1. We are required to take him only for our Mediator, and to join none with him, and to mix nothing with him. Corrupt nature is averse from this, and would at least mix something of self with him, and not rest on Christ only: corrupt nature would not have the man wholly denying himself, and following Christ only. And hence many lose themselves, and lose all; because, with the Galatians, they would mix the law and the gospel together; do something themselves for satisfaction of justice, 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 sincerely to desire redemption from any sin, who would not desire redemption from every sin. He who loveth any known lust, and would not willingly be delivered therefrom, hath no real hatred at any lust, as such, nor desire to be saved; for one such lust would be his death. 5. It is required, that we accept of him really and cordially, with our heart and soul, and not by a mere external verbal profession, And is there not all the reason in the world for this? He offereth himself really to us, and shall we not be real in accepting of him? What, I pray, can be justly excepted against this? or, what real discouragement can any gather from this?