Christ Displayed as the Choicest Gift and Best Master, Sermon 1 (1 of 3)

Christ Displayed as the Choicest Gift and Best Master · Sermon 1 (1 of 3)

p. 1Joh. 4.10.

Iesus 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 wouldest 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 enlightned thorowly, 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 p. 2therefore 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, &c. 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 Christs Journey from Iudea 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 Iudea, 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. Ierome (who thinks that 'tis corruptly read Sychar for Sichem) saith in his time it p. 3was 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 sate 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 Iew askest water of me which am a Samaritan? (and the reason is annexed either by the woman or Evangelist) for the Iews have no dealings 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 Iews had there established a false Worship p. 4in imitation of that at Ierusalem; therefore they were excommunicated by the Iews, who accounted them wicked and profane: Likewise the Samaritans thought themselves polluted if they touched a Iew, 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, &c. 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 Iews and Samaritans held it a pollution to use each others vessels.

2. She accuseth him of arrogancy because he preferred himself before the Patriarch Iacob; This Well sufficed him and his family, and who makest thou thy self 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 imbrace Gospel-offers and terms of mercy! He proves himself to be greater than Iacob, by shewing the difference between this Mystical and Spiritual water springing and refreshing to eternity (which Iacob could not give) and that which Iacob 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 perswaded) p. 5Give 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 her self 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 thorowly, and to awake them from their security and carelesness 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 stileth 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 spake him merciful to cure and amend, not busie and malicious to find fault and accuse. Hereupon she gave him some more reverence, p. 6calling him a Prophet, and he fully reveals himself to her, to the conversion of her and many other Samaritans.

In this verse we have Christs mild and gracious answer to the womans irreverent and uncivil denial of his small request of a little water to drink; wherein observe,

1. The Preface, Iesus answered and said.

2. The Answer it self; in which is first a Supposition, If thou knewest, &c.

2. A Deduction therefrom, Thou wouldest have asked, &c. foreign.

The gift of God] what is meant by this gift? some think he means this of the Spirit which was to be given, Ioh. 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 foreign, 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 wouldest be so far from denying me that water, that thou wouldest ask of me, &c.

But most and best Expositors take it to be meant of Christ himself, both because the Article shews it to be some eminent or excellent gift. He saith not indefinitely foreign donum, nor in the Plural number foreign dona, but foreign, donum hoc vel illud, that gift Christ as p. 7given to the world, Ioh. 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, &c. [foreign] expositio ejus quod praecedit, [& quis quantis que &c.] 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.

foreign, 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 p. 8springing up to eternal life, Joh. 7.39. So Cyril saith it signifies [foreign,] a quickening gift of the Spirit. But with Hammond I conceive it denotes the Grace of God exhibited in Christ. So Theophylact, [foreign,] the grace of the holy Spirit. And Calvin, all the whole Grace of renovation, aqua viva, not metonymically, as quickning 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 Iesus 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 spake, &c. 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, Christs 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 p. 9know 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, &c.

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 fulness thereof, the fowls of the mountains, the beasts of the forrest, and the cattel 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. Knowledg 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 wouldest. When the understanding is enlightned with eye-salve, and hath clear apprehensions of Christ, as transcendently excellent, then the Will puts forth it self 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, then we are ready to accept of him and p. 10his Grace with suitable affections; this is plain in the connexion in the Text, and from the latter sweet connexion, Thou wouldest have asked, I would have given, &c.

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 knowledg 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 fulness 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 knowledg 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.

p. 116. 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, Ioh. 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 foreign, denoting the perpetuity, everlastingness of it. Grace is sure, and the priviledges of it are sure; this is the advantage of spiritual comforts, that they do not only satisfie 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 intice and deceive them; and Satan, Ego eripiam, I will snatch and carry them away: But God saith, Ego custodiam, I will keep them: there lyes 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 Gods gift. It is the common mode and fashion of great persons, to give rich and magnificent p. 12gifts 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: p. 13Hear what the Prophet Isaiah saith, Isa. 9.6. VntoUnto 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 Gods 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 fulness of time God sent his Son actually given both to us and for us, to effect our Salvation, Ioh. 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 shew 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 dipt in the river of life that flows under the Sanctuary; what tongue, though shap't 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 Fathers delight, the sweetness of the garden of God, the wonder of wonders for eternity to Angels and men; p. 14that 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 easie to judg 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 loathsomness. 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 ought that he should be repayed; neither is he sold to us in consideration of ought to be paid by us; for what can we return to God that is not his own already? p. 15Rom. 11.35, 36. 1 Chron. 29.11, 12, 13, 14. If Iacob 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 meer grace and bounty, without respect of ought in us that might invite or induce him thereunto, Rom. 5.6, 8, 10. Tit. 3.5. without any expectation of ought 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 it self 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 wo 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 fighting 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 p. 16naught 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 meer 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 fulness dwell; he fills all in all. There is in this gift of God a fulness of sufficiency, and a fulness 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 p. 17a very full expression, Col. 2.9. In him dwells all the fulness of the Godhead bodily. Fulness in the abstract; he is not full only, but Fullness it self; fulness not of the cistern but of the fountain, Gods fulness; fulness of the Godhead, not in shadows, types, representations, as Gods 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, fulness dwells in Christ, not sometimes but always there: there's a fulnes in the Sea, but 'tis ebbing and flowing; a fulness of the Moon, but it is growing and decreasing; a fulness in the creature, but it is going and coming, up and down; but in Christ is not only, but dwells fulness; yea in Christ dwells all fulness; there was a fulness of beauty in Absalom, but not a fulness of truth and sincerity; a fulness of wisdom in Solomon, but not of constancy and stedfastness; he gave his heart to pleasure and folly. A fulness of Policy in Achitophel, but not of holiness and faithfulness to his Prince; yea it proved fulness of folly to hang himself. A fulness of strength in Sampson, 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 Angels fulness sits neighbour to pure nothing. But in Christ is all fulness. The Ark or holy Chest in the p. 18Tabernacle did typifie Christ in whom God hath treasured up all perfection of wisdom, grace, power, goodness and mercy; for by this fulness 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 oyl of gladness above his fellows. But this ri…h treasure is not hid, this full ark not locked up, for from the fulness overflowing in Christ, all Believers receive their sufficiency and fulness, Ioh. 2.16 Of his fulness 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 fulness in the fountain the streams cannot be empty. Therefore the Apostle prays, Eph. 3 19, That they might be filled with all the fulness of God; that is, the Divine fulness which is diffusive and communicable; that Christ (in whom dwells all fulness) may dwell in their hearts by faith, that they may be able to comprehend with all Saints what is the bread…h, and length, and depth, and height, and to know the love of Christ, which passeth knowledg, 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 p. 19love; 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, Ioh. 3.16. God so loved the world, that he gave his only begotten son, &c. He so loved, that is, so admirable was his love, that it cannot be expressed, nay it far exceeds our highest conceptions. Gods 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 shewed so much of his Power, Wisdom and Wrath, but he could have shewed more. p. 20But 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, stampt 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'le do no more for him, &c. 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. Meer pardon and salvation it self 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 Traytors stead, and take the Malefactors chains and suffer, than just to pardon, &c. God might have redeemed us p. 21another way, but he could not shew 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 Gods bounty and goodness. God commendeth his love towards us (as unparallel'd) 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 it self, 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 & knowledg; Col. 2.3. he is the pearl in the field…ine of pure gold, and therefore he cour… poor Church of Laodicea to buy of him tryed 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 Well-head of all those fresh Seas and Oceans, of all the swelling-tides and bottomless depths of unutterable riches of p. 22grace 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 left-hand 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, foreign, 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 p. 23his 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, ne que 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 dipt in a sea of mercy. One Paul obtained as much grace, even so whole and compleat a ransom without diminishing, as would have saved a world. Grace reigns, foreign, 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 comliness 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 p. 24in his resolution with a chearful 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, foreign, 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.

Could 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, &c. 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, foreign, by way of eminency and exellency above all other Prophets; they spake to the ear, he to the heart; they searched out the mind of God, he came out of his bosome, 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, p. 25nor 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 Oyl had been nothing to the price Christ paid. See in the Hebrews how far Christs Priesthood excels all that went before him: He alone is an everlasting Priest, offering but once, sufficient for all, gone to Heaven, &c. and he is Sacrifice, Priest, Temple, Altar, and all in one; foreign: 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 Collegue in the largeness of his dominions, or Regent in his minority, or Vice-roy 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, p. 26beauty 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 cheif 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 Lillies 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 it self 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, p. 27that 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 Fathers 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 Fathers 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 p. 28sinners, 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, foreign, 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 cryes out wondering, Behold, thou art fair, my beloved, yea pleasant: that is lovely and amiable.

2. As he is fair in Coulors, so he is comly 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, scituation 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 fulness 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 lillies, &c. 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 Elogy, 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 p. 29do 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 sweetne…s of it that she speaks in broken language. His lips like lillies dropping sweet smelling myrrh, Cant. 5.13. How sweet is he to the taste, Cant. 2.3! I sate down under his shadow with great delight, and his fruit was sweet to my taste; of an excellent rellish; wine, milk, honey, fatted calf, &c. 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 sw…et 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 p. 30the 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 it self, 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, rose again, sits on Gods right hand as Advocate, and comes to judgment 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, &c. 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, &c. now what more necessary p. 31and 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 justifie 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 Christs 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, &c. 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 Gods 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 injoyed, yea that can be imagined; nothing more commodious, p. 32nothing 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 corner-stone. No mention shall be made of corral, 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, &c. 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 p. 33profited if he gain the world and lose his soul? How much more gain then 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 Peace-maker; 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 cloath 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 inrich me, Cordial to comfort me, and Fulness 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 p. 34condition; 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 cloaths when a man is naked, Physick when a man is not well; Musick 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 Ierusalem to Iericho, and fell among thieves, which stripped him, wounded him, and left him half dead, &c. The man that travelled was our first Parent Adam, the Thieves were the Divels, 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 Iews) p. 35Christ he comes, had compassion on him, went to him, bound up his wounds with his own soft hands, poured in Wine and Oyl, 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 Physitian to come by, look on and undertake when a man lyes 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 our selves, 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 wouldest 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, then 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, crys, I am cut off for my part, my hope and my p. 36strength is perished, &c. 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 satisfie 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 left-hand blessings, still mans heart is like the grave, that never saith it is enough; or the daughters of the Horsleech 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 Iacob 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 Iacob 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 well-spring 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, p. 37yet possessing all things: in respect of the world we are poor and contemptible; but in respect of our incomes, and havings 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 Christs. O this sweetens every relation, this suffices in every condition, Ioh. 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 intire privation of Gods grace; not as spoken against desire, but against driness; 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 Iesu; nothing quenches the thirst of covetousness, ambition, &c. 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 p. 38enough besides. He hath that foreign, 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 compleats 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 wither in our hands, and the excellency that p. 39is 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, eadem que 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 foreign, without repentance; and in this respect Believers are in a better state now than Adam in innocency, he had excellent gifts of knowledg, 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.

Vse. This Doctrine (Christ is Gods gift) if fully improved in Application, would afford many excellent Uses, but I shall (for brevities 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:

p. 401. 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 perswaded to receive and embrace this transcendently excellent gift. O that we may be enticed and allured by what hath been said of the incomparable worth of this gift of God, to a hearty reception and particular application of it to our selves; 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 it self, 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 sayings, and is p. 41not 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 wouldest 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 priviledg 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 judg, 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 p. 42and 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, would'st thou, durst thou deny it? If thy dearest Friend should send thee a token, wouldest thou slight it? Now look on the best of men, in all his Excellencies in himself, relations to thee, and thy dependance 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 vail their faces; to whom the whole Creation is nothing, less than nothing, and vanity. This God is he that made p. 43thee 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, &c.

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, &c. 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 p. 44rebels and traytors 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 p. 45the 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 heaven-born 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 p. 46of thee? I'm sure he is such a gift as thou wouldest have if thou knew what thou dost; as thou shouldst have if thou understood thy self, 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 saist 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 hide thy self from the wrath of the Lamb of God? Believe it, though thou maist live without him, thou canst not die without him, without infinite horrour and p. 47confusion. 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 judg thee to thine unchangeable state of life or death, of salvation or damnation; though thou maist 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 intreat thee to answer, Art thou willing or not to have this gift? What say'st 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 maist have this gift for thine; thou maist 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 heartily and thankfully; canst thou desire any thing cheaper? wouldest thou p. 48desire 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 maist 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 maist lose a gift by offering to buy it, Thy money perish with thee, &c. 'Tis said indeed, Isa. 55.1. Come buy, &c. for the word is used here improperly, for to get, attain, receive, procure, furnish your selves, &c. 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 p. 49this 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 satisfie 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 wouldest 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 lance 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 p. 50soul so reasonable, so equitable a request? as the Servant said to Naaman, If the prophet had commanded thee some great thing, wouldest 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, wouldest thou not to thy power have done them, that thou maist injoy 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 heartily offered, and be invited to take it? He offers Christ without grudging, falshood, or p. 51equivocation; with an open heart, that he may shew 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 perswade 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 Christs 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 Ioh. 3.23; and inforceth his just command with most severe threatnings, Heb. 12.25, See that ye refuse not him that speaketh; for if they escaped not who refused him that spake 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 dye? 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? p. 52He 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 Ierusalem, Ierusalem, 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, &c. Those tears and mournings over Ierusalem 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, Wo unto thee Chorazin, wo unto thee Bethsaida, &c. Jer. 13.17, Wo unto thee, O Ierusalem, 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 perswaded p. 53nor allured, 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 hearkened to my commandments, then 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 hearkened 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 Gods 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.