and take Christ for the rest that remains. Now, the Lord will have all
the glory, as good reason is, and will have none to share with him; he
will give of his glory to none. And is not this rational and easy? What
can be objected against this?

2. We are required to take him wholly, that he may be a complete
Mediator to us; as a prophet to teach, as a king to subdue our lusts, to
cause us to walk in his ways, as well as a priest to satisfy justice for
us, to die and intercede for us. Is it not reason that we take him as
God hath made him for us? Is there any thing in him to be refused? And
is there any thing in him which we have no need of? Is there not all the
reason then in the world for this, that we take him wholly? And what
stumbling-block is here?

3. We are required to take him freely, "without money and without
price," Isa. lv. 1, for he will not be bought any manner of way; that
free grace may be free grace, therefore he will give all freely. True
enough it is, corruption would be at buying, though it have nothing to
lay out. Pride will not stoop to a free gift. But can any say the terms
are hard, when all is offered freely?

4. We are required to take them absolutely, without any reversion of
mental reservation. Some would willingly quit all but one or two lusts
they cannot think to twin with; and they would deny themselves in many
things, but they would still most willingly keep a back-door open to
some beloved lust or other. And who seeth not what double dealing is
here? And what reason can plead for this double dealing? Corruption, it
is true, will think this hard, but no man can rationally say that this
is a just ground of discouragement to any, or a sufficient ground to
warrand them to stay away from Christ, seeing they cannot be supposed