least hurt when we suspect him most; a calm at Sea doth more mischief than a storm; a lethargy of security is more dangerous than a fever of soul-trouble. Take heed to yourselves that you lose not what you have wrought, but that you receive a full reward; let this gift of God make you aspire after the highest enjoyment of God in eternal life, which is also the gift of God.  
3. Live upon and live up to this blessed gift of God; improve jesus Christ. The height of true Christian perfection, is a full view of this lovely jesus, a conformity to him, and deriving all influences from him; there's fresh springs in him, new unheard-of treasures, an unknown-land of grace and delights in him; set your cistern under the cock, put the mouth of faith to the full breasts of Gospel-promises made in jesus Christ. Pray much, give God no rest; tell God there's enough in his Son of that you want; in him are hid all the treasures of wisdom and knowledge, Col. 2.3. why should you want, when there's enough laid up for you? why should you be afraid to ask when all is of free-gift! God is more willing to give than you are to receive; it easeth his heart, as it were, to give of the riches of his grace to sinner's King James gave to Sir Henry Rich (after Earl of Holland) 3000 l. at once, who had wished for so much money; You think (saith the King) now you have a great purchase, but I am more delighted to think how much I have pleasured you in giving, than you are in receiving. God's gifts finding room and welcome in your hearts, is infinite content to an openhanded giver; but you must neither slight nor trifle away his gifts; you live all of begging, beggars must not be wasters, (Nemo prodiger qui mendicat) own God in all, give him the glory. When thou hast thy best Suit on, remember who bought it, made it, put it on, keeps it on: what hast thou that's not received? thank thy good Master for so bountiful an alms.  
4. Admire freegrace in this great gift: I have heard of a gracious Christian that lying down in his bed, and rising up, had this in his mind and mouth, Thanks be to God for his unspeakable gift. jesus Christ is such a gift as never came out of the hands of God, and was never received by the hands of man; a gift that consecrates all other gifts, as the altar sanctified the gift laid thereon; all God's gifts to us without this, would in some sort be giftless gifts, crumbs cast to dogs, as Luther called the Turkish Empire; without which all our persons and performances are no better than dung in God's account, yea in Saint's esteem, as so many cyphers without a figure; yea, without Christ we ourselves had been dead and damn▪ d wretches. Christ is the darling of Heaven, the delight of Saints, the object of Angel's admiration: If Heaven and earth were consolidated into one massy Pearl it would not be as the dust on the balance to blessed jesus; cast in all the holy Angels and rational souls, they would all be but trifles compared with this Lamb of God. He is the best part of heaven, all heaven, more than heaven; the King makes the Court, his presence makes heaven, which would be a black nothing, a Tohu, and Bohu, an hell without his company. Oh that real Saints were transported with admiration of God's love in giving Christ, and Christ's love in giving himself for and to them! this will be their work for ever; begin it here, and cry out with the Martyr in the flames, None but Christ, none but Christ. Be content to be burnt in this heavenly Sun, so you may more fully see and admire him. Long to see his blessed face upon his Throne, though you could not see his face in the flesh. Live to him here, that you may live with him hereafter. Since he is given to you, give yourselves back to him. Come and see, make strange discoveries; the nearer you approach to him, the better you'll like him. We are dim-sighted, and unaffected here, but perfect faculties, and an endless eternity will complete our praises of Him. Thy best is reserved till the last. Read and live, and learn what Christ is; but die and learn better; sight will make you perfect Scholars. Wither this Christ-admiring friend is gone, whither I pray God bring your immortal souls, with  
Your Souls real friend in Christian Offices, O. H.   
Joh. 4.10. jesus answered and said unto her, if thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water. 
THE first thing that God created in the world was Light, Gen. 1.3. and the first work of God in the renovation or new Creation of lost man, is to create light in the heart of such as dwell in the region of darkness, and sit in the shadow of death. The natural man is darkness, and knoweth not the things of the Spirit of God, because they are spiritually discerned. And (Ignoti nulla cupido) what we know not, we do not, we cannot desire; one great reason then why men submit not themselves to the government and ways of Christ, is because their minds are not enlightened thoroughly, and in a manner suitably to the nature and worth thereof; so long as they feel no necessity of Christ, see no beauty or excellency in him, they keep themselves at a distance from him and their own happiness. Hagar was near the Well, but her eyes were not opened, and therefore she made not towards it. So this Woman to whom Christ spoke in the Text, was near the well of living water, the fountain of all grace and comfort, yet her eyes were shut, and she knew it not, of which Christ does admonish her in these words, If thou knewest the gift of God, and who it is that saith unto thee, etc. They are the words of our blessed Saviour to the Samaritan woman at Iacob's Well near the City Sychar, and part of that conference he had with her in his Disciples absence.  
In this Chapter you have a relation of Christ's Journey from judea by Samaria to Galilee, together with the occasion thereof, 〈◊〉 many observable passages in the way. I sh●ll only and but lightly touch upon those that concern this Woman in whose person is exemplified that saying of the Prophet Isa. 65.1 I am sought of them that asked not for me, I am found of them that sought me not▪ I said behold me, behold me, to a Nation that was not called by my name. The story is this; Our Saviour Christ leaving judea, retires to Galilee; now the way to Galilee lay through Samaria; as he went, there fell out an extraordinary thing, or as Calvin calls it, a happy chance: for coming to Syc●ar, which place (though its name be no where else mentioned in Scripture) is commonly thought to be Sichem, situated on the side of mount Gerizzim, the inhabitants whereof were murdered by Simeon and Levi. Jerome (who thinks that 'tis corruptly read Sychar for Sichem) saith in his time it was called Neapolis. Here was a noted Well of springing-water, which did bear Iacob's name; now Christ coming hither in the heat of the day about the sixth hour, i. e. at noon; he was weary, and sat on the Well as one weary, or representing the gesture of a tired man, without seeming to stay there to any other purpose, though in the secret of his Providence he had an intent to convert the people of that place; at the same time comes a Samaritan woman to draw water, a Samaritan by Nation and Religion; Jesus asked her water to drink, as to refresh himself in his weariness and thirst, so also to give occasion of discourse for the Salvation of her and many others. Thus he that was rich and Lord of all, became so poor in the days of his flesh, as to ask a cup of cold water, and that of a stranger, and one that denies him with scorn and disdain. The woman answers him readily and roughly, How is it that thou being a jew askest water of me which am a Samaritan? (and the reason is annexed either by the woman or Evangelist) for the jews have no deal with the Samaritans. He doth not mean no commerce at all (for the Disciples were gone to buy meat) but not to ask or receive courtesies. These Samaritans were a mixture of Pagan Nations, who being brought thither by the King of Assyria, (2 King 17.24.) after the captivity of the Israelites, had built themselves a Temple on Mount Gerizzim, and together with some Apostate jews had there established a false Worship in imitation of that at jerusalem; therefore they were excommunicated by the jews, who accounted them wicked and profane: Likewise the Samaritans thought themselves polluted if they touched a jew, so they mutually hated and despised each other. Christ in the Text is not moved to anger with these terms of hostility; but proceeds to preach the Grace of God, and power of his Spirit, If thou knewest the gift of God, etc. The woman still persists in contradicting him, and first chargeth him with promising more than he was able to perform, The well is deep, and thou hast nothing to draw with; for the jews and Samaritans held it a pollution to use each others vessels.  
2. She accuseth him of arrogancy because he preferred himself before the Patriarch jacob; This Well sufficed him and his family, and who makest thou thyself to be? what better water speakest thou of? but Christ still bears with her. O what contradictions of sinners did he endure! how long is it ere Christ can make men willing to embrace Gospel-offers and terms of mercy! He proves himself to be greater than jacob, by showing the difference between this Mystical and Spiritual water springing and refreshing to eternity (which jacob could not give) and that which jacob gave his Sons, which could only quench a present thirst. Still the woman proceeds in her scoffing and opprobrious expressions, (O how hard is it to believe their word of whose authority we are not well persuaded) Give me this water, saith she ironically, or floutingly, q. d thou makest great brags, but I see nothing; if thou canst do any thing, let me see it indeed. Questionless the woman knew well enough that Christ speaks of spiritual water; but because she despised him, she esteemed all his promises as good as nothing. 'Tis high time Christ should now bid go call her husband, having born with her perverse answers all this while; he now smites her with the sense of her own sin, and his divine Majesty, before whom she had deported herself so securely and audaciously; so are confident sinners to be wounded that they may be healed, and that the only way to deal with such as are obstinate and dally with heavenly things, is to convince them thoroughly, and to awake them from their security and carelessness in so great an interest as their own salvation: She knew that she lived in sin, yet her conscience could not awake till a Divine hand seemed to touch the wounds thereof: Here also the tender mercy of Christ is to be observed; he said not, Go thou Adultress and call thy partner in sin, thy pretended husband, that you may hear your dooms; (as 1 Cor. 6.9, 10.) but he mildly styleth him husband whom he knew to be an adulterer, that she might neither presume any longer to contest with the searcher of hearts, nor despair of his mercy, whose lenity in reproving spoke him merciful to cure and amend, not busy and malicious to find fault and accuse. Hereupon she gave him some more reverence, calling him a Prophet, and he fully reveals himself to her, to the conversion of her and many other Samaritans.  
In this verse we have Christ's mild and gracious answer to the woman's irreverent and uncivil denial of his small request of a little water to drink; wherein observe, 

1. The Preface, jesus answered and said.  
2. The Answer itself; in which is first a Supposition, If thou knewest, etc.    
2. A Deduction therefrom, Thou wouldst have asked, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The gift of God] what is meant by this gift? some think he means this of the Spirit which was to be given, joh. 7.37. others the Grace of God offered by Christ, or the opportunity of Salvation tendered by Christ to this woman; so the Evangelical call and grace is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 2.8 (as Grotius observes) and then the sense is, If thou didst but understand how great the benefit of this occasion is which God freely put into thine hands, thou wouldst be so far from denying me that water, that thou wouldst ask of me, etc.  
But most and best Expositors take it to be meant of Christ himself, both because the Article shows it to be some eminent or excellent gift. He saith not indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donum, nor in the Plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dona, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, donum hoc vel illud, that gift Christ as given to the world, joh. 3.16. and offered to this woman by the Father, and also that which follows seems to be exegetical of this, If thou knewest the gift of God and who it is, etc. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] expositio ejus quod praecedit, [& quis quantisque etc.] i. e. Filius Dei, Salvator Mundi, Grotius. I read these two members (saith Calvin) if thou didst know, and who it is, so distinctly, that the latter is as it were an interpretation of the former; and he adds, the sense will be more plain, if instead of the copulative conjunction [and] you put the expositive particle, [Namely] thus, if thou didst know the gift of God, namely, who it is that talketh with thee; for this was a singular benefit of God, to have Christ present, who brought with him everlasting life. And hence we learn that we do then know who Christ is, when we understand what the Father hath given us in him, and what good things he himself offereth to us.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Water in several places hath different significations: Here and in the Apocalypst (saith Grotius) I doubt not but that it signifies the Evangelical Doctrine, as it contains those things which are necessary and sufficient to obtain eternal life. And many of the Fathers differ not much from this, who take it to mean the water of Baptism, as it is a solemn profession of that Doctrine; Piscator and others take it to be meant of the holy Spirit, as appears by the 14 vers. A well of water springing up to eternal life, Joh. 7.39. So Cyril saith it signifies [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] a quickening gift of the Spirit. But with Hammond I conceive it denotes the Grace of God exhibited in Christ. So Theophylact, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] the grace of the holy Spirit. And Calvin, all the whole Grace of renovation, aqua viva, not metonymically, as quickening water, but metaphorically (saith Piscator) because 'tis ever springing, never failing, not like standing or dead water.  
One general Doctrine ariseth from the whole Text, as it stands related to the Context: That jesus Christ is meek and gracious, slow to anger, and full of compassion, bearing with the ignorance and folly, perverseness, and resistance of them he intends to save.  
How often did this woman provoke him? how long did she withstand him? what feminine artifices doth she use to elude, breaking jests, making captious fallacies, as one disposed to slight and jeer whatever he spoke, etc. yet he would take no denial from her, but presented his gracious design, as one that heard not. O the unutterable treasure of Grace in Christ which all her provocations could not overcome! In all this discourse we may read our stiffness and stubbornness, Christ's gentleness and goodness.  
1. Doct. Christ is the gift of God.  
2. Doct. One great reason why men refuse Christ and their own salvation, is because they know him not. Ignorance is the cause of rejecting Christ and his Grace; this keeps souls from him; Christ and holiness have no enemies but the ignorant; did men know what Christ is, and what the love of God was in giving him, they must have iron-hearts indeed if they could despise and resist him. If thou knewest, etc.  
3 Doct. The blessed Son of God made himself very poor, stooped exceeding low for the good of sinners: And who it is that saith unto thee, give me to drink; He was Lord of Heaven and Earth, the world was his, and the fullness thereof, the fowls of the mountains, the beasts of the forest, and the cattle upon a thousand hills, yet he begs a little cold water of a poor woman to quench his thirst! O astonishing condescension! deep humiliation! Blessed Jesus whither did thy love to sinners carry thee!  
4. Doct. Knowledge in the mind makes way for a spontaneous motion of the will and affections; the understanding is to the will, as the needle to the thread. If thou knewest, thou wouldst. When the understanding is enlightened with eyesalve, and hath clear apprehensions of Christ, as transcendently excellent, than the Will puts forth itself in its strongest desires after him; as the eye transmits' the beauty it beholds to the heart, so when there is an assent to the things revealed of Christ in the Word, when we do with open face behold as in a glass the glory of the Lord in the Gospel, than we are ready to accept of him and his Grace with suitable affections; this is plain in the connexion in the Text, and from the latter sweet connexion, Thou wouldst have asked, I would have given, etc.  
5. Doct. If we can but rightly ask, Christ will readily give; ask and have, is the language of the Gospel. The Grace of God is free, but it must be begged: He will be inquired of, and sought unto, for that he intends and promises to give; though this woman was a Samaritan, yet he would not deny her living water had she desired it of him. We must be touched with the knowledge and sense of our maladies and poverty, before we will seek the remedy. Therefore the Lord inviteth not the drunken but the dry; not the full but the hungry, that they may eat and drink. To what end should Christ be sent unto us with the fullness of the spirit, unless we were empty? and 'tis not enough to feel our wants, so as to see our need of help from another, unless the hope of present or near help be added thereunto; because if we only see and feel our wants, we should do nothing else but groan under our miseries, and pine away with sorrow; but this is true and profitable knowledge of the Grace of God, when we know that the same is offered to us in Christ, and that it is reached unto us by his hand, and so our hearts are inflamed with vehement propassions and desires after it.  
6. Doct. Grace is the gift of Christ, he is the fountain whence this water flows: I would have given thee living water. Christ gives grace to them that ask it of him: as we should ask spiritual blessings ardently and importunately, so he gives them most freely and liberally, joh. 6.27.  
7. Doct. True Grace never fails; those that once have it, shall never lose it; whoever drinks of this water of life which Christ gives, shall never perish. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, denoting the perpetuity, everlastingness of it. Grace is sure, and the privileges of it are sure; this is the advantage of spiritual comforts, that they do not only satisfy our desires, but secure us against our fears: Once in Christ, and for ever preserved in Christ. This certainty of Grace, the comfort of a Christian is not respectu rei, but Dei. One of the Fathers brings in the flesh, saying, Ego deficiam, I will surely fail and miscarry; and the world, Ego decipiam, I will entice and deceive them; and Satan, Ego eripiam, I will snatch and carry them away: But God saith, Ego custodiam, I will keep them: there lies our safety and security, he hath said, I will never leave them nor forsake them.  
1. Doct. Christ is the gift of God. Christ in a peculiar and eminent manner is termed God's gift. It is the common mode and fashion of great persons, to give rich and magnificent gifts suitable to their state and quality, regarding more what becomes them to give, than their petitioners to ask or receive. The great Alexander could tell his suitors (whom he had more astonished than relieved with his bounty and favour) That though the thing might be too great for them to receive, yet it was not too great for Alexander to give. If dust and as●es can speak and think at this rate, O how large is the heart of God The great and glorious God out of his infinitely overflow●ing love and unsearchable riches of Grace, hath conferred upon poor lost self destroying, undeserving, and ill deserving mankind, such a gift so transcendently superlatively excellent and wonderful, that if God the Lord should create an understanding-faculty of man or Angel millions of degrees more apprehensive and vigorous than if all the men and Angels that are or possibly might be created, were contemperated in one, yet could not their understanding so see the incomparable worth and superexcellent beauty of this gift, but that there would remain unseen treasures of loveliness, and oceans of excellencies never known, to the amazement and admiration of all creatures to all eternity: Nay, it implys an eternal contradiction that the Creatures should see to the bottom of the Creator, or that which is finite fathom that which is infinite.  
This gift is promised in the Old, and those Promises are fulfilled in the New Testament: Hear what the Prophet Isaiah saith, Isa. 9.6. Unto us a child is born, a son is given. A Child born in respect of his Humanity▪ a Son given in respect of his Deity; and both as already done in regard of God's purpose, and the infallible certainty of his promise, which is as sure as if it were already done; and in regard of the fruits and benefits thereof to men, though it was to be accomplished above 700 years after; and in the fullness of time God sent his Son actually given both to us and for us, to effect our Salvation, joh. 3.16. God so loved the world that he gave his only begotten Son, that whosoever believed on him should not perish, but have everlasting life.  
All I purpose to do in the prosecution of this Doctrine, is to show the excellency of this gift, and then make Application. A great attempt indeed, and far above the utmost reach of a finite capacity! for who can declare his generation? what pen though dipped in the river of life that flows under the Sanctuary; what tongue, though shaped out of all the Angels in Heaven, and watered with the milk and wine of that good land, can sufficiently express the glory and excellency of this heart-ravishing flower of Angels, this living Ark of heaven, the song of Angels and glorified Saints, the joy and glory of that new land, the crown and garland of his Father's delight, the sweetness of the garden of God, the wonder of wonders for eternity to Angels and men; that fair tree of life, the branches whereof cannot for the narrowness of the place have room to grow within the huge and capacious borders of the Heaven of heavens! How impossible is it therefore to contain him in the narrow compass of the words or thoughts of any mortal creature! I cannot better express what he is, than by telling you I cannot express him. Yet something I shall endeavour to speak of his inexpressible worth under the notion of a Gift in these particulars. Christ and Heaven cannot be praised Hyperbolically. No danger of excess, speak I as much, think you as much as we can of Christ.  
1. Christ is a most free gift; we use to say what's freer than gift? I may well add, What gift freer than Christ? whether we respect the giver, or look on the receiver, 'tis easy to judge that this gift is absolutely free and undeserved. In relation to God; it is beyond all doubt, that there was nothing in man that might move God to give him Christ; no worthiness in man, no profit by man, nothing but loathsomeness. The promise of Christ coming in the flesh, was an absolute unconditional promise. Hence 'tis said Christ is not only sent, delivered, &c but given; not paid nor sold, he is not returned to us by way of payment, for who hath given aught that he should be repaid; neither is he sold to us in consideration of aught to be paid by us; for what can we return to God that is not his own already? Rom. 11.35, 36. 1 Chron. 29.11, 12, 13, 14. If jacob could say, He was not worthy of the least of all his mercies, Gen. 32.10 Who can pretend to be worthy of this greatest? but Christ is given, freely bestowed of his mere grace and bounty, without respect of aught in us that might invite or induce him thereunto, Rom. 5.6, 8, 10. Tit. 3.5. without any expectation of aught from us that might be beneficial to himself. Can a man be profitable unto God? Is it any pleasure to the Almighty that a man is righteous? Is it any gain to him that we make our ways perfect? Job 2●. 23. & 35.5, 8. No, our goodness cannot extend itself unto God, Psal. 16.2. Look on man, and what is there to be found in him but sin and misery! He is not only without strength, and so despicable, cannot help himself; but ungodly also, and so loathsome, deserving no help from others. What is man that God was thus mindful of him! a poor, naked, indigent, helpless and wretched creature! and all this woe and misery is brought upon him by his own choice and act! he is not only miserable but wicked; a rebel as well as a beggar; not only cast out into the open field to the loathing of his person, but found in the field of war treacherously fight against his Lord and Maker. Man was in a state of darkness, slavery, rebellion, poverty, pain, ignominy, banishment, nakedness, filthiness, deformity, sickness, death, perdition, every thing that's naught and miserable; all the woes in the world, were they a thousand times greater, are but a faint representation of the miseries of man by nature.  
Now if a gift may be free when bestowed on a friend, how much more when given to an enemy? why, God gave us his Son to reconcile us to himself, when we were not only strangers from him, but enemies to him, Col. 1.21. O the riches of his mere mercy and grace! Is not that gift free that is bestowed on sinners, strangers, enemies? Ephes. 2.12, 13, 14▪ God never did, nor never will sell his Grace, his Son, to any; none can have Christ but those that come empty; a full hand can hold nothing.  
Fix your thoughts on the terms expressed in that Evangelical Proclamation, Isa. 55.1. 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.  
2. Christ is a most full gift, He is full of Grace and truth, Joh. 1.14. Col. 1.29. It pleased the Father that in him should all fullness dwell; he fills all in all. There is in this gift of God a fullness of sufficiency, and a fullness of redundancy; enough for himself, and to fill all persons, all things; there is enough in Christ for every soul, and for the supply of every want; whatever the heart of man can want or wish is to be had in Christ. That's a very full expression, Col. 2.9. In him dwells all the fullness of the Godhead bodily. Fullness in the abstract; he is not full only, but Fullness itself; fullness not of the cistern but of the fountain, God's fullness; fullness of the Godhead, not in shadows, types, representations, as God's presence filled the Temple, Camp, Mount; but bodily, that is essentialiter, presentialiter, potentialiter; in regard of essence, presence and power; the expression is yet more Emphatical, fullness dwells in Christ, not sometimes but always there: there's a fullness in the Sea, but 'tis ebbing and flowing; a fullness of the Moon, but it is growing and decreasing; a fullness in the creature, but it is going and coming, up and down; but in Christ is not only, but dwells fullness; yea in Christ dwells all fullness; there was a fullness of beauty in Absalon, but not a fullness of truth and sincerity; a fullness of wisdom in Solomon, but not of constancy and steadfastness; he gave his heart to pleasure and folly. A fullness of Policy in Achitophel, but not of holiness and faithfulness to his Prince; yea it proved fullness of folly to hang himself. A fullness of strength in Samson, but not of faith and courage of mind▪ he was strong in body, but soft and impotent in mind, and was overcome by a woman. There's Ahiatus and some emptiness in every creature; yea, an Angel's fullness sits neighbour to pure nothing. But in Christ is all fullness. The Ark or holy Chest in the Tabernacle did typify Christ in whom God hath treasured up all perfection of wisdom, grace, power, goodness and mercy; for by this fullness beza understands the accumulation or heaping up of all divine gifts in a most copious and plentiful manner, which the Schoolmen call habitual grace distinct from the grace of union. God giveth not the Spirit by measure unto him; He anointed him with the oil of gladness above his fellows. But this ri●h treasure is not hid, this full ark not locked up, for from the fullness overflowing in Christ, all Believers receive their sufficiency and fullness, joh. 2.16 Of his fullness we all receive, and grace for grace; that is grace answerable to every communicable grace in Christ. If there be light in the Sun, the air cannot be dark; if there be sap in the stock the branches cannot be dry. If there be fullness in the fountain the streams cannot be empty. Therefore the Apostle prays, Eph. 3 19, That they might be filled with all the fullness of God; that is, the Divine fullness which is diffusive and communicable; that Christ (in whom dwells all fullness) may dwell in their hearts by faith, that they may be able to comprehend with all Saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, and might receive abundance of grace, and that his grace may more than over abound towards them.  
3. Christ is a most ●ind gift, a gift of love; there is a wonderful and astonishing Philanthropy, kindness and love of God towards man appearing in his giving Christ, Tit. 3.5. It is not the gift many times, but the love and good will of the giver that makes it excellent in the eye of the receiver.  
Now Christ is a most excellent incomparable gift, flowing out of a bottomless boundless fountain of pure and dear love, joh. 3.16. God so loved the world, that he gave his only begotten son, etc. He so loved, that is, so admirable was his love, that it cannot be expressed, nay it far exceeds our highest conceptions. God's love was herein as himself, infinite, incomprehensible and everlasting; in the womb of this love Christ was conceived, and thence brought forth. When God made the world, he intended to give an evidence of his Power in ordering and governing all Creatures (even the most ungovernable): He manifests his infinite Wisdom, he appointed the Lake of fire and brimstone to declare the severity of his Justice; but he gave his Son to be by his own death the Redeemer of lost sinners; and herein his purpose was to demonstrate to the world the transcendency of his love. This is the highest expression and fullest demonstration of his love to the Creature, not only that ever was, but that ever can be; for in this love God only acts to the uttermost; he never shown so much of his Power, Wisdom and Wrath, but he could have showed more. But he hath no greater instance of his love than Christ, to give such a Son for such sinners! O the superlative, matchless, unlimited love and grace of God, transcending the reach of the highest finite capacity! He had done exceeding well for man as he made him at first, for he put him into a very good estate, stamped his own Image upon him, made him above all other Creatures to be his favourite; but he foolishly sinned and fell, and lost all his happiness. Well, what did God now do, did he let man alone, shut up his bowels against him, fall upon him with his utmost wrath? Did he say, Nay since it is thus, let him even rise as he hath fallen; since he would be so foolish as for a trifle to break with me, let him die and rot, and perish for ever, I'll do no more for him, etc. O no! not such a word or thought did pass from the gracious God towards his miserable Creature. But will he pardon him without satisfaction? no, sin shall be punished, but the punishment shall be laid on his Son; O the height of Justice! and so the sinner shall be acquitted; O the depth of mercy! There is more of mercy in pardoning this way, than in absolute pardoning. Mere pardon and salvation itself had not so much of mercy and love in them, as what was in giving Christ. 'Tis more for a King to put his Son in the Traitor's stead, and take the Malefactor's chains and suffer, than just to pardon, etc. God might have redeemed us another way, but he could not show so much love another way.  
God gives many rich gifts and royal favours to his people, together with Christ, as so many tokens and pledges of his love: But herein is the very top and zenith of love, the greatest evidence imaginable of God's bounty and goodness. God commendeth his love towards us (as unparallelled) in that when we were sinners Christ died for us, Rom. 5.8. Herein he lays open and naked to us the tenderest bowels of mercy and love; infinite goodness here makes free love swell without itself, like a boundless River impatient of its banks; 'tis a love that could not flow within its own channel; O! the boundless breadth, the bottomless depth of the love of God in Christ! a Sea of love is nothing, it hath a bottom; a Heaven of love is nothing, it hath a brim; but infinite love hath no bounds, 'tis unfathomable, unsearchable, and incomprehensible.  
4. Christ is a most rich gift; in him are hid all the treasures of wisdom & knowledge; Col. 2.3. he is the pearl in the field 〈…〉 in of pure gold, and therefore he cour 〈…〉 poor Church of Laodicea to buy of him tried gold that she may be rich, Rev. 3.18. He is the inexhausted fountain of all those streams of blessedness that flow forth all the Creation over; the eternal Spring and Wellhead of all those fresh Seas and Oceans, of all the swelling-tides and bottomless depths of unutterable riches of grace and love to all his elect. He must needs be rich, who sets up and enriches so many thousand Bankrupts, that had not only wasted their goods, but sold themselves into slavery and bondage; he pays their ransoms, buys out their liberty, and purchases Crowns and Kingdoms for them. It would beggar all the Angels in Heaven to pay down the ransom of one soul, yea to purchase the pardon of one sin: The redemption of the soul is precious, the soul of the meanest man alive, is of more worth than a world, as he himself tells us, who went to the price of souls: What then shall we think of Christ who saves so many millions of souls? Hence in Scripture, the richest things on earth are made use of, to shadow out the riches of Christ. Under the title of wisdom, he saith, Prov. 8.18, 19, Riches and honour are with me, yea, durable riches and righteousness. My fruit is better than gold, and my revenue than choice silver. And Prov. 3.16, Length of days are in her right hand: and in her left hand riches and honour. Eternity hath the honour of her right hand; riches are the lefthand blessings of wisdom. The riches of Christ are not ordinary things, not perishing riches, but unsearchable and inexhaustible, Eph. 3.8. There are unsearchable riches of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be traced out, never to be drawn dry. Though all true believers have all their debts paid, and are all maintained and advanced by his riches, and at his cost and charges; yet there is no lessening of this treasure, that's never the emptier: Sumit unus, sumunt mille, quantum isti tantum illi, neque sumptus absumitur: One believer draws water of life, and a supply of all needful blessings out of this Well of Salvation, and a Thousand gracious souls do the like, and the One draws as much as the Thousand, yet the Well is never drawn dry. As the Apostle Paul speaks of his over-abundant grace, confesses he was dipped in a sea of mercy. One Paul obtained as much grace, even so whole and complete a ransom without diminishing, as would have saved a world. Grace reigns, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ is rich, and Lord of all.  
5. Christ is a most precious gift, He is more precious than rubies; and all the things that thou canst desire are not to be compared unto him. Imagine what you will, name what you can, and 'tis unworthy to stand in comparison with Christ, who is a tree of life to them that lay hold upon him; and happy is every one that retaineth him, Prov. 3.15, 18. It's too true, there are not a few that set light by Christ, and can see no beauty or comeliness in him that they should desire him; but to them that believe he is precious, 1 Pet. 2.7. The wise Merchant understood his worth, which made him sell all that he had with joy, with a very good will; so far from sticking and wavering, so far from changing his mind, that he persists in his resolution with a cheerful heart, that he might purchase this Pearl of great price, Mat. 13.44. The Apostle Paul was at one with himself, Yea doubtless, I count all things but loss and dung, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dogs-meat, that I may win Christ, Phil. 3.8. Let burning, hanging, all torments befall me, tantumodo ut Christum nansciscar, so I may get Christ, saith Ignatius.  
Can we give you a particular view and account (but that's impossible) of every excellency, and all the high perfections that are in Christ, you would find him precious in all the parts of his Mediatorship, in his person, in his natures, in his offices, in all his gifts and graces. Look on him as Mediator, and there he shines forth most gloriously, and appears to be the most peerless and precious thing in the world; as Prophet, he is most precious. Enoch, Noah, Moses, Elisha, David, etc. were excellent and precious men in their times, but were types of Christ; he as far excels them, as the substance doth the shadow: He is Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of eminency and excellency above all other Prophets; they spoke to the ear, he to the heart; they searched out the mind of God, he came out of his bosom, and saith, Counsel is mine, and sound wisdom, I am understanding, Prov. 8.14.  
So as Priest he is most precious; this office is the most excellent part of his mediation; he could never have opened our eyes as Prophet, nor ruled our hearts as King, had he not died for us: O, the death and blood of Christ this Lamb of God how precious! of what infinite value! The death of a Man is more precious than of a Beast, of a King than of many Men; of Christ more than a thousand Kings. Thousands of Rams, and ten thousand Rivers of Oil had been nothing to the price Christ paid. See in the Hebrews how far Christ's Priesthood excels all that went before him: He alone is an everlasting Priest, offering but once, sufficient for all, gone to Heaven, etc. and he is Sacrifice, Priest, Temple, Altar, and all in one; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Never was there on earth a King so precious as Christ, though all good Kings are precious, he is over all, King of kings and Lord of lords; his kingdom spiritual over all hearts, consciences, over all nations, ages, all sorts and ranks of men, from generation to generation; he is head and King alone, without either Colleague in the largeness of his dominions, or Regent in his minority, or Viceroy in his absence.  
How precious is grace! one dram of it better than all the treasures in the world. Now he is the fountain of it, full of grace and truth; so Truths, Ordinances; so Comforts, Promises, all that belongs unto him, very precious.  
6. Christ is a most pleasant gift: Nothing more desirable and amiable than Christ to sinners. Excellency is the attractive of desire, beauty draws the eye, that affects the heart; and delight following love, makes very delightful. Now Christ is altogether lovely, Totus ipse & in universum delectabilis & desiderabilis, all throughout from top to toe desirable and delightful, the chief among Ten thousand, matchless and incomparable. To say nothing of his bodily features, though Historians report Christ to be very beautiful as man: As God, he is the perfection of beauty; 'tis true, beauty is not formally in God, yet it is in him eminently and by way of Analogy; for if beauty be good, and a desirable perfection in the creature, it must needs be in the infinite God, as the perfection of the effect is in the cause. If Roses and Lilies be fair, he must be fair that created them: but in another kind, if the Sun, Moon and Stars be beautiful, the lovely Lord that made them must contain their beauty in the highest measure; beauty in God is the amiableness and loveliness of his nature, and all his infinite perfections; as this pleasantness offers itself to his own understanding, and the understanding of men and Angels. So that as bodily beauty satisfies the eye▪ and so acts on the heart to win love: So the Truth of the Lords nature, and all his Attributes offered to the understanding and mind, drawing from them admiration and love, is the beauty of God. The Prophet speaks of it with admiration, How great is thy beauty! Zech. 9.17. David makes it his one thing, that he may behold it, Psal. 27.4. David desires no other life, but to stand beside God, and behold with the eye of his mind and faith, God in his Nature and Attributes, as he reveals himself to the creature. Now this beauty of God shines forth to us in Christ, 2 Cor. 4.7, who is the brightness of his Father's glory, and the express character of his person, Heb. 1.3. When Moses was to behold God, he was hid in the Rock while his glory passed by, and that Rock was Christ. You sometimes see beauty that ravishes the heart of the beholder in the children of men; O! but Christ is fairer than the Sons of men, Psal. 45.2, on which place Austin thus descants. To us Believers the heavenly Bridegroom seems to be most fair every way; fair in Heaven, fair on Earth, fair in the Womb, fair in the Cradle, fair in his Miracles, fair in his Doctrine, fair in his Stripes, fair on the Cross, fair in his very Grave.  
To make up a beauty is required, 

1. A good complexion, fairness in colours: So Christ is pure white and red, Cant. 5.10, white in his Divine Nature, which was the brightness of his Father's substance; Red in his humanity, being of the same substance with the first Adam, who was made of Red Earth; White in his holiness, Red in his blood and sufferings; White in his own immaculate innocence and purity, Red by the imputation of our sins, which are like scarlet and Crimson; White in his goodness and free grace to humble sinners, but Red and bloody in his severity to his enemies that will not that he reign over them: His effigies was so beautiful, that no Painter could ever draw him, because of that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divine lustre and grace that shone in him; His countenance is as Lebanon, excellent as the Cedar, Cant. 5.15. and 1.16, the Spouse cries out wondering, Behold, thou art fair, my beloved, yea pleasant: that is lovely and amiable.  
2. As he is fair in Colours, so he is comely in proportion and integrity of parts: If a person have never so good colours, yet if any part be wanting, or be not an agreement of parts in regard of quantity, situation and stature, 'tis no beauty, but an error of nature. But Christ is beautiful for features: for infiniteness and sweetness of order and proportion is so spread over his nature and attributes, that nothing can be added to him, nothing taken from him. He is the fullness of the godhead, the perfection of beauty, Cant. 5.10, to the end: His head is as most fine gold, his locks bushy and black as a raven, his eyes as the eyes of doves, his cheeks as a bed of spices, his lips like lilies, etc. O what a pleasant harmony, and specious consent of parts is here! yea, he is altogether lovely— Here she breaks off her praises in a general Elegy, which no words can express enough, q. d. Alas! what is this I have spoken! I am too barren and empty of language, I know not what to call him; but do you that hear me imagine or name any thing that is most desirable, most worthy to be loved, longed for, and admired, and that is he; he is the desire of all Nations.    
This pleasant and delightful gift is set forth in Scripture by something that pleases all the inward senses. Here's beauty to delight the eye, O! how blessed are they who see the King in his beauty!  
Here's Myrrh, Aloes and Cassia, sweet perfumes to the spiritual smell, Psal. 45.8. He is a bundle of myrrh, Cant. 1.13. His voice is most sweet and pleasant to the ear, Cant. 2.8. The voice of my beloved; so taken with the sweetness of it that she speaks in broken language. His lips like lilies dropping sweet smelling myrrh, Cant. 5.13. How sweet is he to the taste, Cant. 2.3! I sat down under his shadow with great delight, and his fruit was sweet to my taste; of an excellent relish; wine, milk, honey, fatted calf, etc. are but shadows of this. He's a delicate Banquet. The kisses of his mouth and hidden manna are most delectable to the spiritual touch, Cant. 1.2. The sense and experience of his mercy, the assurance of his love, the sealing of his Spirit, O how sweet to a thirsty soul! O taste and see that the Lord is gracious and transcendently amiable and pleasant: as Mr. Rutherford. Suppose all the corns of sand in all the earth and shores, all the flowers, herbs, leaves, and twigs of trees since the creation, all the drops of dew and rain that the clouds send down, all the stars in heaven, all the joints, hairs, and drops of blood of all men that have been, are or shall be, were all rational creatures, and had the wisdom and tongues of Angels to speak of the beauty and loveliness of Christ, they would in all their expressions stay millions of miles on this side Christ and his excellency.  
7. Christ is a most useful gift. In this respect he is the one thing needful; and were there no other excellency in him, this were enough to commend him to us, he is so useful that we cannot be without him. Though a gift were never so rich, pleasant, and precious in itself, yet if the excellency in it may not be made use of, and it be not good and fit for us, it is not much valued. But this gift of God is so admirable good for our use, that he seems to be fitted and dressed, and made all for our use; in regard of his Mediatorship, that office is wholly for us and our benefit. He was born, lived, died, risen again, sits on God's right hand as Advocate, and comes to judgement for our sakes and for our good. He is God and Man, Prophet, Priest, and King. A Saviour, a Redeemer, a Surety, an Advocate, a Mediator, Wisdom, Righteousness, Sanctification, etc. all for use to us lost and perishing sinners. He is a jewel indeed, but not locked up in heaven to be made use of by none. Christ is shadowed forth in Scripture by Head, Vine, Milk, Water, etc. now what more necessary and useful to men than these? Who could reconcile us to God when we were enemies, but Christ in his blood? Rom. 5.10. Who could justify us in the sight of God, when we were sinners, but Christ by his righteousness? Rom. 3.26. Who could repair the Image of God in us, and restore the life of Grace when we were dead, but Christ by his Spirit? How could we ever put off the old man, and put on the new, die to sin, and live unto God, were it not for Christ's death and resurrection? Had not he sanctified himself for our sakes, we had never been holy; had he not born the punishment we deserved, we had never been happy: was not he given, that whosoever believed on him might not perish, but have everlasting life?  
Tell me, you that think Christ is a person that may be well spared, etc. who could ever have opened the eyes of the blind, the ears of the deaf, or healed a wounded spirit? Who could have bound up a broken heart, opened the Prison-dores, broken off the chains of bondage, and proclaimed liberty to the captives? Who could have satisfied infinite justice, born the weight of God's Wrath, removed the curse of the Law, made reconciliation for iniquity, and brought in everlasting righteousness? certainly none but Christ.  
8. Christ is a most gainful gift. He is absolute and universal gain; Christ is the most profitable gift to the soul that can be enjoyed, yea that can be imagined; nothing more commodious, nothing more enriching than Christ is to them that have him. There is no man rich without Christ, neither is there any poor that have him; a man without Christ is a beggarly bankrupt; but one that hath Christ is a wealthy King: He that hath Christ, hath all; he that hath not him, hath nothing. Christ is not gain as worldly things are profitable in relation to their ends, as wealth is good to supply want, food to maintain life, clothes to keep off cold air, a bed to rest weary limbs; but Christ is a rich and inestimable treasure to the soul, without reference to any further end than himself; he is to be desired even for himself, his merchandise is better than silver, and his gain than fine gold, Prov. 3.14. Man knows not the price of wisdom, of this wisdom, Prov. 8.18. It cannot be valued with the gold of Ophir, with the precious Onyx and Saphire; there is no talking nor bidding in this Market, so precious is this cornerstone. No mention shall be made of coral, or of pearls, for the price of wisdom is above rubies: The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold, etc. Job 28.18, 19 What the Apostle saith of godliness, is very true of Christ, he is profitable for all things, and he is gainful at all times, and to all persons, both for soul and body, for the life that now is, and the life that is to come, and for ever. The salvation of the soul, is better than the gaining of a whole world; What is a man profited if he gain the world and lose his soul? How much more gain than is he by whom a world of souls are saved!  
9 Christ is a most suitable gift. He suits all persons, and all conditions, whether a man be poor or rich, young or old, noble or ignoble, learned or unlearned, bond or free, high or low; the richest have need of him, as well as the poorest, and the meanest may have him as well as the greatest; be in what condition or relation soever, he is suitable to all. And O! how suitable is Christ to the lost condition of all men by nature! man is an enemy to God, Christ is the Peacemaker; he is a Captive, Christ is a Redeemer; he is lost, Christ a Saviour; he is sick, Christ a Physician; he is dead, Christ gives life; he is poor, Christ gives riches; he is weak, Christ is strength; he is guilty, Christ hath righteousness; he is filthy, Christ hath blood to wash him in; he is naked, Christ hath a Garment to clothe him; he is hungry, Christ is the Bread of Life; he is thirsty, Christ gives living waters. O! how suitable, how acceptable is Christ to poor sinners! He that hath Christ may say, here's strength to support me, Wisdom to direct me, Power to protect me, Gold to enrich me, Cordial to comfort me, and Fullness to supply all my wants: He is made all things to all men, eyes to the blind, feet to the lame, and a Father to the poor. Christ is for every turn, and fitted for every condition; be it what it will or can, he hath a sufficiency relative and suitable to it; there's no disease but this Physician can cure it; no Case but this Counsellor can resolve it; no Enemy but this Champion can conquer; no difficulty but this mighty Saviour can overcome.  
10. Christ is a most seasonable gift. Every thing is beautiful in its season: all other things have their several seasons; as food is good, but 'tis when a man is hungry; so clothes when a man is naked, Physic when a man is not well; Music when a man is merry: now Christ is never out of season. A gift bestowed in the nick of time is most valued; Bis dat, qui cito dat, 'tis a double favour when done in time: the right timing of things, is a high point of practical wisdom, and puts a beauty and value upon all things. Now considering the state of man (as lapsed) Christ was the most seasonable gift that ever the world heard of. This is set forth in the Parable, Luk. 10.30, A certain man went down from jerusalem to jericho, and fell among thiefs, which stripped him, wounded him, and left him half dead, etc. The man that traveled was our first Parent Adam, the Thiefs were the Devils, who deprived him of all, wounded him, and left him not half, but wholly dead: the Priest and Levite came by and looked on, but passed away, neither would nor could help him; but the good Samaritan (so esteemed by the jews) Christ he comes, had compassion on him, went to him, bound up his wounds with his own soft hands, poured in Wine and Oil, and brought him to an Inn, and took care for him that he should want nothing towards his recovery; takes the whole charge of it to himself. What can be imagined more seasonable, than for such a compassionate Physician to come by, look on and undertake when a man lies bleeding and dying in the high way? Ezekiel 16, beginning, doth excellently express the seasonableness of his coming to us; Christ is sent to us, when we are at an utter loss, can neither help ourselves, nor all the world do us any good, give the least relief: When he comes into the world, it is said, Heb. 10.5. Sacrifice and offering thou wouldst not, In burnt offerings and sacrifices for sin thou hadst no pleasure: all the world was at a loss to please God; What shall man do, and whither will he fly for help? Then, even then, said I, lo I come (in the volume of thy book it is written of me) to do thy will, O God. Christ comes in the very nick of time, when all mankind was ready to perish, that goodly tribe of the Creation was almost utterly lost; I looked and there was none to help, than my own arm brought salvation, Isa. 63.5. The year of my Redeemed is come, now is the accepted time, now is the day of salvation: So when a poor convinced sinner is at a loss, and knows not what to do, cries, I am cut off for my part, my hope and my strength is perished, etc. even despairs of help from all other, then comes Christ, then ariseth the Sun of Righteousness with healing in his wings; in the thickest darkness day breaks forth; when the Bricks are doubled, then comes Moses: In the mount of the Lord it shall be seen.  
11. Christ is a most satisfying gift. He that creates the heart, can fill and satisfy it: in worldly things the more a man enjoys, the more he desires. If God heap temporal gifts on men till there be no room for more, give them never so many lefthand blessings, still man's heart is like the grave, that never saith it is enough; or the daughters of the Horseleech unsatisfiedly crying, Give, give. But there is this excellency in this gift, that he that hath received it, hath enough; and no wonder, for he hath all. Esau saith, I have enough, my Brother; and jacob said, I have enough, Gen. 33.9, 11. Interpreters observe, that word which Esau useth (translated enough, signifies much) and the word for Iacob's enough, signifies all. Esau had much, but jacob had all. And the reason he renders is, because God hath dealt graciously with me, Habet omnia qui habet habentem omnia, in Christ is a full store house, and wellspring of comforts to make up whatever defects are in other things. The Sun can make day without the Stars; such as have Christ can say (as 2 Cor. 6.10.) We are, as poor, yet rich; as having nothing, yet possessing all things: in respect of the world we are poor and contemptible; but in respect of our incomes, and have in Christ, we are rich and honourable, 1 Cor. 3.22. All things are yours, whether Paul or Apollo, or Cephas, or the world, or life, or death, things present and things to come, all are yours, for Christ is yours, and ye are Christ's. O this sweetens every relation, this suffices in every condition, joh. 4.14. Whosoever drinks of the water that I shall give him, shall never thirst; which must not be understood of feeling the necessity; but of falling into the entire privation of God's grace; not as spoken against desire, but against dryness; or rather it's exclusive (not of desires after more of Christ, but) of all inordinate desires after all other things: As Bernard says, Nihil ita temperat si●im avaritiae, sicut nomen jesu; nothing quenches the thirst of covetousness, ambition, etc. but the name of Jesus; superbiae tumprem sedat; nihil ita libidinis flammam extinguit, Isa. 49.10. They shall not hunger nor thirst; for he that hath mercy on them, shall lead them: even by the springs of water shall he guide them. Psal. 36.8, They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the rivers of thy pleasures, for with thee is the fountain of life, in thy light shall we see light. He that hath Christ, that can say, my beloved is mine, and I am his, may contentedly want all other comforts; he hath enough besides. He hath that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that abundant plenty, which observed, will not suffer him to envy the most prosperous sinner: he may answer Satan when he offers worldly glory and preferments, as that woman did the Prophet, I live among mine own people, I have enough. The Lord is my shepherd, I shall not want; the Lord is my portion, and I will rest in him. He can look on earthly Paradises with a disdainful eye and scornful countenance, and trample under foot with a holy contempt, all sublunary fading vanities▪ Christ in his eye, his glorious excellency, ravishing beauty, and inexplicable delightfulness, doth infinitely transcend the utmost height of all earthly felicities, and it lasteth for ever.  
12. Christ is a most lasting gift; yea, he is everlasting. This is the flower, top and bound of all the forementioned Excellencies, without which they would be scattered and lost. He is a most free, full and kind gift; a most rich, precious, and lovely gift; most necessary, useful and gainful gift; most suitable, seasonable, and satisfying. Add this one more, and it completes all, He is unchangeable, the same for ever.  
They that once have him, shall never lose him; none shall ever be able to pluck them out of his hands, nor him out of their hearts; the union and propriety is inseparable, and insuperable; other things (like flowers) decay and whither in our hands, and the excellency that is in them goes away, but Christ is always fresh and precious, and always ours. 'Twas a just complaint that was made long ago against the Heathen gods, O faciles dare summa deos, eademque tueri difficiles; they could give their favourites great gifts, but they could not maintain them in the possession of them. So 'tis not with our God; his gifts and gratuities are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without repentance; and in this respect Believers are in a better state now than Adam in innocency, he had excellent gifts of knowledge, grace, and inherent righteousness, but was not confirmed in them, but being left to the mutability of his own will, chose the evil, refused and lost the good, and fell from his own happiness: But now Christ is confirmed upon them that believe in him; he shall lose none that are given to him; nor shall they lose him to whom he is given; once theirs, and for ever theirs; while he keeps them, they shall keep him; and while they are his, he is theirs, that is so long as God is God, for ever and ever.  
Use. This Doctrine (Christ is God's gift) if fully improved in Application, would afford many excellent Uses, but I shall (for brevity's sake) comprise all in one.  
An Use of Instruction or Exhortation, Is Christ the gift of God? it may serve to instruct and exhort us: 

1. To receive.  
2. To keep this gift.  
3. Make use of it.  
4. Be thankful for.  
5. Be faithful in him, walk worthy of him.    
1. Let us be persuaded to receive and embrace this transcendently excellent gift. O that we may be enticed and alured by what hath been said of the incomparable worth of this gift of God, to a hearty reception and particular application of it to ourselves; we can hardly see an excellent person, but we are wishing him for our friend and companion; nor hear of a precious Jewel, or fair estate, but we are secretly coveting it were ours; and can we hear of him who is Excellency itself, originally, the spring and standard of all excellency in others, whose name alone is excellent, and not wish, O that it were mine? O that this blessed Christ were my friend, my father, my head, my husband, my lot, my portion? Who will give me to drink of this Well of water springing up to eternal life; this fountain of living waters, this pure river that flows from the Throne, from the heart of God. Canst thou hear so much (though infinitely short) of his worth, and not desire him? Dost thou indeed believe that all this is true, and yet thy soul not hunger and thirst after him? Are these faithful say, and is not he worthy of all acceptation? Is it possible for a rational creature to hear of such a bottomless treasure, of such a boundless pleasure, and not covet the enjoyment of it? O man! where are thy wits? What's become of thy reason? Art thou a man or a bruit? If thou knewest the gift of God, and what it is that is offered thee, thou wouldst scorn the highest honours, the sweetest pleasures, the greatest riches, yea trample upon all the Crowns and Kingdoms of this world for it. It's an inestimable privilege that thou art a creature capable of so vast a happiness; it's the astonishing wonder of Heaven and Earth, that God would give a Son, such a Son to be thy Saviour! what could he give more or better? and it's a special favour that the Gospel hath been sent to thee, to reveal this great mystery, to offer this excellent gift to thee; and now when it is tendered, wilt thou refuse it? Wilt thou neglect and undervalue Christ? or wilt thou not rather give it all humble and thankful acceptance? Reflect upon those twelve incomparable properties and characters of this gift, methinks though I have spoken but little, yet I have said enough to one that will let his reason judge, to draw out thy most vehement desires after this gift. Yet I will add these Considerations more.  
1. Consider who it is that offers this gift to thee. Christ is the gift of God, in a peculiar and eminent manner so; therefore were there no other reason, thou must take it.  
The worth, greatness and excellency of the Donor, is an argument to move us to take the gift; we regard not so much what it is, as from whom it is: If thy Father or thy Prince offer a gift to thee, wouldst thou, dared thou deny it? If thy dearest Friend should send thee a token, wouldst thou slight it? Now look on the best of men, in all his Excellencies in himself, relations to thee, and thy dependence on him; consider in him all that faithfulness, goodness, greatness, or any thing else that would most move thee to take a gift from his hands; and there is infinitely more cause to accept this gift at the hands of God. The great and glorious God, the King of kings, Lord of lords, and God of gods, the blessed Majesty of Heaven, the first Cause, the original Being, self-sufficient, all-sufficient, absolutely, perfect, uncapable of any addition, or diminution, humbles himself to offer this gift to thee. 'Tis the high and lofty One that inhabits Eternity, to whom millions of ages are but as one day; who is boundless in his Being, Omnipotent in his Power, unsearchable in his Wisdom, unconceivable in his Grace, and infinite in all his Perfections. He who dwells in that light inaccessible, before whom the Angels the highest of Creatures veil their faces; to whom the whole Creation is nothing, less than nothing, and vanity. This God is he that made thee and all things of nothing; supports all things, influences all things, and is all things, and infinitely more than all things. He is the God in whose hands thy life is, and who is acquainted with all thy ways; who is of infinite holiness, and perfectly hates all wickedness; of unlimited power, able to avenge himself on thee every moment, and turn thy soul and body into Hell. Of infinite justice, a jealous God, who will by no means clear the guilty; against whom thou hast sinned and been an offence and provocation to him all thy days, and is thine enemy according to strict justice; 'tis he whose favour is life, and whose frown is death and hell, etc.  
The height of a person that bestows a favour, and the meanness and unworthiness of the object on whom it is bestowed, as it doth exceedingly advance and heighten the Grace and goodness of him that doth it; so it mightily aggravates the sin and danger of him that despiseth and refuseth it. See that ye refuse not him that speaketh from heaven, for if they escaped not, etc. Heb. 12.25.  
O what infinite grace and goodness is it for this great God to take so much notice of man, and do so much for him! What admirable, wonderful condescension is it, for the most High, the God of Heaven and Earth, that God whom the Heaven of Heavens cannot contain, to manifest such respect to vile polluted dust and ashes, yea to them that are rebels and traitors against his Majesty, and thereby worthy of hell, as once to offer his blessed only begotten Son to us as a Saviour: Well may we with David be amazed at it, and cry with admiration, Psal. 8.14. O Lord our Lord, how excellent is thy name in all the earth, who hast set thy glory above the heavens. And adds, What is man that thou art mindful of him, and the son of man that thou visitest him? That so glorious a Lord should mind poor, silly, weak, frail, dying man, sinful, filthy, polluted, wretched, miserable man, could not but affect his heart with admiration and astonishment! If a friend or neighbour, thy equal, do offer thee a kindness (though but small) how ill does he take it, if thou accept it not! O what horrid indignity dost thou offer to God, what dishonour is it to all his Attributes if thou refuse this transcendent gift!  
2. Consider what it is that is offered to thee, when this gift of God Jesus Christ is offered to thee. To explain this fully would require the tongue, nay exceed the skill of an Angel; none can tell what Christ is, but Christ himself; all those particulars I mentioned, speak somewhat of him, but not the thousand thousandth part of that excellency that is in him. This let me tell thee, when Christ is offered to thee, the greatest good that ever was, that ever will be, that ever can be, is offered thee. There never was, nor can be the like offered thee; 'tis the best gift that ever was received or given in the world; more than Heaven and Earth, more than the whole world, more than millions of worlds is offered thee. He who is offered to thee, is the Well of Salvation, the Lord of Life, the Author of all Consolation; an Hive of sweetness, a Paradise of pleasure, an Heaven of joy. He is the richest grace, the dearest love, the surest friend, the highest honour, the vastest treasure, the exactest beauty, the chiefest good, the fullest felicity. He is a comprehensive and universal good, not one but all good, riches, honours, pleasures, friends, relations, health, life, earth, heaven, the world, the other world, all the good of both worlds, and infinitely more. He is so needful a good, that thou art undone without him; that's the misery of hell, yea the very hell of hell. He is so plentiful a good, that thou art perfectly happy in him, thou needest no more; he is the Heaven of heavens; he is the only suitable satisfying good, which suits the nature and fits and fills the desires of the rational creature; he can enlarge and suit all thy faculties, answer and relieve all thy necessities, fill up all the capacities of thy heavenborn soul. He is an everlasting good, who will stay with thee, and stand by thee, when all other good things shall fail thee. Wilt thou not now say, Lord whom have I in heaven but thee, and there is none on earth that I desire in comparison of thee? I'm sure he is such a gift as thou wouldst have if thou knew what thou dost; as thou shouldst have if thou understood thyself, and answeredst the ends of the Gospel; as thou must have, if thou be not eternally miserable. O what dost thou think of having this gift as thine own? sure by this time, thy heart may melt into astonishment, and thy bowels be moved within thee; and thy soul cry with the Martyr in the flames, None but Christ, none but Christ: Well, what sayest thou to him? is not Christ worthy to be accepted and embraced? Is it not worth the while to have him for thine own? Whatever thou thinkest now, when death shall close thy eyes, thou wilt be of this mind when thy soul stands quivering on thy lips, ready to take its flight into the unknown regions of the other world; when Devils will be waiting to seize upon it, (as soon as ever it leaves the body) to hale it to the unquenchable flames of Hell; when thy friends, relations, shall be weeping and wailing by thee, but unable to afford thy dying body the least cordial, or thy departing soul the least comfort: Ah, what wilt thou do in such an hour which is hasting on thee! Without Christ, on whom wilt thou call, to whom wilt thou flee? where wilt thou rest or hid thyself from the wrath of the Lamb of God? Believe it, though thou mayst live without him, thou canst not die without him, without infinite horror and confusion. Is it not thy greatest concern to have him for thine, to whom thou must stand or fall for ever? from whose mouth thy sentence of eternal absolution or condemnation must come? and who shall judge thee to thine unchangeable state of life or death, of salvation or damnation; though thou mayst think thou canst do well enough without him at this day, having what heart can wish in the world, yet what wilt thou do at that day when the world shall be on a flame, if Christ be not thine?  
Once more; let me entreat thee to answer, Art thou willing or not to have this gift? What sayest thou, canst thou find in thine heart to deprive thy precious soul of such an inestimable treasure, and to leave it naked in the other world, to the cruelty of Devils, and the dreadful curses of the Law, and intolerable wrath of God?  
3. Consider on what terms thou mayst have this gift for thine; thou mayst possibly think that so boundless and bottomless a treasure must cost thee very dear, and the price must be exceeding great of a pearl so matchless and incomparable; much will be expected from me, and I shall never be able to compass this gift. But know (sinner) to thy comfort, all that God requireth of thee, is only to accept Christ hearty and thankfully; canst thou desire any thing cheaper? wouldst thou desire him, to fall lower in his terms? Nay, is it possible to do so, and make thee happy? How can he be thine, unless thou receive him for thine? that is a poor favour, a vile gift, that is not worth acceptance; what more reasonable, take him for thine, and he shall be thine? canst thou both deny him and enjoy him? refuse the gift, and have it too? Our emptiness is the best plea, and self-denial our best price; thou givest more for thy bread, thy clothes, thy house, and for the needful comforts that are for the support of thy frail body, than thou needest to give for this great and glorious Christ; thou payest money for them, but thou mayst have him without money, and without price. One would think that the equity of the condition should both amaze thee and allure thee; God doth not ●ell, but give his Son; he knows thou hast nothing, and he would only have thee to know that too, and be humbled under the sense of thy spiritual poverty; thou mayst lose a gift by offering to buy it, Thy money perish with thee, etc. 'Tis said indeed, Isa. 55.1. Come buy, etc. for the word is used here improperly, for to get, attain, receive, procure, furnish yourselves, etc. So Prov. 3.8. and elsewhere; something must indeed be done by those that partake of Christ, they must come and accept of him. And something parted with, but of no valuable consideration in gain to God; and what would be prejudicial to us and inconsistent with having this gift. But God requires not of thee things impossible; he doth not say, If thou wilt remove mountains, dry up oceans, stop the course of nature, create worlds, and Christ shall be thine; as great, as good as he is, he doth not say, If thou satisfy my justice, answer the demands of my Law, merit my love and favour, then shall he be thine: No, he himself hath done all this for thee; all that he desires is, that thou wouldst receive him that hath done so.  
Neither doth he require any thing of thee that is barbarous and cruel, as the Heathen Deities did of their worshippers; he says not, if thou wilt launce and mangle thy body as Baal's Priests did; or if thou wilt go barefoot in sackcloth long and tedious Pilgrimages as the Papists do: If you will offer your Children in the fire, and give the fruit of your bodies for the sin of your souls, as some did; then he is yours. Nor doth he require of thee chargeable and costly, as to offer the best and chiefest of thy flock in sacrifice to him; nor as he once did of the young man, to sell all that thou hast and give it to the poor: Nor as Idolaters, lay down such a part of thy estate for thy pardon. But he only requires that thou first thirst, and then buy; be sensible of thy want, and poverty, and nothingness, and then open an empty hand and take Christ as thy Saviour and Lord; and wilt thou not do it? Canst thou deny him and thy poor soul so reasonable, so equitable a request? as the Servant said to Naaman, If the prophet had commanded thee some great thing, wouldst thou not have done it? how much more then, when he only saith, wash and be clean? So say I to thee, If God had commanded the greatest things imaginable, wouldst thou not to thy power have done them, that thou mayst enjoy the blessed Son of God for thine? How much more then, when he only saith, Take Jesus Christ as thy Lord and Saviour, prize and love him as thy Saviour, obey and honour him as thy Lord, and he shall be thine for ever? do but as much for him, as the covetous man does for his wealth, as the ambitious man for his honour, as the voluptuous man for his belly; they give their highest esteem, their choicest affections, and their greatest service, to that which they take for their God, their chief good: And surely Christ is more worthy hereof, and will requite thee best for them.  
4. Consider how God offers this gift to thee; his manner of dealing with thee in this is wonderful; he offers Christ most really, means what he speaks, and most tenderly and affectionately: He not only offers Christ to thee, but invites thee to him; what canst thou desire more in a gift or benefit, than to have it hearty offered, and be invited to take it? He offers Christ without grudging, falsehood, or equivocation; with an open heart, that he may show how willing and cordial he is to part with this gift. He invites us to take him, Rev. 22.17, Let him that is a thirst come, and whosoever will let him take the water of life freely▪ Nay, he shouts and calls aloud, Isa. 55.1, 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. Had he once tendered Christ, it had been infinite mercy; but to entreat us to accept him, to persuade and move us, as one that would not be denied, that's admirable. 2 Cor. 5.20, We are embassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. And he commands us to receive Christ his Son, and makes this the chief, and (as it were) the only thing he requires of us, 1 joh. 3.23; and enforceth his just command with most severe threaten, Heb. 12.25, See that ye refuse not him that speaketh; for if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven. Sometimes he expostulateth with men, Wherefore do you spend your money for that which is not bread? Isa. 55.2, and adds protestations of his loathness that any soul should perish, Why will you die? anger is not in me: why should the flame consume the stubble? what could I do more? what iniquity have ye found in me, & c? He complains and laments most sadly, when men neglect and slight this offered gift, Why will ye not come to me, that ye may have life? He came to his own and they received him not, John 1.11. O jerusalem, jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Matt. 23.37. Yea, with very vehement passions he bewails and weeps over them that pity not themselves, Luke 19.42, If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace, etc. Those tears and mournings over jerusalem for her hard heart and contempt, have been, and are still over thee. He upbraids men with nothing so much as this, and threatens no such woes in all the Scripture, as against such as refuse Christ, Matt. 11.20, Woe unto thee Chorazin, woe unto thee Bethsaida, etc. Jer. 13.17, Woe unto thee, O jerusalem, wilt thou not be made clean? when shall it once be? He is never so angry with any, as with them that despise this love, and refuse this offer, Luke 14.21. Matt. 22.7. He was very wroth when the invited guests would not come. So Mat. 21.40, with those Husbandmen that took his Son and killed him; and those Citizens (Luke 19.27.) that would not have him reign over them, are destroyed as enemies. And when all this will do no good, men will not be persuaded nor alured, but hang off and keep at a distance; he goes away (as it were troubled) and wishing it had been better. He swears and pawns his life on it, that he would not have them perish, has no pleasure in their destruction, Ezek. 33.11. O that they had harkened to my commandments, than had their peace been as a river, and their righteousness as the waves of the sea. Isa. 48.18 Psal. 81.11. But my people would not hearken to my voice, Israel would none of me. O that my people had harkened unto me, and Israel had walked in my ways, I would soon have subdued their enemies, I would have fed them with the finest of the wheat, with honey out of the rock would I have satisfied them. O the compassionate pangs of God's bowels of infinite mercy towards poor sinners! O quam stupenda pieatas! quam mira Dei dignatio! quem regare debuimus, ut nos recipere dignaretur: ab ipso rogamur, ut ad eum venire dignemur.  
It were (one would think) enough to prevail with us to accept this gift with joy and thankfulness to consider how incomparably excellent the gift itself is.— But God adds unspeakable benefits with him to draw us to this acceptance; as life and favour with God, Prov. 8.35. Whoso findeth me, findeth life, and obtaineth favour of the Lord. Recovery of God's image, freedom from bondage, communion with God, liberty of will, pardon of sin, power against sin, deliverance from Satan, peace and joy, adoption of Sons, joh. 1.12. acceptance of persons and services, audience of prayers, a sanctified use of comforts and crosses, victory over death, assurance of heaven, the fair inheritance of all things, fullness of joy and happiness, pleasures for evermore.  
5. Consider, why God offereth Christ unto thee; for what end is he thus solicitous about thine acceptance of this gift; do not mistake me, nor deceive thyself by thinking that because God out of his infinite pity to his miserable creatures, is instant and urgent with them to accept of Christ, therefore he hath any need of thee, or seeketh his own happiness therein. I tell thee, if thou hadst not more need of Christ than he hath of thee, thou mayst let him alone. No, it's purely for thy good, for thy real and eternal good that he offers his Son to thee. He needs thy service no more than he doth the service of the Damned, or of the Devils; and he knows how to make use of thee for his own glory as he doth of them, if thou foolishly reject this offer of his Son to save thee. Had he a work to do, he needs not thy help; he might have made nobler creatures than the present race of mankind to glorify his Grace, and execute his will, and have left thee and all Adam's posterity to glorify his Justice. Thy righteousness will not help him, Job 22.2, 3. Nor thy wickedness hurt him, Job 35.2. He expects no gain by thee, looks for no requital; he offers this gift to thee, not that he may be blessed by thee, but that he may be bountiful to thee; it's thy good, not his own that he looks at: The felicity of accepting is thine own, and the misery of neglecting is thine own. Prov 9.12, If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it. Men call Customers to them, and press them with many arguments and entreaties to buy, that they may enrich themselves by their Customers; but God calls men to buy of him, not to enrich himself (he is as rich, and perfect, and happy as he can be) but to enrich themselves. I counsel thee (saith Christ to his lukewarm Church) ●ev. 3.18, to buy of me gold tried in the fire (Why? that he might get something by him and enrich himself? No) that thou mayst be rich, that thou, not I may be rich. Now Brethren ponder it seriously, it is wholly for your own good, that you may escape wrath and death, that you may attain Heaven and life, that God is pleased once more to offer Christ to you. He gives his Son to this end, that you may be saved, to bring you into the state of Sons, and into a right to Heaven and Glory. Had he given Christ only to rule over you with his Sceptre of righteousness, it would have been an excellent gift, and no small privilege to be Subjects to such a Prince, especially for such as were bondslaves of Satan by nature; but he gives Christ to save and redeem us. Something, yea very much of God is in the Creation, much of God in his common providence; but most of all, yea whole God in the redemption of man. If a Physician should come to us who would heal us of all our diseases (suppose we were an Hospital of unsound persons) would he not be most acceptable to us? What more acceptable to a poor man than wealth? or a naked man than clothes? or to an hungry man than bread? a slave than freedom? all this and infinitely more is Christ to us. Now all that is required of us in order to the obtaining of all these benefits, is to believe in Christ; and what is believing, but receiving Christ, as he is offered to us in the Gospel? john 1.12. What is thy mind now about this offer? what dost thou resolve on? wilt thou have Christ this Gift of God, or not? Is there any thing unreasonable in his demands? any thing defective in this offer, or in the gift? is not Christ fair, or good enough? is he not rich and honourable enough? is there any want of love or loveliness in Christ for thee? What hath been said of him, will silence all these and the like objections. What canst thou say? is it an indifferent matter whether thou take this or not? doth not thy eternal felicity depend on thine acceptance of him? what sayest thou? shall Christ be thy Lord, or the Devil? One of these will reign over thee. Consider what thou dost, thy Soul is immortal, and must either take God, and Christ, and Heaven to be thy portion for ever; or Hell, and Death, and Wrath, and Devils for thy portion for ever: one of these two is the portion of all the Sons and Daughters of Adam. If thou wilt still prefer the world before Christ, and love the creature above Christ, and please thy fl●sh more than Christ, 〈◊〉 thou goest without him; and however thou mayst shift in this world, yet when once thou appearest in another world, God will rain fire and brimstone, and an horrible tempest, and this will be the portion of thy cup, Psal. 11 6. But if now thou acceptest o● this gift of God, Jesus Christ, when all thy friends shall leave thee, and dearest relations forsake thee, yea, when thy flesh and thy heart shall fail thee, Christ will be the strength of thy heart, and thy portion for ever. Well, consider what I say, and the Lord give thee understanding, that thou mayst know when thou art well offered, and be wise on this side the other world.  
I know not what other answer you can rationally make to all that hath been said, to persuade your acceptance of this gift of God, but that either you have it already, or desire to know how you may make it your own; I shall therefore, to prevent mistakes in the one, and to give assistance to the other, first direct you to try yourselves, whether Christ be yours or not, and then how to attain propriety in this excellent gift, whereby you may be happy to all eternity.  
Let this be your most serious inquiry, whether you have indeed received this gift of God or not. Is Christ yours? can you truly say with the Spouse (Cant. 2.16.) My beloved is mine, and I am his? If you can but once say, and speak true, I am my beloved's (as Cant. 6.3) you may with the same breath conclude, my beloved is mine. Have you ever made a full, entire, affectionate, deliberate and unreserved resignation of yourselves unto him? have you given up your heart, head and hands, all you are, all you have, unto Jesus Christ, and that constantly? Then he is wholly yours. For God never gave his Son to any, but such gave themselves to the Lord, and are new creatures, and sound believers. But more particularly: 

1. If you have received this gift of God, you do very highly esteem of him, and prefer him above all other things in the world. To them that believe, Christ is precious, they have a good opinion of his worth and excellency, have him in greatest honour and estimation, as Hinsius saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies. He that loves Father or Mother, or any Relation, or Riches or Pleasures more than Christ, is not worthy of him, cannot be his Disciple. Do you truly in judgement and affections, account it your chief happiness to enjoy the Lord Jesus Christ? is he the chiefest of Ten thousand in your eyes, altogether lovely? Can you say with David, Psal. 16.5, The Lord is my portion? or with him, Psal. 73.25, Whom have I in heaven but thee? and there is none on earth I desire beside thee, or in competition with thee? So that whatever temptations to the contrary you meet with, you do in your settled prevailing judgement, prefer Christ before all, and count all loss and dung in comparison of the excellency of the knowledge of Christ, making him the end of your desires and endeavours, putting the world and all other things behind him in your esteem and pursuit, and thinking no labour, nor losses, nor sufferings too great for Christ.  
2. Are you willing to receive Christ as Lord as well as Saviour? submit to him as King, as well as accept of him as Redeemer? and come not only for ease and rest, but to take his yoke upon you, and become his Servants? Is Christ your Lord and Master to guide and govern your hearts, and thoughts, and lives, by his Laws and Statutes? and is it your ordinary purpose, desire, and endeavour to obey him, even when he commands the hardest duties, and those which most cross the desire and interest of the flesh, and 'tis your sorrow when you break your resolutions herein? then Christ is yours: But if you are only content to be saved by him from Hell when you die, in the mean time, he shall command you no further than will stand with your credit, or pleasure, or worldly estate and ends, and did never hearty consent that he should rule over you, nor resign up your souls and bodies to be governed and disposed by him, nor took his Word for a Law and Rule of your thoughts and actions; but if he would give you leave, you had rather live after the world and flesh, than after the Word and Spirit: he is not yet yours: though you may in words call him Lord and Master, yet in your works you deny him. He is his Friend and Disciple that keeps his commandments, john 15.7, 14, but they that would not hearken to his voice, would none of him, he gave them up to their own hearts lusts, Psal. 8.11.  
3. Have you received the Spirit of Christ? The Apostle makes the former and this, characters of such as have received Christ. 1 Joh. 3.24, He that keepeth his commandments dwells in him, and Christ in him; hereby we know that he abideth in us, by the spirit which he hath given us. Well then, do ye obey the Laws of Christ, and walk in his ways, conform to his example, and live the life of Jesus? He that doth not thus, may say, he abides in Christ; but he doth but say so; 'tis not so in truth and reality. 1 Joh. 2.6, He that saith he abides in Christ, aught to walk as he walked. Further, Let me ask you the question the Apostle asked the Disciples at Ephesus, Acts. 19.2, Whether have you received the Holy Ghost? If God have given Christ to you, Christ hath given you his holy Spirit; For if any man have not the spirit of Christ, he is none of his, Rom. 8.9. 1 John 4.13, Hereby we know that we dwell in him, and he in us, because he hath given us of his spirit: The Spirit, not as residing in Christ, but as given to us, is an evidence that we have received Christ. Well then, let every one of you be now inquisitive, and put such interrogatories as these to himself, Have I the Spirit? is he given to me? doth he dwell in my soul? have I the spirit of illumination and revelation, Eph. 1.17? Do I see such things as I never saw before, as the inexpressible vileness and loathsomeness of sin, the greatest beauty in holiness, & c.? Have I the spirit of life in Christ Jesus, to quicken me and raise me up from the dead? Rom. 8.2. 2 Cor. 3.6. Have I felt the spirit of conviction, to convince me of sin, righteousness and judgement, john 16.8? The spirit of grace and supplication, stirring up to, and assisting in that heavenly duty of Prayer, Zech. 12.10? The spirit of holiness to sanctify me, 1 Pet. 1.2, to mortify my sins and corruptions, Rom. 8.13, and work up my heart to all holy obedience, Ezek. 36.27? Am I renewed in the spirit of my mind? is God's Image repaired in me? am I transformed into the same image from glory to glory, as by the Spirit of the Lord? Am I growing in grace, perfecting holiness in the fear of the Lord? Do I walk in all God's Ways and Statutes freely, regularly, constantly? Am I willing to sacrifice an Isaac, a Benjamin, an Absolom, a Delilah, Herodias, and hue, with Samuel, delicate Agag in pieces? or with David keep myself from mine own iniquity? Is the old man dead? the flesh with all its cursed retinue mortified? do I detest and loathe every sin, in thought word and deed, and that not so much for its effects, as for its nature; and hate it rather as Hell, than for Hell? Inquire what do you find of these high and gracious operations o● the spirit in yourselves; he is always an active working Spirit, is he so in you, Doth he raise your hearts to heavenly things, and draw forth your souls to Christ? O deal faithfully with your own souls; let the search be deep and thorough, go to the bottom of your deceitful heart's, bring things to an issue, be sure that you be not mistaken.  

4. If Christ be received, there will be a more earnest intent, desire and breathing of soul after him; he that hath once tasted the sweetness of his grace, and seen the splendour of his beauty, will be so far from being satisfied, that he will still more and more thirst after him; the more excellency the soul apprehends in him, the more vehement and restless are his desires towards him. Thus it was with the Spouse, Cant. 2.3, 4, 5, ●he had a glance of him, and cries out, As the Appletree among the trees of the wood, so is my beloved among the sons. Here the Spouse seems to be strongly moved with affection, and before her beloved had well ended his speech, breaks out into an affectionate Elegy of him, which she is not able to express, but conquered with her own passion, she sits down and breathes for comfort: I sat down under his shadow with great delight, and his fruit was sweet to my taste: Here the soul receives and applies Christ with sweet relish to her palate, & comfort to her heart: He brought me to the banqueting house, and his banner over me was love: she still tastes more of the riches of his Grace; and what was the effect of this? did she surfeit with eating his fruit and banqueting? no, she is more ravished with desire, Stay me with flagons, comfort me with apples, for I am sick of love: I am wounded, nay slain (as some Interpreters) with love: which by the sweet vehemency and insatiability of it, makes the heart to burn and weep, groan and sigh; to forget all, and drive away all but him, on whom alone she fixeth, and would rest, but cannot centre till she enjoy him in glory; till than she is sick and weary, and lives not in herself, but in him in whom her life is hid. As Plato defines love, an ardour or flame of a soul dead in its own body, and living in another. One thus writes to his friend, I have for the present a sick life, much pain and love-sickness for Christ. O what would I give to have a bed made to my wearied soul, in his bosom! O when shall we meet? O how long is it to the dawning of the marriage-day? O sweet Lord jesus take wide steps: O my beloved come leaping over the mountains of separation: O that he would fold the heavens together like an old cloak, and shovel time and days out of the way, and come away.  
Well, have you pain, and sick-nights for Christ? do your thoughts continually run on him? and would you do any thing for compassing of him, and abstain from any thing that would cross thy desires to enjoy him, content to go through any difficulties and discouragements, to bear reproach, losses for him, and canst not live without him? then he is thine.  
But if you can sit down contented without him, grow strange and keep at distance many days, weeks and years together, and yet quiet and merry: If you can live without his presence and never miss it▪ not a smile from his face, not a look of love from you to him, and yet no trouble follows; can make a shift with the carnal contentments to supply his room; can bear his absence, and feel no want of him, 'tis an ill sign, you either never received him at all, or are in a dead condition.   
5. Do ●e smell and savour of Christ wherever you come, and endeavour to draw others to him? have your words and carriage been such as to give testimony to others of your love and propriety to Christ? He that hath received this gift may be known by the smell and fragrancy he sends forth out of the heart into every part of man, thoughts, words, works, are all gracious and savoury; there's the savour of Christ; or of the knowledge of Christ manifested in every place, 2 Cor. 2.14, 15. alluding to the Ointment of the Priests, and the sweet incense they offered; Christ faith, I am the rose of Sharon, Cant. 2.1. Now if withering roses put in a box can perfume the clothes that lie in it, and cast a sweet and delicate smell, how much more must their words and lives be sweet and fragrant who carry about with them Jesus Christ, Whose garments smell of myrrh, aloes, and cassia, Psal. 45.8.    
Eusebius in his Ecclesiastical History, reports of Polycarpus, that when he was to be sacrificed unto the Lord by fire, by the hands of most bloody Persecutors, as he was standing in the midst of the fire, all resplendent, like shining burnished gold, his body did send forth such an odoriferous and sweet favour as they of Smyrna received it in an Epistle) as if he had been perfumed with incense, or some other fragrant and aromatical essence. Now though every ordinary Christians body do not yield such a miraculous odour, yet you may read as much in effect of a most gracious perfume, with which the precious souls of all Christ's believing members, (his mystical Spouse) do send forth in a most sweet and pleasant manner. Cant. 3.6. Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all the powders of the merchants? i. e. sweetened with all the most fragrant and sweet-smelling Graces of the Spirit of Christ, who is the merchant here spoken of. O how desirous is every one that hath received this gift and tasted that the Lord is gracious, to communicate him unto others! As 'tis the nature and property of grace and goodness, to be diffusive and communicative of itself▪ so would every true believer impart Christ to his friends and neighbours, and even travels over them till Christ be form in them too. If you have this talon, this pearl of great price, you will be far from laying it up in a napkin, or locking it up in a cabinet, but be much in commending him to others; 'tis their delight to be speaking of the beauties, excellencies and perfections of their beloved: as the Spouse whose whole language is all love, and her heart is so full, that her lips overflow with the mention of the Excellencies of Christ, My beloved is white and ruddy, the chiefest of ten thousand, etc. This is my friend, and this is my beloved, O ye daughters of jerusalem, Cant 5.19.  
The Samaritan woman, no sooner had Christ discovered himself in plain terms to her, saying, I that speak unto thee am he; that is the Messiah: but the first thing that we hear of her, ver. 28. she leaves her waterpot, and water, for which she came, she neglects her civil business, forgets her natural wants, and runs into the City and calls the people of the place, Come and see a man that told me all things that ever I did, is not this the Christ? Such is the excellency of heavenly treasures, (ever most diffusive of themselves) if one find them, there is no rest until he communicate the same to others: If one find any secular treasure, he will carefully conceal it, because the more communicate therein, the less must every sharer have, (as the three men travelling towards jerusalem, etc.) But the more by thee are brought to Christ, the more thou hast of his Divine riches; she saith not, go out and see a man, but come and see; the seed of this knowledge cannot lie dead in the heart, Psal. 116.10. I believed, therefore have I spoken. It's like the Widow's oil, increases by pouring out. They have but a doubtful share in Christ, who pretending to send others to him, will not go themselves; nor doth she take upon her to define or teach, she only leadeth them to hear Christ, content to perswade, to see what she had found. So john, Andrew and Philip, how ready to tell others of Christ, joh. 1.29, 41, 45▪ Paul being one enlightened himself, with the saving knowledge of Christ, had great heaviness and continual sorrow in his heart, and could wish himself accursed from Christ for his brethren and kinsmen according to the flesh, Rom. 9.1. So he that hath tasted the sweetness of Christ will not rest, but will be wisely upon all occasions relating the love-passages betwixt Christ and him, and telling his neighbours and friends the Excellencies of Christ, and what he feels: O come and hear, I will declare what God hath done for my soul, Psal. 66.16.  
2. What shall we do to make Christ our own? this appropriation and application of the gift of God, is a very great thing: what can be so desirable as this, what so worthy of your study and endeavours as to have Christ with all his benefits? O that you would be persuaded with greatest diligence and faithfulness to seek this privilege! Give no sleep to your eyes, nor slumber to your eyelids till you have made sure of this gift. As ever you desire a solid foundation to build upon for exemption from misery, and enjoyment of comfort; the happiness and safety of your future state depends upon your present application of Christ.  
1. Believe, get and act faith; let it be your main care and endeavour to be believers; for let me tell you, in the very first moment of believing you will actually be partakers of Christ; Christ is in the soul as soon as ever faith is in it, this is the most precious and excellent grace that is receptive of Christ; the hand whereby we take him, as he is offered and held forth unto us in the Gospel. Some define faith a most affectionate accepting of Christ as Saviour and Lord: It is (say others) a saving-grace wrought in the heart of a sinner by the Spirit and Word of God, whereby he being convinced of his sin and misery, and of the disability in himself, and all other creatures to recover him out of his lost condition, not only assents to the truth of the promise of the Gospel, but receives and rests upon Christ and his Righteousness therein held forth for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation. I'm sure the Scripture makes this to be our accepting of Christ, 1 joh. 3.16. God so loved the world that he gave his only begotten Son, that whosoever believed on him might not perish, etc. 1 Joh. 1.12. But as many as received him, to them he gave power to become the Sons of God, even to them that believe on his name. We come to him and feed on him by faith, joh. 6.35. And he dwells in our hearts by faith, Ephes. 3.17. The Woman consenting to take the man for her Husband, upon that the Matrimonial union follows, he is hers, and she his; so the sinner consenting to the receiving and obeying of Christ (which is one main act of faith upon which he is made his): This is one of faiths royal excellencies, nothing puts a greater worth and glory upon it than this great effect. Well then, see that you make sure of it; put forth this hand of faith and take Christ▪ are ye without it in the sad state of unbelief? you have no share in, nor can make no claim to this gift so long as it is thus with you; you must be put into another state, and become true believers, than 'twill be well. But do not content yourselves with a Dogmatical, Historical faith, an easy common presumptuous false faith, which is in the generality of men: Be sincere and sound believers, flatter not yourselves with an idle inoperative faith; have such a faith as purifies the heart, works by love, overcomes the world; you must hearty close with whole Christ, according to the Gospel-offer; let your trust, reliance, confidence for pardon, life and salvation, be grounded upon him, and him only. You must cast yourselves upon his alone merits, renouncing every thing in yourselves; holding forth the two hands of faith, with the one to lay hold on Christ, and with the other to resign up yourselves to Christ. You must be throughly convinced of sin and misery, that you have undone and destroyed yourselves, and in the sense of nakedness, wretchedness and perishing, see an absolute necessity of Christ, that unless he justify you, you must ●e condemned; unless he save you, you must burn in hell for ever; and so cry give me Christ or else I die: and have restless importunate desires of the soul towards him, as a condemned man for pardon, a hungry man for meat: O that Christ were mine, Oh that I might enjoy him! I cannot live without him. I know not whether Christ will own me, and smile on me or no; I know not whether Christ will come to me, and bestow himself on so mean and vile a creature? But I'll go out to him; I'll venture all, if I perish, I perish, my desire is towards him; and I'll cast myself and all upon him, and with tears and cries say, Lord I believe, help my unbelief.  
2. Pray go unto God for this gift, for it is his; you can never deserve, therefore beg it, and ask grace to receive and apply it. No man cometh unto the Son, except the Father which hath sent him, draw him, john 6.44. All things are of God, 2 Cor. 5 18. Creating is his work, Eph. 2 10. Go then and lie and wait at the throne of Grace, and earnestly entreat God to give Ch●●st to thee, and make him thine; though thou have no promise to urge God with, yet put him in remembrance, how he hath said in scripture, that he hath no pleasure in the death of the wicked, but rather that he should turn a●● live: Tell him that thou art a sinner, yet God commends his love, in that Christ died for men while they were yet sinners: He came to reconcile even ememies, to give gifts even to the rebellious: His business was to seek and save lost Sheep, of whom thou art one; tell him you have not whither to go but unto him; be earnest and importunate, and then wait: though he hid his face, and answer not, yet continue praying and knocking at the gate of mercy; cry aloud, Lord give me Christ, O give me Christ, or else I die and perish: Good Lord what ever thou deniest me, deny me not Christ. Lord upon my bended knees, I ask him of thee; O shut not out my Prayer; if I have not Christ I am undone. Remember his carriage towards the woman of Canaan, Matt. 15.26, he puts her off, either no answer, or that which was worse than none; yet her importunity in crying still, Lord help me, at last prevailed, and she got a gracious and comfortable answer, obtained what she asked and more: remember for your encouragement, you are calling on him that's calling on you; and seeking him that first loves and seeks you. Pray for faith, even that also is the gift of God, Eph. 2.8. Christ is the author and finisher of faith, Heb. 12.2. Fall down before the throne of Grace, before and after the hearing of the word, and beg earnestly of God, that as he hath given you hands to take your meat, so he would also give you the hand of Faith, wherewith to apprehend Jesus Christ: pray and wait.  
3 That you may the better do thus, and be enabled to believe and pray, attend diligently the Word and Ordinances, which are the ordinary means to convey this gift to the Children of men. 'Tis by these golden pipes that golden oil is carried to men, Zech. 4.12. The Word must be read, heard, and meditated on, joh. 6.44, 45. 'Tis by hearing the Father, and learning of him, that we come to Christ; 'tis not without his drawing, but he draws by these means. The Scriptures do testify of him, and by them we may come to the knowledge of him; and if we know him, we shall desire him: and if so, we shall have him, as in the Text.  
The Word (I say) Read or Preached, but especially the latter; for he hath said, Matt. 18.20, Where two or three are come together in my name, there am I in the midst of them: q. d. If you want me, and would know where to find me, study both the Law and Gospel, that is the Schoolmaster to show you the need of him, to shake the Soul out of security, and to humble you through convictions. And this is that whereby he offers himself to you expressly, calls and invites you to him, Come to me poor weary sinners, etc. He is vailed in the Law, revealed in the Gospel; there held forth in Types, here in Truth; in all, Christ is the substance to be found in every page; frequent therefore his Ordinances, they are his Gallery, where he loves to walk; and here, if any where, you may find him, or hear of him; inquire in the way he has appointed. So the Spouse, Cant. 1.7, Tell me, O thou, whom my soul loveth, where thou feedest, where thou makest thy flocks to rest at noon; for why should I be as one that turneth aside by the flocks of thy companions? Christ presently and lovingly answers, If thou know not (O thou fairest among women) go thy way forth (q. d. up and rise, and get out, sit not still, lamenting and crying, Lord, Lord, but go out of yourselves) by the footsteps of the flock, and feed thy kids besides the shepherd's tents. Qui Christum sine ecclesia quaerit, errare & fatigari potest, in venire non potest, saith Bed. you may seek long enough, etc.  
Cant. 6. begin. The Daughters of jerusalem hearing so much of the worth, beauty and excellency of Christ, had an earnest desire to seek him with the Spouse, therefore inquire whither is thy beloved gone, (O thou fairest among women) whither is thy beloved turned aside, that we may seek him with thee. This repetition argues both the vehemency of their affections, and their expedition; no excuses nor delays can be admitted in this case.  
If any that hear me be of this mind, having heard so much of Christ's worth; observe the answer of the Spouse, My beloved is gone down into his garden, to the bed of spices, to feed in the garden, and to gather lilies. His Garden is the Church, there attend his motions.  
4. Believe, and Pray, and attend Ordinances, with an empty hand and hungry soul; let go and be stripped of yourselves and all other things, that you may receive Christ, thus the Apostle did, Phil. 3.7, 8, 9, 10, quit all interest in yourselves, all dependence on the creature, break your league with sin, renounce your own righteousness, account all things dung and loss that you may gain Christ; leave all for him, prefer him above all the world, consent to his covenant, say you will have him on any terms, and he is yours; unless you deny yourselves, you cannot accept this gift, the world, and the things of it: Sin, and the flesh, and your own righteousness, is that self that must be denied.  
1. You must deny and relinquish the world, and all carnal relations; What will it profit a man, if he gain the whole world, and lose his own soul? If the heart be divided between Christ and the world, there will be always a disproportion, the world will have most, and Christ least. Do not overvalue or love the wealth of the world; the young man bid fair at Christ, but stuck at this Say with that Marquis Galeacius Cariac. tempted by a Jesuit with a mighty sum of Money; Let their Money perish with them, that esteem all the gold in the world worth one days communion with jesus Christ. Or Christ will say, if you set so much by the world, take it and see what it can do for you; if you can spare me better than your wealth, you shall be without me. He that loveth houses or lands, yea, father or mother, more than me, is not worthy of me, Matt. 10.37, 38. Luk. ●4. 26, If any man come after me, and hateth not father and mother, wife and children, brethren and sisters, yea, his own life, cannot be my desciple: which is not to be understood simply (as if the service of Christ required the violation of the Laws of God and Nature) but comparatively, as Jerome, If my Father should be weeping on his knees before me, and my Mother hanging on my nee● behind me, and all my Brethren and Kinsfolks howl on every side, I would despise all, and throw them off, to go to Christ when he calls me. If any think this would not consist with natural affection, hear what Kilian the Dutch Schoolmaster and Martyr said, If the whole world were Gold, and mine to dispose of, I would give it to live with my Wife and Children (though in Prison), yet my Soul and Christ are dearer to me than all. Psal. 45.10, Forget thy own people, and thy father's house, etc.  
2. Sin must be denied and forsaken: Christ and Belial, purity and corruption, can have no fellowship: Depart from all iniquity, Jesus Christ and one allowed lust cannot lodge together in the same Soul. He that prefers any lust before Christ, deserves to go without him; but he that with indignation parts with his sins shall have the Pearl of price in their room.  
3. you must deny your own righteousness; this is the hardest part of self-denial, yet necessary, Christ came not to call the righteous but sinners; the whole need not the Physician but the sick; there must be sense of sin, guilt, shame and nakedness, as Noah's Dove. So long as the prodigal could make any shift to live, he returned not; or the woman with the blood issue had any thing to spend, she came not to Christ; like the man cast from an high Tower, and stuck to the Mulberry-tree, and scaped. A wounded man hasts to the Chirurgeon, sick to the Physician, the man pursued by the avenger of blood, to the City of refuge; so a poor Soul, broken with the insupportable burden of his sin, wrath of God, curse of the Law, will be willing, with a witness, to cast itself into the opened arms, and inviting embracements of Jesus Christ bleeding on the Cross, tendered in the Gospel, and so made his for ever; you must sell all that you have, and thus buy the Pearl.  
5. Do all this presently, speedily; defer it not till to morrow; now is the accepted time, now is the day of salvation, Seek you the Lord while he may be found, Isa. 55.6. While he offers himself in the ministry of his Word, while he saith seek ye my face, let your heart answer, thy face do I seek. To day if ye will hear his voice, harden not your hearts; to day, after so long a time, Heb. 4.7. If you will do it at all, do it betimes, before the day of grace, and time of repentance be expired, and the door of mercy be shut. As the Jewish Rabbi said of repentance, Do it to day, because thou knowest not thou shalt live till to morrow. You know not that ever this gift shall be offered again, this may be the last time to thee; your life may be gone, and then actum est— or means removed, or judicial hardness inflicted, according to that dreadful threat, Matt. 13.14, Hearing, ye shall hear, and not understand, etc. no judgement so terrible on this side Hell; or he swear in his wrath, you shall not enter into his rest; God forbids his people to feed on those twilight birds, the Bats, signifying prolongers of repentance, who think to flutter confusedly about Christ in the evening of their withered years, and dream of a devout retirement in old age. Now Christ stands at the door and knocks, the spirit strives, but the time is coming when many shall call and knock, and it shall not be opened, Prov. 1.24.  
I shall add a word of admonition and serious warning, to them who have not yet, nor are now resolved to accept this incomparable gift of God; and that in the words of the Apostle, See that ye refuse not him that speaks from heav●n, Heb. 12.25, yea that came down from Heaven to seek and save your lost souls. Now that Christ is freely offered to you by the Gospel, if you set at nought his counsel, and make light of his invitations, and receive the Grace of God in vain, it had been better for you, that you had never been born, or never heard the Gospel. Now that God hath proclaimed terms of peace, and shown himself so unwilling that ye should perish, that he gave his only begotten Son for you, and to you, and exacted nothing from you but acceptance, that ye might have in him eternal life: If you still refuse this gift, and reject this counsel, remaining under unbelief, it doth exceedingly aggravate your sin and judgement, it makes your sin above measure sinful; your sin is inexcusable, your condemnation unavoidable; and your punishment will be intolerable. Consider what you do, and be wise before it be too late; you exceedingly dishonour God, undervalue Christ, gratify Satan, Sin most inexcusably, and undo yourselves utterly.  
1. If you do not receive and improve this gift when offered in the Gospel, you do exceedingly dishonour God; What greater reproach is there amongst men, than to refuse a gift offered freely out of love, without any ground, motive, or occasion, from the party that is to have it? or deny to accept of an invitation to a great feast, or fair estate, if entreated and solicited to take it? 'Tis a sour unmannerliness, and saucy proud presumption, to prescribe on what terms they will have, or when they will not be beholding to their superiors. 'Tis a great dishonour to God, that vile sinful dust and ashes, will not accept of his gracious offer of his Son. If a King should come to a Prisoner condemned by the Law to death, and lying in Chains, and offer to set him free, or put his Son in his stead, etc. but he so loves his bondage, and hugs his chains that he will not be delivered. You cast dishonour upon all the glorious Attributes of God,  
His Truth; He that receives Christ, gives as much glory to the Truth of God as possibly he can; he sets to his seal that God is true, john 3.33. But he that receives not this gift, believes not God, and so makes him (who is truth itself) a liar, because he believes not the record which God gave of his Son, 1 joh. 5.10. O what horrid indignity is this to the most faithful God  
His Mercy, wherein he delights, which as it is above all his works; so this of bestowing Christ on men is above all his mercies. It is no less than spurning at bowels of mercy, Rom. 2.4, and despising of riches of goodness.  
His Power; 'Tis a sad diminution of the glory of his Power and Sovereignty; as if he could not do what he hath promised, if we accept his offers: or what he hath threatened if we refuse it. Abraham on the contrary, was strong in faith, giving glory to God, being fully persuaded, that what he had promised, he was able to perform, Rom. 4.20.  
His Wisdom; It's a rejecting the counsel of Heaven, and contemning that unconceivable depth of wisdom, that contrived a way for Mercy and Justice to meet, that his Glory might be advanced, and sinning and perishing man might be saved.  
His Justice, How great is the affront that sinners offer to his Justice, that sinners go on to provoke him with their unbelief and wickedness; and as it were dare him to punish them.  
In a word, his Infallibleness and Unchangeableness are called in question: when his gracious promises are not believed and embraced, men judge him a person not fit to be credited: The giving of the lie is accounted the greatest injury and disgrace amongst men; but especially this is a great injury to God, because he stands more upon his word than upon any other part of his name, Psal. 138.2. He hath magnified his word above all his name. And we have more experience of God making good his word, than in any other thing. Thus not receiving Christ doth rob God of his declarative glory, it rifles his cabinet, and takes away his chiefest jewel, even that glory which he saith he will not give unto another.  
2. You do very unworthily slight and undervalue Jesus Christ. When a gift is offered, if you deny to accept it, you not only dishonour him that offers it, but you disparage the gift itself, you disesteem it as not worthy your acceptance; and is Jesus Christ so worthless and inconsiderable a gift, as that thou wilt not take him at the hands of God? O horrible ingratitude! Be ye astonished O ye heavens, for my people have committed two evils, (ah these two are thousands and millions) they have forsaken me the fountain of living waters, etc. Is it not the voice of Christ in the Gospel, Who will have me? Who will receive me? and is it not the Gospel-quarrel, Ye will not come to me that ye may have life, Joh. 5.40. 'Tis the greatest folly to set so low a rate on Christ, for he is the sum and substance, marrow and worth of the whole word, and all the works of God, the most excellent glory of all persons and things in the world.  
1. Survey the Word of God from end to end, and you shall find that there is nothing of excellency but what is derived from, or reduced unto Christ; he is called by one verbum abbreviatum, the contracted Word, into which all words are reduced, as the rivers into the Sea; from this word they came, unto this word they tend, and within this word they are all contained. 'Tis observed by Jerome, that the sum of all knowledge is Divinity, the sum of all Divinity is the Scripture; for that is sufficient to make the man of God perfect, 2 Tim. 3.16, 17 and every Christian wise unto Salvation. The sum of the Scripture is the Gospel, for that is the power of God for the salvation of them that believe, Rom. 1.16. and the sum of the Gospel is Christ. For these things (i. e. the Gospel) were written that you might believe, that jesus Christ is the Son of God, and that in believing you might have eternal life, Joh. 20.31.  
If you consider the Old Testament, it is nothing else but the vail, shadow and promise of Christ; observe all the Types, the Tree of Life, the Ark of Noah, the Ladder of jacob, the Mercy-seat, the brazen Serpent, and all such Mystical Types and Typical figures we read of, what are they else but Christ? take away the substance, and what is the shadow? And not only so, but even all the men of note, Noah, Isaac, joseph, Moses, Aaron, joshua, Samson, David, Solomon, Kings, Priests, Prophets, Titles of Dignity, Names of Honour, or whatever else was ascribed to them, to express their Dignity and Sovereignty, they were only used ●o express those transcendent Excellencies which these personal Types did adumbrate, and appear most properly to belong unto this Prince of Peace.  
2. So for the New Testament, he is almost expressed, but always intended and implied in every chapter, verse, line, and word thereof: Take away Christ out of the Gospel, and there remains nothing but empty words: Take Christ out of the History, and it is but a mere Fable; and remove him from the Doctrine thereof, and it falls to the ground, being without a foundation. Take Christ out of the Precepts, and they are not of force, or a yoke too heavy for us to bear. Take him out of the Promises and they are not Yea and Amen. The Promises without Christ, are Wells sealed up, bones without marrow. In the Epistles, if Christ be absent, there is no Grace, Mercy, or Peace.  
2. He is the prime and marrow of all things as well as of words, as Austin tells us, having gone through all Creatures, and enquired of them for God, each one of them did answer, I am not he. Sed per ipsum sum, quem quaeris in me, but I have my being from him, whom thou seekest in me. So if we view the whole Creatition, and note the particular excellencies of every Creature, we should find that all these are derived from Christ; he is the pearl of the word and of the world. Is there any thing praiseworthy and excellent (even in our estimation) which we may not find Christ comprehend the same eminently in himself as the virtue and perfection of the effect is in the cause. If riches be desirable and excellent, Christ is rich and Lord of all, in him are unsearchable riches, treasures of wisdom and knowledge. If you talk of honours, as riches so honours are his. We behold his glory as of the only begotten Son of God. When man was at first created, he was created with honour and glory, Psal. 8.5. but Christ is better than man in his primitive purity and original splendour, not men only but Angels also worship him, Heb. 1.6. Philip. 2.9. God hath highly exalted him; he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God hath highted him, but hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over-highted or super-exalted him, and hath given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a name above all names, that is real honour above all names, all expressions, and above all thoughts, and above all excellencies, not only in this world, but in the world to come. O how excellent is his name in all the earth, Psal. 8.1.  
If there be any worth in pleasures, as many conceive, here then is an object altogether lovely and delightful; here is beauty to delight the eye, sweetest music in his voice to ravish the ear, and that which pleases all the senses of the inward man.  
Another esteemed excellency is Wisdom, which Solomon saith exceedeth folly, as far as light exceedeth darkness, Eccles 2.13. Now herein doth the excellency of Christ chief appear, for he was filled with wisdom, Luk. 2.40. In him were hid treasures of wisdom, Col. 2.3. He is the Wisdom of God, and saith, Counsel is mine, and sound wisdom, I am understanding.  
In a word; there is one excellency more, and but one in this world, far transcending all these, that is, Grace, for that makes a man excellent, Psal. 16.2, The righteous is more excellent, more honourable than his neighbour, Prov. 12.26. and procures a name better than of sons and daughters, even an everlasting name that cannot be cut off, Isa. 56.5. But the grace of any Christian, is but as the drop to the Ocean, in regard of the grace of Christ, who is full of grace and truth, john 1.14. Grace is poured into his lips, Psal. 45.2. yea such uncreated grace hath no one.  
Christ is better than health, than wealth, than peace, than pleasure, than wisdom or grace: Christ made ours by his Father's gift and goodness, hath all the sweetness, comfort, and happiness of all these in him, and infinitely more, All these are but streams that lead us to the fountain, but beams that guide our eyes to that Father of lights, to that Son of righteousness, God reconciled, God incarnate.  
3. Christ is the first and chiefest of all persons which raises him one degree higher in his superlative excellency. 'Tis reported of Apelles, that at his drawing of his rare pictures of Venus (among the Heathens styled the Goddess of beauty) that he assembled together the most beautiful Women of the Island of Coos, comprehending in that his own work, their divided perfections: so to conclude this Encomium of Christ, I shall collect the Eminencies of all things, and persons, and beings, and show that he is the chiefest of all chieftains, the choicest of all choice persons, in Heaven and Earth, God, Angels, and Men; of gods so called, he is the chiefest, nay he stands alone, he is the only true and wise God, 1 Tim. 1.17. Of Angels he is the chief, the Angel of the Lords substantial presence, Isa. 63.9. he is the Archangel, 1 Thes. 4.16. the Prince an● Head of those glorious spirits, Col. 2.10. the head of all principalities and powers: Of men, he is the prince and choicest, the chiefest of ten thousand, the standard-bearer among the armies of Angels and men, the choice of the flock, the flower, the rose, the glory of all the children of men, yea, he contains all their excellencies; whereof some had one excellency, some another, he hath all. Abraham was excellent in his faith, Moses in his choice, job in his patience, David in his sincerity, having a heart like God's heart; but Christ hath all eminency of grace in one; some are gods, but must die like men: Christ is the Prince of life that never dies; some are wise, but he is wisdom itself; some are strong, but he is most mighty; some are fair, but Christ is fairer than the Sons of men.  
Among relations he is the chief, among shepherds, he is the chief shepherd of our souls, 1 Pet. 5.4. the good shepherd, john 10.11. Among Sons, he is the first-begotten Son, Heb. 1.6. the firstborn of every creature, Col. 1.15. the firstborn among many brethren, Rom. 8 29. still he hath the pre-eminence.  
Among Prophets, Priest and Kings, he is the most excellent, and far transcends all others; he is in every respect absolutely perfect; and a superlatively excellent Saviour, so that there is none such, no Saviour besides him; this is the person whom you undervalue and make light of.  
3. By refusing this gift of God, you do exceedingly gratify Satan, the great enemy of your souls. If a man had conference with the Prince of Darkness, and should make this motion to him, wherein he might most serve and gratify him; I am confident it would be his only wish to such a soul, above any thing in the world, that he would keep at distance from Christ, neither come near Him, nor his Ordinances, have nothing to do with him. Now will any be so stupid as to gratify his greatest adversary to his own unspeakable prejudice? Is it not horrible indignity to Christ, monstrous cruelty to the soul to refuse Christ, who hath done and suffered so much for him, and to be led by Satan captive and blindfold into misery? to slight Christ's sweet invitations; and yield to Satan's malicious temptations? Satan is that strong man that hath power over all men in nature, he keeps his goods in peace in the palace of our hearts, and there sports himself in carrying on the design of the souls ruin; sometimes by policy, sometimes by force, he keeps possession, Luk. 11.21, 22. And wherein can a man more designedly gratify Satan, further his wicked designs, and establish his kingdom, yea enlarge his dominion, than by siding with him against Christ, who besiegeth the soul with Ordinances and Providences? for Satan knows well enough, that Christ's rise will be his fall; Christ's sceptre will be his destruction; that when Christ a stronger than he comes, he will overcome him, and take from him all his armour wherein he trusted, pull down his strong holds, divide the spoils, and deliver poor captive man out of prison and slavery. O then do not so much gratify Satan.  
4. If you refuse Jesus Christ offered in the Gospel, you are guilty of the greatest sin and folly that can be. Though for most part, men think not so of it, and accordingly lay it not to heart, yet it is the greatest sin, the sin of sins, and in some sort the only sin of the world. Men commonly think murder, adultery, theft, drunkenness to be very heinous sins, and so indeed they be, but unbelief far worse; for it is the mother of these, and all other evils. Take all the sins that ever were committed against any of God's just laws, and none is like to this, no greater sin can be laid to one's charge than to refuse wilfully, and trample under foot the Son of God. Christ promises to send his Spirit, the Comforter into the world, and he shall convince the world of sin, because they believe not on him, Joh. 16.9. he means this sin alone (saith Austin) as if not believing in the Son of God were the only sin: Indeed it is the main and master-sin. O beloved, little do you think, who daily sit under the Ministry, unwrought on by the Word of God, what a grievous and fearful sin you commit, and dreadful guilt you carry home with you, in neglecting from day to day so great Salvation, in forsaking your own mercy, and in judging yourselves unworthy of everlasting life, when Jesus Christ this most precious gift is offered to you, by choosing rather to cleave to a lust, than to Christ blessed for ever; and rather to wallow in the mire and mud of earthly riches and swinish pleasures, than to receive this most pleasant and excellent gift; rather to cast away your time in idleness, pride, worldliness and sensuality, than in seeking after this transcendent favour; rather make choice of a life made up of drunkenness, whoredoms, railing at godliness.  
The greatness of this sin appears in this, that it is most directly and diametrically opposite to the most fundamental Doctrine and command of the Gospel; the primary and principal command of Christ, is to believe in Jesus Christ, 1 joh. 3.23. When the Jailor being sadly convinced, cried out to the Apostles, Sirs, what shall I do to be saved? they answered him, Act. 16.31▪ Believe in the Lord jesus Christ, and thou shalt be saved: Not to believe, is accounted by God notorious disobedience, and horrid gain saying, Rom. 10. ult. In the Law, God strictly requires obedience to his just precepts, Do this and live; by doing these things thou shalt save thyself from hell; but no man living being able to purchase Heaven at this rate, by Christ he takes off this yoke, so that if they will but believe on his Son, they shall not be condemned by the Law: and thus he treats men: Since thou canst not fully obey my Law, nor satisfy my Justice, I'll give thee my Son, who shall do all for thee, through whose perfect obedience thy imperfections may be remitted and healed, only thou must believe in him; and if thou wilt do but this one thing for thy soul, all thy sins shall be pardoned, thou shalt be received into favour, adopted for my Son; and in thy obedience to the rest of my commands, I'll accept the will for the deed; though thou canst not perform such perfect obedience as thou shouldest, yet if thou labour to do what thou canst, I'll help thee with strength from Heaven, bear with unallowed infirmities, etc.  
'Tis a sin against light and much knowledge, a sin against love and special mercies, it binds all a man's other sins upon him, it puts and keeps him under the guilt of all his sins: Infidelitate manente maneat peccatum omne; he that lives in unbelief dies in his sins; it makes a man's actions though moral, and spiritual, be sinful, be a man never so holy and devout, do or suffer never so much, none of these, nor all, nor whatever can be named or imagined, God will not be pleased with them; for without faith 'tis impossible to please God; yea, 'tis a sin that defiles all a man's outward enjoyments, and temporal good things. To them that are unbelieving, nothing is pure, wife, children, house: In a word, 'tis the height and perfection of madness to refuse Christ; Quis nisi mentis inops, etc. Heaven and earth may be astonished, Angels and all Creatures may justly stand amazed at this prodigious sottishness, and monstrous madness.  
5. If you refuse Christ, you utterly undo your own souls for ever; if ye miss of this gift, ye must expect nothing but misery here, and eternal damnation hereafter: For there is no name under heaven, by which you can be saved. Whatever your formalities be, how fair soever ye carry in the eye of the world, let your profession be never so plausible, 'tis Christ alone that can save you. If you will accept of the Lord Jesus Christ, you are in the suburbs of Heaven, there is but a thin wall between you and the land of Praises, ye are within an hours sailing of the shore of the new Canaan; when death digs a little hole in the wall, and takes down the sails, you have no more to do, but set your foot down in the fairest of created Paradises; but if you will not accept of Christ, let me tell you the truth, you are in the suburbs of Hell, there is but the cutting of a small thread, and you have your portion with hypocrites and unbelievers.  
1. By refusing Christ, you do no less than put and fix yourselves in the state of condemnation. Let not this be accounted as a harsh censure of my own head, for 'tis the Scripture, joh. 3.18. He that believeth on him, is not condemned: but he that believeth not, is condemned already: and the reason this sentence is passed upon such, is because they believe not on the only begotten Son of God, and the wrath of God abides on them, joh. 3.36. We are all lost in Adam, and if it be the office of Christ to save them that are lost, they do worthily abide in death who refuse him and his Salvation.  
2. This sin of refusing Christ, this very sin will e'er long bring you actually into the place of condemnation, whence there is no return. What shall we be damned? No, far be it from me to pronounce the sentence of condemnation upon the worst of men; but this you may be assured of, that if you live and die without Christ, your portion will be in utter and everlasting darkness, 2 Thes. 2.12. That they all might be damned that believed not the truth, etc. jesus Christ will be revealed from heaven with his mighty Angels, 2 Thes. 1.7, 8, 9 and take your lot with them, Rev. 21.8. The unbelieved shall have their portion in the lake of fire and brimstone, the very worst place in Hell, Luke 12.48.  
To say nothing of Temporal Judgements, answer me this question, Isa. 33.14. Who among you can dwell with everlasting burn?  
The time will come, when you shall remember what the Minister said, O how fain would he have had me to escape these torments, how earnestly did he entreat me! With what love and tender compassion did he beseech me! how did his bowels earn over me! yet I did but make a jest of it, and hardened my heart against all! how glad would he have been after all his studies, prayers, and pains, if he could have persuaded me cordially to accept Christ, he would have thought himself well recompensed for all his labours, he would have laid his hands under my feet, and have fallen down on his knees to beg of me obedience to his message; and all the entreaties of Ministers are the entreat of God. O how long did he wait! how freely did he offer! how lovingly did he invite! how importunately did he solicit! how long did Christ stand knocking at my door, crying, open to me, sinner: why sinner, are thy lusts and pleasures better than me? is earth better than heaven? why then dost thou delay or deny? wilt thou not be made clean, when shall it once be? O that thou wouldst hearken to my voice, and obey my Gospel! O that they were wise! As one that is loath to take a denial, would not be repulsed. O how would he have gathered thee, and thou wouldst not! shall the God of heaven and earth follow thee in vain from one place to another? Turn ye, turn ye, why will ye die? I would not have you perish. If you go on with your refusal of Christ, you may expect that the hellish gnawing of conscience for this one sin, will hold scales with all the united horror of all the rest; you will then cry out, O fools and idiots that we were, when we refused so excellent a gift, so blessed a Saviour! we could then see no beauty in him, nor comeliness wherefore we should desire him; but now how fair and glorious is he, whom we see upon the white Throne! how desirable is his Sacred Majesty! O how amiable is his countenance! how doth he shine with incomparable splendour, above the brightness of ten thousand Suns? What wrong have we done our own souls, that we have deprived of so beautiful and delightful an object, as this most sweet and glorious Saviour? If now we had time and leave to make our choice, we would prefer the enjoyment of him, (whom we once contemned) before ten thousand worlds. But alas we cannot, the term of mercy is expired, and the time of justice, wrath, and vengeance, so much spoken of by our faithful Pastors, is now come, and now we must be judged to the easeless, endless, and remediless torments of the infernal pit. And all our pleasures and delights are gone; O that we had never been born; O that we had been so happy as our horses or swine, which die but once, and fell no more pain for ever; whereas we must be ever dying, and never free from pain and misery. woe, woe, woe unto us, that ever we were born to see this day, and to die this death, and to live this life, which will be a never dying death. We that accounted such an one a precise fool, for his care to receive and improve this gift of God, shall groan out this sad complaint, in the anguish of our spirits: This was he whom we had sometimes in derision, and a Proverb of reproach; we fool's counted his life madness, and his end to be without honour: now he is numbered among the Children of God, and his lot is among the Saints. Therefore we have erred from the way of truth, and the light of righteousness hath not shined upon us; and as for the way of the Lord we have not known it. What hath pride profited us? or what good have riches with our vanity brought us? all these things are passed by as a shadow, and as a Post that hasts away. O with what infinite horror and restless anguish, will this conceit rend the heart in pieces, and gnaw up the conscience, when he considers in hell, that he hath lost heaven for a lust, and Christ for a mere shadow! whereas he might at every Sermon, had even the Son of God his own for the very taking, and with him for ever unspeakable joy and glory; yet then neglecting so great Salvation, must now be crying out therefore against himself, as the most raging Bedlam that ever breathed, lie down in unquenchable flames, without remedy, ease or end.  
Whereas all those that now accept of Christ, shall while they live, when they die, and for ever cry out with the Apostle, 2 Cor. 9.15. Thanks be to God for his unspeakable gift.  
2. Second Branch of Instruction and Exhortation, Such as have received this gift of God must make it their care and business to retain and keep him. Buy the truth but sell it not, Prov. 23.23. Remember how thou hast received, and hold fast, Rev. 3.3. This was the exemplary wisdom and care of the Church, Cant. 3.4. I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me. She came by him hardly, and therefore she will not part with him lightly; it cost her dear to find him, she sought him up and down with tears and pains, and returns with many a non inventus, yet at last got him with much hazard and danger, much loss and suffering, and therefore having found him whom her soul loved, she would by no means part with him, nor leave him for the greatest advantages in the world; she knew well that nothing under heaven could countervail the loss of him, nothing in this wide universe, though never so lovely and desirable, could be equivalent to such a jewel, all the treasures upon earth could not bear proportion to him, nor make reparation for the loss of him. I know the true Believer shall never lose Christ, because Christ will never suffer him to be lost; but he may do that which may tend to the losing of him, though through grace he shall not be actually lo●t; and he may do that which may deprive him utterly of the sense, evidence and comfort of this gift, though his propriety in it remain firm and sure. 'Tis true, a Saint shall never be left so to himself, or his sin, as that sin shall bereave him of his jewel, his Christ, but may and often doth steal away the key of his cabinet, his evidence and assurance, Cant. 5.5, 6. I opened to my beloved, but my beloved had withdrawn himself and was gone. Thus you see Christ sometimes withdraws himself from them that dearly love and earnestly desire him; for as he is said (when pleased, to gratify his people with his grace and assistance, strength and deliverance) to come out of heaven his dwelling place, Isa 26. ult. and 64.1. So he is said to return thither, when he forbears to put forth and exercise his grace, and to show his mercy and loving kindness to them, Host 5. ult. Isa. 18.4. he is said to hid his face in regard of his special grace and love, and in regard of intercourse and communion with his Church, not totally, but in part; not finally and for ever, but for a moment; a small moment, he shortens his hand in his wont operations, and ceaseth to be so intimate and familiar with his servants, and seems to be a stranger to them and their condition, and this he does for divers good reasons and considerations.  
1. Christ leaves them sometimes, because they will not open to him, when he knocks at the door of their hearts, either they are not at leisure, or busied about other matters and employments, or are too much settled upon their lees; sloth and security hath seized upon them, Cant. 5.2, 3, 4.  
2. He does it for trial, that he may make an experiment of his Church's love to him, and faithfulness in his service; to see whether his people can abide to be without him, or will serve and follow him, frowning as well as smiling. As a Father may leave his dear Child, and stand behind the door, to see what it will do: So God exercised job, David, Heman, Asaph, and others; the Wife is tried in the long absence of her Husband.  
3. To raise and quicken them more to love and desire him; for though the absence of fuel doth diminish the fire, yet commonly the absence of Lovers doth increase and heighten love, and makes it more impatient and restless, Cant. 5.8. This made the Spouse sick of love, and her soul failed, she could not bear it. Isa. 26.9, With my soul have I desired thee in the night.  
4. To cure formality in believers, and to remove all trusting to, resting in, or relying on any thing besides himself, and that the soul may not be satisfied with any thing below himself: As a Father sometimes let's go his hold, that the Child may see his dependence upon him.  
The Children of Israel were exceedingly formalized in their Devotion, they only looked at the external Sacrifices, but did not frame their do to turn unto God, Host 5 6. Therefore he takes this course with them, They shall go with their flocks, and with their herds to seek the Lord, but they shall not find him: He hath withdrawn himself from them, i. e. they shall go after their accustomed manner of sacrifices; but God hides himself, because he will bring them off their formality and security. So if we trust in outward Ordinances, and lay too much stress upon them, the time may come when we shall use them, and seek God in them, and not find him, because of formality.  
5. That he may teach them to live by faith, not to be too much dejected, but believe that he is near to them, but behind the Wall, Cant. 2.8, 9 He is kept off from the soul by the wall of sense and carnal reason, that the soul may improve his faith in looking over this wall, as job did, job 19.25, 26, I know that my redeemer lives, etc. Isa. 50.10, He will come and will not tarry.  
6▪ That his presence may be more esteemed and valued when re-injoyed; there is often a remissness and abatement in love to Christ, but when he is lost and found again, we shall watch better over ourselves, and set a higher price on him than before: we have need sometimes to be taught the worth of mercies by the want of them (post frigora dulcior ignis) when we know what it is to want his presence, we learn to esteem it. (Post tempestatem dulcior securitas) How sweet is a calm after a storm! Christ's favourable Aspect, is more sweet and acceptable when the sunshine thereof gins to break forth again, after some black and bitter tempest of desertion. Now since there is some danger of losing Christ in these respects, we had need look to ourselves, and do all we can to retain him with us for our help: I shall lay down some motives, and then directions, as in the first branch.  
1. To persuade us to this, I shall use no other arguments or motives, but only to tell you what Christ is to the soul, and so it may see what it deprives itself of by losing him.  
1. Keep him, for he is thy life; Whoso findeth him, findeth life, Prov. 8.35, and 3.18, She is a tree of life to them that lay hold upon her, and happy is every one that retaineth her; speaking of wisdom, under which notion Christ is commended to us. So Prov. 4.13. Take fast hold of instruction, let her not go, keep her, for she is thy life. He saith, I am thy life, and the length of thy days, with him is the fountain of life; he is the only wellspring of life, and all blessedness. How sweet is life! skin for skin, and all that a man hath will he give for his life, he'll part with any thing, every thing rather than life. When many of Christ's followers forsook, and walked no more with him; Will ye also forsake me, said he to his Apostles? Peter answered for himself and the rest, Lord, whither shall we go, thou hast the words of eternal life, Joh. 6.68. q. d. Lord if we leave thee, we leave our life and all our comfort, we forsake our own mercy, and judge ourselves unworthy of everlasting life; had we no other reason, 'tis motive enough to stay with thee and keep close with thee, to consider that our lives are hid in thee, eternal life, and consequently all that's dear to us, the quintessence of all happiness is with thee.  
2. Keep him for he is thy light; how sad and miserable is it to walk in darkness? if you let Christ go, you eclipse your own light; 'tis night when Christ is gone, who is the only Sun of Righteousness, his life is the light of men, joh. 14.5, 9 he saith of himself, joh. 8.12. I am the light of the world, he that followeth me shall not walk in darkness, but shall have the light of life, that lights men to heaven, to eternal light and life.  
In the dark thou art in danger of mistaking thy friend for thy foe, and thy foe for thy friend. job took God for his enemy in his dark and dismal state, and Satan may transform himself into an Angel of light, and woefully deceive thee.  
Besides, he that walks in darkness is in danger of two evils: 1. Of falling into sin, into some dirty distemper, lust, or other; if a man walks in darkness without a guide, he knows not whether he goes, joh. 12.35. he is apt to stumble and fall. 2. Of declining into error, no better way to escape wand'ring into ways of error, and by-paths of Heresy, than to keep close to Christ, holding fast the head, Col 2.19. O then keep Christ.  
3. He is thy rock and refuge, all thy safety is in him, the Lord is a sun and a shield, Psal. 84. and wilt thou in the open field in the midst of thy mortal enemies, strip thyself of thy best armour, and leave thyself naked and exposed, by letting go Christ, who is thy buckler and defence, Whose name is a strong tower, unto which the righteous flee and are safe?  
O do not part with thy Shield whatever comes, that was it Soldiers in old time stuck to above all, and would lose their life rather than it. When Satan, the Flesh and the World, set upon thee, all armed foes, wilt thou not take unto thee, and keep this armour of God? Psal. 27.5, In the time of trouble he shall hid thee in his Pavilion, and in the secret of his Tabernacle shall he hid thee; he shall set thee up upon a Rock: enter into this Rock, and hid thyself in the clefts of this Rock, he will keep him in perfect peace whose mind is stayed on him, because he trusteth in him; the Lord jehovah is the Rock of ages, Isa. 26.3, 4.  
4. He is thy strength, the sap and principle of activity and fruitfulness; without him thou can bear no fruit, do nothing▪ joh. 15.4, 5, For as the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me, and I in you: Without me you can do nothing that is spiritually good and acceptable to God. I am like a green firtree, from me is thy fruit found, Host 14.8. While Christ is in the Soul, it is exceeding active, vigorous and nimble, kept above sloth and sluggishness; but when he withdraws himself, how dull and unactive is the soul, and barren, unprofitable! 'tis Winter with it. He is thy strength, how weak and poor is the soul without Christ! the smallest corruption i● too hard for, and will over wrestle the strongest Christians without Christ; he is the strength of Israel, 1 Sam. 15.29. We are without strength, Rom. 5.6, but in the Lord have I righteousness and strength, Isa. 45. ●4. Christ is the strength of his heart, and his portion for ever, Psal. 73.25 and therefore he should say with the Psalmist, Whom have I in heaven but thee, etc. Will you that have such great work to do, so heavy burdens to bear, let go your strength?  
5. He is thy glory and excellency; the beauty of a Christian is in Christ; he defaceth and debaseth himself, if he let go Christ. Isa. 60.19, The Lord shall be unto thee an everlasting light; and thy God, thy glory. When a man's glory is gone, what remains? he hath nothing but what he is ashamed of. Prov. 4.7, 8, 9, Wisdom is the principal thing, therefore get wisdom; and withal thy getting, get understanding. Forsake her not, and she shall preserve thee; love her, and she shall keep thee; exalt her, and she shall promote thee; she shall bring thee to honour when thou dost embrace her, she shall give to thine head an ornament of grace: A crown of glory she shall deliver to thee. So that when Christ is gone, the Crown of our head is fallen; he is our garment, not only for ornament but use, Rom. 13. ult. Put on the Lord Jesus Christ, Isa. 61.10, he is a garment of salvation, and robe of righteousness.  
6. He is thy meat, thy food, therefore keep him, joh. 6.35, 51, I am the bread of life, he that cometh unto me shall never hunger, and he that believeth on me shall never thirst. A body may be better without meat, than a sensible sanctified soul without Christ. A dead body may be long enough without, but a living body cannot endure long without sustenance: if thou be a living Soul, O never part with thy meat, but eat that which is good, and let thy soul delight itself in fatness. No sooner does a man cease from feeding, but he immediately declines and dies. If you could imagine a Believer broken off from Christ, and drawing no nourishment from him for one moment, what a withering dying person would he be? O Si●s, the life, strength, fruitfulness, and comfort, yea, your all is in Christ, and secured by your holding him; if that fail all would fail.  
7. He is thy heat; as the Sun is for the heat, as well as for the light of the world: What a cold frozen world would it be were it not for the Sun? what a cold season does its further distance from us cause in our Horizon? but the nearer the Sun is to us, the greater the heat, as in Summer: if thy soul have not Christ to warm thee, thou wilt be starved to death. If two lie together, than they have heat; but how can one be warm alone, Eccles. 4.— 11? How can thy soul be warm, if Christ be departed from thee? O what a chilling coldness comes on the Soul, when Christ goes away! what aguish fits and starving coldness seizes on the whole Soul, and every grace, when this Sun draws in its beams and influences! at the best there will be a Laodicean lukewarmness.  
8. Christ is thy health, and one that understands himself, will let go any thing rather than health; for that's the marrow and sweetness of all other comforts of life. Wisdom is health or medicine to all flesh, Prov. 4.22, and 3.8, it shall be health to thy Navel, and marrow to thy Bones. It is the watering, moistness, and fatness of the Soul; Christ is as necessary for health to the Soul that's sick and wounded, as Medicine for the sick, and a Plaster for the wounded body; the Soul cannot be sound without him. So long as you preserve him, you'll be strong and sound; strong to do, and strong to suffer; but if yo● lose him, you'll be no better than Samson, when his strength was departed from him, judg. 16.19. What is cutting off the hair to divulsion and separation from your head?  
9 He is thy heritage; so the Church accounted him, Lam. 3.24, The Lord is my portion saith my soul: not only her tongue, but her very heart takes him and speaks him her heritage; and David, The Lord is my portion, and my inheritance. The lines are fallen to me in pleasant places; yea, I have a goodly heritage, Psal. 16.5, 6 Say with Naboth, God forbidden that I should give away the inheritance of my Fathers. That was only for life, this is everlasting; a never fading, ever-flourishing inheritance: that subject to many hazards, fire, inundation, robbery, blasting, and many casualties, yea, to utter loss, as the end declared; but this is above all such danger and detriment. O be not so foolish and sottish, as to part with this for all the world.  
10. He is thy happiness; keep him for thy chief good: that that can alone give contentment to thy immortal Soul, is bound up in him. Happy is every one that retaineth him, Prov. 3.18. O terque quaterque beati, etc. Infinitely and for ever blessed, that receive and retain Jesus Christ, Prov. 8. ult. Prov. 3.3. Happy is the man that findeth wisdom; he is thy all, and wilt thou part with all at once? Thou art like to have a sad time of it; when Christ goes, farewell joy, and peace, and comfort, and all that's good.  
2. For direction, 1st. In what manner,  
2 d. By what means, may the Soul keep Christ.  
First, For the manner of holding and keeping this gift: 

1. He must be kept in our Heads; though that is not enough: a full and distinct understanding of him is well; but a knowledge, a mere notion in the brain, of Christ, is but a sorry keeping; you must provide Christ a better place to lodge in, or he will not tarry with you. Must Christ be in the head, when Sin and Satan is in the heart? If Christ have no room in thee but the head, he is indeed no where.  
2. In our Mouths; we must confess with the mouth, yet that neither is sufficient; 'tis too open a room, and leaking a vessel to hold this gift in; to speak and talk of Christ, and take his blessed name into our lips, when our hearts are far from him, and lives deny him, is but a poor keeping of Christ; if there be nothing left of Christ but what hangs on the lips, he is indeed departed already.  
3. Keep him we must in our Houses and Societies; woe unto that place when Christ departs from them, when he removes his Candlesticks out of their place, and takes away his holy Ordinances; but alas! to have Christ in public ordinances, and not in our hearts, will not serve the turn.  
4. We must keep him in our Hearts; not in the hall of the senses, but in the closet of the heart; let him dwell and reign in our understanding, will, affections and memory; think on him continually, love him dearly, delight in him at all times. As Artemesia did ever carry in her mind her dear deceased Husband Mauseolus, mingling her very drink with his ashes; so let us bear Christ about with us in the vessels of our hearts, mingling our meat, drink, words and works with his sweetest remembrance: So the Spouse did, Cant. 3.4. I would not let him go, until I had brought him into my mother's house; and the chamber of her that conceived me. Which place according to the consent of best Expositors, is to be understood, either of the Church of God, in her public Congregations, which is the Mother of us all; or else of the sanctified Heart and Conscience, which is the dwelling-place of Christ, of which he hath said, Here will I rest, and I will dwell in the heart of the contrite, Isa. 57.15, and there we should lay him up by Faith: If the head be for the world, yet let Christ have the heart.  
5. Keep him, not only by way of a holy and perpetual recordation of him in our minds and hearts; but also by a constant and continued care, and unwearied diligence, to preserve and enjoy the comfortableness and feeling of his gracious presence in your own Souls; imitating herein the fair Spouse, who when she had found him, would by no means let him go; but compelled him by a grateful violence to stay with her: this was one end why he hide himself for some time from her. Prius non inveniendus quaeritur, ut post inventus strictius teneatur. Thus jacob held him by force, and wrestled hard for his blessing, and would not let him go till he had blessed him; but when he had obtained that, he suffered him to departed: but we should never leave him, no not when he hath blessed us, as prising him more than any thing he can bestow. Nolo benedictionem tuam sed te, so must we prise more his person, than his blessings.    
2. The way and means to keep him:  
1. Leave all for him, retire from the world to enjoy him; say of all other things, when thou hast found Jesus of Nazareth, let these go their way. Make him a bed in thy Soul whereon he may rest, that is, sweet-thoughts and meditations on him, and complacency in him; Cant. 3.7, Behold his bed, which is solomon's. Solomoni ergo (vel Christo) lectulum facimus (saith Gregory) come a mundi solicitudinibus omnino cessamus, dum in solo deciderio Christi libenter pausamus, eique ut nobiscum pauset, cor ab omni terrena cupiditate mundamus. The beauty and riches of every member of the Church, is resembled to the wealth and splendour of Solomon's Bed, wherein Christ rests in his love: Be careful to keep your thoughts (amongst all worldly affairs) free for Christ. Religion (and so Christ) loves to lie in clean Sheets. Go to them that want Christ's gracious presence, consult their experiences, and they will tell you, that their worldly affairs have so distracted their thoughts, that Christ is not there; and as their worldly cares and riches increased upon them, the further distance hath Christ been from them. Some, while poor and low in the world, have felt much more of the sweetness of communion with Christ, than when they grew richer and full of cares. O! who would not be content to take less of the world, that they might have more of Christ.  
2. Never leave him, take heed of withdrawing from Christ, stick close to him, keep him company, and he will stay with you. As you do with a friend whose stay you desire, so deal with Christ; be much in his company, in prayer, reading, hearing, meditating, and all holy duties▪ be ambitious of more intimate communion with him; daily increase sweet acquaintance, and humble familiarity with Christ.  
1. Be willing to be much with Christ in Prayer, talking and conferring with him, as freely, frequently, and familiarly, as the Bride with her Bridegroom, Cant. 5.1, I am come into my garden, my sister, my spouse, saith Christ; q. d. It was thy hearty desire, O my dear Spouse, that I should come into this pleasant Garden; for thou saidst, Let my beloved come into his garden, (Cant. 4.16.) and now lo here I am, to answer the longing expectation of thy blessed Soul, which doth even pant and thirst after me, who am the health of thy countenance, and thy God, Psal. 42.11. My company thou dost affect, I see 'tis most sweet and pleasant to thee, and my company thou shalt have, here I am to be with thee as thou didst pray and desire; I come to eat thy pleasant fruits, and bring with me the inexpressible comforts of my Spirit, do thou eat and drink; Yea, drink abundantly, O beloved.  
2. Be willing to be with him in reading much and often in the book of God, where thou mayst find this precious pearl as in a field; what else (saith the Prince of Anhalt) is the whole Scripture, but the swadling-clothes of the child Jesus? the Apostle, Col. 3.16. right well terms the word of God the word of Christ, because he is the matter of the whole, and the contents of all the Bible; shadowed in the Law, and shown in the Gospel, Vnam vocem habent duo Testamenta; the word of the Lord contains nothing but the word, which is the Lord. Austin. How vainly do men look for immediate inspirations, when ordinary means is afforded; and others forbidden the reading of the Scriptures, and call Pictures and Images Lay men's books?  
3. Be willing to be with him in the Communion of Saints, Who are a garden enclosed, Cant. 4.12. in which Christ doth show himself most graciously by their savoury speeches, and holy conversations, emblematizing and representing in a proportionable degree that most admirable ravishing fairness and pleasantness that is in Christ himself! let these then be the excellent ones of the earth, in whom is all your delight, Psal. 16.3. Attend his Ordinances, which are the conduits to convey Christ to us; though others pretend to be above them, yet keep ye under them if ye would keep Christ; to put the pitcher above the rock is not the way to take water. O let your fellowship be with the Father and with the Son.  
3. Shake off sloth, ease and security; indulge not yourselves, love not your carnal ease, be not drunken with the pleasures of the flesh, nor surfeit with the profits of the world, nor intoxicated with pomp and honours; set not your affections on things below, let not down your watch, be not secure nor highminded, Rom. 3.3. Cant. 5.2, 3, 4, 5, 6. you have there Christ knocking at the door of her heart, with importunity, and tender vehemency; for admission, and he moves and solicits, Open my sister, my spouse, etc. every word an argument, a talon weight of love; and does Christ, call and knock, and beg at the door of our souls to enter? O what vile ingratitude is it to shut him out! Doth he solicit and entreat so many ways by his Word and Ordinances, Rod, and admonitions, and motions of his Spirit, what inexcusable obstinate madness is it to drive him away? Is any thing so worthy to be harboured there as he? and is it not an imcomparable honour that he should vouchsafe to come under our roof? She aggravates her fault because of his importunity. But observe her idle excuses and vain frivolous pretences for not opening to him, vers. 3. I have put off my coat, how shall I put it on? What absurd and sluggish inconveniences does she plead? making that her apology which should be her shame, in casting off those garments of holiness, and spiritual duties which should ever adorn her; and growing weary of her nuptial robes, which she should ever wear: And the other is like unto it, I have washed my feet how shall I defile them? This is spoken after the manner of those hot Countries where they used to wash constantly before they composed themselves to a settled rest, or before they sat down to eat. By this custom the Church would excuse her somnolency and negligence, as if there were trouble or danger in rising up to entertain him: Sad shifts! A Christian should endure more for Christ than a little cold, or unseasonable diligence. One spark of Hell will burn up all these cloaks and fair pretences.  
In the fourth verse Christ proceeds further, since knocking would not serve, outward means and moral arguments will not prevail, he works inwardly and effectually, by the powerful visitations and motions of the Spirit, which is called the finger, Mat. 12.28. compared with Luk. 11.20. Then her bowels were moved in her, or for him. Here's the great effect of spiritual visits of Christ, and the close and lively workings of his Spirit in the heart; then she arose and her hand● dropped with myrrh; active and vigorous endeavours should accompany inward motives and suggestions of grace; the feet should make haste, and the hands be diligent and operative, for this is to oil the lock, and make the soul dextrous and prompt to all duties of holiness.  
Vers. 6. You have the effect of her sloth: I opened to my beloved, but my beloved had withdrawn himself and was gone: or he was gone, he was gone; which duplication is more passionate, and denotes the expedition and certainty of his absence, for which she is much troubled, and like a sad widow, wrings her hands, and cries out he is gone, etc. my soul failed when he spoke, or melted, or went out of me, for his words which he had used to me; I was exanimated and astonished. O take heed of sloth.  
4. Hold fast the word of truth, keep the mystery of faith in a pure conscience, and then you keep Christ. Take heed therefore of all Opinions that are opposite and destructive to the truths of Christ, he will not lodge where his truth is thrust out by errors. What was it that brought ruin to the ancient Churches of Greece, but this? they gave way to fond opinions, some to jewish fables, some to the Doctrine o● Balaam, and of Devils▪ and of the Nicholaitans, as you read in the second or third Chapter of Revelation, and Ecclesiastical History. Preserve every truth of Christ according to its moment and weight; the dust of Gold is precious; 'tis dangerous to be careless in the lesser truths: Better heaven and earth should be blended together (saith Luther) than one dust of God's Truth should perish. If you harken to Satan and Seducers, this will be a little one, and that shall be a little one, till you have littleed away all the principles of faith. Count not those small things (as the men of the world do) for which the children of God have ventured their all. Martyrs were not so prodigal of their lives, but they knew what they did when they durst not give place for a moment. O beware of error, if you would keep Christ; let men be in the eyes of the world, in righteousness Saints, in holiness Angels, in zeal like Christ himself: If damnable errors be the ground of their Catechisms, and their opinions be heretical, they cannot keep Christ amongst them, receive and retain his faithful Ministers and Ambassadors: He that receiveth them receiveth me, and he that despiseth them despiseth me, saith Christ, Mat. 10.40 Luk. 10.16. Will Christ stay where his servants are despised and contemned? no, the Kingdom of Heaven shall be taken from such, Mat. 22.43. he takes it as done to himself, Mat. 25.40.  
5. Be humble and fruitful, these may well be joined together; for humble souls like the low valleys watered with the dew of Grace, are most fruitful; he knows the proud afar off, and resists the proud, but he gives grace to the humble, and dwells in such souls. Barrenness under Ordinances provokes him to leave men, as the barren figtree, Luk. 13▪ 6, 7, 8, 9 If it will not bear fruit after it hath been dressed and watered, Christ gives over to plead for its standing, and removes his presence from it. He delights to walk in a fruitful garden, Cant. 4. ult. Awake O Northwind, and come thou South, blow upon my garden, that the spices thereof may flow forth. Let my beloved come into his garden, and eat his pleasant fruits.  
Impart him to others, that's the way to have him; would you have Christ to stay with you, walk about with him, take him abroad, never come into any company but leave something of Christ there; while you seek to shut him up in yourselves, you lose him. Say with the Spouse, Cant. 7.10, 11, 12. Come my beloved, let us go forth into the fields, let us lodge in the villages, etc.  
Let your minds and mouths be seasoned with sweet and holy conceptions, and expressions of him, to the glory of God, and edification of others; then will Christ walk with you, as he did with those that were communing together of good things, Luk. 24.15. Not bitter in censuring others, not wasting your time in idle discourses, but use gracious speeches, and savoury communications. In a word, commit all to him in a way of well doing, and he will not leave his charge; employ him, and while he hath any thing to do for you, he will not leave his work. Improve and make use of him, and he will abide with you. Beware of committing (and approving thyself) in the least sin, or the least compliance with it; say not as Lot of Zoar, Is it not a little one? Sin approved is that very Delilah that cuts off the locks, and makes the Believer a prey to every Philistine. Sin is that which separates between us and our God, the great make-bait between heaven and earth, Isa. 59.2. Sin is that which will soon grieve away the holy Spirit by which you are sealed to the day of Redemption, Ephes. 4.30 O do not sin willingly and knowingly against God, and do not abate in your constant and fervent performance of duty, for these things strike at the union betwixt Christ and you, at the untying of the knot which God hath made so fast; and if it should once come to that, what would become of you? No sooner is the branch broken off the root, but it immediately withers and dies; For as the branch cannot bear fruit of itself, except it abide in the Vine, no more can ye except you abide in me. He that abideth in me and I in him, the same bringeth forth much fruit; for without me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separated from me, ye can do nothing. You had need to use all holy means, whereby you may keep Christ's special presence with your souls; many evils will flow in upon that soul that lets go Christ, Psal. 71.11. God hath forsaken him, prosecute and take him; Satan will sift you, sin will foil you, afflictions be too heavy for you, and you are sure to have worse company when he goes, and you will be apt to departed from him. Christ is that to thee, that thy soul cannot be without, thy light, life, health, happiness, thine all. Hell is heaven with Christ, and heaven is hell without him. Mallem presente Christo esse in inferno, quam absente Christo in coelo, said Luther.  
Third Branch of Exhortation, is to make use of this Gift of God. O improve him to the uttermost; 'tis not enough to have Christ, unless you use him. Not enough to have a Well of Salvation, but we must draw water and drink it too, if we intent a benefit by it, Isa. 12.3. so we must be always drawing, and drinking, and deriving good from Christ, as the branch makes the best of the root, and draws from it, as though it would exhaust all its life and virtue. O that we could carry it so to Christ, even to draw from him, as though we would draw him dry, if such a thing were possible. We have a saying in Philosophy, The nearer any thing comes to the first cause, the more abundantly doth it receive from it; as the nearer any thing is to the Sun, the more it participates of its light and heat. Now you Believers are nigh unto Christ. (In whom all fullness dwells, Col. 1.19.) You are even in him, and he in you. O what supplies of Grace should you be fetching from him, upon all occasions! Why do you not live under more constant, more free and full derivations from him? why should ye want, or what should you want, who are not only at the fountain, but in it? It's not enough for Christians to have faith by which to live, but they must live by the faith which they have, Gal. 2.20. i e. They must by faith draw continual supplies of Grace, comfort and strength from Christ. 'Twas the looking to the Brazen Serpent that cured them them that were stung; 'tis drinking of water that quenches the thirst, and eating the meat that satisfies the hungry. You then that have received Christ, and do keep him, make use and improvement of him; for though some gifts are only for laying up and looking at; yet this is both the excellency of God's gift, and an encouragement to you for the performance of this duty; that he is for use, yea all for use and benefit to us. The great end for which he was given to us, is that we should make use of him for our own good; God gave his Son to all Believers, that they by applying him, might have life through him, 1 joh. 4.9. joh. 3.16. As Christ is a public person, which both adds much to the excellency of this gift, and gives great encouragement to us to make use of him; It shows his excellency: Heaven is an excellent thing because public, for 'tis observed, there is nothing in heaven, (that is the seat and element of happiness) but it is common to all, of public use and enjoyment. The inhabitants of that glorious place, the glorified Saints and Angels, all see the face of him that sits on the Throne; they all drink of the water of life; all have access to eat of the apples of the tree of life; there is no forbidden fruit in heaven; all have the blessing of the immediate presence of the Lamb, and there is neither need of Sun nor Moon, nor light of candle to any; all equally enjoy Eternity; there is one lease and term-day to the lowest inhabitant of glory, as to the highest, and that is Eternity. There is common to all one City, the streets whereof are transparent gold; that the poorest inhabitants of a place do all walk on streets of gold of Ophir, is a great commendation of a City. 'Tis common to them all, that they shall never sigh, never be sad, never be sick, never be old, never die; all feel the smell of the fairest rose that ever men or Angels heard of, or can imagine; the flower, the glory, the joy of Heaven, the Lord Jesus Christ. All walk in white, and can sin no more; all have eternal life, fullness of joy and pleasures for evermore. So Christ is a public gift; all that truly believe may receive him, may keep him, may use him; though there be many thousands of souls that are receiving from Christ, yet he is full enough to supply thy wants: though millions of souls employ him in the world, yet he is at leisure to do thy work too, if thou employ him. All his offices and benefits are for thy use most properly, he is made, ordained, appointed and fitted unto us of God, Wisdom, righteousness, sanctification and redemption, 1 Cor. 1.30. Is not a Redeemer of use for captives, a Saviour for sinners, a Priest for offenders, a Prophet for the ignorant, a King to deliver such as are in bondage, and to conquer and subdue oppressors? What is a Physician for, but for sick persons? Look on Christ in all his undertake from first to last, he is for use: As particularly, 

1. Wherefore did Christ empty himself and come into the world, was it not for sinners, and will such cast him off and pass him by as useless▪ Did he rend the heavens, and come down to th● earth on purpose to seek and save lost sinners, Luk. 19.20. and 1 Tim. 1.15. and will ye no● now make use of him?  
2. Wherefore was he made a Sacrifice, and laid down his life, and spilt his most precious blood, was it not for us? Messiah was to be cut off, but not for himself, not for Angels, but for us; and did God give his Son to die for no use and purpose? is not he the good shepherd that giveth his life for his sheep, that they may have life, and have it more abundantly, joh. 10.10. He died that by his death he might reconcile us to God, when we were enemies, Rom. 5.10. His blood was▪ spilt to justify us, Rom. 5.9. He was delivered for our offences, Rom. 4.25. He paid a ransom for us, and made satisfaction to divine justice in our nature and stead. He gave himself for his Church, (Ephes. 5.25, 26.) that he might sanctify and cleanse it with the washing of water, by his word, that he might present it to himself a glorious Church, not having spot or wrinkle, that it might be holy and without blemish. He died that he might kill sin, which would be our death, and crucify the old man, and to establish a new Covenant, and open a way to Heaven; and shall all this be in vain? did Christ die as a fool dieth?  
3. Wherefore did he rise again from the dead? (was it not for our use and benefit?) Rom. 4.25. He risen again for our justification; that is, God did declare by raising him from the dead, that he hath accepted the death of his Son as of a sufficient ransom for our sins; and he being our true pledge and surety, therefore having satisfied for us by his death, and returning again to life, gives us a clear evidence and firm argument, that God was fully reconciled, and life purchased for us; which assurance we could not have had if Christ our pledge had remained under the power of death; and shall not we make use of Christ's Resurrection to confirm our faith, that God is satisfied for us? He risen again that he might quicken us to a new life, and shall we lie dead rather than improve?  
4. What was the end of Christ's Ascension? was not that also for us, and our use and benefit, that then he might lead captivity captive, and give gifts to men, Ephes. 4.8. either passively, that Christ might take away from Satan, death and hell, and all their captives, and make them his happy captives; and shall such a Redemption be refused? Or actively, that he might captivate the world, flesh, devil, death and hell, which in several kinds had captivated mankind, and shall not we make use of him, for conquering such enemies? He ascended that he might give his Spirit, and confer the gifts of the Holy Ghost, Act. 2.16, 17. and that he might prepare a place for us: And shall these great benefits be neglected?  
5. Once more: Wherefore is he an Advocate, but to plead for us, when we dare not, cannot come to speak for ourselves? What a strange piece of folly were it for a man that has a friend in the Court who is appointed purposely to plead his cause, or present his petition, and yet he make no use of him, when the success of his business concerns his whole estate or life? when we have sinned and offended God, we have Christ our advocate with the Father to interpose betwixt the blow of Justice and our guilty souls, and shall this privilege be neglected? 1 joh. 2.1. If we want any thing that God hath laid up for us, he is ready to make intercession for us, who cannot be denied, Heb 7.25. He must perfume all our Sacrifices, or they are not accepted; offer up all our Prayers, or they are not answered. What need had we then to make use of him? It is only by the blood of Christ that we have boldness or liberty to enter into the holy of holies, Heb. 10.19. And by him is a new and living way consecrated for us that we may draw near with true hearts and full assurance of faith, Heb. 10.20, 22. And none can come unto the Father but by him. O then make use of this only name and way, and be often walking in it to God, and his Throne of Grace.    
Object. O but I am a wretched sinner, a worthless worm and captive, what have I to do with such a precious Saviour, with so glorious a Lord?  
Answ. But pray tell me, wherefore is Christ a Saviour? is he not for sinners? Wherefore is he a Redeemer? is it that he should lie by God as useless? was he not a Redeemer for Captives? Hath not God fitted and dressed Christ (as I may so speak) for sinners use and advantage? what if all the world should say so, Christ should be a Saviour and save none? a Redeemer and ransom none at all? an Advocate and plead for none? for all are sinners, all are captives, all are at enmity with God naturally. We have the more need to use him because such.  
Now for Direction how we must make use of Christ: 

1. As for the manner.  
2. The particular cases wherein; 1. How or in what manner we may safely and comfortably make use of Christ.    
1. Labour by all means to be acquainted with your spiritual condition; know the state of your souls; otherwise how canst thou make use of Christ suitably? As suppose thou hast a blind eye, or hard heart, how canst thou make use of Christ to open the one, or break the other, as thou ought, if thou knowest it not? as the Apostle saith in another case, 1 Cor. 11.26. Let a man examine himself, and so let him eat, etc. So here, examine whether thou hast received Christ, whether he be thine, before thou make use of him; doth Christ belong to thee, or not? how canst thou without trembling think of him or approach to him, when thou knowest not whether he will condemn or acquit thee in judgement? nor whether he be fet for thy rising, or thy fall? whether he be the cornerstone and foundation of thy happiness, or a stone of stumbling, to break thee, and grind thee to powder? Luk. 2.34. Mat. 21.44. Take heed of usurping that which belongs not to thee; do not ignorantly and presumptuously conceit thyself to improve Christ, before thou hast received him; try thy state to the bottom; hands off, profane impenitent unbelievers, unreformed sinners.  
2. Get a due sense of thy necessity and want of Christ; learn to look upon thyself as altogether insufficient as of thyself to do any thing: What man is most likely to make use of Christ, what soul is in nearest capacity to improve him, but he that knows he hath nothing, can do nothing without him? Will a man make use of a Physician that thinks he is not sick? Will any entreat his neighbour's hand to help him to do or lift that which he is persuaded he hath strength enough to do himself? So if thou have any work to do, as suppose to resist Satan, subdue a corruption, and presumest thou canst do it thyself; thou art uncapable of making use of Christ: as a King to suppress rebels, will not call in foreign aid, etc. So think not yourselves to have any sufficiency to do any thing that is good, 2 Cor. 3.5. Empty yourselves of self-conceitedness; say not with Laodicea, I am rich, and increased with goods; but know what Christ saith, joh. 15.5. Non ait, fine me parum, potestis facere, sed nihil. Aust. Not but little, but just nothing; you cannot think, or speak, nor act in the least measure agreeable to God's perfect will, but by Christ: unbottom yourselves wholly, cast away self-confidence, that you may be fit for the Lord Jesus Christ, who filleth the hungry with good things, and sends the rich away empty, Luk. 1.53.  
3. Apply Christ to thyself in particular by faith, believing and being verily persuaded that Christ is able and willing to do for thee● what thou needest, and what thou desirest in all thy exigencies; trust him with thy work and business; and cast thyself upon him as thou wouldst do on a trusty, able, and faithful friend: as we are to receive Christ by faith, so by faith we make use of him; as we apply him for our justification, so we improve him for continuance of it, and for our Sanctification and Salvation.  
1. Thus the servants of God have done and prospered; they applied Christ in their several needs and exigencies, as job, David, Thomas and Paul.  
2. Thus the Scriptures direct, and persuade us to appropriate Christ to our needing souls, so we are bid to put on Christ, Rom. 13.14. Taste and see that he is gracious, Psal. 34.8.  
3. Thus Christ himself invites us to apply and improve him: Come eat of my bread, and drink of my wine which I have mingled, Prov. 9.5. Come partake of those good things my Father would have me to communicate unto you. Isa. 55.1. Ho every one that thirsteth come ye to the waters, etc. Joh. 7.37. If any man thirst, let him come unto me and drink. Mat. 11.28. Come unto me all ye that labour and are heavy laden, and I will give you rest. By these and such like passages in Scripture, you see what warrant you have to apply Christ, and persuade yourselves, that if you make use of him, he will do for you that which shall be for your good. Christ's call gives you a warrant to go to him, that you may possess these privileges in Christ without intrusion or usurpation, this is that you have to show to Conscience, you do not presume: Why dost thou, vile wretch, go to Christ for such a blessing? how dared thou that art a sinner look him in the face? lay hold on Christ? make use of Christ? why? I was invited and called. If it should be asked of the guests that came in a wedding garment, Friends, how durst ye come hither and approach the Presence-chamber of the King's Son? they might answer, We were bidden to the Wedding, Mat. 22.10, 12. The Scripture doth not call us by name, thou john and Thomas, though the offer be propounded generally, yet when God by his messenger speaks directly to my case, and I am included, here's a dish for my hungry soul, intended for me.  
2. For particular cases, wherein this gift may be very useful, as a Jesus to save us from our sins, Matt. 1.21.  
1. It is a tried and effectual antidote against sin, that's the greatest evil in the world. Now improve Christ against the guilt, the stain, the temptation, the bondage, and the remainder of sin.  
1. Against the guilt of sin; wouldst thou have pardon, make use of Christ, who hath shed his blood to satisfy infinite Justice, and purchase pardon and remission of thy sins, if thou believe in him, 1 Pet. 2.24, 25. He hath born them on his body on the Cross, Therefore, as the Apostle, 1 joh. 2.12, these things I writ unto you, that ye sin not; and if any man sin, we have an advocate with the father, jesus Christ the righteous, who is a propitiation for our sins, and not for ours only, but the sins of the whole world. If thou hast sinned against God, and guilt pleads against thee, and thou hast nothing to plead for thyself, thou mayst go to this Advocate, who will intercede for thee, by virtue of his merits; and so thou mayst scape the Judgement of God denounced against thee, Ezek. 18 4, The soul that sinneth it shall die. O apply the blood of Christ, and sprinkle that upon thy Conscience, that thy sins may be blotted out, when the times of refreshing shall come from the presence of the Lord, he will heal thy bleeding wounds, and drown the cry of thy sins.  
2. Against the stain of sin, to purge and cleanse thee; Dost thou find thy Soul stained with original and actual pollutions, so that thou criest out, I am unclean, I am unclean, I was born in iniquity, and in sin did my mother conceive me; and innumerable evils committed by me, do leave a macula, or slain upon me? O then, fly to Christ, who is a fountain set open to wash from sin and from uncleanness, Zech. 13.1. Who is the Lamb of God, that takes away the sins of the world, John 1.29. Christ was without spot, knew no sin, was born holy, that he might cover the impurity of thy conception. Hath sin like a poison or leprosy spread over thy whole Soul, and all thy actions are impure, so that there is no soundness in thee, but wounds, and bruises, and putrifying sores? Improve Christ in this case, who will wash thee in his blood, Rev. 1.5, bind up thy wounds, and make thee partaker of the Divine nature; as 2 Pet. 1.4. Though thy sins be as scarlet, he will make thee white as snow. If the blood of bulls and goats, sprinkling the unclean, sanctified to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal spirit, offered himself without spot to God, purge your consciences from dead works, to serve the living Lord, Heb. 9.13, 14? O then, look unto Christ and be healed, tell him (as he did) Lord, if thou wilt, thou canst make me clean. No Soap, nor Nitre can purge it: the general deluge swept away sinners, but could not wash away one sin.  
3. Against the bondage of sin; every one is by nature a bondslave to corruption: Now Christ was sent to Preach, as well as purchase deliverance for captives, and to open the Prison to them that are bound, Isa. 61.1, 2. If a number of men were taken captives by the Turks, and made Galley-slaves; suppose some rich Merchant should lay down a vast sum of Money to purchase their liberty; or a great Prince make way by the Sword for their escape, or give some Prisoners in exchange for them; and should this dear-bought liberty be proclaimed to all in general, That whoever will apply themselves to him, should be free from bondage; How deservedly may those lie and die in Chains, that will not accept and make use of those easy terms? If thou cry out, O wretched man that I am, who shall deliver me, & c? Christ alone, that Son will make you free, joh. 8.32, 33, 34. 'Tis not a feigned, or fancied, but a real liberty, free indeed.  
4. Against the danger of sin; Art thou afraid of such a corruption? art thou annoyed with such a temptation, and ready to say, ah, I shall one day perish by the hand of such a sin? Then to prevent falling into sin, and antidote thee against the solicitations of it, with Paul run to Christ, and beseech the Lord once and again, till thou have that answer, My grace is sufficient for thee, 2 Cor. 12.8, 9 When sin comes as a Potiphars Wife, and offers thee deadly Poison in a golden Cup, let Faith answer, I would consent, but that I am a Christian; how can I do this great wickedness and sin against my Christ? I cannot gratify this or that lust, but I must be disloyal to my Lord Christ. When ever temptations assault, and an host incamp against thee, hast to the Captain of thy Salvation, as David, at What time I am afraid, I will trust in thee, Psal. 56.3.  
5. Against the whole body of sin, make use of Christ, who came to destroy the works of the Devil: Would thou have sin mortified and killed, and the old man crucified, nail him to the Cross of Christ, that by virtue of his death, sin may receive its death's wound; no corruptions can stand before Christ's Cross. Rom. 6.8, Knowing this, that our old man is crucified with him, that the body of sin might be destroyed.  
1. Art thou troubled and molested with passion, and transported with anger? nothing so effectual to subdue and bridle that short madness, as Christ. Nihil ita irae impetum cohibet, sicut jesus: 'Tis the property of contraries to expel one another. Christ is meekness and love.  
2. Doth Pride, that detestable sin, swell thee? art thou proud of wealth, honour, gifts, friends, & c? Nihil ita superbiae tumorem, sedat sicut jesus, he is humble and lowly, Mat. 11.29.  
3. Or that diabolical sin of envy? Christ can cure thee of that rotten vice: Nihil ita livoris culmas; sanat sicut jesus: Who ever shown more opposition to it than Christ, who prayed that his Servants might have the same glory with him, joh. 17.22.  
4. Or that idolatrous heathenish sin of Covetousness? Christ alone can quench the insatiable thirst after worldly things. joh. 4.14, Whoever drinks of this water shall never thirst. Nil ita temperat sitim avaritiae sicut jesus▪ Thou wilt trample the Moon under thy feet, and scorn to love this poor dunghil-world, or be fond of these beautiful vanities, and fair-faced nothings.  
Lastly, Dost thou feel in thy Soul the scorching heat of Concupiscence, and knowest not how to rid thyself of it? Go to Christ, who will quickly quench that flame: Nihil ita extinguit libidinis flammam, sicut jesus. Christ's blood is an excellent antidote against lust, and will quench, and not curb only, that inflammation. So we might add many more instances for our mortification, etc.  
2. As a Physician to cure all Diseases; Christ, the gift of God, is a most excellent and sovereign Remedy for all diseases and spiritual indispositions; whatever the Soul ails, go to Christ, and he can and will help.  
1. For darkness and blindness; none better than Christ. Do the eyes of thy mind wax dim and dark, that thou canst not (so well as formerly) see the soulness of sin, the fairness of Christ, the beauty of holiness? O make use of Christ, who can open blind eyes, and clear the sight, and make you see that plainly, that others can scarce perceive. He can illuminate the mind, anoint the eye with eyesalve, Rev. 3.18, that thou mayst see how naked and wretched thou art; dispel all darkness, and show thee the light of life, john 8.12, and 12.46. If any walk in darkness, and hath no light, let him trust in the name of the Lord, and stay himself upon his God, Isa. 50.10.  
2. Deadness; Christ is an effectual remedy against deadness and lifelesness of spirit: Whither should we go but unto him who hath the words of eternal life? Thou hast fallen among Thiefs, and they have bereft thee of all, yea, of life itself; why Christ is that good Samaritan, which puts Wine and Oil into thy wounded Soul, Luk. 10.30, he complains that ye will not come unto him, that ye may have life; he is called our life, Col. 3.4. O derive life and strength from him.  
3. Hardness; Art thou infected with that sore disease of hardness of heart, so that thou canst not mourn for sin, nor art scarce sensible of the great burden of sin and misery, nor lay to heart the evils of the times, but thy heart is a Rock, or an Adamant? O go to Christ, who can, and will take away the heart of stone, and give thee a heart of flesh, Ezek. 11.19, and 36.26. In him this gracious promise is, and ever shall be, yea, and Amen. Soak thy heart thoroughly in this promise, and set before thine eyes a crucified bleeding Saviour. Hence that saying of Bernard, Cui fons forte sicul es lanynam invocat jesum, non fluxit uberius. What hardness of heart could ever stand before Jesus Christ? or what Soul ever went to Christ, and came away with a hard heart, and was not melted as wax before the Sun? If Christ do but strike upon the heart, though it were a Rock, he can make it gush out with a torrent of brinish tears.  
4. Barrenness; Thou complainest of unfruitfulness, thou receivest much and returnest little, thou art dry and unprofitable; make use of Christ in this case; the water is not more effectual to make fruitful the barren ground, than the dew of Christ's Grace, to fructify a barren heart; I the Lord can turn a barren wilderness into a fruitful garden, Isa. 51.3. He hath promised to make the Wilderness like Eden, and the Desert like the Garden of the Lord. He hath said, Isa. 35.1, 2, 6, 7, That the desert shall blossom as the rose, yea it shall blossom abundantly; for in the wilderness shall water break out, and streams in the desert, and the parched ground shall become a pool, and the thirsty land springs of water. Go to Christ for the fulfilling of those great and precious promises; say, Cant. 4. ult. Lord send out thy spirit, to breathe upon my Soul, to blow upon my Garden, that the Spices thereof may flow out, etc. Christ saith, Except ye abide in me, and I in you, ye cannot bear fruit. Under the term abiding, is employed, making use of Christ, drawing sap and nourishment from him, joh. 15.4, 5.  
5. Despondency; when thou art disquieted with melancholy, Psal. 27.13, doubting and distrustful thoughts arising from the weakness of Grace, power of Corruption, and malice of Satan; have recourse to Christ, who hath an incomparable faculty of dispelling all these perplexed and pensive conceits that do torture thy mind: He himself suffered, and was tempted, was a man of sorrows, and acquainted with grief, and therefore is able to secure us in all our temptations and troubles, Heb. 2.18, and 4.15, 16. Now if a man be in any trouble in outward estate or body, what will he do in such a case? He will go and consult with one that hath been in the like condition. Do thus, make use of Christ for help, who hath said, I will never leave thee, nor forsake thee, Heb. 13.5; which words of his, being spoken home to the heart of a distrustful, perplexed person, by his own Spirit, must needs be of refreshing virtue, and reviving power, as that light will ever spring up out of darkness, and scatter those mists that darken the mind and disturb our peace: 'tis he that forgiveth all thy sins, and healeth all thy diseases, Psal. 103.3.  
3. Improve this gift of God, as a sweet and forcible attractive and help to draw your hearts to the performance of all those duties that are required of you; and to assist in the exercise of those graces that are to be found in you.  
As 1. Faith; In the want or weakness of Faith, make use of Christ, who must needs be very helpful; for he is the author and finisher of your faith, Heb. 12.2, he is infinitely able to begin, increase, and perfect your faith, so as that it can have no other virtue or power, but such as is derived only from him. 'Tis he by whom we believe in God, who raised him from the dead; his own Disciples finding their faith infirm and weak, did repair to him for more strength, and for a larger measure of it, acknowledging him to be able, and themselves impotent and unable to do it, saying, Luke 17.5, Lord increase our faith.  
2. Repentance; Does any lie and groan under the guilt and burden of impenitency? O let him address himself to Christ in this sad case, who came into the world to call sinners to repentance; not as we in the Ministry, to call outwardly, but to call with an effectual voice, and to cause to repent, Mat. 11.13. God not only gave him to the world to be a Saviour, but hath exalted him to be a Prince, to give repentance and remission of sins, Act. 5.31. If thy heart be secure and senseless, go to Christ who will freely give (not cell) and work in thee godly sorrow, that leads to repentance unto salvation, not to be repent of. That repentance you frame in yourselves, will miserably deceive you; so that Austin said, that repentance doth drown more than sin, when you think you can sufficiently do it yourselves; whereas Christ alone doth give true and acceptable repentance.  
3. Love; Christ is the best teacher of Love that ever the world had; who taught it, not only by his words, but by his blood, by his life, and by his death. wouldst thou learn to love? Go to Christ; if thou canst not learn it of him, thou canst never learn it. Love is the greatest commander of love, and the most effectual argument that can insuperably constrain us to it; and none ever loved at the rate and measure that Christ hath loved; to stand by such a fire, is the way for a congealed heart to melt, and the coldest affections to grow warm. A lively Faith still holding Christ the glass of infinite love and goodness, before our faces, is the greatest lesson in the art of love. A believing view of the nature, undertaking, love, obedience, doctrine, example, sufferings, intercession, and Kingdom of Jesus Christ, must needs inflame believers hearts with an answerable degree of love: O steep that stiff and hardened heart in the blood of Christ, and it will melt, and it will change thy unkind, unthankful heart, in the very nature of love, to come over with Thomas, and by the passage of his wounds, wind thyself into his heart.  
4. Obedience, both active and passive, to which Christ is both an incomparable motive, and admirable pattern: He fulfilled all righteousness, and became obedient to the death of the Cross; Lo, I come to do thy will, O God, was his resolution when he came into the world; and not my will, but thine be done, when he went out of it. He hath said, he will write his Laws in your hearts, and cause you to walk in his statutes, and give you one heart and one way, that ye may serve him for ever, Ezek. 36.27. Christ's obedience is thine, walking in Christ; all the acts of it are exerted and performed in the strength of Christ.  
5. Prayer; would you know how to pray, as to have your Prayer accepted and answered? let Christ be made use of, who is the alone Mediator, that by the vail of his flesh, hath made a new and living way into the holy place; and sits at God's right hand making request for you: So that by him, you may have free access with boldness to the throne of grace, Heb. 10.19, 20. Have you a friend in the Court, that will plead your cause, and speak a good word to the King, and will you not make use of him? O Let us come boldly to the throne of grace, Heb. 4.16. In Christ we have access, Eph. 2.18, and 3.14. Rom. 8.34. 1 joh. 5.4. joh. 14.13. If ye ask any thing in my name, I will do it; in time of the Law, if any sinned, he was to go to the High Priest, who was to mediate and intercede for him to God. So now we must come to Christ, who mediates, and makes intercession for us; though we have transgressed, he hath suffered; though we be unworthy, yet he is worthy; if we and our suit be commended by one of so great worth, and such interest in the Father, can we doubt of success?— He will give us also his spirit, to help our infirmities, and teach us what to pray for as we ought, and lead us by the hand unto God, and enable us to cry, Abba, Father.  
4. Improve Christ, as the purchaser and conveyer of all blessings and benefits to your Souls, which they stand in need of; are you empty and hungry, come to him for food; are you naked, come to him for clothes; are you weak, come to him for strength; if wavering, for steadfastness; if weary, for rest.  
1. Let the poor, needy and hungry Soul come to Christ, and not lay out its money for that which is not bread; but harken unto him, eat that which is good, and let your soul delight itself in fastness, Isa. 55.2, 3. He alone will feed and fill the Soul, and satiate it with his goodness; He will make a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined, Isa. 25.6. O labour to ●ake in his sweetest consolations fresh every morning; the Soul cannot live without some comfort or other, if it finds no such sweetness in Christ it will look for it elsewhere; and if it taste nothing in his ways to keep it up, it will go down to earthly delights for relief.  
2. Let the wretched, naked Soul, make use of Christ, and not sow together Fig-leaves, as Adam, Gen. 3.7. Never think to patch together a deal of filthy rags to cover thy uncleanness and nakedness, Isa. 64.6. But if thou know that thou art naked, then buy of Christ white raiment that thou mayst be clothed, and the shame of thy nakedness do not appear, Rev. 3.18. Christ's righteousness is a long white robe to cover thy nakedness, see Ezek 16. begin. the Soul according to its nativity is naked and filthy; but Christ spreads his skirt over it, and puts on excellent ornaments, he will take away thy filthy garments, and clothe thee with change of raiment, Zech. 3. begin.  
3 Let the weak improve Christ for strength, who will perfect his strength in their weakness; so that thou mayst say with the Apostle, When I am weak, than I am strong, 2 Cor. 12.9. And by his strength, I can do all things, Phil. 4.13. Trust not in your own strength, but rely upon the power of Christ in all your performances; art thou to grapple with some strong corruption or temptation, and desirest to overcome it? hast thou some weighty and difficult duty to perform? make trial of Christ, and thou shalt find that he gives power to the faint, and to them that have no might, Isa. 40.29.  
4. Let the wavering make use of him for stability and fixedness; Art thou afraid of Apostasy in these backsliding times, go to Christ to establish thee, 1 Thes. 3.13, That he establish your hearts, unblameable in holiness before God, even our father, at the coming of our Lord jesus Christ, with all his saints. He is a Rock, if thou build on him, thou shalt never be moved, Matt. 16.10. God stablisheth your Souls in Christ, 2 Cor. 1.21. If you can get rooted and built up in him, and established by him in the faith, you need not fear (though you must beware) of being spoiled through Philosophy and vain deceit, Col. 2.7, 8. Do you fear falling away from the Grace or Truth of God? then make special use of Christ, who is able to establish you, and keep you from falling, and present you faultless before the presence of his glory with exceeding joy, jude 24.  
5. Let the weary Soul come to Christ, and he shall find rest; make use of this gift of God, which is far more suitable to a wandering sinsick soul, than the softest bed to the wearied body: what was prophesied by Lamech concerning his Son Noah, is completely fulfilled in Christ, whereof Noah was a type, Gen. 5.29. He called his son Noah, rest, (for saith he) this same shall comfort us concerning our work and toil of our hands. Think often on that soul-refreshing promise, Matt. 11 28, Come unto me all ye that labour and are heavy laden, and I will give you rest; take my yoke upon you, etc. Come poor restless, easeless, and dejected souls, let others weary themselves in seeking riches and reputation in the world, to you I faithfully promise rest, which is the thing you want. Fecisti nos domine propter te, & inquietum est cor nostrum, donec veniat ad te.  
5. Improve this gift of God as a standing cordial against those failings and despondencies of spirit, and make use of it in the midst of those sad thoughts and mi●givings of heart you may be under through fear of wrath, terrors of conscience, and shrinking apprehensions of death and judgement.  
1. Is God angry, doth he begin to thunder, and write bitter things against thee? and his waves and billows go over you, so that your moisture is dried up, and you almost overwhelmed with the fierceness of his wrath? Now let faith recollect itself and say, Well, Christ is mine, in whose wounds is room enough to hold, and in whose heart is readiness enough to receive all that fly unto him; true indeed, there is a terrible storm of justice gathering over my head, and ready to fall upon me, but my Christ is my shelter, an hiding place from the wind, and a covert from the tempest, Isa. 32.2. A flood of vengeance is coming, but I am got into the Ark; destruction near, but Christ is my Passover, my little Sanctuary, able and willing to save to the uttermost with all kinds and degrees of Salvation, Heb. 7.25. He hath trodden the wine-press alone, and of the people there was none with him, Isa. 63.3. O then enter into this rock, for fear of the Lord, and for the glory of his Majesty, till the indignation be overpast. When God is angry with thy soul, take Christ in thine arms and come to him.  
2. Art thou grown strange to him, and alienated thyself from him by sin? none is so proper and necessary to be made use of as Christ in this case, who is the peacemaker between God and man; who hath not only made peace between those, but so ratified and confirmed it, that nothing shall be ever able to dissolve it. God reconciles the world to himself by Christ, 2 Cor. 5.19. not only them that were strangers, but even enemies, Col. 1.21. Those that are afar of, are made nigh by the blood of Christ; he hath broken down the partition-wall, and slain the enmity, Ephes. 2 16, 17, 18. If thou hast some dear friend who bestows a gift on thee, in token of his dear love and respect to thee, and there should be afterwards some disagreeing and falling out betwixt you, wouldst thou show this gift a pledge of league and amity? etc. thus hold up Christ to God.  
3. Or though it be not thus, yet thou wantest the sense and feeling of his love, and art comfortless in the want of it; O then make use of Christ in this case, who is able to make all Consolations abound, and fill thy soul with joy and peace in believing: He hath said, joh. 14.18. I will not leave you comfortless; Tristatur aliquis nostrum, veniat in cor jesus. Is any man sad (saith Bernard) let that sweetest name Jesus come into his heart, and so he shall have that peace and comfort that the world cannot give, neither can the world take it away from him. Christ is a most sovereign Cordial, apply and use him, and your joy will be full.  
4. Or art thou terrified in Conscience, and groaning under the insupportable burden of a wounded spirit? art thou affrighted with accusing and condemning thoughts? O go to Christ, who as he can make peace in the Court of Heaven, so he can create peace in thy heart, and still the cries of Conscience, and make a calm there also; though the waves roar, and the winds blow, etc. thy soul shall have peace in him which passeth all understanding, Col. 1.20. And will say, in me ye shall have peace, be of good cheer, let not your hearts be troubled; though your hearts ache and tremble, yet he is greater tha● your hearts, who is nigh to justify you, Isa. ●●. 8 so that you may triumph with the Apostle, Who is he that condemneth? it is Christ that died, Rom. 8.34. Expect no peace in laying aside Christ.  
5. Are you afraid of death and judgement to come? in this case also make use of Christ. It's reported by Cassander that in ancient times, sick and weak dying persons were directed and accustomed to make use of Christ at that time especially, interposing him betwixt them and God's Judgement; saying these words, Lord we put thee the death of our Lord jesus Christ betwixt us and thy judgement. But what need we look into Historians, the Scriptures show what languishing souls and drooping spirits must do, Psal. 23.4, 5. Though I walk in the valley of the shadow of death, yet I will fear no evil, etc. Christ hath destroyed him that had the power of death, Heb. 2.4. taken out the venom and malignity of it; Death lost its sting in Christ's side: And now O death where is thy sting? O grave where is thy victory? 1 Cor. 15.55, 57 Or fearest thou judgement, look to Christ and thou shalt not die the second death, but he will raise thee up at the last day, joh 6.49, 50. Having Christ, thou mayst stand in judgement, and lift up thy head with joy, for 'tis the day of thy Redemption, than the redeemed of the Lord shall return with joy everlasting; and you shall appear with him in glory.  
4. Fourth Branch of Exhortation, Be ●ery thankful for him; yea let your whole soul go out in thankfulness; be ever praising and magnifying God for his unspeakable mercy in Christ, your Sacrifice, your Redeemer, your Saviour; often call upon your sluggish hearts, and say, Bless the Lord, O my soul, and all that is within me bless his holy name, Psal. 103.1. and 116.12. What shall I render to the Lord for this the greatest of all his benefits?  
O be thankful, not in a common, ordinary, formal manner, but in the most lively, enlarged and raised manner that is possible; where the mercy is high and great, the thankfulness must bear some proportion to it. O let your apprehensions be widened, to conceive the vastness of this mercy, that your affections may be more enlarged to praise God for it; O how shall we get our hearts affected with it! what thankfulness can be enough for such a gift! should not the whole soul be summoned in to give its most united acknowledgement of so signal a mercy? for God to give his only begotten Son to be a Saviour for sinners! Here's the wonder of wonders! God never did the like before, and he'll never do the like again; and blessed be his name, there is no need he should. It would have been admirable mercy if God would have sent some other person upon this Errand to redeem and save undone sinners. If send he will, why did he not send an Angel, (or body of Angels) to try their skill, and see what they could do? Nay, why did he not send an Angel (as once he did) with a flaming sword in his hand to keep off sinners from the Tree of Life? O this did not comport with his gracious designs (though it did too well with the creatures merit) therefore he would not do it; no his own Son shall be pitched upon, he is the person whom God will send. Surely here was love, great love, great to the degree of infiniteness. Millions of Angels were nothing to one Son, to one such Son, his firstborn, his only begotten Son, the Son of his love, who lay in his bosom, had been his delight from everlasting. O astonishing mercy! O admirable goodness and condescension! how may we cry out here, Lord what is man that thou art thus mindful of him, and the Son of man that thou makest this account of him! Psal. 8.4. and 144.3. or as job 7.17. What is man that thou shouldest magnify him, and that thou shouldest set thine heart upon him! Here was God so loving, so as can never be expressed, never be comprehended, joh 3.16. God so loved the world that he gave his only begotten Son, that whosoever believed on him might not perish, but have everlasting life.  
The Heavens and the Earth were once called upon to be filled with astonishment, because of the ingratitude of a sinful people, Isa. 1.2. May not now Heaven and Earth, Angels and men, all creatures whatsoever, be called upon to be filled with astonishment because of the stupendious love of God O Christians! what influence hath this upon your dull and sluggish hearts? what are you made of, that you are no more (in the sense of it) drawn out in blessing, loving, admiring and adoring of God? Pray, if there be any holy ingenuity in you, take some pains with yourselves, that you may be much more affected with it, and give not over, till you have such thoughts and affections (upon Gods giving his Son) raised in you as may in some measure answer to those thoughts and affections which you shall have about it, when you shall be in Heaven. The Angels never reaped that advantage that we do, yet they were at praising-work as soon as ever Christ was born, Luk. 2.13, 14. A multitude of the heavenly host was praising God, saying, Glory to God in the highest, on earth peace, and good will towards men  
Good Zachary so soon as his mouth was opened, begun his Prophecy, with Blessed be the Lord God of Israel, who hath visited and redeemed his people, Luk. 1.68, 69. And old Simeon ended his life with praise and blessing God, Luk. 1.19. 'Tis the duty of all Christians in every thing to give thanks, 1 Thes. 5.18. because this is the will of God in Christ, much more should every soul give thanks, for Christ the top of all blessings, the flower of all enjoyments; think much of this threefold cord of obligation to praise: 1. When a gift is free: 2. When it is great. 3. When special▪ thanks is most due: for though a man receive a benefit from another, yet if he have in any measure deserved it before, or it be in lieu of something to be done after, it abates the thankfulness: But though it be free, yet if it be not much worth, that lessens thanks; but if it be a thing of worth, yet if it be commonly to be had, or given to all, this will take off somewhat of the edge of thankfulness. But now,  
1. Christ is an absolutely free gift, not only undeserved, but undesired and expected: kindness by the rules of friendship and love, in the heathens judgement, doth challenge either recompense if we deal with our matches, or acknowledgement where the distance is great, and the greater this, the greater that: Now betwixt God and us the distance is infinite, and if it were possible our love and thankfulness should fill up that distance, and extend itself to infiniteness. Let Angels and men adore and praise God for this gift to eternity in Heaven, yet they must be ashamed and blush at the imagination of merit. The dignity and worth of this gift must lay an infinite (though sinless) debt for ever on all the Citizens of Glory, whether home-born, and natives of the Country, as elect Angels, or adopted strangers, as glorified Saints. Christ is the flower, glory, and crown of free Grace.  
2 The gift is of unspeakable worth and excellency, than which none could ever be greater, none better, the only begotten Son, God blessed for evermore, the brightness of his Father's Glory; coequal and coessential with the Father; there could be no addition at all made to his Glory; he was so high he could not be higher, so great, so good, etc. He is better than wealth or health, than peace or life.  
3. There's distinguishing favour in bestowing Christ on thee, and not on others; that which is common to all, will never leave such an impression of wonder and praise; but when it comes to me and us, that makes deepest impression. The passing by of my Father and Mother, my Brother, my Sister, Husband or Wife, Neighbour or Friend, and taking me, is a most endearing favour. Two lie in the same womb, sit in the same seat, hear the same Sermon, and one is taken and another left, Psal. 147.12, 19, 20. Praise the Lord, O jerusalem, praise thy God, O Zion. Among many other grounds and reasons, that's one in the 19 verse, He shows his w●rd unto jacob, his statutes and his judgements to Israel, he hath not dealt so with any Nation. Here he speaks not of the measure (as if others had the same grace revealed in nature, but in inferior degrees) for he saith, as for his judgements they have not known them; and being full of it, he concludes, Praise ye the Lord: Christ esteemeth this the flower of Grace, and blesseth his Father for it, Mat. 11.25. I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. To consider, that of all England, all Europe, all Adam's posterity, that ever were masters of a living soul, the Lord passed by so many thousands and millions, and the lot of free grace fell upon me, precisely by name, and not on many besides, no less eligible than I was: O how should it ravish our hearts into admiration and praise. Blessed are your eyes, for they see such things that many Kings and Prophets have desired to see and have not seen them, Luk. 10.23. O what thoughts will ye have of this mercy in Heaven when you shall have your souls laden with a massy weight of glory, and thousands of souls spitting out blasphemies on the Majesty of Heaven, out of the sense of the torment of the gnawing-worm that never dies; and you consider the soul of judas might have been in my souls stead, and my soul in the same place of torment that he is now in. O the unsearchable riches of the free grace of God in Christ! How should we now sing that new Song that properly belongs to all redeemed ones, Rev. 14.3. and to say with a loud voice, Blessing, and honour, and glory, and power be unto him that sitteth on the Throne for ever and ever, Rev. 5.8. ad finem: and Rev 7.12. O how should we extol and show forth his praises, had we as many tongues as members, or joints, or hairs; were our whole body turned into that one member, yet should we not be able for this high and glorious mercy, sufficiently to celebrate the praises of the most high God.  
5. Fifth and last Branch of Exhortation, Be fruitful in Christ: True thankfulness improves the gift to the Donors' honour. A friend gives me a token, I'll receive it for his sake; a jewel, I'll keep it for his sake; a Book, I'll use it for his sake; a Ring, I'll wear it for his sake; that is, so as may best express my love, and report his goodness. Were we truly thankful to our God, we would use and improve this gift for his sake, to his glory. O let it be our chief care to improve this transcendently excellent gift, to his glory who gave it. Let me press this Exhortation on ●ou in the words of the Apostle, Col. 2.6. As ye have therefore received Christ jesus the Lord, so walk ye in him. It is not enough to have or to know that we have received Christ, but we are to see that we walk in him, or according to him. 'Tis not sufficient for us to take Jesus Christ, this gift of God, offered in the Gospel, but our deportment and carriage must be such as becomes them that have received so great a favour. Christ was the greatest Legacy that ever was bequeathed to poor creatures, and he and his benefits that come with him, is matter of greatest weight and concernment that ever God be-trusted in the hands of dust and ashes; the most rich▪ glorious and perfect gift, that ever came out of the hands of God. Wherefore let us gird up the loins of our mind, and be sober, and hope to the end, for the grace that is to be brought unto us at the revelation of jesus Christ, as obedient children: Not fashioning ourselves according to the former lusts in our ignorance, but as he that hath called us is holy, so let us be holy in all manner of conversation, 1 Pet. 1.13, 14, 15. O what manner of persons should we be in all holy conversation and godliness!  
It is most reasonable that we should walk in Christ, as we have received him, both from the rules of ingenuity, fidelity and equity.  
1. It is a rule of an ingenuous man, that nothing be done to the prejudice of him from whom we receive nothing but the fairest expressions of favour and kindness. God deals with his people in sweet expressions and carriages of condescending love, bounty, and goodwill; all his ways are mercy and faithfulness; his with drawings, or whatever God doth to his people, it is for their good: Now for any man to walk contrary to God, that still goes on to discover more of the riches of his grace to him, is to requite evil for good, a piece of great disingenuity: there is not only rebellion and disobedience, but wickedness in it.  
2. 'Tis a rule of fidelity: whatever is given to a man to be disposed of upon such and such things, and for such ends, should be carefully employed and laid out upon such things, and for such ends, according to the will of the giver. A man may certainly dispose of his own as he pleases. Now Christ was not given to us to live as we list, or to walk in the vanity of our minds as other Gentiles, Ephes. 4.17. Those that have received Christ, and do not walk worthy of him, do not improve him for mortifying the old man, and putting on the new man, and for holiness of heart and life, they go against the will of him that hath bestowed th●s gift upon them.  
3. 'Tis a rule and principle of equity: whatsoever we have received from another to occupy, we should return it with all possible advantage: being entrusted in another's business, an ingenious and just man will labour to advantage him in whose business he is employed, as much if not more than his own. If we receive this special gift and grace of God, and instead of walking answerably we dishonour him by walking contrary to the grace we have received, where is justice and ingenuity in this deportment? As if a servant be employed in his Master's business, he is to use his utmost skill, and strength, and put to his utmost endeavours to perform his duty exactly. So we are servants, and whatever we do, is our duty, L●k. 17.10. the stock we have received from another, must be faithfully returned to the owner with advantage, Mat. 25.27. A servant is not to mind his own advantage, and profit, but his masters; the end why you perform duties, and frequent Ordinances, must not be merely to be free from guilt and horror, and to escape Judgement and H●ll, that's but as a servant that works indeed, and does his master's business for his own ends; but you must eat and drink, work and trade, pray and hear, and all that you do, for God and his glory.  
For directions, how we must walk in Christ: You must walk in Christ as you have received him 

1. You received Christ as one that hath taken upon him your nature, and sanctified it, joh. 17.19. and in this respect you should walk in him, as those that are sanctified, Ephes. 4 20, 21, 22, 23, 24. But ye have not so learned Christ, etc. 1 Thes. 4.4. As you have received of us how you ought to walk and to please God, so ye would abound more and more; for this is the will of God, even your sanctification, that every one of you should know how to possess his vessel in sanctification and honour.  
2. As one that mediates and intercedes for you at the Throne of Grace; and ye should be sure to walk in him, come to God in this new and living way, that your persons and services may be accepted, and prayers answered.  
3. As one to whom you have resigned up yourselves as your King and Lord, ruler and governor, that hath the sole ordering and disposing of you and all your affairs and ways; and in this respect, you should yield obedience and subjection to his commands, and give up yourselves wholly to him.  
4. As one that is your Saviour, who is your strength and safety against all enemies and evils; whose design and undertaking is to deliver you from the evil of sin, Satan and the world; in all your fears, dangers, temptations, than you must fly unto him; and rely upon him; when he hath restored liberty to you captives and slaves, you must walk in this liberty, and make use of it (not to sin) but to serve him freely, without fear and without distraction.  
5. As a guide and leader to show you the way of life and happiness; and 'tis nothing but reason you should follow him, and walk as he walked. In a word, he is your life and your all, and so you should live (not to yourselves) but to him and his praise, and glorify him in soul and body which are his; that since he died for all▪ 'tis very reasonable that they which believe should not live henceforth to themselves, but to him that died for them. Rom. 6.22, ●3. Being made free from sin, and become servants unto God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death, but the gift of God is eternal life, through jesus Christ our Lord.     

CHRIST The Best MASTER.  Joh. 13.13. Ye call me Master and Lord, and ye say well, for so I am. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
VOS me vocantes, dicitis magister a● domine & bene dicitis sum en●m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per enallagen, as Mark 15.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod ponitur, Mat. 27.46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these are put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Grammarians speak) the Nominative for the Vocative case, Vel est mutata forma orationis ut hoc dicatur vos compellando me utimur his vocibus magister & dominus. Unless we read it with Epiphanius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Erasmus translates it, Magistrum & dominum; for saith he, it is not usual nor proper to call any thus, unless he be present, and they speak to him; but now Christ's Disciples did call him so when he was absent, as joh. 21.7. This (saith Beza) is confessed; but here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which may be rendered saintatis, vel vocantes me appellatis) being here used, it may be understood of the common speech wherewith they spoke to Christ when present. The Syriack word, Rabban and Maran, (as in Maranatha, the Lord cometh, 1 Cor. 16.22.) soundeth something more Sacred and Divine, than ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a teacher of Letters, Manners, or any Art, in relation whereunto they were called Disciples, or Learners: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, qui pollet authoritate cui jus est pre●●cribendi eras. It properly signifieth one that hath authority, rule or dominion; being a word of relation also. It is in the writing of the Apostles simply and absolutely ascribed to Christ (saith Zanchy) a thousand times▪ It is used civiliter, as when we call an Honourable person, or one that hath servants, Lord. And Theologically, when this appellation is given to the one true God; answering the Hebrew name of God, jehovah, which sets forth the absolute power and sovereignty of God over all the Creatures.  
These are the words of our blessed Saviour Jesus Christ to his Disciples, wherein he gins to give them the sense and exposition of that his strange and wonderful condescension of washing his Disciples feet, whereof you have the History in the precedent verses. He doth now at large declare to what end, and renders the reason why he washed his Disciples feet; this done, partly to show his admirable love to them, (vers. 1.) and to give them an example of humility and love one to another; and partly to intimate that he only cleanieth us from our sins, 1 joh. 1.7 There was in this his action a teaching mystery, which they knew not, till they were further instructed; they yet perceived not that it was not so much material for them to have clean feet, as to be cleansed by the blood of Christ, and have true humility and love one to another. Here he taketh up an argument from their own mouths to show what they ought to do in imitation of him, except they will contradict themselves, and in actions descent from their own words of common use: If I your Lord and Master have frooped so low as to wash your feet, ye ought also to wash one another's feet, ye ought to be ready and willing to serve one another in love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much more ought ye, seeing you are not (as ye confess) Lords over one another, but fellow-servants, equally bound in mutual duty. Verily, verily, I say unto you, the servant is not greater than his lord; and argument a majore from the greater to the less. If Christ who excelleth all, do so admirably abase himself, how may it even shame thee? vers. 15. I have given you an example, that you should do as I have done; we must follow rationem exempli, magis quam individuum actum; the moral reason of the example, rather than do the individual act; that is, we must after Christ's example, be ready to perform the meanest and lowest offices of love one to another.  
Doct. Christ is a Christians Lord and Master, and every Christian is Christ's servant: Christ and a Christian stand in relation one to another as Lord and servant. There is a relation between Christ and Believers, as betwixt Master and servants. Though Christ saith to the Apostles, joh. 15.5. Henceforth I call you not servants but friends. The meaning is not that he calleth them not servants at all, but not mere servants, they being more than servants, having such acquaintance with his counsels as his friends; for he presently, vers. 20. bids them remember that the servant is not greater than his Lord, Mat. 23.8. One is your Master even Christ, and all ye are brethren; and vers. 10. the Apostles called themselves the servants of jesus Christ, Rom. 1.1. 1 Cor. 4.1. Phil. 1.1. He is called our Master and we his servants; because he is our Rector, expleno dominio, with absolute propriety, and doth not give us Laws to obey while we do our own work, but giveth us his work to do, and Laws for the right doing of it; and it is a service under his eye, and in dependence on him for our daily provisions, as servants on their Lord. He hath work for us to do in the world, and the performance of it he will require. He biddeth his Sons go work to day in my Vineyard, Mat. 21.28. and expecteth that they do his will, ver. 31. His servants are as Husbandmen, to whom he entrusteth his Vineyard, that he may receive the fruit, ver. 33, 34, 41, 43. Faithful servants shall be made rulers over his Household, Mat 24.45, 46. Christ delivereth his Talents to his servants to improve, and will require an account of the improvement at his coming, Mat 25.14.  

1. Christ is a Christians Lord and Master.  
2. Christians are his servants.   
For the first, concerning Christ's Lordship, inquire what it is.  
2. How it is. 3. Where it is.  
1. What it is▪ observe that Christ as God-man, hath a threefold Lordship, as he is God he hath the same glory and dominion with the Father: and as God-man, Mediator, there is a dominion that results from his Office, and this is thus distinguished:  
1. Christ hath a more general dominion, or Lordship over all men, yea over all creatures: He is over all, God blessed for ever. Rom. 9 5. Jesus Christ he is Lord of all, Acts 10.36. He is King of Nations Sovereign Lord to rule and judge them, joh. 3.35. the Father loves the Son, and hath given all things into his hand, Mat. 28.18. all power is given to me in Heaven and in Earth. God hath put all things under his feet, Eph. 1.22. This Lordship is or seems to be tha● Reign spoken of, 1 Cor. 15.25▪ 28. for he must reign, till he hath put all enemies under his feet; and when all things shall be subdued unto him, then shall the son also himself be subject to him that put all things under him, that God may be all in all▪ This Oeconomical Kingdom or Lordship is exercised over all, whether good or bad, whether willing or unwilling to serve him, whether knowing or unknowingly; and it is manifested by the Acts, 

1. Of restraining all creatures from crossing or hindering his will and works, which he is determined shall be; when he ascended up on high he led captivity captive, Eph. 4.8. Satan, sin, death, Hell, and whatever opposed him, in his state of humiliation (captivity put for captives) a multitude of captives: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Christ hath the keys of Hell and Death, Rev. 1.18 i e. power to deliver to, or keep from Hell and the Grave, and he is the world's master, joh 16 33. be of good cheer I have overcome the world, 'tis but a conquered Enemy, let the waves roar, the Lord reingeth, Psal. 93.1, & 72.9. his enemies shall lick the dust, he rules in the midst of his enemies.  
2. His Lordship is manifested in guiding and swaying them to his will and end, Psal. 68.30, Rebuke the company of spearmen, the multitude of bulls, with the calves of the people, till every one submit himself with pieces of silver. Captains, and Companies of greatest might, rage, and cruelty are bridled and tamed, made to stoop and pay tribute to him; Kings of Isles shall bring presents; Kings of Sheba and Seba shall offer gifts; yea all ●ings shall fall down before him, all nations shall serve him; for he shall deliver the needy when he cryeth: the poor and him that hath no helper, Psal. 72.10, 11, 12. He hath dominion over the greatest Kings▪ is Lord of Lords, to make them fulfil his pleasure, and serve his end, either in favour or correction to his Saints, or in punishment to others.  
3. In judging and passing sentence on all at the last; He is Lord both of living and dead, and all shall stand before the judgment-seat of Christ: as it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God, Rom. 14.9, 10, 11.    
2. He hath a special Lordship over his visible Church; as he is heir of all things, and head of all creatures, and at the last day Judge of all men; so he is King and Lord of his Church, which owns this one Lord, Eph. 4.5. Both theirs and ours, Lord of all Churches, 1 Cor 1.2. He is the head of the body the Church, in all things, or among all, having the pre-eminence: the government is upon his shoulders, Isa. 9.6. He is chief a Lord because of his heritage the Church, wherein he rules.  
1. As a King or Magistrate in a Commonwealth; and so he is said to have the throne of his father David, and shall reign over the house of jacob for ever, and of his Kingdom there shall be no end, Luke 1.32, 33. and Nathaniel gives him this salutation, john 1.49. Rabbi, thou art the son of God, thou art the King of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who hath rule or dominion. This is used sometimes civiliter, in some respect and general signification, is attributed to the creature, and so we call him to whom reverence and honour is due, ('tis a word of relation) or who hath servants, Lord; but most properly it is used Theologice, when this appellation is given to the only true God, answering the name of God jehovah, (which the Seventy usually translate this word) and setteth forth the absolute power and sovereignty of God over all the creatures, and therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one or only Lord, 1 Cor. 8 6. Eph. 4.5. The Hebrew word Adonai springing from a word that signifies a base or pillar which sustains any thing, and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, borrowed from building, whereunto a Commonwealth is compared, whereof the King is said to be the foundation: So King, contracted from the Saxon word, Coning or Dining, signifying power and skill; and so Lord from Laford (a Saxon word) a sustainer; dominus in its strict and simple sense, is one that hath a jus disponedi possidendi & utendi, a right of having (or possessing) disposing, and using, i. e. that is, full and sole owner or proprietor: sometimes 'tis taken more largely, as comprehending both propriety and rule; and sometime more improperly, for government or command itself: but amongst Lawyers 'tis taken properly and strictly for an owner. Yet here (not excluding the other) 'tis taken for one, qui pollit authoritate cui jus est prescribendi, one that hath authority and governs by Law, which is an authoritative constitution, de debito officii, praemii & poenae, the signification of the will of a governor making the subjects duty, and determining of rewards to the obedient, and punishments to the disobedient.  
2. As a Master or teacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preceptor or magister, one that teacheth letters or manners; and the latter word (magister) is more general, and declares some pre-eminence or dignity, as that Mat. 19.16. good master▪ etc. Christ is the infallible guide and teacher of his Church. He knows his Father's will, and there is neither ignorance, nor negligence, nor ambition or deceit in him, to cause him to conceal the mind of God; he teacheth all things needful to be known in order to our attaining eternal life; this is his office and work, therefore the title of disciples is most commonly given to believers; much of Religion doth consist in Learning of him as his disciples.  
3. As a master of a family, Mat. 10.24, 25. the disciple is not above his master, nor the servant above his Lord; it is enough that the disciple be as his master, and the servant as his Lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 13.34. For the son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work: watch ye therefore (for ye know not when the master of the house cometh, at even, or at midnight, or at the Cock crowing, or in the morning) Mat. 20.1. the Kingdom of Heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard, etc. Hence he is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word betokening a private right to rule, such as is exercised in the guiding and governing of a Family, and most properly signifies, a master, ruler, or governor over servants who are bound to him. This Lordship is declared by these Acts: 

1. By calling and gathering them by his word, Isa. 55.45. Behold I have given him for a witness, a leader and commander to the people: Behold thou shalt call a Nation, whom thou knowest not, and Nations that knew not thee shall run unto thee, because of the Lord thy God, and for the holy one of Israel, for he hath glorified thee. These are the words of God the Father, concerning the Messiah (of whom the jewish Doctors themselves expound this place) whom he appoints and ordains to be a teacher and testifier of his will, a leader, or a ruler, or a Prince and Commander not to Israel alone, but also to the Gentiles; to call a Nation by an external calling, and the Ministry of the Gospel, bestowed sometimes upon Cities, Kingdoms, Commonwealths, etc. Mat. 20.1. thus he hires labourers into his vineyard, a calling according to means, common to the elect and reprobate, ver. 16. Many are called, but few chosen.  
2. Giving Laws to them to direct and oblige them to obedience, Isa. 33.22. The Lord is our judge, the Lord is our lawgiver, (or statute-maker) the Lord is our King, he will save us: as a sovereign to protect his subjects that continue loyal to him, and live according to his laws. The Apostles were publishers of his laws. 1 Thes. 4.2. For ye know what commandments we gave you, by the Lord jesus Christ; I command, yet not I, but the Lord. 1 Cor. 7.10, & 9, 14. Even so hath Christ ordained, that they that Preach the Gospel, should live of the Gospel, Gal. 6.2. So fulfil the Law of Christ, that is, of loving one another: none but Christ can give Laws, and there are none of Christ's servants, but receive Laws from him.  
3. Appointing order, power, offices, and officers, among them, whom he hath called to the profession of the Go●pel, He gives authority to some for edification, not to destruction, 2 Cor. 20.8. & 13, 10. According to the power which the Lord hath given to edification, and not to destruction, Mark 13 34. as a man taking a far Journey, gave authority to his servants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charge of his domestical affairs; he appoints officers, sets every one in his place, and furnishes him with gifts suitable to his place, and cuts out every one his task or work Eph. 4.8. When he ascended, or assumed this Lordship, he gave gifts to men: He gave some Apostles, some Prophets, some Evangelists, some Pastors and Teachers. 1 Cor. 12.28. God hath set some in the Church, first Apostles, secondarily Prophets, thirdly teachers, etc. He appoints Ministers to be stewards, to distribute to every one in his family their due proportion, by way of feeding and governing, and they are all accountable to this Lord.  
4. Prescribing administrations for their food, physic, and all necessaries, 1 Cor. 12.5. There are differences of adminstrations, but the same Lord, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) diversities or distinctions of ministries, Ecclesiastical functions, for the use and benefit of his house, that none of his servants may want what is good and fit for them; he appoints stewards and rulers over his household, to give every one their meat in due season, Mat. 24.45, and overseers to feed the Church of God, and to take care of his Flock, which he purchased with his own blood, Act. 20.28. to preach the Word, and dispense the Sacraments. Mat. 18.17, Tell it unto the Church; that is, the governing and ruling Church, which was invested with the power of binding and losing, saith Cameron, for 18, and the subject of the power of jurisdiction, to whom belong the censures of excommunication, absolution▪ 1 Cor. 5.4, 5. By the power of the Lord jesus Christ, etc.  
5. Conferring gifts and temporal mercies and deliverances upon them, Eph. 4.7. To every one is given grace, according to the measure of the gift of Christ, gratia gratis data, gifts for edifying the Church.  
6. Correcting them in this life for their miscarriages. Judgement commonly gins at the house of God. He judges them in this world, that they may not be condemned with the world, 1 Cor. 11.32. Rev. 3.19. As many as I love, I rebuke and chasten▪ be zealous therefore and repent▪ Rev. 2.16. Repent, or I will come unto thee quickly, and will fight against them with the sword of my mouth. Ver. 22. Behold I will cast her into a bed, and them that commit adultery with her, into great tribulation, except they repent of their deeds: He suffers the world to do that which he will not endure in his own Family; His servants will never be faithful to him, nor find him faithful to them, if he did not sometimes chastise them.  
7. Calling them to account in the end, and rewarding and punishing according to their works. Mat. 25.19. After a long-time the Lord of those servants cometh, and reckoneth with them, and gives them their hire (that had been labourers in the Vineyard) Mat. 20.8. All must stand before the judgment-seat of Christ, Rom. 14.10. 2 Cor. 5.10. We must all appear before the judgement seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad. He hath sundry sorts of servants, some that are only titular and complimental, call him Lord and Master, but are unprofitable; wearing his badge, but refusing his work; profess him, but in works deny him; using the name of the Lord, but transgressing the rule of their Lord; the reward of these, is to be cast into utter darkness, Mat. 25.30. His faithful servants shall be rewarded with his presence, who served him in his absence, and shall enter into the joy of their Lord.    
3. Christ hath yet a more special Lordship over true believers, living members of his body, that are justified and sanctified servants to him in their hearts, Rom. 14.18. He that in these things, (that is, righteousness, peace, and joy) serveth Christ, is acceptable to God, and approved of men, that have the kingdom of Christ within them, Luke 17.22. The weapons of this kingdom are not carnal, but spiritual and mighty; and so his conquest of them, 2 Cor. 10.4. The former were members of the Church, these are the members of Christ, and this Lordship is exercised and put forth by his.  
1. Drawing them in by effectual calling, making them willing in the day of his power, Psal. 110.3. as he is exalted to be a Prince and a Saviour, to give them repentance and remission of sins, Acts 5.31. putting his Laws into their minds, and writing them upon their hearts, Heb. 8.10. This calling by his word, and effectual operation of his spirit, doth bring them not only into the visible, but into the invisible Church, uniting them to Christ the head, as well as tying them to the members; and whereby grace is not only offered but conferred; is a calling in a saving manner, according to his purpose, the immediate consequence of the election of his grace.  
2. Suppressing in them whatever is opposite to his rule, and overcoming all enmity to his will: manifesting and magnifying his grace and strength in their infirmities, and making his power to rest upon them, 2 Cor. 12.9. & 10.4, 5. Pulling down of strong holds, and casting down reasonings and imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; not only curbing, but curing their nature, and changing the whole man.  
3. Qualifying them for his service, and enabling them to do his work, making them ready to do his will. A● people prepared for the Lord, Luke 1.17. making them vessels unto honour, purged and sanctified, meet for their master's use, and prepared unto every good work, 2 Tim. 2.21. If he find employment, he will give endowments too; if an errand, a tongue; if a word, an hand; if a burden, a back, I can do all things through Christ which strengtheneth me, saith Paul, Phil. 4.13. as the Apostle laboured according to his working which worketh in him mightily, Col. 1.29. So carrying them on in his ways with renewed strength, they walk and are not weary, they run and faint not. ●sa. 40.28, 29, 30, 31.  
4. Giving them freedom to, and in his work: he makes them free, john 8.32. Free from sin, that they become his servants, Rom. 6.18. from the guilt, power and bondage of sin.  
1. By releasing their debts, pardoning their sins, Acts 5.31. it's an Act of Christ's Lordship and Princedom to remit and forgive sins.  
2. By losing their bonds, and breaking the snares and fetters of them. He proclaims liberty to captives, and opening of prison to them that are bound, Isa. 61.1, 2. Rom 8.2. The Law of the spirit of life in Christ jesus, hath made me free from the Law of sin and death.  
3. Removing the spirit of bondage, and restoring peace and joy to the soul: He gives them peace with him, john 14.27. Peace I leave with you, my peace I give unto you, not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid: and job. 16.33. He gives them a free spirit, an enlarged heart, a sound mind, the spirit of power and love, 2 Tim. 1.7  
5. He shows his Lordship towards his peculiar people, in maintaining them in his service, and supplying them in all their wants: From this Head (wherein dwells all fullness) all the body by joints and bands having nourishment ministered, increases with the increase of God, Col 2.19. The Lord is their shepherd, they shall not want, Psal. 23.1, and 84.11. Verily his household shall be fed, they shall want no good thing; He gives them all things pertaining to life and godliness, 2 Pet. 1.4, Even of outward necessaries they shall have what they want, if not what they would.  
6. In defending them against, and upholding them in all temptations and troubles. He tells them in all their dangers and straits, my grace is sufficient for thee, 2 Cor. 12.9. He will keep them in all their ways; surely then, in all his work; safety evermore accompanies duty. His Servants are strong in the Lord, and in the power of his might, Eph. 6.10. They are preserved in Christ Jesus, jude 2. and are never unsafe, but when they leave working, or with jonah run away from their Master▪ Micah 5.4, He shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God, and they shall abide. There is no security but in Christ's family; never are his servants in danger, but when they go out of it: and he takes care of the seed and posterity of his Servants, Psal. 69.36.  
7. At last abundantly rewarding and dignifying them; In doing his work there is great reward; That happiness which Christ gives his Servants in this life, is unspeakable, their work seems to have more of wages than of work in it: but in the next life their joy will be so great, as that it cannot so well be said to enter into them, as they to enter into it, Mat. 25.51, Well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. The joy of their Lord, whose bosom is the hive and centre of all goodness, and that in which all the scattered parcels of blessedness are bundled up. R●v. 22.12, Behold, I come quickly, and my reward is with me, to give every man according as his work shall be. Their services are all Booked; he who formerly gave them abilities for to work, will now give them a recompense for working; their work, though never so great, is but small to their wages; nor is the weight of their labours comparable to that of their Crown, and put in all their heavy sufferings too. Rev. 2.10, Be thou faithful unto death, and I will give thee a crown of life.  
2. How is this threefold Lordship exercised?  

1. By what means?  
2. For what end?  
3. In what manner or order?   
1st. By what means doth he exercise this Lordship?  
1. By his hand of providence, concourse, and co-operation in the creature▪ that Providence Christ speaks of in john 5.17, 19, 22, My father worketh hitherto, and I work: For what things soever he doth, these also doth the son likewise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Nazianzen well interprets (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. nor for the similitude of those things they do, but in respect of the same power and authority of both; the Son doth not imitate, but co- operate; he works not like, but the same work that the Father doth. (Quod operatur filius opus patris est) Hil. Whatsoever the Father doth, the Son doth, because they are one God, have one will, power, and working; for the Father judgeth no man, but hath committed all judgement unto the Son; the Father judgeth not alone, because he judgeth by the Son: The word judging here, signifies full power to rule, in Heaven and Earth, 1 Cor. 8.6, There is one God the father, of whom are all things, and we in him, or for him: and one Lord jesus Christ, by whom are all things, and we by him. By, here notes not the instrumental, but the principal cause; the Prepositions of and by, are not so to be taken, that we make two Causes, seeing they have but one Nature, though they be distinct persons, and the Father and Son work together; but by these (of and by) the Apostle differenceth their order and manner of working, Col 1.17, He is before all things, and by him all things consist.  
2. By his Word and Spirit, in common works and gifts. Psal. 110▪ 2, The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. The Lord, i. e. God the Father, (●ho had said, sit thou on my right hand, i. e. receive chief power and authority from me, and exercise jurisdiction over al●) shall send forth the Rod of thy power, i. e. thy powerful and mighty Rod, or the Rod and Sceptre whereby thou declarest thy power and might; ●he means specially the Preaching of the Word, which is the Power of God to Salvation, and is able to cast down strong holds, and every high thing. Be thou Ruler, by thy word and spirit, notwithstanding all the resistance of thine enemies, 1 Pet. 3.19, By which also he went and preached to the spirits in prison; by the power and manifestation of his spirit.  
3. By his Word and Spirit, in saving works and effects. His Word worketh effectually in all them that believe, 1 Thes. 2.13, and the Spirit of Truth, the Comforter which he promises to send, john 14.16, 18, and 16.14, He shall receive of mine, and shall show it unto on.  
2. The end or use of this threefold Lordship, why or for which he exercises it.  

1. For his Fathers and his own glory, John 13.31, Now is the son of man glorified, and God is glorified in him: i e He shall be glorified in the admirable work of man's redemption; for death to overcome death, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great glory, and shows him to be the Lord of life, Col. 1.16, all things were created, and do consist, as well for him as by him, that he might have the pre-eminence and glory, as the firstborn of every creature, or heir of all things.  
2● For the salvation of his chosen, that he may give unto them eternal life, john 17.2. Father, the hour is come, glorify thy Son, that thy Son may also glorify thee; as thou hast given him power over all flesh, that he should give eternal life, to as many as thou hast given him.  
3. For the overthrow of all adverse power to these ends: whatever opposeth the glory of God, and happiness of believers, his Lordship is exercised for the ruin and destruction of it. 1 Cor. 15.24, 25, Then cometh the end, when he shall have delivered up the kingdom to God, even the father, when he shall have put down all rule, and all authority, and power, For he must reign till he put all enemies under his feet. Psal. 2.9, He hath set his King on his holy hill of Zion, and gives him the Heathen for his inheritance; and then adds concerning his enemies, that rage and take counsel against him, Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel; and shall perish from the way utterly and irrecoverably, when his wrath is kindled against them, because they will not kiss the Son in token of subjection to his Lordship, nor have this man to reign over them. Matt. 24.50, 51, The Lord of that servant shall come in a day when he looked not for him; and in an hour that he is not ware of: And shall cut him asunder, and appoint him his portion with the hypocrites, there shall be weeping and gnashing of teeth.   
3. In what manner and order he that is a stranger to the Gospel, to whom the sound of it never came, is under the first. He that professes Christ is under the first and second. A true believer is under all these three Lordships.  

1. Under the first as a man.  
2. Under the second as a member of the Church.  
3. Under the third, as a member of Christ.   
The more general Lordship is conducing to the promoting of the special Lordship; and then both to the advancing of the more special, Eph. 1.22, 23, And hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fullness of him that filleth all in all. He is over all things supreme and absolute; but the Church's Head, from whom they receive all manner of inf●●●nce. He hath a special and peculiar respect to it, Rev. 3.9. Behold, I will make them of the synagogue of Satan, which say they are jews and are not, but do lie; behold I will make them to come and worship before thy feet, and to know that I have loved thee.  
This great Lord hath a rod of iron to rule the Nations, and a golden Sceptre to guide the Church; in the first the attribute manifested is Power, in the other Grace; in the world he ruleth by his Providence, in the Church by his Testimonies: Psal. 93.1. The Lord reigneth, he is clothed with Majesty. vers. 2. Thy Throne is established of old, thou art from everlasting: The Lord on high is mightier than the noise of many waters, yea than the mighty waves of the Sea. Thy testimonies are very sure: Holiness bebecomes thy house (O Lord) for ever.  
3. Whence hath Christ this Lordship? He is in this Office: 

1. By Creation, By him were all things created, Col. 1.16. joh. 1.3. Now absolute propriety resulteth immediately from Creation; it is not possible that there should be a more full and certain title than Creation. He that giveth men and all the world their Being, and that of nothing, of no preaexistent Matter, nor by any coordinate con-cause, must needs be absolute owner of all, without the least limitation; and then he hath the (jus regendi) by immediate resultancy from his absolute propriety, supposing the nature of the Creature (to be a rational free agent) and the perfection of the Creator alone, which so qualify one to be a subject, and the other to be the Governor, that they are as it were the remotum fundamentum relationis: He that gave man his being, must needs be his rightful Governor and Lord, as the Apostle makes it an argument, 1 Cor. 8.6. To us there is but one Lord jesus Christ, by whom are all things, and we by him, and by him all things consist. He continueth thy being and well being, and all the means thereto. He upholdeth all things by the word of his power, Heb. 1.3.  
2. By his Father's advancement and appointment. God hath set him at his own right hand, in the heavenly places, far above all Principality and Power, and Might and Dominion, and every name that is named not only in this world, but in that which is to come, Ephes. 1.20, 21. Phil. 2.9. Wherefore God hath highly exalted him, and given him a name above every name, that at the name of jesus every knee should bow, and that every tongue should confess that jesus Christ is Lord, to the glory of God the Father. Act. 2.36. Therefore let all the house of Israel know assuredly, that God hath made that same jesus both Lord and Christ. A●t. 5.36 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. God hath given him power over all flesh; by his designation he hath right and prerogative of the firstborn to be Lord of all▪  
3. By his own purchase: He has bought us with a price, 1 Cor. 6.20. A dear purchase, where the price was his precious blood, his own life. Rom. 14.9. For this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. We read in the Law, of servants bought with money, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉), and 'tis but reason, he that hath paid a valuable consideration for a man's service, should have it: Now Christ hath bought us not w●th corruptible things, as silver and gold, but with his own precious blood, 1 Pet. 1.16, 19 So that we are not our own, but his only that hath bought us, and paid for us, to glorify him: He is our Lord and Master, pleno jure.    
Secondly, The other Proposition in the Doctrine, though not expressed in the Text, yet necessarily implied, the relations being mutual, (relativa sunt simul natura.) That Christians are Christ's servants, not as instruments to execute his Decree; So Nabuchadnezzar, Jer. 27.6. but they that out of a sense of his love resign themselves to do his will.  
1. In what respects: 2. Whence it is: 3. What an advancement 'tis to be his servants.  
1. In what respect they are his servants? Ans. In these seven.  
1. To worship and serve him, Psal. 45.11. He is thy Lord, and worship thou him. A servant must attend and wait on his Master, and so the true Christian on Christ, 1 Cor. 7.35. That ye may attend upon the Lord without distraction. Col. 3.24. For ye serve the Lord Christ. Service to Christ is the duty and business of every Christian, by showing reverence to his person, and yielding obedience to his commands.  
1. Christ is to be worshipped with Divine honour; it is the will of God that all men should honour the Son, even as they honour the Father, joh. 5.35. Rev. 5.12. The glorious Angels do it, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And vers. 13. Every Creature is heard to say, Blessing, honour, glory, and power, be unto him that siteeths upon the Throne, and unto the Lamb for ever and ever. We must worship him with inward and outward veneration; the first consists in the trust, fear, reverence and adoration of the heart, the latter in attendance upon, and due observance of Gospel institutions, as Prayer, hearing the Word, reverend use of the Sacraments.  
'Tis a known story that of Amphilochius to the Emperor Theodosius; he had petitioned the Emperor to be severe against the Arrians, to discountenance and suppress them, because in their opinions they did disparage the Son of God; but could not prevail: Whereupon he made use of this device, coming one day into the Emperor's presence, and of Arcadius his Son, (who ruled jointly with his Father) he made his humble obeisance to the Emperor himself, and shown him all reverence, but passed by his Son, showing him no respect at all, the Emperor was much offended, sharply reproves Amphilochius for this affront to his Son; whereupon the good man vindicates his carriage, plainly telling the Emperor, he had given reverence enough to his Son; and now the Emperor was more incensed, commands him with great indignation to be thrust out of his Presence; which while some were doing, Amphilochius turns himself to the Emperor and said, O Emperor, thou being but a man, canst not bear the contempt or disparagement of thy Son, how dost thou think the great God can bear the contempt of his Son, which the Arrians do cast upon him? The Emperor was much affected with this, begged the Bishop's pardon, commended his ingenuity; and did that now, which he had refused to do before.  
2. With obedience to all his Laws and Commands, Mat. 17.5. This is my beloved Son, hear ye him. This hearing of Christ is obeying of him in all his holy Laws and Institutions; and so 'tis q. d. Here's a person whom I own for my Son, whom I have made your Lord, and have set him as my King on my holy hill, into whose hands I have put all power, on whose shoulders I have laid the government, therefore I charge you to hear him, and to yield all obedience and subjection to him: Obedience is the chief badge and character of a servant, Rom. 6.16. His servants ye are to whom ye obey. Eph. 6.5. Servants be obedient to your masters. There can be no better proof of service than obedience, and therefore the people said, josh. 24.24. The Lord our God will we serve, and his voice will we obey. So Abraham the servant of the Lord, when he was called to go out of his own Country, obeyed; yea, in that greatest trial of obedience, that ever we read any mere man to be put unto, being commanded to sacrifice his only Son, he never stumbled upon the bare signification of his pleasure: without disputing or debating the matter, we must give both active and passive obedience.  
3. This reverence and obedience will produce in Christ's servants (and they are dispositions well becoming servants) a fear to offend, and desire to please their Lord; a deliberate apprehension of some worthiness in another more than in a man's self, is ever accompanied with a fear to displease, and care to please the person reverenced, Mal. 1.6. If I be a Master, where is my fear? Serve the Lord with fear, Psal. 2.11. Heb. 12.28. From which a care to please cannot be severed; Servants are to be obedient and to please their Masters or Lord in all things, Tit. 2.9 So must Christ's servants study to walk worthy of him unto all wellpleasing, not much regarding what offence others take at him, so long as his master accepts his service.  
2. To go by Christ's warrant, and take his word for his rule in all his actions, Mar. 13.34. He gives to every servant his work, and he is to receive commission from him for it, as the Porter to watch, etc. what the master bids or forbids is to be observed: If he say go, as the Centurion's servant, he is to go; or do this, it must be done; a servant may not do what he pleases, but must wait his master's pleasure, Psal. 123.2. As the eyes of the servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us. A servant is not sui juris, his own master, to guide his actions, but must subject his own will to the will of another, whether it be in something to be done, or something to be suffered; our right serving of Christ is, when 'tis done according to his own direction, both for the matter and manner of his service. 'Tis a maxim in nature, every master is to be served according as himself commands; and if the servant prescribe to his master how he will serve him, he becomes his own, yea his Master's master. In the Civil Law a servant is said to be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) such a one as sustains no person, but is a dependent and adjunct to his master, to accommodate his will to the will of his master. Socrates could see this, and say, If there be a God he must be worshipped, and if he be worshipped it must be according to his own will, or else we do not worship him at all. Will worship is a service that's so far from bringing us to Heaven, that it will beguile us of Heaven.  
3. To account and use all he hath and is, as not his own, but his masters; all a Christian is, is Christ's, 1 Cor. 3.13. And ye are Christ's, and Christ is Gods. As he is, so all he hath is his master's talon, or goods, to be kept for him, and employed to his profit, 1 Pet. 1.10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. Mat. 25.14. He delivers unto them his goods, of which they are to make account to him at his coming, they are not proprietarii, but depositarii; not treasurers, but stewards of his gifts; and must hear, red depositum, he must be served with his own, and that entirely without dividing; for we are not in part, but wholly his; no man can have any propriety in himself, or in any other creature, but what is derived from this absolute Lord, and standeth in full subordination to his propriety; and as we are not our own, so nothing is properly our own which we possess; for no man can have more title to any thing else than to himself; nor may we dispose of any thing we have in any way, but to serve the will and interest of this absolute Lord.  
4. To follow his Master in his ways. Christian's must walk as his servants, not where and how they list, but as their Master pleases, joh. 12.26. If any man serve me, let him follow me. Ye call me Lord and Master, (saith Christ in the Text); and then vers. 14, 15. If I th●n your Lord and Master have washed your feet, ye ought then to wash one another's feet; for I have given you an example, that ye should do as I have done unto you. If our Lord have forgiven us our debts, much more should we forgive our fellow-servants, Mat. 18.32. Christ saith to his servants as Gideon to his Soldiers, judg. 7. What ye have seen me do, that do you. Fellow me, compriseth in it the sum of Christianity, the whole duty of man: He that saith, he abideth in Christ, ought himself also to walk as he walked, 1 Joh. 2.6. Moses was a faithful servant in all his house, for he made all things according to the Pattern shown him in the Mount. The examples of Christ are either active or passive, in both he is to be imitated in doing and suffering his Father's will; and in the manner of both, as Christ said to the Lawyer concerning the good Samaritan, Go thou and do likewise; so seest thou not Christ's obedience to his Parents, bounty in giving, love in forgiving, diligence in his calling, meekness and humility in his carriage; contempt of the world, zeal for God's glory, holiness in his life, and unprovoked patience in his sufferings; and his whole life Exemplary, from his Cradle to his Grave? go thou and do likewise, else thou art not his servant; yea, canst be no Christian: for this is the substance of Christian Religion, the end of the Gospel, and the character of one that shall inherit Glory: As when two walk together, a man cannot tell whom the servant follows till they part; so when Christ and our lusts, or our interests command contrary things, than it puts us to the trial, whether we be his servants or not? we must not only follow him in the easy and pleasant ways of obedience, but such as cross our lusts and interests: we must do in reality what the Lawyer said in compliment, Master, I will follow thee whithersoever thou goest. Revel. 14.14. The Angels are Gods Ministers that do his pleasure, Psal. 103.21. A servant hath no will of his own, but hath given up his liberty to the directions and commands of others; hence Christ's servants do earnestly desire and study to know what his will and pleasure is, and do it. The Master's will is motive enough, 1 Thes. 4.3. and 5.18. 1 Pet. 2.15. This his will, if God will have it so, if Christ will have it so, it is enough to a faithful servant; the very signification of his will carries with it reason enough to enforce the practice of it. We are not to trade for ourselves, and to drive on our own designs of credit and advantage; we are servants and employed for our master's use. A man that sets up of himself, is to trade for himself; but all that a servant doth, should be for his master's honour and profit; we are entrusted with talents of Gifts, Graces, Estates, etc. now after some time the Lord will come and reckon with us, and see what we have done for his honour, what good we have done in our places; how we have employed our gifts, improved our interests; whether we have beaten, or helped our fellow servants; whether our talon hath been hid in a napkin, or laid out for the good of souls, and the glory of our Lord and Master.  
5. To participate with him in his estate, both good and bad. joh. 12.26. If any man serve me, let him follow me, and where I am, there shall my servant be. If any man serve me, him will my Father honour. But the world will dishonour and reproach the servant as they have done the Master, Mat. 10.24, 25. The Disciple is not above his Master, nor the servant is not above his Lord. It is enough for the Disciple that he be as his Master, and the servant as his Lord: If they have called the master of the house Beelzebub, how much more shall they call them of his household? Servants must be contented to bear his Cross, whose privilege it shall be to wear his Crown; and should be satisfied with their allowance. The proper work of a servant is to wait and stay his master's pleasure for any comfort. He that is but a servant in the house, must not think to command whatsoever the house affordeth at his own pleasure, (that's the master's prerogative alone), but must content himself with what his master is content to allow him, and take his portion of meat, drink, livery, lodging, and every other thing, at the direction and appointment of his master; neither may the servant of Christ look to be his own carver in any thing, nor may he murmur against his master, with that ungracious servant in the Parable, Mat. 25.24. complaining of his hardness and austerity, if his allowance in some things fall short of his desire; having food and raiment, be it never so little, never so course, he should be content with it, nay though he want either or both, he should be content without it, as grace and long experience had taught that faithful servant of Christ, Phil. 4.11, I have learned in whatsoever state I am, therewith to be content. Pro. 30.8, Feed me with my allowance.  
6. To submit to his correction. A beaten servant must not strike again, nor word it with his master; ('tis chaff that flies in the face of him that fans it) must take it patiently, if he be buffeted undeservedly or without fault. How much more ought Christians to accept the punishment of their iniquity, when this gracious master shall think fit to exercise a little severity towards them, especially since he never strikes them but for their fault (such is his justice); nor (such is his mercy) but for their good? he chides not, because he loves it, but because they need it, and because he loves them, Rev. 3.19. Servants must bear what they would not, as well as forbear what they would.  
7. To expect wages from him. Knowing (saith the Apostle) that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ, Col. 3.24. The true Christian believes, that his Lord is the rewarder of all that diligently seek him, Heb. 11.6. And is content to refer all to him, knowing that though the veils be uncertain, yet standing-wages are set and certain, great is their reward in Heaven; there is a reward in the very work, but he will bestow a further recompense hereafter; the Hypocrite looks for his reward here, and sells his service to Christ, works for present wages, but the sincere servant of Christ submits all to Christ. As we should not serve him for, so he will not be served without wages, even such as will weigh down all our work and all our woes, Mat. 6.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Wherein they are Christ's servants; or how it comes to pass.  
1. By redemption, servus a servando, Aust. or serv●s, quasi bello servatus. He that by right of war might justly be put to death, and yet was saved alive, was called servant; and he that delivered him was called his Lord. So when we were, mancipia peccati & diaboli, the Devil's captives, and slaves of sin, in which condition if we had lived and died after a hard and toilsome service in the mean time, our wages in the end should have been eternal death; Christ by his death, hath conquered sin and Satan, and freed us from that wretched thraldom, to this end, that being delivered out of the hands of all our enemies, we might serve him without fear, in holiness and righteousness, before him, all the days of our life, Luke 1.74, 75▪ Thus the Israelites were delivered from Egypt, the house of bondage, to serve God. Hence the Preface to the ten commandments; and David confesseth, Psal. 116.16, I am thy servant, I am thy servant, thou hast loosed my bonds. If a man had brought another out of Captivity, or he had sold himself, all his strength or service belonged to the buyer: Christ hath bought us from the worst slavery, and with the greatest price; no thraldom so bad as bondage to sin, no prison so black as Hell; and certainly Christ's blood is better than any money; not to serve him then, is to defraud him of his purchase; no bondage so great as ours, no price so great as Christ's, and therefore no service so great as that which we owe.  
2. By the father's donation or delivery up of them. john 17.6, I have manifested thy name unto the men whom thou gavest me out of the world: thine they were, and thou gavest them me, and they have kept thy word. God hath made us, and not we ourselves, and so hath absolute right to us, and dominion over us; hath given us unto Christ that we should serve him, as well as be saved by him, Isa. 44.21, Remember, O jacob, thou art my servant, I have form thee, thou art my servant O Israel: they are given him for a Possession, Psal. 2.8.  
3. By voluntary resignation, and surrendering of themselves to him. They have given themselves to the Lord that are real Christians, 2. Cor. 8.5. 'Tis by their own consent and contract, Rom. 6.13. Yield up yourselves unto God, etc. Christ loves to have his right and title established. By our own consent we take Christ for our Lord and Master, and give up ourselves to him, that we may be no longer at our own dispose; and therefore 'tis not only robbery, but treachery and breach of Covenant, to seek ourselves in any thing; and this resignation must be made out of a sense of Christ's love to us in his death and sufferings, 2 Cor. 5.15, Christ died, that they which live should not henceforth live unto themselves, but unto him who died for them. We enter upon other services out of hopes, but we enter upon Christ's service out of thankfulness: 'Twas our own voluntary Act, by Marriage-Covenant, we take him for our Lord, our Husband, Guide, Governor and Protector; and as Sarah obeyed Abraham and called him Lord, so we Christ: we have bound ourselves by solemn vow and promise to be and continue Christ's faithful servants unto the end of our lives; now the word is gone out of our lips, we may not alter it; nor after we have made a vow, inquire what we have to do. He hath the best right to our best services, by this threefold title, and a threefold cord is not easily broken; our tongues are not our own, to speak what we please, nor our hearts to think what we please, nor our hands to do what we list. By virtue of these and many more titles, we are another's, and are bound to live and Act for him, according to his will, and for his glory.  
3. What a Lord and Master Christ is: The Scriptures give us these Characters or Properties of Him.  
1. He is the most absolute and supreme Lord. His stile is King of kings, and Lord of lords; he hath no superior or copartner with him in his dominion and government; all other Power and Lordship is dependent, and derivative, and subordinate.  
1. All Power is from him; as, 1. Civil, Prov. 8.15, By me King's reign, and Prince's decree justice.. 2. Ecclesiastical, 2 Cor. 10.8. That power which the Apostle had was derived from Christ; For though I should boast something more of the Authority which the Lord hath given us for Edification and not for Destruction. 3. Inward and spiritual. Mar. 16.20. They preached every where, the Lord working with them: the opening of the eyes of the blind, quickening the dead, turning them from darkness to light, were the effects of his power: not the parts or piety of the Preacher, but his grace and spirit did the work. Lastly, extraordinary and miraculous power, whereby they confirmed the word; signs and wonders were wrought in his name and by his power. When the lame man was healed, and the Apostle examined by what power, or by what name they had done it? Peter answered, Acts 4.10, Be it known unto you all, t●at by the name of jesus of Nazareth this man doth stand before you whole.  
2. As all power is derived from him, and dependent on him; so 'tis to be used and obeyed in subordination to him.  
1. For him, as the authority of Magistrates, Parents, 1 Pet. 2.13, Submit to every ordinance of man for the Lords sake, whether it be to the King as supreme. Eph. 6.1, Children obey your parents in the Lord: so wives to husbands, servants to masters, Col. 3.18.  
2. According to him, Acts. 5 29, the Apostle answered, We ought to obey God rather than men.  
3. All other Lords are responsible to him, for the use and abuse of that authority, and those gifts they received from him; and are therefore punishable by him.  
2dly. He is an universal Lord, Lord of all.  
1. In regard of persons, he is over all, Rom. 9.5. He rules over all nations, persons, hearts; all other Masters and Lords are inferior to him; Eph. 6.9, And ye masters, do the same things to them (that is your Servants) forbearing threatening: knowing that your master also is in heaven, neither is there respect of persons with him.  
2. In regard of matters and acts, outward, inward, Godward, manward, civil, spiritual, all come under his cognizance, Eph. 6.5, 6. Col. 3.23, Rom. 14.18, in all these things we are to serve Christ,  
3. In regard of places; the three kingdoms of Heaven, Earth and Hell, have no other Lord but Christ: Angels and glorified Saints in Heaven, Saints, Sinners, and every creature on Earth, the damned and Devils in Hell, are all his subjects.  
3dly. He is a spiritual Lord, for the manner of his rule and government; john 18.36, My kingdom is not of this world: not from hence. Not that he governs not in Heaven and Earth, for though his kingdom be not of this world, Rex tamen est in hoc mundo, Bern. when Pilate had openly declared whose accusation it was, Jesus plainly tells him, that his Kingdom was not secular, but spiritual; not of this world: So that he nothing entrenched on Caesar's right; which he saith not to avoid death, but to show that he was unjustly accused.  
4. He is an eternal Lord; Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgement and justice, from henceforth even for ever, Isa 9.7, Luke 1.33. He is the King immortal, 1 Tim. 1.17. Death the King of terrors, and terror of Kings, is subdued by this Lord; not only so as never to touch him, but also never to hurt any of his Servants: Other Rulers, though they be called gods and lords, yet shall die like men; earthly Monarches, either by some Poison or Treason, are brought to untimely deaths, at least some disease or other will lay their glory in the dust; but Jesus Christ is yesterday, today, and the same for ever.  
5. He is a mighty Lord, most able to do what is good for his Servant, and to subdue all persons and things to himself, Psal. 3.21. He can kill the Soul, and throw both the Body and Soul into Hell; he can subdue the hearts of men, even of the deadliest enemies, unto his love and obedience; he can protect and shelter his Servants from all evil, and bestow all good things on them, for the world is his and the fullness thereof: He hath under his command the forces of all creatures in Heaven and Earth, which he rules as he pleases to his own purpose; he can at ease frustrate the harmful intentions, and noisome qualities of the worst of them; he can turn their malice into mercy, their hatred into love, yea can bring forth glory to himself, and profit to his Servants; not only against, but even out of their mischievous designments, as in Daniel and the three Children, etc.  
6. He is a most just Lord; his is a Sceptre of righteousness, Heb. 1.8, his right hand is full of righteousness, The Lord is righteous in all his ways, and holy in all his works, Psal. 145.17. In him is exact and perfect integrity and equity, of all his counsels, words and actions; and there is no unrighteousness in him. His will is the rule and standard of justice, and whatever he commands is most equal and right, because he wills and commands it.  
7. He is a most glorious Lord and Master; The glory of Kings and Emperors is but a borrowed ray, or spark from his Majesty; the glory of all the Caesars, etc. is but a black coal in comparison of his splendour; and when he shall appear in his glory, the glow-worms of worldly splendour and majesty shall disappear and be extinguished; the poorest Servant he hath shall then appear with him in such glory, that the combined-excellency of Kings shall not be so much as a shadow to it.  
8. He is a most gracious Lord; he puts them upon none but safe, honourable, and comfortable employments. He puts no more upon them than they can go through; and lays no more upon them than they are able to bear; he knows their mould and frame, remembers they are but dust; he is Jesus as well as Lord; a Shepherd as well as a Master; he joins his glory and their happiness together; he never requireth brick from his people, without giving them straw; he will either multiply grace, or diminish the temptation: his Grace is always sufficient for them.  
9 He is a wise judicious Master. A man that serves a fickle and unconstant Master, who often changes his mind, has a hard task, and endless labour (but a prudent man, who order his affairs with discretion and deliberation, his commands are but once obeyed, his work is soon done); what he doth now, anon he must undo, and so Sisyphus like, he is ever doing, and hath never done; he never knows an end of his work: But the Servant of Christ is at a good certainty, and knows beforehand what his work must be, and what his wages; as his Master himself is, so his Commandments are immutable and invariable, without so much as a shadow of change, jam. 1.17. That was a needless cavil, and mere peevishness and selfishness in jonah, jonah 4.2.  
10. He is a most knowing and discerning Lord. He observes the ways and works of his Servants so narrowly, that the closest and subtlest among them cannot deceive him; he spies them in every corner, nay, every corner of their hearts in them; all things are open and naked before him: though now in some sort he be absent, yet he needs no informer, he knows what every Servant doth in his absence, and will manifest every one's work to all the world: his eyes are as a flame of fire, clearer than ten thousand suns; he takes notice of all their services and hearts, Rev. 2.19, I know thy works, and charity, and service, and faith, and thy patience, and thy works, and the last to be more than the first.  
11. He is a pitiful and merciful Lord and Master. He hath an eye as pitying as it is piercing; he doth no less observe the wants and troubles, than the ways and works of his Servants; he is a Father as well as a Master; and As a father pitieth his children, so the Lord pitieth them that fear him, Psal. 103.13, 14, And spareth them, as a father his son that serveth him, Mal. 3.17, hath more tender bowels than a mother. Isa. 49.15. Can a woman forget her sucking-child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Christ is not as the slothful man thought, a cruel and hard Master, Matt. 25.24, that looks for much work, and gives little encouragement; but is moved with compassion towards his Servants, Matt. 18.27, he will not have his Servants complain that they serve an hard Master.  
12. He is a meek and lowly Master, condescending to serve his Servants here and hereafter.  
1. Here● Matt. 20.28, He came not to be ministered unto, but to minister. Luke 22.27, Whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. He stooped so low as to wash his Disciples feet.  
2. Hereafter; Luke 12.37, Blessed are those servants, whom the Lord, when he cometh, shall find watching: Verily I say unto you, That he shall gird himself, and make them sit down to meat, and will come forth and serve them. Study, but yet expect not to understand, either the comfort or condescension of this promise, made to the faithful Servants of Christ; He shall gird himself, etc. Lord (saith one) did I not think that the cheer and the attendance were both one, I should say the attendance were infinitely better than the meat. Think what it is for Christ himself to serve at the Table; what is it but infinite delight for the guests to have him set himself to solace them, who is infinite, as in sweetness, so in knowledge, to make his sweetness please them. Nor will the dignity of these Servants be less than their delight, who have Majesty itself to serve them: certainly in Heaven there shall be as many Kings as Subjects.  
13. He is a tender and compassionate Lord; He was made like unto his brethren in all things, sin excepted; and having suffered himself, being tempted, he is able to secure them that are tempted, Heb. 2.18. We have not an highpriest, that cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin, Heb 4.15, and 5.2, Who can have compassion on the ignorant, and them that are out of the way. He cannot only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bear part in our afflictions, but bear with us in our infirmities, being thoroughly (and not lightly) touched with the feeling of our infirmities. He is sensible of his servants wrong, when tempted, seduced, (Rev. 2.20, To seduce my servants) as well as fensible of their grief when wronged and persecuted; in all their afflictions he is afflicted, and takes the wrongs offered to his Servants as offered to himself; they that hurt them, touch the apple of his eye: he covers with the mantle of his excusing-love, their unavoidable infirmity. The spirit is willing, but the flesh is weak.  
14. He is a most loving and sociable Master, who puts his Servants upon nothing but what himself hath done, or doth before them; he first practiceth what he imposeth on them. He lays no yoke upon them but what he himself hath born; leads them in no way, but himself hath first trodden it: He is not like the Pharisees who bind heavy burdens upon others, but will not touch them with one of their fingers, Matt. 23.4; but he does as Abimelech, Judg. 9.48, What ye have seen me do, make haste, and do as I have done: or as Tully reports of Caesar, that he was never heard to say to his Soldiers, Ite illuc, but venite huc. So Christ leads by example, his voice is follow me, juvat idem, qui jubet.  
15. He is a good Master. As he bears part in their sufferings, and is a fellow-sufferer; so he is not only their Lord and Master, but their helper and fellow-worker; whatever he imposes on them, he helps and furnishes them to do it; he puts them to no work, wherein he doth not help them. Herein he goes beyond all other Masters, who can toil and task their Servants sufficiently, but cannot strengthen them. Christ encourages and assists them in their work; when they grow faint and weary, he strengthens them; when doubtful, he teaches them; when slothful, sometimes indeed he corrects them, but not to kill, but quicken them; not to destroy them, but their sloth: when they are sick, he pities and spares them; when old, he turns them not out of his service, but the longer they live in it, the more they love it, yea, the more able they are to perform it: In a word, when they die, he neither suffers them to lie still, nor sends them to seek another Master; for than they change not their Master for another, but their work for a better; or rather for their wages, Psal. 138.3. Isa. 40▪ 28, 29, 30, 31. joel. 2.29.  
16. He is a most faithful Master; he keeps, secures and vindicates all his Servants, he preserves them and provides for them, gives them all things pertaining to life and godliness, 2 Pet. 1.4, comforts them with exceeding great and precious promises; he feeds them with his own flesh and blood, he clothes them with his own righteousness, he directs them with his own spirit; his Servants shall want no good thing, they shall neither pine for want, nor surfeit with abundance; they shall never have so much, or so little, as to make them unfit for service; Christ loves to keep them in working case. How can a Servant of Christ want provision, when as he can make his very work meat and drink unto him; nay, his wants meat and drink? How can they want, whose friend hath, and is all things? A Servant of Christ may be sick, persecuted, scorned, imprisoned, but never unsafe: He may suffer evils to touch them, but he never suffers evils to hurt them. He visits them in, and delivers th●m from all their troubles: He rebukes Kings for their sakes, and protects them safely from all enemies.  
17. He is a holy and impartial Lord and Master, and taketh account of all his servants exactly and particularly. He compares himself to a King that took an account of his servants, Mat. 18.23. Mat. 25.19. After a long time the Lord of those servants comes and reckons with them: he will not indulg any in their ease and sloth.  
18. He is a most bountiful Lord and Master, and abundantly rewards any service that's done to him aright, though never so little, Luk. 19.17. He pays his servants most bountifully, Well done thou good servant; because thou hast been faithful in a very little, have thou authority over ten cities, Mat. 10.42. He that receiveth a Prophet in the name of a Prophet▪ and a righteous man in the name of a righteous man; and whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, veri●y I say unto you he shall in no wise lose his reward.  
19 This Lord is the most dreadful adversary, he will sharply and severely punish evil servants, who say in their hearts, the Lord delays his comin●, Mat. 24.48, 49, 50, 51. & 25.30. Cast ye the unprofitable servant into utter darkness, there shall be weeping and wailing, and gnashing of teeth. He that knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes, Luk. 12.47. 1 Thes. 1.8. He will come in flaming fire to take vengeance on his adversaries. And they shall call to the rocks to fall on them, and to hid them from the face of him that sitteth on the Throne, and from the wrath of the Lamb, Rev. 6.16.  
20. He is a most desirable and incomparable Lord, and such a Master as the world never knew; for he makes all his faithful servants sharers with him in his wealth and honour. They shall enter into the joy of their Lord, Mat. 25.21. Sat in Thrones with him, wear never-fading Crowns, and inherit his everlasting Kingdom. They that now follow him, shall be where he is, and the same glory he hath they shall have for ever. Cadit mundus, non cadit Christianus, quia non cadit Christus. Aust. Let the world fall, yet a Christian falls not, as long as Christ stands. Whereas Satan chooses the subtlest he can find, and leavened through, to do his work, and send on his errand; for he cannot make a Mercury out of every block; he is not able to give a man understanding, wisdom and abilities for his work, neither can he increase or improve any man's parts and gifts; he must have instruments ready to his hand; he can but put them forward, and tempt them; he will give such as are strong and crafty, many motives to serve him, but he cannot furnish them with strength or craft to serve. But our Lord Christ sometimes chooseth the simplest, the meanest, the plainest men, fishermen, to do his work; for he can give gifts to men which they have not, and raise the parts which they have, he can make himself a Mercury, a messenger out of any block; Christ can send a fool of his errand, and cause him to do it wisely. He can cause the stammering tongue to speak plain, and the plainest man to speak the highest Rhetoric; when Moses complains of a slow tongue, he can say, I will be thy mouth, and teach thee what thou shalt say, Exod. 4.12. If he finds us not fit to do his business, he can make us fit. If Christ please, he can make a man master of his trade, before or as soon as ever he is servant to it.  
Thus without the wisdom of the world, Christ overcomes the wisdom of the world, and by the foolishness of Preaching (as men count foolishness) saveth those that believe, 1 Cor. 1.21. The foolishness of God is wiser than men, i.e. those instruments which Christ employs, how foolish soever men count them, shall foil all the wisdom of man.  
Uses of this Doctrine, That Christ is a true Believers Lord and Master.  
1. Use of Information and Instruction.  
1. It informs us that Christ is Lord as well as Jesus, our Sovereign as well as our Saviour. He is both Lord and Christ, Act. 2.36. And we are not only to look at benefit by him, but service to him; and not only come to him (as Zebedees' Sons, Mar. 10.35.) saying, Master, we would that thou shouldst do for us whatsoever we shall desire; but with Saul, fall at his feet, saying, Lord, what wouldst thou have us to do? we will do for thee whatsoever thou shalt command. We should not only come to him for ease for our souls, but to take his yoke on our necks and follow him, Mat. 11.28, 29. Men would have Christ to redeem them, and Satan rule them; Christ to save, & sin to lord it. If it be not the language of their tongues, yet 'tis of their lives with most men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We will not have this man to reign over us, Luk. 19.14. there it sticks, the carnal mind is enmity to the Law; lust cannot endure restraint, and therefore men most oppose Christ's Nomothetick power; and carnal hearts are ready to say, our lips are our own, who is lord over us? to be controlled for every word, every thought, every action, we cannot endure it. O consider, Christ hath many enemies, but they are his chief enemies that withstand his reigning: Those mine enemies that would not that I should reign over them, bring them hither and stay them before me. By becoming Christ's servants, we do not cast off, but only change our yokes.  
2. It's not enough to be in the Church, and outwardly admitted and styled Christ's servants, but we must be really his, and in heart; Christ keeps no servants only to wear a livery cloak for security in sinning. As he is not a titular Lord, so neither are his servants titular servants; to speak service, and live in opposition to him; to call him master, and do the work of his enemy; to be in the skin a Christian, and in the core a heathen; to have an outside verbal complimental profession, and contradict it with an unholy conversation, is no better than a renouncing of Christ. 'Tis no advantage to bear the marks of Christ in our bodies, and to have no fruit of it in our souls; this is but to cloth ourselves with the leaves of the vine, without partaking of the sap. Paganism and lose profession, shall far alike when Christ comes to judgement.  
3. There are divers kinds of Christ's servants, and there will be great diversity in their end.  

1. Some for honour, some for dishonour, 2 Tim. 2.20. as vessels in an house.  
2. Some sincere and good, some evil and unprofitable, Mat. 24.46, 48. some faithful and wise, and are found well doing; some evil and riotous, Mat. 25.21, 26. some good and faithful, some wicked, and slothful, and unprofitable.  
3. Some Temporary, that abides not in the house for ever, some that abide there, joh. 8.35. There will be great diversity found betwixt Christ's servants in the end, betwixt those that only cry, Lord, Lord, and those that do the will of God, Mat. 7.22, 23, & 24.47, 51. He shall make the one ruler over his goods, the other cut him asunder, Mat. 25.21, 28, 30.   
4. It may inform us what the state of a Christian is:  
1. He is not his own, not sui juris, but a servant to Christ, 1 Cor. 6.19. Ye are not your own; and 1 Cor. 7.22. He that is most free in other respects, is Christ's servant; no man can have any propriety in himself, or power over himself; but what is derived from this absolute Lord, and stands in full subordination to him: Therefore it belongs to Christ to be the absolute disposer of us and all things; he may do with his own what he pleases, and use it to the pleasure of his own will; who would interpose, or any way hinder Christ from the free disposal of his own? not any copartner, for there is none▪ nor we ourselves, for we are wholly his, therefore it is not possible for him to do us any wrong however he shall use us; therefore no man should repine at his disposal of him▪ but all should acquiesce in his disposing will; nor do any thing for selfish ends, which is injurious to the will or interest of Christ. Christ hath full power to do what he lift with us or ours: How far should any of his servants be from expecting that he should give an account of any of his actions to them? it should suffice them, that whatever befalls them, it is from the lord The Lord gives, and the Lord takes away; whensoever he removes any comforts: if we find ourselves too ready to say to instruments, as the owners of the Colt, What d● ye losing or removing it? we should be silenced, though not with that answer which was returned by the Disciples to them, the Lord hath need of it; yet with this, he sees it needful for us, that thus it should be; whensoever he commands the hardest duties, inflicts the smartest stripes, etc. every servant of Christ should stop their murmuring-mouths with this, the Lord will have it thus; and as Act. 21.14, The will of the Lord be done.  
2. Neither are the good things we possess, our own; he that is not owner of himself, is owner of nothing; all that we have is properly his, as well as we; for no man can have more title to any thing than to himself; we have not any thing, nor can have, which is not as much from Christ as we, so is not as much his. Therefore we should not dispose of any thing we have, but for his interest and ends; how careful and wary should we be in using the Creatures! all the comforts we enjoy are the goods of this Lord; we are but stewards of them; what we use must be used for, not against our Lord. Learning, riches, honour, are from him, and therefore should be for him; all our enjoyments are but borrowed, we must therefore use them well; not spot or slain, not tear and cut them by sin, lest we be ashamed when we should return them back to the owner, and give him an account of them, it may be with joy, and not with grief.  
3. Neither may any Christian think himself Lord of the Church, or his Brethren, 1 Pet. 5.3. Neither as being lords over God's heritage, but being ensamples to the flock. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dominantes, is not to be understood of tyrannising and bearing unlawful rule, or usurped dominion (as Bellarmine would have it) but exercising Lordship, the same which Christ forbids the Apostles in the same word, Mat. 20.25. as Bernard tells Pope Eugenius, Ne dictum sola humilitate putes, non veritate vox domini est, reges gentium dominantur eis vos autem non sic. Planum est, apostolis inter dicitur dominatus, not overruling. It doth not only forbid the abuse of their authority, or imperiously commanding of their own inventions, instead of the Doctrine of the Gospel; or carping Magisterially and insolently towards God's people, (as Amet.) But the use of that authority in the Ecclesiastical office, which it is lawful for Princes to exercise towards their subjects, (saith Beza) Omnes enim esse unius legislatoris & domini servos, etc. Have Ministers no authority? Yes, saith he, not over the consciences of men, but only as messengers of Christ, whose is all the power of commanding. No Church, no Council can make Laws but in Christ, the compound and the simple word are used (one by Matthew and Mark, the other by Luke) in the same sense; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds no Emphasis to it; all kind of Temporal rule is simply forbidden them.  
1. No Christian can bind the conscience in internal or elicit acts, 2 Cor. 1.24. Not that we have dominion over your faith, but as helpers of your joy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉), the Apostle adds this, left he should seem to have spoken too imperiously: q. d. That I said, I therefore came not that I might spare you; take thus, Not that I could by my own authority do any thing with Religion, and in binding or relaxing your consciences, but that I might be God's Minister to comfort you, etc.  
2. Nor can he command the outward imperate Acts of Conscience otherwise then by power civil, or spiritual, from Christ, Pro. 8.15, By me King's reign, and Prince's decree justice.. 2 Cor. 10.8. 1 Thes. 5.12. We beseech you Brethren, know them who labour among you, and are over you in the Lord.  
3. As a Christian no man hath civil power over his Brother, or the Church, or over men, Mat. 20.26. It shall not be so among you, that as the Gentiles exercise authority and dominion over them.  
1. As a Christian, he hath no legislative, but only applicative power, or executive in the Church; a Christian must not make Laws in his house, but keep and execute his Laws.  
2. As such, He hath no coercive power over his fellow servants.  
That natural or civil power that any Christian hath otherways over his Brother, is to rule under, for, and according, or like to Christ, Philemon 16. Not now as a servant but above a servant, a brother, beloved, especially to me, How much more to thee, both in the flesh and in the Lord? 1 Cor. 7.39. She is at liberty to be married to whom she will, only in the Lord. Ministers are not owners of the house, but stewards in the house, Laws are committed to us, and must not be excogitated by us.  
Only Christ can ordain laws to bind the Conscience; man's laws bind not as they are man's, but as they are backed by Christ; nor can any but Christ so give laws to which we should be obedient, as withal to make us obedient to the laws which he gives. Christ only can write his laws in the heart: No man should prefer the will or interest of the greatest mortal man or dearest friend, nor the public interest of States, before, or plead it against the will and interest of this great Lord.  
Neither may we give nor receive ambitious or flattering titles of honour, Mat. 23 8, 9, 10, Be not ye called Masters, for one is your Lord and Master, even Christ: we should so acknowledge a superiority among men, as to be fearful of causing pride in them, and that they may know themselves not to be absolute Lords, but derivatively and secundum quid. Herod became wormsmeat, who but just now was a mere idol and cried up, etc. God would not bear it.  
5. It informs us therefore how consistible Christ's service is with the service of others.  
1. It dissolves not, but confirms natural and civil Lordship and subjection, as between master and servant, 1 Tim. 6.1, 2, Let as many servants as are under the yoke, count their own masters worthy of all honour, (but what if they be both believers, are they not Brethren) yes; and they that have believing masters, let them not despise them, because they are Brethren, but rather do them service because they are believing and beloved, partakers of the same benefit, Titus 2.9. Between Magistrate and Subject. Rom. 13.1, Let every soul be subject to the Higher Powers. 2 Pet. 3.3, Submit yourselves to every ordinance of man for the Lords sake.  
2. This our relation to Christ as master, regulates the service of others: Children obey your parents in the Lord, for this is right. Eph. 6.1. For the Lord is the author of the authority of Fathers, and therefore we must yield such obedience as he will have us. This (in the Lord) implies both a commandment of children's obedience from the Lord, and a restriction or limitation in those things which are not against the Lord: that they so far obey their Parents, as they swerve not from the true worship and service of God.  
3. This service of Christ excludes all absolute and unnecessary subjection to Creatures, Luke 16.13. No man can serve two Masters. He may subordinately, but not absolutely, for God will have the service of the whole man. 1 Cor. 7.21, 23, Art thou called being a servant? care not for it: but if thou may'st be made free, use it ra●her. Ye are bought with a price, be not ye the servants of men. If ye be at liberty, do not of your own accord make yourselves servants, but consecrate yourselves entirely, Body and Soul, to the service of Christ; or it ye be servants to men, that is in a state of servitude, remember still that above and before all, ye are the servants of Christ, and therefore see ye do nothing to the obedience of men, which is contrary to that which ye own to Christ; and as touching your Soul and Conscience, subject and enslave yourselves to no man living, depend absolutely upon none but Christ and his word; all our obedience to earthly Lords must be only such as this Lord allows, and only in the Lord; the greatest Lords in the world are but regula regulata, Christ is the only regula regulans; they the rule, ruled; he ruling.  
6. To inform us that Christians are Christ's servants yet somewhat more, or with some special exceptions. john 15.15, Henceforth I call you not servants, for the servant knoweth not what his Lord doth, but I have called you friends; for all things that I have heard of my Father, I have made known unto you. They are not only servants, but friends; they call Christ Lord and Master, he calls them not servants but friends: not servants but freemen, yea sons, john 8.36. The servant abideth not in the house for ever: but the Son abideth ever. Gal. 4 7. Wherefore thou art no more a servant, but a son: and if a son, then ●● heir of God through Christ. Not a servant, that is under the ceremonies and bondage of the Law; but a Son, having received the adoption by Christ, the eternal Son of God, who was sent to redeem us, that he might purchase, and graciously communicate the right of sonship, (which he hath by nature) to every true believer. And because ye are Sons, God hath sent forth the spirit of his Son into your hearts, crying, Abba father. We are in such sort free, and so set at liberty, as that we must be governed by the Spirit of Christ which reigneth in our hearts, and teacheth us the true service of the Father; but this is not to serve, but rather to enjoy true liberty, as becometh Sons and Heirs.  
7. It teaches us, that all doctrines and practices are to be abhorred, which derogate from the dignity of this our Lord and Master. 1. Doctrines, especially the Popish, which deprave our redemption purchased by this Lord, by the doctrine of merits; the worship due to this Lord, with the doctrine of image and adoration, and the Saints intercession: The authority of this Lord, by the doctrine of the Pope's headship and pardoning of sins, and many such doctrines, not only of the Papists, but of others nearer to us.  
2. The practices of vile and wicked men. We should make it our business and only Plot to promote his honour and service in the world, and endure nothing that would eclipse and impair his glory: He who touches that, should touch the apple of our eye; look upon his reproach as cast upon ourselves, mourning for that dishonour offered to him which we cannot redress; 'tis against both Christianity and Humane ingenuity, to suffer him to be abused whom we have undertaken to serve: This neither agrees with honesty nor honour; 'tis indeed not only a sin but a shame: Hardly is any Servant so low spirited, as to think it consistent with his credit to serve a disgraced Master▪ they that truly call Christ Lord, will never endure that his glory should suffer from others, much less from themselves.  
3. Our own unsuitable practices. A servant of Christ must not be a son of Belial; every one is under a yoke still; Christ does not give his servants leave to sin, but liberty to serve God; Christ came not to free us from the Law, but sin; from the service of the Devil, not from the service of God: He came not to make the Law less strict, or sin less odious, or us less holy; freedom from wrath and Hell is a privilege, but from duty and obedience is none; because we are made free by Christ, we are to be more apt and ready to discharge the duty we own to God and man: in maxima libertate minima licentia, a great deal of liberty by Christ, and yet the strongest engagement to service that may be. They whose lives are full of Epicurism, Atheism, worldliness, 'tis not a pin to choose whether they be Pagans, or Christians; for acting thus heathenishly, thus brutishly, they do but pollute that sacred and worthy name; the Apostle saith, I am not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1 Cor. 9.21. Not without the law to God, but under the law to Christ. This leads to  
Second use of reprehension: It may serve to reprove three sorts.  
1. Those that endure not to hear of Christ's Lordship and commands, that will not acknowledge this dominion of Christ, nor let him be Lord in his own house, but do what in them lies to deprive him of that honour to which he hath so good a right. But who deny Christ's Lordship?  
1. They that will not hear his voice, obey his call, accept his in●itations in the Gospel; he inviteth them to himself, prays them to be reconciled to God through him, entreats them to come and put themselves under his government, and take his yoke on them, and they will not hear, but in effect say, We are Lords, we will not come at thee? Jer. 2.31. We are well enough, and shall do well enough without him, and what needs such care and strictness? He comes, and waits, and knocks at their doors, but they slight him and will not open: He prays them that they will look into their hearts, mind their Souls, consider their eternal condition, but they quench the Spirit, smother the light, and resist all these motions; they will not come to him, nor suffer him to come into them, that they may have life.  
2. Those that addict themselves to strong and inordinate desires of liberty, which is the worst slavery; that will not submit to his government; quarrelling at duties rather than performing them; thinking it a kind of happiness to be free: and that there is no freedom but in sinning, and following the bent and sway of their own hearts, and being Lords of their own actions; and dream of an exemption from all kind of Law, but their own lusts; they would he above all checks and control, and have scope and room for their own lusts. Promise themselves liberty, 2 Pet. 2.19. Men would have it at this, to be at their own dispose, and to be answerable to none that would call them to account, and therefore that will not obey his laws and commands.  
3. Such as in a proud contempt and obstinacy against reproof and instruction, do cast off all respect and obedience to Christ; they cannot endure restraints, are as bullocks unaccustomed to the yoke, jer. 31.18. Are all for breaking bonds and dissolving cords. Psal. 2.4. Bursting the yoke altogether. jer. 5.5. They cannot endure to hear of denying their fashions, renouncing their lusts and pleasures forsaking their vain, worldly, wanton thoughts, and ways; what every thought, every desire, every word, must be under a Law! So much time spent in duties, such gravity in conversation, such awe in their speeches! No vain licentious Spirits will not be clogged and yoked thus, what a weariness is it, Mal. 1.13. Sacrifice upon Sacrifice, such waiting upon God they cannot endure, their spirits are impatient, and recoil with the more violence upon reproof; and storm and vex, which argues much non-subjection to the Lord Christ. Hear ye and give ear, be not proud, jer. 13.15. These are flat refusers. Luke 19.14. We will not have this man to reign over us.  
Secondly, Such as name themselves Christ's servants, and are content to wear his livery, but do not mind this state cordially, and follow it constantly.  
1. Such as are ignorant concerning the object, manner and points of this service. How shall men serve one whom they know not? He that knows not his Landlord cannot pay his Rent; they follow the fashion of the Country, and in a blind superstitious manner conform to the worship of the place, not considering why, nor whom it is they serve, but offer sacrifice, as the Athenians to the unknown God; worship an Idol rather than Christ: or as Christ tells the Samaritans, ye worship ye know not what.  
2. Fair promisers and pretenders, but slow performers; as, Mat. 21.30. When his father bid him, go work to day in my Vineyard, he answered, I go sir, and went not: so many whose service is like Ephraim's goodness, Hosea 6.4. As a morning cloud and early dew, it quickly vanisheth, but let us take heed we do not gloze with him, as we do one with another; nor flatter him with our lips, when our heart is far from him; we are deceived, if we think that this Lord will be mocked with hollow and empty promises and protestations. We live in a wondrous complimental age, wherein scarce any other word is so ready in every mouth, as your servant, and at your service, when all is but merely formal without any purpose; or many times not so much as a single thought of doing any serviceable office to those men, to whom we profess so much service. However we are one towards another, yet with the Lord there is no dallying, it behoveth us to be real; good words and fair speeches serve not our Lord Jesus Christ. Rom. 16.18.  
3. Partial, hypocritical, temporary servants. Some divide between the service of Christ and of sin, like the false mother that would have the child divided, as Cambden reports of Redwald King of the East Saxons, the first Prince of this Nation that was Baptised; yet in the same Church, he had one Altar for Christian Religion, another for Heathenish. So too many are of Mongrel Religion, halting between Christ and Baal. Heteroclites in Religion, this is to set the Ark of God and Dagon together; which God will never endure, he came not for one half of thy heart, if Sin and Devil have the other half.  
How much hypocrisy is there in men! many like the Soldiers, that bowed to Christ, and mocked him, give their outsides to Christ, their insides to all uncleanness; that as Luther saith of Cain, give opus personae Deo, but not personam; their cap and knee to God, but themselves to all sin and iniquity; this is the Capital sin of this age. And then how many are but temporary, of whom we may justly say, what Nabal did unjustly of David, there are many servants now-adays that break away every man from his Master. Yesterday God's people, and to day are turned knaves. Better they had never known the way of Righteousness, 2 Peter 2.21. A relapse makes their condition worse. He that first served sin, and then turned to the service of Christ, and afterwards falls again to the service of sin, proclaims to all the World that he esteems that better; O how great affront is this to Christ! john 6.66. From that time many of his disciples went away, and walked no more with him.  
3. Such are to be reproved, that lay claim to this honourable title, and yet indeed serve other masters. There are many of whom we may say too truly, as it is Recorded of the Samaritans. 2 Kings 17.33. They feared the Lord, and served their own gods.  
1. Some serve themselves and not Christ, ●t up themselves as Idols, and do what seems ●ood in their own eyes; and make their will their rule, their lust their Law. This is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) self-worship, self-Idolatry, which is the greatest and worst of all; It is the greatest curse under Heaven, for God to give a man over to himself to live as he list, Psal. 81.11, 12. Rom. 1.26. the judgement of the hardened jews and blinded Gentiles. We read of one given over to the Devil for his good, 1 Cor. 5▪ 5, but never any given over to himself, but for his damnation. Austin prays, libera me domine a memetipso, self is man's greatest and most dangerous enemy; we are naturally self-destroyers; without self-denial, no Salvation.  
2. Those that serve men, not the Lord. Not that it is contrary to the service of Christ, to be in that civil relation or subjection to men, as servants to their Masters, etc. But as the Apostle, 1 Cor. 7.23. Ye are bought with a price; be not ye the servants of men. That is, (saith Ambrose) subject not your consciences to the superstitious inventious of men in God's worship, that build their Religion on man's bare Authority, as Papists; or be not servants to the lusts of wicked men; such are reproved as serve men, when they run in a cross line to Gods will. Such were the subjects of Nabuchadnezzar, that at the command of the King, worshipped the golden image, and served the King, not the Lord; such was Pilate, that for fear of dipleasing Caesar, delivered up Christ to be crucified though he knew him to be innocent; such were the Nobles of Cambyses, who having a lust to marry his own Sister; He sends for all his Counsel, and asked them, if they had any Law in Persia, to allow him to marry his own Sister? They answered that there was no such Law; but yet there was another Law, that the Kings of Persia might do what they list; these Nobles were slaves to the lust of Cambyses. O that we had not many amongst us, that sell their Consciences, and their Religion▪ and their Salvation, to be Panders to the lustful, covetous and ambitious desires of great men: men-servers, and men pleasers, are worthy of sharp reprehension, Ephes. 6.6.  
3. Such as serve not the Lord, but their own belly, Rom. 16.18, Whose god is their belly. Phil. 3.19. Love their pleasures more than God; that serve and fulfil the lusts of the flesh; such an one that lives in pleasure, is dead while he lives, 1 Tim. 5.6. Ye cannot make provision for the flesh to fulfil the lusts thereof, and fulfil the will of God too, Rom. 13. ult. to rot in pleasures, makes men utterly uncapable of serving the Lord, Tit. 3.3. Serving divers lusts and pleasures, which is the worst slavery; to walk after our own lusts, is to seek to cherish that which Christ came to destroy; and so go about to defeat our Redeemer, and hinder him from obtaining his purpose in our hearts: What a Christian and yet sensual! A Christian and yet proud! A Christian believing in Christ, a man of sorrows, and yet given to pleasures! What a Christian and yet worldly!  
4. Such as serve the world, and yet pretend to serve Christ: Christ tells you it cannot be; Ye cannot serve God and Mammon, Mat. 6.24. 'tis impossible to join these together. Those that are slaves to the Naaman of iniquity, that do not only possess money, but are possessed of money; that with judas will sell Christ for thirty pieces of silver; that rise early and lie down late, and eat the bread of carefulness; that will compass Sea and land to get gain; these make gold their God; their covetousness is justly termed Idolatry, Col. 3.5. Alas, my Brethren, what is their in the world that it should be so much coveted, and heaven slighted? What hath the world done for its most faithful servants? How oft have we heard them complaining at last, O the world hath deceived me, and undone me; it flattered me in my prosperity, and now utterly cast me off in my necessity? Ah, if I had served the Lord as faithfully as I have served the world, he would not have cast me off at last, nor have left me thus comfortless and hopeless in my depth of misery.  
5. Time-servers, that change their Religion with the times, are not servants of the Lord; their Religion is like a piece of wax, to be moulded into any frame, according as the times alter: Such as will be Superstitious if the times be so; that will be devout or atheistical according to the times. It was the speech of a timeserver, that was said to be spoken by the King of Navarre to Beza, That he would launch no further into the sea of Religion, than he might be sure to return safe in the haven. This is the right Picture of a timeserver; as many turned Protestants in K. Edward's days, and Papists in Q. Mary's.  
Lastly, Those that serve the worst Master, that is sin. 'Tis indeed one thing to be a sinner, and another to be the servant of sin; that is, one that gives himself over to the service of sin, that is bound Apprentice to sin. The difference was great between Paul and Ahab▪ Paul was sold under sin, but it was against his will; but Ahab sold himself willingly to work wickedness: How many such servants of sin are there, as the Centurion's servant served him, if sin bid go, they go; such servants are swearers and drunkard●, that are at the service of their oaths and cups. This is a most shameful and pernicious service, for it is to serve the Devil, joh. 8.44. O that the world would believe this, that when they serve this or that lust, they serve the Devil. Cyprian brings in the Devil upbraiding Christ, ostend mihi tet servos, qui tibi, etc. Show me, if thou canst, so many servants that have served thee so diligently and willingly, as I can show that have served me. Can Satan give you better wages, as Saul said to his followers? Can the son of jesse make you captains of hundreds, and captains over thousands, give you vineyards, and oli●●yards: etc. 1 Sam. 22.7. A●as! if sin had not put out your eyes, as the Philistines did by Samson, that you cannot see the vileness and cursedness of it, you would nev●r grind in its mill; for the wages of sin is death.  
3. Use of Exhortation, two Branches.  

1. To all, to persuade them to esteem, choose, and embrace Christ's service.  
2. To Christ's servants, to take care to be such servants, and perform such service as shall be found good and faithful, approved by Christ.   
1. Is Christ such a Lord as you have heard? then let every one of us be prevailed with to take him for our Lord, and give up ourselves to him, and become his servants this day; we must either resign up ourselves to this excellent Lord, or we cannot be true Christians, 2 Cor. 8.5. this is the essence of Christianity, and life of Religion, and marrow of Profession. To wear the badge and livery of Chri●● in external profession without this, is nothing but a dead carcase, an empty shadow, and will turn to our greater condemnation another day. That which will be enquired after at the great day, is not who owned Christ as Lord in profession, but who honoured Christ as Lord by real subjection and resignation of themselves unto him: The great question will be, Whether did Christ reign over us, and bring us under his Law and Dominion; and upon the decision of this important question depends the everlasting state of our souls and bodies in the next world. If you now say unto Christ, We are Lords, we will not come at thee; depart from us, we desire not the knowledge of thy ways; or as Pharaoh, Who is the Lord, that I should obey him? He will say unto you at the last day, Depart from me ye cursed, I know you not; nor will your crying, Lord, Lord, than any thing avail you. O then let it be your resolution now to resign yourselves to this gracious Saviour; take him for your Lord and Sovereign; Kiss the Son, serve the Lord with fear, and rejoice with trembling. O that your hearts would once at last say, as 'tis foretold of Gospel times, Isa. 44.5. I am the Lords, other Lords have had dominion over me, but henceforth by thee only will I make mention of thy name. Isa. 26.13, We will not say any more to the work of our hands, nor to the lusts of our hearts, (to the world, the flesh, or to sin) ye are our gods, for with thee (O Lord) poor lost creatures find mercy, Host 14.3. Whatever your neighbours, acquaintance or kindred, let them choose whom they will serve, yet we are resolved for our part, we will serve the Lord, josh. 24.15.  
O my friends, what say you to this motion? what answer give you to this invitation? is it not most reasonable and considerable? you are pressed to come to Christ, and take his yoke, and bow the knee before him, etc. What will you do? will every one of you give up himself to Christ, resign soul and body to the service of this glorious Lord? Have you found or ever heard of any thing in him that may deter you? what iniquity have you seen in him that you keep at distance from him, and walk after vanity? Is he not worthy of your love? not good enough to be your Master? can you bestow yourselves better? employ yourselves more profitably? what sticks it at? would you take time to consider of it, and defer your resolutions to another day? so you have done too long already, and ventured too far by your delays: To day if you will hear his voice, then harden not your hearts: Seek ye the Lord while he may be found, call upon him while he is near: He now saith, harken unto me, and I will make a covenant with you, even the sure mercies of David: Incline your ear, come unto me: Hear, and your soul shall live: why do you spend your money for that which is not bread, and your labour for that which satisfieth not? Harken diligently unto me, eat ye that which is good, and let your soul delight itself in fatness. Alas ye feed on husks and chaff till you return to Christ. Isa 55.2, 3, 4, 7. How long ye simple ones will ye love simplicity, and fools delight in folly? turn ye at my reproof: Forsake the foolish and live; and go in the way of understanding. O that you were wise, and would understand these things, and consider your latter end. O that there were such hearts in you, etc. O that ye knew the things that belong unto your peace in this your day, before they be hid from your eyes. O when shall it once be? what is your resolution? shall Jesus Christ be your Lord and Master, or shall he not? Take heed how you refuse him that speaks from heaven; do not (as you want Christ) despise this loving invitation, and make light of this gracious offer, lest his wrath be kindled in his breast, and you perish. He that hath so long held forth his Sceptre of Grace, yet stands waiting for your return, yet stretcheth forth his arms to embrace you, yet opens his very heart to entertain you: Hark, he bids you come and lodge your souls in his warm bosom; yet he calls by his Word, yet he strives by his Spirit; and follows you with checks of conscience, and renews his mercies on you every morning; would fain draw you with cords of love, if it would be. But it will not be always thus, his patience will not always wait; his Spirit shall not always strive with man; the door of mercy shall not always stand open; When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; then 'tis too late, Luk. 13.25. O come to Christ now or never, do it this day, or you may never be invited again: Hear now Christ bespeaks and woos thee, sinner; Cast down thy weapons of rebellion, surrender thy soul to me; give me thy heart, submit to my government; I will pass by all thy former resistance, and put up all the wrongs thou hast done me, I will remember thy iniquities no more, but pass an act of everlasting oblivion upon them; O look unto me and be ye saved.  
This is my business with you (my beloved) at this time; this is mine errand to your Souls: What answer shall I return from you to him that sent me? The great work (you know) of us Ministers, is to persuade men to become Christ's covenanting Servants, to consent to his Laws, and acknowledge his Lordship; our way to win your hearts, is to tell you what he is; some little hath been spoken, but not the thousand part of the excellencies of this incomparable Lord; O he is the chiefest of ten thous●nd, his name is wonderful: he is God and Man in one person: he is Man, that you may not be afraid of him; God, that he may be able to do you good: He is the Lord of lords, and King of kings; Heir of all things, Saviour of the world, etc. 'Tis infinite condescension of love in him, to treat with you, or entreat your consent that he may be your Lord.  
This being a matter of greatest importance, and knowing the terror of the Lord, let me persuade you; for that end I entreat you, to press upon yourselves, and improve in your retirements, these considerations as motives.  
1. Motive. Yield up yourselves to the service of the Lord Christ, or you are unjust, you do him open wrong. Equity and justice requires that you render to all their due; jus cuique tribuere, is the first and most proper act of justice; Tribute to whom tribute, fear to whom fear, honour to whom honour, Rom. 13.7. It is a common principle among you, which nature teacheth, that you deal righteously with men, own no man any thing, do no man wrong; let every one have that which of right appertaineth to him: And if we may not deny unto Caesar the things that are Caesar's, it is but right we should also give unto God the things that are Gods by so many just titles. Why now, you cannot without apparent wrong to Christ deny him yourselves; you are his, and own yourselves unto him, and all you have, and all that you can do; you are not your own but his. I lay claim unto you in the name of Christ, and challenge your souls and bodies to his use; Dare you deny the claim? or will any step out and question this title? The Lord Jesus hath laid challenges to you. It has been a custom in England, on the Coronation day, as multitudes of people were feasting in Westminster-Hall, a Herald comes forth, and Champion for the King, and proclaimed his title to the Crown; and if any questioned his title, he was there ready to make it good.  
I do now proclaim to you, that Christ is your Lord, and you are his Servants, and challenges your service; if any question his Title, I will justify it, and make it good, let the case come to trial, on condition that whoever is convinced shall yield subjection: Let me ask you then, Did not he make you, and not ye yourselves, Psal. 95.6? and does not he preserve and sustain you? and ye are the Sheep of his pasture, Vers. 7? Did not Christ purchase you with his own blood, 1 Pet. 1.18? Were you not the dearest purchase, and was not the greatest price paid for you that ever the world heard of? Well, what say you to this Title? Doth not justice give every one his own? and are not you Christ's? If there be any creature in Heaven or Earth, that can lay a better claim, or pretend a juster Title to you than Christ, then let it have your hearts and service; but if the Lord Jesus have the full and sole right to you, then do not so much wrong him and your own souls, as to deny or withstand this just and reasonable motion.  
2. Give up yourselves to this Lord, or you are unthankful; gratitude as well as justice requires this at your hands. Nothing is more abhorrent to an ingenuous spirit, than the brand of ingratitude, to be so base and unworthy as to render evil for good; ingratum si dixeris, omnia dixeris, call a man unthankful, and you call him all that's naught: abhor it as death, to be guilty or have the name of ingratitude. Well, now, suppose a man had by some capital crime incurred the danger of the Law, and the sentence of death were passed upon him● should another step in and humble himself, to beg the pardon, or beggar himself to buy the freedom for him; Must not that man be wholly his, who hath ransomed him from the Gallows? This is our case, Sin was our work, and Death was our wages; we had sinned, and must die for it; there was no escape from destruction: but the Lord Jesus would not suffer us to perish, but debased himself, came down from Heaven, gave himself for us, and suffered in our stead, that we might live; and made himself a Servant for us▪ though no way bound to us. Now judge with yourselves, I appeal to your own Consciences, whether this incomparable favour do not lay an unavoidable obligation upon us, to devote ourselves wholly to him? 2 Cor. 5.14, 15. If after Christ hath stooped so low, as to become man, and was made under the Law, and being in the likeness of sinful flesh, bore our infirmities and sorrows, lay under the frowns o● his Father, and submitted himself to the pain, shame, sting and curse of the death of the Cross; if after all this we should neglect his Salvation, reject his Sovereignty, Would not the Heavens blush at this unheard of ingratitude? and the very bruits rise up in judgement against us and condemn us? The Ox knows his owner, and the Ass his Master's crib: but Israel doth not know, my people doth not consider, Isa. 13. Jer. 8.7, 8.  
3. Resign yourselves to this blessed Lord, for he deserves you, he is worthy of you; if you were Ten thousand times better than you are, you can never submit yourselves to a better Lord, nor serve a better Master: There is nothing in him that can justly discourage you, nor reasonably deter you from his service; fear not evil from the greatest good, unless it be in a way of disobedience and rebellion. He is not a proud, rigid, imperious or cruel Master; he will not deal with you as the treacherous Master, the World, which fills your souls with nothing but husks and swill, and rewards all your painful services with nothing but disappointment and misery; at the best, presents you with a breast full of wind and vanity; and at the last with woe and vexation, and leaves you helpless in your greatest necessities. Nor is he cruel and tyrannical, as Satan, who fills his Servants with terror here, and hereafter rewards them with fire and brimstone. Nor like the flesh and sin, whose work is bad, and its wages no better; for the servant of sin, besides that he hath no fruit nor comfort of his service in the mean time, when he comes to receive his wages at the end of his term, findeth nothing but shame or death; shame if he leave his service; if he le●ve it not, death. Rom. 6.21, What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death. 'Tis horrible, intolerable slavery, to serve Sin, Satan and the World; but when you give up yourselves to the service of Christ, you shall live to the sollidest contentment, and real joy and honour: you cannot possibly yield yourselves to a more excellent and delightful service; His yoke is easy and his burden light his ways are ways of pleasantness, and all his paths are peace, Prov. 3.17. His service is freedom, and his work wages; to be Christ's devoted servant, is not only better than liberty, but more to be desired than sovereignty: No other Lord ever bought his Servants so dear, or fed them so plentifully, or clad them so sumptuously, or used them so gently, or rewarded them so bountifully. He will protect and prosper them, yea, takes pleasure in their prosperity; he will bless them with spiritual blessings, which are the best blessings, and lead them by his own counsel, yea carry them in his bosom, and afterward receive them to glory.  
4. Surrender yourselves to this great Lord, for he desires you; yea, that you would be his, as he hath been yours, is all he desires; you cannot bestow a better gift upon him than yourselves; others may give him their goods, their estates, etc. but he that gives Christ himself, can give no more, no better. He desires you, not that he hath any need of you, or to make advantage of you; but that he may restore you better to yourselves than he receives you: He will put his grace into your hearts, repair his image in your minds, and make you wise unto salvation. Seneca tells us, That among other Scholars that gave rich gifts to their Master Socrates,— Eschines gave himself, having nothing else to give; His Master answered, Upon this condition I take thee, that I may restore thee better than I receive thee. On the same, and no worse terms (yea much better) Christ accepts of those that tender their service un●o him; he that gives not himself to the Lord, whatever else he gives, in his esteem is just nothing: nothing [in esse gratiae] in point of tru●h, worth, and grace. First you must give yourselves to the Lord, and then your goods to his poor, if you would find acceptance, 2 Cor. 8 5, or as the King of Sodom said to Abraham, Give me the persons, the souls, and take the goods to thyself.  
5. Take Christ for your Lord, and own yourselves for his Servants, for so you are, whether you will or not; your consent and resignation is necessary to your good, to ease you of your cares, and secure you from present eternal misery, not for his title and right which is absolute and unquestionable, and he will have you either by love or by force. He requires in the Covenant of Grace, that he have his right by your consent, and not by constraint; that you thankfully accept the motion, and with hearty and full consent of will resign yourselves to him as his own, even as his creatures and his ransomed ones, by a Covenant never to be violated. But if you will not understand and acknowledge this plenary dominion he hath over you, he will not lose his right, nor lay down his claim to you: It's the greatest folly to rebel against this Lord, to whom at last you must be forced to submit. Who would not choose him to be their Lord, when (whether they will or no) he will be their Lord? Who would not desire to be ruled and guided by his Testimonies, rather than to be suppressed and destroyed by his Providence? We must all either bow the knee, or he will break the back; if we will not bear his yoke, we must become his footstool. Were it not better to take hold of his strength by Faith, than his strength should take hold of us in displeasure and wrath? and to feel the efficacy of his grace, than the power of his anger? The proudest Rebel shall at last cry, Lord, Lord, but it will be too late: At length Christ will be too hard for all that rise up against him, and will not that he should reign over them▪ he that will not come to him as a friend, shall be slain by him as an enemy, Luke 19.27. every one [Sub pedibus ejus erit, aut ad obtatus, aut victus] all must one way or other be subject to him, either as servants or slaves; either under his grace, or under his wrath. O do not thou lift up the heel against him, to whom thou must one day bow the knee; if thou wilt not now kiss the Son, thou shalt shortly lick the dust of his feet; if thou be not now in the number of his willing people, in the day of the power of his grace; in the day of his wrath his arrows will be in thy heart as one amongst his enemies: In a word, if thou wilt not stoop to his golden Sceptre, thou must be broken in pieces with his rod of iron.  
6. Give up yourselves to Christ, and you shall be your own and be happy; look when and how much you resign yourselves to this absolute Lord, even then, and so mu●h you are your own and no more; you are never your own, but when and while you are his; what you deny him, or steal from him, you give to the Devil, the World and the Flesh; you lie at the command of every vile lust, or black devil, till you become his subjects: [O quam multos habet dominos, qui unum non habet!] O how many, how ignoble, how poor, how cruel are the Lords of that man, who hath not this one Lord!  
But the way to secure yourselves, and whatever is dear to you, is to give up all to Christ. He that loseth himself and his life, shall find it; and he that labours to secure himself another way, loseth all, Matt. 16.25. If you be his, you are happy; but if you be your own, you are most miserable. Can you support, preserve, or provide for yourselves? who shall save you in the hour of temptation and distress? know ye not yet so much of your own insufficiency, and do ye not yet feel yourselves to be such a daily burden to yourselves, that you have enough of yourselves ere now, as to beg of God above all your enemies, to save you from yourselves, and to save you from being forsaken o● God, and given up to yourselves?  
Remember, that none in the world hath sufficient power, wisdom and goodness, to take the full care and charge of you, but Christ; none else can save you, or sanctify you, or keep you alive one hour; and therefore it will be your happiness and honour, that you are his. He will use you only in safe and honourable services, and to no worse an end than your endless happiness.  
Consider a little, how unfit you are to be your own Lords, and how unable to govern yourselves; so blind and ignorant, so biased by a corrupt will, so turbulent are your passions, so uncessant and powerful is the temptation of your sense and appetite, that 'twere as fit for a man to be governed by a servant, or a rider by his horse. But he is most perfectly fit to govern you and all the world; you can desire nothing reasonably in a Lord and Governor which is not in him: He hath perfect wisdom to know what is best; perfect goodness, and therefore will be most regardful of his subjects good, and will put no evil into his Laws; Almighty to protect his Servants, and see to the execution of his Laws: most just, and therefore can do no wrong; but all his Laws and judgements are equal and impartial. He is our very end, interest and felicity, our dearest friend and father, and therefore loves us better than we love ourselves: and therefore we have greatest reason to submit to his Lordship, and obey him, as one that rules us to our own felicity.  
7. Let him be your Lord to rule and save you, or you must needs perish everlastingly; it's a folly to think Christ should save you, while you serve his enemies: in vain do you expect the dignities and privileges that come by Christ, and not submit to the duties and services that are due to Christ. He is the author of salvation to them that obey him, Heb. 5.9. The Gospel is a message of eternal life only to those to whom it is a rule of spiritual life; and the true believer does not only cast himself into the arms of Christ to be saved; but also casts himself at Christ's feet to serve him: never man had Chri●t for his Saviour, unless he took him for his Lord.  
There is no possible escape for Christ's enemies. If they had another Lord or Potentate that could match Christ in strength, they might fly to him, to defend them from Christ; but Christ is the only Lord, and woe unto them that have him for their only enemy. Can thy heart endure, or thy hands be strong in the day when this Lord shall deal with thee? Ezek. 22.14. Jer. 4.13. Foolish sinner! dost thou contend with thy Maker? wilt thou set briars and thorns against him in battle, as smoke contend, with the wind, the wax with the fire, the stubble with the flame, or the snowball with the Sun? 'Tis hard to kick against the pricks; there's no flying from him, but by flying to him, Isa 10 3. What will ye do in the day of visitation, and in the desolation which shall come from far? To whom will ye s●●e for help? And where will ye leave your glory? Will you call upon the rocks and mountains to fall on you, and cover you from the wrath of the Lamb? when the great day of his wrath is, who shall be able to abide? Rev 6 15, 16, 1●. Were it not better now to enter into the rock, and hid yourselves in the clefts of this rock? Isa. 2 10. No way to escape the wrath of God, (one spark whereof will horn the guilty sinner to destruction) but by kissing the Son, Psal. 2. ult.  
2. Branch of exhortation, to all them who have given up their names to Christ and are his listed, 〈◊〉 servants. Let me persuade you to 〈…〉 serve 〈◊〉 great and blessed Lord, O 〈◊〉 him with greatest diligence and fervency of spirit. 〈◊〉 best Lord must have your best service: dar● not to offer to this Lord that which cost you nothing; the blind and ●●me are too bad for your ordinary lords; this Lord mu●● have your all; the whole of your created abiliti●s● H● deserves and his work requires your all, he hath much more business than all the time and strength of his servants can bring about; if every hair of your heads were an hand, you might have your hands full of work. O let none do his work negligently; how great was his goodness, to take such unprofitable servants as we are, into the family of his Church! what saw he in us more than in Heathens, that he should put such an honour upon us.  
I shall first instruct, and then excite you.  
1. For your direction, I shall lay down, 1. Rules. 2. Means. 3. Manner of this service.  
1. Rules about Christ's service.  

1. Live and act wholly to and for this your Lord, do all you do for Christ, Phillip 1.21. For to me to live is Christ. Christ is the scope and end of all his life, Rom. 14.6, 7, 8. None of us liveth to himself, and no man dyeth to himself. For whether we live, we live to the Lord: and whether we 〈◊〉, we die unto the Lord: whether we regard 〈…〉 or not, it must be to the Lord. Whether we eat or not, it must be to the Lord; make him the end of your conversation, jesus Christ the same yesterday, and to day, and for ever, Heb 1●. 7, 8.  
2. In all things seek to 〈◊〉 him, 1 Cor 7.32. Care for the things that belong to the Lord, how you may please the Lord. And labour whether present or absent, to be accepted of him, 2 Cor. 5.9. Have none to please but Christ, and for Christ.  
3. Be ever found doing his work, Mat. 24.46, Blessed is that servant, whom his Lord when he cometh shall find so doing: never cease working till you die; life and labour must end together; he gives us no time to be idle in.  
4. Go by his rule in all your ways: let all your actions and proceed be regulated by his law; whatsoever ye do in word or in deed, do all in the Name of the Lord jesus, Col. 3.17. As when Pharaoh had lifted up joseph and made him ruler over the Land of Egypt, and they cried before him, bow the knee: Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all Egypt, Gen. 41.44. So,  
5. Employ all you are, have, and can, for him. His word is (Luke 19.13.) Occupy till I come, all your Talents; he requires the service of thoughts, 2 Cor. 10.5. of words, Eph. 4.29. of works, 1 Cor. 10.31. of body and Spirit, 1 Thes. 5.23.  
6. Highly esteem what ever is his, His Day, Ordinances, Servants, Ministers, and his holy Word; let the feet of his Ambassadors be beautiful, both for their Master and their message-sake; they are the Servants of Christ. Our delight should be in those excellent ones who bear the image, and wear the badge of our Lord; the world now thinks that of all callings, this of the Ministry can best be spared: but let us not think so basely of them who are Christ's servants, not only to do his business, but to wait on his person, ye to represent his person, 1 Cor. 4.1.  
7. Study to approve yourselves in all things to him, 2 Thes. 1.11, 12. Pray always that God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you, and you in him, according to the grace of our God, and the Lord Jesus Christ. In a word, let none but Christ be your end. Serve him not to serve your own turns, but let every interest be subservient to Christ; learn to perish, that the glory of Christ may live; make not Religion a design; let Christ be sweet for himself; in serving him, let nothing else be your scope, and then nothing will divert you; aim not at profit, so gain will not allure you; nor at pleasure, so ease will not corrupt you; nor at friends, so favour will not seduce you. Be all unto Christ, and let Christ be all unto you. Be all or nothing.   
2. Means.  

1. Redemption from other opposite Masters, Luk. 1.74. That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear in holiness and righteousness before him all the days of our life.  
2. Enmity in us must be subdued; all that exalts itself against the knowledge of God, strong holds pulled down, imaginations and high things cast down, and every thought be brought into captivity to the obedience of Christ, 2 Cor. 10.4, 5.  
3. Receive instruction from him; we must be taught in this service, and that by him we must learn Christ, Ephes. 4.20, 21. If so be that ye have heard him, and have been taught by him, as the truth is in jesus. Col. 3.16. Let the word of Christ dwell in you richly, in all wisdom. Phil. 4.12, In all things I am instructed  
4. You must also be furnished by him with graces and strength, 2 Tim. 3.17, Throughly furnished to all good works. And 2 Tim. 2.21, Prepared unto every good work; and have his strength, or you can do nothing, joh. 15.5.  
5. Practise self-denial; If any man will come after me, let him deny himself and take up his cross and follow me, Mat. 16 24. Either you must deny yourself, or you will deny Christ; that man that sets much by himself, will never reckon much of a Saviour. He who hath not learned self denial, when Christ and self come in competition, meet on a narrow bridge, will endeavour to make Christ go back; he that doth not account himself nothing, will soon esteem Christ so.  
6. Clear yourselves from all worldly distractions; lay aside the world as much as may be that you may attend upon the Lord without distraction, 1 Cor. 7.35. Let not this be your rule to Christ and holiness, so far as you may without any prejudice to your worldly interests; but this, follow the world so far only as you may without being false and unfaithful to Christ and his service; do not say to duty, as Prayer, Hearing, Meditation, stand aside, I have such a worldly business to look after; but rather say world stand aside. Be sure that you are gotten clear of the world, and that Christ have the pre-eminence in you; be not ye the world's prisoners, but Christ's free men.  
7. Remember the last account and judgement, 2 Cor. 5.9, 10. Wherefore we labour that whether present or absent, we may be accepted of him, for we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. None so diligent and faithful in the service of this Lord, as those that with Jerome have still sounding in their ears that terrible voice, Surgite m●rtui & venite ad judicium: Our Lord is gone, but will come again to take an account how matters have been managed during his absence; now sincce we look for such things, what manner of persons ought we to be?   
3. For manner; Christ be served in a right manner.  

1. Hearty, freely, cheerfully; the heart is the marrow of the performance, Col. 3.23. Whatsoever ye do, do it hearty as to the Lord, Ephes. 6.6 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) not with eye service as men pleasers, but as the servants of Christ, doing the will of God from the heart: Serve him in the spirit, doing service with goodwill and gladness, making it our meat and drink to do his will, quod cor non facit, non sit.  

2. Humbly, reverently; when we have done all we can, all those things that are commanded, say we are unprofitable servants, we have done that which was our duty to do, Luk. 17.9, 10. In bearing when he corrects, content with our allowance, not doing what we please, but what pleases him; coming at every call, and obeying every command, and doing it because commanded; eyeing the precept in every performance; praying, hearing, giving, because Christ bids me.  
And with greatest reverence; serving with reverence and godly fear, Heb. 12.18. remembering our distance. Augustus' said to one that gave him homely entertainment, Who made you and I so familiar?   
3. Solely. No man can serve two masters, Luk 16.13. Not serve them so as to please both, scarce so as to please either; not serve sin or Satan at all, nor man in opposition to, or competition with Christ, who keeps servants to serve others. We must be undivided, serve him and none but him, forsake all and follow him.  
4. Faithfully, sincerely; as Moses who was faithful in all his house, as a servant, Heb. 7.5. Now therefore fear the Lord, and serve him in sincerity and truth, Josh. 24.14. q. d. If you intent to serve him, it must be done in uprightness, or else you do not serve him at all. God abhors a Hypocrite more than a Sodomite.  
5. Fervently, zealously, diligently; fervent in spirit (must be joined) with serving the Lord, Rom. 12.11. Do all we do with all our might; the living God must have lively service. How diligent was Abraham's Servant in his Master's work? he would not eat bread till he had done his errand; and when 'twas done, he stayed not on compliments. The Twelve Tribes served God instantly day and night, Act. 26.7. Diligence is the property of a good servant.  
6. Entirely, absolutely, universally.   
1. In respect of the subject, with all the faculties of the soul, and members of the body, Rom. 6.19. with all our abilities.  
2. In regard of the Object, though never to irrational to flesh and blood; this is reason enough, the unerring Lord will have it so; not pick out our work, never examine what the service commanded is, but who commands it, with blind obedience.  
3. In all places, in private as well as in public; for he hath, yea, fills all places; if thou canst find out a place where he doth not see thee, there it shall be lawful for thee 〈…〉 others; we must have respect to all his commands.  
7. Constantly and perpetually; in time of prosperity as well as adversity; and e contra; he is ever the same, and so should his servants and service be; we can neither begin too soon, nor continue too long in Christ's service; none ever repent of either; there must be no end of working till of living. Faithfulness unto death hath the only promise of a Crown of life, Rev. 2.10. everlasting, Rom. 14.9. This service takes in the whole man and life.  
2. For Motives and Encouragements, besides what was in the Characters and Properties of the Master, consider but what a service this is, and that will be motive enough to embrace and lay hold on it.  
1. It is a most honourable service, whether we respect the Master or the work; 'tis more honour to serve Christ than to serve Emperors, nay to have Emperors serve us; he is the better man that serves the better Master. Now he is the best Master; 'tis usual with the Apostles to prefix this among other their Honourary titles: Paul a servant of Christ, This was one of the fairest flowers in their Garland; the meanest offices about Princes are accounted honourable. Servire Deo regnare est, 'tis Royal and Kingly; a glorious Master, and glorious fellow-servants, Angels, and glorified Saints; all the ser 〈…〉 honourable, the practice of all virtues, praying and praising, etc. Honorabilia legis, Host 8.12. If ever it be put to your choice either to have the greatest outward favours, or serve Christ with disgrace, choose the latter with Moses, Heb. 11.24, 25. He refused to be called the son of Pharoahs' daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Reproach and indignities for Christ are favours; chains and prisons for Christ is a mark of honour and rich treasure.  
2. Most comfortable; a service full of soul-ravishing joy; A day in his Courts is better than a thousand elsewhere, Psal. 84 10. 'Tis a type of heaven, where is fullness of joy; it leads to communion with God, who is the God of all consolation: O when Saints meet with God in duty, they are in a corner of Heaven!  
3. A most profitable service: we are indeed unprofitable servants, but sure we have a very profitable service under him; they that speak against the Lord with stout words, saying, Mal. 3.13, 14. It is in vain to serve God, and what profit is it that we have kept his Ordinances? And job 21.15. What is the Almighty that we should serve him, and what profit shall we have, if we pray unto him? speak without all truth and reason, for never any truly served the Lord who gained not evidently by it: your labour is not in vain in the Lord, 1 Cor. 15. ult. No man ever kindled a fire on his Altar for nought. The servants of Christ may be poor here, but this is the working time, and in their sufferings they serve him, 1 Tim. 6.6. 'tis great gain.  
4. 'Tis a necessary service, and indispensable: we are not left to our own liberty to choose whether we will serve him or no, this is the unum necessarium, and must be done.  

1. Though the thing to be done be dangerous, Phil. 2.30. Not regarding his own life.  
2. Though it be difficult to us.  
3. Though unlikely to take effect, Luke 5 5. We have toiled all the night, and have taken nothing: nevertheless, at thy word I will let down the net; though men forbidden and withstand us, and would beat us off from it, Acts 5.29. We must obey God rather than Man.   
5. Most easy, Mat. 11.29, 30. None other so easy.  
1. In regard of the nature of this service, His Commandments are not grievious, joh. 5.3. There is certainty in this employment; 'tis easy to the new nature, (as the light of the Sun is delightful to those that have good eyes) to them that love God and have the right art of serving him.  
2. In regard of other services; That under the Covenant of Works, and that under Sin and Satan.  
3. 'Tis easy in regard of the help afforded to it: 'Tis easy for a Child to lift up a great weight, when a Giant holds his hand and lifts with him: Christ and his Spirit assist. It were not only hard, but impossible if left to ourselves in it: but, da domine quod jubes, & jube quod vis: I can do all things through Christ which strengthens me. 'Tis easy to act what Christ in the Covenant of Grace will accept, and in respect of the reward; and compared with the service of Satan and Sin, that afford no gawdy-days.  
6. 'Tis the greatest freedom; it not only consists with, but brings freedom: 'tis the Law of liberty, jam. 1.25. He is the Lords freeman, 1 Cor. 7.22. john 8.32, It is perfect freedom, and will free us from all other services; tot domini, quot vitia, every lust calls for his attendance, and many times contrary lusts at once (as when Pride bids let fly, Covetousness cries hold); whereby the poor man is infinitely distracted between a lothness to deny either, and the impossibility of gratifying both.  
7. 'Tis a happy service if well done: fullness and eternity of happiness is the reward of it. Matt. 24.46, Blessed is that servant whom his Lord finds so doing. 1 Tim. 4.8. 'Tis profitable unto all things, having the promise of the life that now is, and of that which is to come. John 12.26, If any man serve me, let him follow me, and where I am, there shall my servant be: if any man serve me, him will my father honour.  
That Euge in the end, Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of the Lord, will infinitely cheer and revive the heart of God's painful and faithful Servant.  
Improve this for your comfort in all your distresses, and comfort yourselves with these words.  
FINIS.   

Books printed for, and are to be sold by Tho. Parkhurst, at the Bible and Three Crowns in Cheapside.  

SERMONS on the whole Epistle of Saint Paul to the Colossians, by Mr. I. Daille, translated into English by F. S. with Dr. Tho. Goodwi●'s, and Dr. john Owen's Epistles Recommendatory.  
An Exposition of Christ's Temptation on Matth. 4. and Peter's Sermon to Cornelius; and circumspect walking. By Dr. Tho. Taylor.  
A practical Exposition on the 3d Chapter of the first Epistle of Saint Paul to the Corinthians, with the Godly man's choice, on Psalm 4. v. 6, 7, 8. by Anthony Burgess.  
Christianographia, or a description of the multitudes and sundry sorts of Christians in the world not subject to the Pope, by Eph. Pagit.  
Dr. Donns 4 to Sermons, being his 3 Volumes.  
Pareus Exposition on the Revelations.  
Choice and practical Expositions on 4 select Psalms: viz. 

The fourth Psalm in eight Sermons.  
The forty second Psalms in ten Sermons.  
The fifty first Psalms in twenty Sermons.  
The sixty third Psalms in seven Sermons.    
Forty six Sermons ●pon the whole eighth Chapter of the Epistle of the Apostle Paul to the Romans. Both by Tho. Horton, D. D. late Minister of Saint Helen's.  
An Analytical Exposition of Genesis, and of twenty three Chapters of Exodus, by George Hughes, D. D.   

Books 4 to.  
The Door of Salvation opened by the Key of Regeneration, by George Swinnock, M. A.  
An Antidote against Quakerism, by Steph. Scandret.  
An Exposition on the five first Chapters of Ezekiel, with useful observations thereupon, by William Greenhil.  
The Gospel Covenant opened, by Pet. Bulkley.  
God's holy-Mind touching matters moral, which he uttered in ten Commandments: Also, an Exposition on the Lord's Prayer, by Edward Eston, B. D.  
The Fiery-Jesuit, or an Historical-Collection of the rise, increase, doctrines and deeds of the Jesuits, exposed to view for the sake of London.  
Horologiographia optica; Dyaling, universal and particular, speculative and practical; together with a description of the Court of Arts, by a new Method, by Sylvanus Morgan.  
Regim●n sanitatis salemi, or the Regiment of Health; containing directions and instructions for the guide and government of man's life.  
A seasonable Apology for Religion, by Matthew Pool.  
Separation no Schism, in answer to a Sermon preached before the Lord Mayor, by I. S.  
The practical Divinity of the Papist discovered to be destructive to true Religion, and men's souls, by I. Clarkson  
An Exercitation on a question in Divinity, and Case of Conscience, viz. Whether it be lawful for any person to act contrary to the opinion of his own Conscience, form from arguments that to him appears very probable, though not necessary or demonstrative.  
The Creatures goodness as they came out of God's hand, and the goodman's mercy to the bruit-creatures, in two Sermons, by Tho. Hodges, B. D.  
Certain considerations tending to promote Peace and Unity amongst Protestants.  
Mediocria, or the most plain and natural apprehensions which the Scripture offers, concerning the great Doctrines of the Christian Religion: of Election, Redemption, the Covenant, the Law and Gospel, and Perfection.  
The Saints triumph over the last enemy, in a Sermon at the Funeral of Mr. james janeway, by Nath. Vincent.  
The vanity of man in his best estate, in a discourse on Psal 39.5. at the Funeral of the Lady Susanna Keate, by Richard Kidder, M. A.  
The Morning-Lecture against Popery, or the principal errors of the Church of Rome detected and confuted in a Morning-Lecture, preached by several Ministers of the Gospel in or near London.  
Four useful discourses: (1) The art of improving a full and prosperous condition for the glory of God; being an appendix to the art of Contentment in three Sermons, on Philip. 4.12. (2) Christian submission, on 1 Sam. 3.18. (3) Christ a Christians life and death is gain, on Philip. 1.21. (4) The Gospel of peace sent to the sons of peace, in six Sermons, on Luke 10.5, 6. by jeremiah Burroughs.  
Dr. Wild's Letter of Thanks and Poems.  
A new Copy-Book of all sorts of useful h●nds.  
The Saints privilege by dying, by Mr. S●●t.  
The new World; or new-reformed Church, by Doctor Homes.  
The Virtuous Daughter, a Funeral-Sermon, by Mr. Brian.  
The Miracle of Miracles, or Christ in our Nature: by Dr. Rich. Sibbs.  
The unity and essence of the Catholic Church-visible, by Mr. Hudson. 

Dr. Prideauxes Fasciculus controversiarum Theologicum.  
Brightman on Revelations, Canticles and Daniel.  
Seamans-Companion.  
Canaan's Calamity.    
The intercourse of Divine Love between Christ and the Church, or the particular Believing soul: in several Lectures on the whole second Chap. of Cant. by john Collins, D. D.   

Large 8vo.  
Heart-Treasure: or a Treatise tending to fill and furnish the head and heart of every Christian with Soul-enriching-treasure of truths, graces, experiences, and comforts.  
The sure mercies of David; or a second part of Heart-treasure.  
Heaven or Hell here in a Good or Bad Conscience, by Nath. Vincent.  
Closet-prayer a Christians duty; all three by O. Heyword.  
A practical discourse of Prayer; wherein is handled the nature and duty of Prayer, by Tho. Cobbet.  
Of quenching the Spirit; the evil of it, in respect both of its causes and effects, discovered; by Theophilus Polwheile.  
The re-building of London encouraged and improved in everal meditations: by Samuel Rolls.  
The sure way to Salvation; or a Treatise of the Saints mystical Union with Christ; by Richard Stedman. M. A.  
Sober, Singularity, by the same Author.  
Heaven taken by Storm.  
The mischief of sin: both by Tho. Watson.  
The Child's Delight; together with an English Grammar.  
Reading and Spelling made easy; both by Tho. Lye.  
Aesop's Fables, with morals thereupon in English-Verse.  
The Youngman's Instructor and the Old-man's Remembrancer; being an Explanation of the Assemblies Catechism.  
Captives bound in Chains, made free by Christ their Surety; both by Tho. Doolittle.  
Eighteen Sermons preached upon several Texts of Scripture, by William Whitaker.  
The Saints care for Church-Communion; declared in sundry Sermons, preached at St. james Dukes-place, by Zech. Crofton.  
The life and death of Edmund Stanton D. D. To which is added a Treatise of Christian-conference; and a Dialogue between a Minister and a Stranger.  
Sin the Plague of plagues, or sinful sin the worst of Evils; by Ralph Venning. M. A.  
Cases of Conscience practically resolved; by I. Norman.  
The faithfulness of God considered and cleared in the great Events of his Word; or a second part of the fulfilling of the Scripture.  
The immortality of the Soul explained and proved by Scripture and Reason; to which is added Faiths-triumph over the fears of death; by Tho. Wadsworth.  
A Treatise of the incomparableness of God, in his Being, Attributes, Works, and Word; by George Swinnock, M. A.  
A discourse of the original, etc. of the Cossacks.  
The generation of Seekers; or the right manner of the Saints addresses to the throne of Grace, with an Exposition on the Lords-Prayer.  
The administration of Cardinal Ximones.  
A discourse of Family-instruction, by Owen Stockton; with directions for those that have suffered by the Fire.  
An Essay to facilltate the Education of Youth, by bringing down the rudiments of Grammar to the sense of seeing, which ought to be improved by Syncresis; by M. Lewis of Tottenham.  
An Artificial Vestibulum; wherein the sense of janua Linguarum is contained, compiled into plain and short sentences in English, for the great ●ase of Masters, and Expeditious progress of Scholars, by M. Lewis.  
Speculum Sherlockianum, o● a Looking glass, in which the admirers of Mr. Sherlock, may behold the man, as to his Acuracy, Judgement, Orthodoxy.  
A discourse of Sins of Omission; wherein is discovered their Nature, Causes, and Cure; by George Swinnock.  
Mr. Baxter's Reformed Pastor.  
His Majesty's Propriety in the British Seas vindicated.  
Quakerism no Christianity; or a through-Quaker no Christian, proved by their Principles, and confirmed by Scripture; by I. Faldo.  
Differences about Water-baptism no bar to Communion; by Io. Bunian.  
The Dutch-dispensatory; showing the virtues, qualities and properties of Simples; the virtue and use of Compounds; whereto is added the Complete Herbalist.  
Judge Dodaridge's laws of Nobility and Peerage.  

Dinglys' Spiritual Fast.  
Solitude improved by Divine Meditation; by Matth. Ranew.   
A Murderer punished and pardoned, or Tho. Savage his life and death; with his Funeral sermon.   

Small 8vo.  
A defence against the fear of death; by Zach. Crofton.  
God's Sovereignty displayed; by William Gearing.  
The godly man's Ark, or a City of Refuge in the day of his distress, in five Sermons; with Mrs. Moor's evidences for Heaven: by Edmund Calamy.  
The Almost-Christian discovered, or the false-Professor tried and cast, by M. Mead.  
The true bounds of Christian-freedom: or a discourse showing the extent and restraints of Christian-liberty, by S. Bolton., D. D.  

The sinfulness of Sin and fullness of Christ, in two Sermons; by Will. Bridg.  
A Plea for the godly, or the Righteous man's Excellency.   
The holy Eucharist, or the Sacrament of the Lords Supper.  
A Treatise of Self-denial. All three by Tho. Watson.  
The life and death of Tho. Wilson of Mi●dstone in Kent.  
The life and death of Doctor Samuel Winter.  
A Covert from the Storm, or the fearful encouraged in the day of Trouble.  
Worthy-walking pressed upon all that have heard the Call of the Gospel.  
The Spirit of Prayer. All three by Nath. Vincent.  
The inseparable union between Christ and a Believer, by Tho. Perk.  
A discourse of Excuses; setting forth the variety and vanity of them: the sin and misery brought in by them, by john Sheffield.  
Invisible reality, demonstrated in the holy life and triumphant death of Mr. I. janeway.  
The Saint's encouragement to diligence in Christ's service: both by Mr. james janeway.  
A discourse concerning the Education of Children.  
Convivium Coele●te; a plain and familiar discourse concerning the Lord's Supper; both by R. Kidder.  
The Saint's perseverance asserted in its Positive-ground against Mr. Ives, by Tho. Danson.  
A Wedding ring fit for the Finger; by Will. Secker.  
The Youngman's Call and Duty; by Nich. Lockyer.  
An Explanation of the shorter-Catechism of the Assembly of Divines; by Tho. Lye.  
The Child's Delight with Pictures; by Tho. Lye.  
The life and death of Tho Hall.  
A Plea for the Non-Conformists, tending to vindicate them from Schism, by a Doctor in Divinity.  
The flat opposition of Popery to Scripture; by I. N. Chaplain to a Person of Honour.  
The Weavers Pocket-book, or Weaving spiritualised by I. C. D. D  
Two disputations of Original-sin; by Richard Baxter.  
The History of Moderation.  
The welcome Communicant.  
The ready way to prevent sin; by William Bagshaw.  
The Little-peace-maker, discovering foolish Pride, the Makebate.  
Philadelphia; or a Treatise of Brotherly-love; by Mr. Gearing.  
Reformation or Ruin, being certain Sermons on Levit. 26. 2●, 24. by Tho. Hotchkis.  
The Riches of Grace displayed; to which is added the privilege of Passive Obedience; and 52 proposals in order to help on Heart-humiliation; by Will. Bagshaw.  
The parable of the great Supper opened in 17 Sermons, by Io. Crump.  
A present for Teeming-women, by I. Oliver.  
Nonconformity without Controversy; by Benj. Baxter.  
The Christians daily Monitor; by josh. Church.  
A Treatise of Close●-prayer; by Richard Mayo.  
The Religious Family; by Philip Lamb.  
A sober inquiry, or Christ's Reign with Saints a thousand years.  
A discourse of the prodigious Abstinence of Martha Taylor.  
A Memento to young and old; by john Maynard.  
The privilege of the Saints on Earth above those in Heaven; by William Hook.  
Index biblicus multijugus, or a Table of the holy Scripture; wherein each of its Books, Chapters, and particular matters are distinguished and Epitomised.  
The day of Grace, with the conversion of a Sinner; by Nath. Vencent.  
The Greek Testament in 8vo.  
An easy and useful Grammar for the learning of the French tongue, by Mr. Gosthead, Gentleman.  
Mr. Raworths' work and reward of a Christian.  
The Miners Monitor, or advice to those that are employed about the Mines.  
A Protestant Catechism for little Children.  
A Scripture Catechism; by Samuel Petto.  
A Catechism according to the Church of England.  
Grotius Catechism.  
Brief of the Bibles-History.  
The Fountain sealed; by Dr. Sibbs.  
Nero Tragidea.  
Cottons None but Christ.  
Cornelianum dolium.  
The Christians earnest longing for Christ's appearing preached at the Funeral of Mr. Noah Webb; by Dan. Burgess.  
wilson's Catechism.  
Elenchus motuum nuperorum in Anglia.  
Cocains Poems.  
Poor Robin's Jes●s.  
Croftons' Foelix S●elus; or Prospering profaneness provoking holy conference; by Zech. Crofton.  
Gramaticus Analyticus, by the same Author.  
Alexander's advice to his Son.  
Artificial Embellishments.  
H. Excellency of Christ set forth.  
God's Sovereignty displayed; by Mr. William Gearing.   

In small 12 s.  
The duty of Parents towards their Children.  
A little Book for little Children.  
A method and instruction for the Art of divin● Meditation. All three by Tho. White.  
The considerations of Drexelius on Eternity.  
The shadow of the Tree of Life, by M. M.  
The Psalms of David newly translated: more plain, smooth and agreeable to the Text than any heretofore.  
The Prisoners Prayers.  
Mr. Henry Lukin's Life of Faith.  
Awakening Call to Sinners.  
Crumbs of Comfort, or the Lord Bacon's Prayer   
FINIS.