ing."-It may be so, and yet be not discouraged, for God will magnify his grace, and therefore he will do this great thing; all that thou hast to do, and all that God requires of thee is only to believe: indeed thou hast no part in Christ, no part in the covenant of grace, if thou wilt not believe: faith is the condition of the covenant of grace; and therefore either believe, or no covenant. I know it is not easy to believe; nay, it is one of the hardest things under heaven to persuade a soul into faith: What!" will the great God of heaven make a covenant with such a wretch as I am? I cannot believe it." Why? what is the matter? "Ah! my sins, my sins, my sins! God is a consuming fire against such, he cannot endure to behold iniquity; little hopes that ever God should enter into covenant with me." But to help on or to allure a soul in, consider, O thou soul, of these following passages. 1. Consider of the sweet and gracious nature of God: that which undoes broken hearts, and trembling souls, it is misconceivings of God: we have many times low, diminishing, extenuating thoughts of God's goodness: but we have large thoughts of his power and wrath: now to rectify these misapprehensions, consider his name, and therein his nature, "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity transgressions, and sins; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children's children unto the third and fourth generation," Exod. 34:6, 7. O terrible text! says the soul, alas I am guilty of thousands of sins; and if this be his name, I am undone, wo to me and mine unto the third and fourth generation. But consider again, and in this description of God, we shall find an ocean of mercy, to a drop of wrath; a sea of oil, to an half drop of scalding lead. For, 1. God doth not begin, "The Lord, the Lord, that will by no means clear the guilty; but the Lord, the Lord, merciful and gracious, long-suffering; this is the first and greatest part of his name; God is loth to speak in justice, and wrath; he keeps it to the last: mercy lies uppermost in God's heart; if the sentence must come, it shall be the last day of the assize. 2. Many words are used to speak his goodness: "merciful, gracious, long-suffering and abundant in goodness, keeping mercy for thousands, forgiving iniquity, transgression and sin: here be six several phrases to show the richness of his goodness; but when he speaks his wrath, what haste makes he over it. There is only two expressions of that; it was a theme he took no delight in; judgment is "his work, his strange work; for he doth not afflict willingly, nor grieve the children of men," Isa. 28:21. Lam. 3:33. 3. There is a difference in the expression: when God speaks of mercy, he expresseth it thus, "Abundant in mercy, keeping mercy for thousands." But in visiting sins, it is not to thousands; but only to the third or fourth generation. Surely "mercy rejoiceth against judgment," James 2:13. God would show mercy to thousands, rather than he would destroy three or four. 4. What if by no means God will clear the guilty, stubbornly guilty? yet never will he destroy humble souls, that lie at his feet, and are willing to have mercy on his easy terms. "How shall I give thee up, Ephraim? How shall I deliver thee, O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together, I will not execute the fierceness CHAP. II. LOOKING UNTO JESUS. of mine anger, I will not destroy Ephraim: for I am God and not man; 2. Consider of the sweet and gracious nature of Jesus Christ: our thoughts of God are necessarily more strange than of Jesus Christ; because of our infinite distance from the Godhead; but in Christ, God is come down into our nature, and so infinite goodness and mercy is incarnate; art thou afraid, O my soul, at his name, Jah, and Jehovah! O remember his name is Emmanuel; the lion is here disrobed of his garment of terror; his rough hair is turned into a soft wool; see thy God disrobed of his terrible Majesty, see thy God is a Man, and thy Judge is a Brother; O that balmince Jehovah with Jesus, and the serpent will be a rod; samy name Jesus; that name that sounds healing for every wound, settlement for every distraction, comfort for every sorrow: but here is the misery, souls in distress had rather be poring on hell than heaven; rather frighten themselves with the terrors of justice, than staying themselves with flagons of mercy. Omy soul, how canst thou more contradict the nature of Christ, and the gospel description of Christ, than to think him a detroyer of men? But wherein appears the gracious nature of Christ? I answer, In his being incarnate. Oh, how could Jesus have manifested more willingness to save, than that the Godhead should condescend to assume our nature? Surely this is ten thousand times more condescension, than for the greatest king to become a fly, or a toad, to save such creatures as toads or flies. 2. In his tender dealing with all sorts of sinners, 'came into the world, not to condemn the world, he professed that he but that the world through him might be saved." He wept over Jerusalem, saying, "O Jerusalem, Jerusalem, how oft would I have gathered thee, as a hen gathereth her chickens under her wings? But ye would not," And when his disciples would Matt. 23:37. I would, but ye would not. have had fire come down to consume those that refused him, he reproves them, and tells them, "they knew not what spirits they were of." In his care of his own; not caring what he suffered, so they might be saved. Alas, alas, that the Lord Jesus should pass through a life of misery, to a death more miserable, to manifest openly to the world the abundance of his love; and yet that any soul should suspect him of cruelty or unwillingness to show mercy! ah, my soul, believe; never cry out, "My sins, my sins, my sins;" there is a gracious nature and inclination in Jesus Christ to pardon all. 3. 3. Consider of that office of saving and showing mercy which Christ hath set up; this is more than merely a gracious inclination; Christ hath undertaken and set up an office, to seek and to save that which was lost: to bring home straying souls to his Father, to be the great Peace-maker, between God and man; to reconcile God to man, and man to God, and so to be the head and husband of his people. Is not here a world of enWhat? to consider him as one who hath couragement to believe in Jesus? made it his office to heal, and to relieve, and restore, and to reconcile: among merchants, I remember they have an office of security, that if you dare not adventure on seas, yet there you may be ensured, if you will 19 but put in at that office: in this manner Christ hath constituted and assumed the office of being the Mediator, the Redeemer, and the Saviour of men; he hath erected and set up on purpose an office of mere love, and tender compassion for the relief of all poor distressed sinners, if they dare not venture otherwise, yet let them put in at this office. O what jealous hearts have we that will not trust Christ, that will not take the word of Christ without an office of security? Surely Christ never so carried himself to any soul, that it need be jealous of his love and faithfulness, yet this dear husband meets with many a jealous spouse; O my soul take heed of this! Satan hath no greater design upon thee, than to persuade thee to entertain hard thoughts of Christ: believe; never say, God will not take thee into covenant; for to this purpose he hath erected an office to save and show mercy. 4. Consider of those tenders and offers of Christ, those entreaties and beseechings to accept of Christ, which are made in the gospel. What is the gospel! Or, what is the sum of all the gospel, but this? "O take Christ and life in Christ, that thou mayest be saved:" What mean these free offers, "Ho, every one that thirsteth come to the waters, and whosoever will, let him take of the waters of life freely." And, "God so lov ed the world, that he gave his only begotten Son," &c. God is the first suitor and solicitor, he first prays the soul to take Christ. Hark at the doot! who is it that knocks there? Who is it that calls now, even now? "Open unto me my sister, my love, my dove, my undefiled, for my head is filled with dew, and my locks with the drops of the night," Sol. Songs, 5:2. See him through the windows, this can be none but Christ; his sweet language, of sister, love, and dove, bespeaks him Christ; his suffer. ing language, "That his head is filled with dew, and his locks with the drops of the night," bespeaks him Christ; but hearken the motion be makes to thy soul, "Soul! consider what price I have given to save thee, this my body was crucified, my hands and feet nailed, my heart pierced, and through anguish I was forced to cry, My soul is heavy, heavy unto death, and now what remains for thee, but only to believe? See all things ready on my part, remission, justification, sanctification, salvation; I will be thy God, and thou shalt be of the number of my people; I offer now myself and merits, and benefits flowing therefrom, and I entreat thee ac. cept of this offer. O take Christ and life, and salvation in Christ." What, is this the voice of my beloved? Are these the entreaties of Jesus? And, O my soul, wilt thou not believe? Wilt thou not accept of this gracious offer of Christ? O consider who is this that proclaimeth, invitteth, beseecheth? If a poor man should offer thee mountains of gold, thou mightest doubt of performance, because he is not of that power; if a covetous rich man should offer thee thousands of silver thou might est doubt of performance; because it is contrary to his nature: but Christ is neither poor nor covetous; as he is able, so his name is gracious, and his nature is to be faithful in performance; his covenant is sealed with his blood, and confirmed by his oath, That all shall have pardon that will but come in and believe: O then let these words of Christ, "Whose lips like lilies are dropping down pure myrrh," prevail with thy soul; say Amen to his offer, "I believe, Lord help my unbelief." 5. Consider of these commands of Christ, which notwithstanding all thy excuses and pretences, he fastens on thee to believe: "And this is his commandment, That we should believe on the name of his Son Jesus Christ." Surely this command should infinitely out-weigh and prevail against all other countermands of flesh and blood; of Satan, nature, rea CHAP. II. LOOKING UNTO JESUS. son, sense, and all the world. Why, this command is thy very ground and warrant, against which the very gates of hell can never possibly prevail. When Abraham had a command to kill his own, only dear son, with his own hand, though it was a matter of as great grief as possibly could pierce his heart, yet he would readily and willingly submit to it; how much more shouldst thou obey, when God commands no more but that thou shouldst "believe on the name of his Son Jesus Ch 1/ evil in this command; No, no, it comprehends in it al good un have Christ, and thou hast with bim the excellency and variety of all blessings both of heaven and of earth; have Christ, and thou hast with him a discharge of all those endless and easeless torments of hell; have Christ, and thou hast with him the glorious Deity itself, to be enjoyed through him to all eternity. O then believe in Jesus! suffer not the devil's cavils, and the groundless exceptions of thine own heart to prevail with thee against the direct commandment of the Amighty God. 6. Consider of these messages of Christ, which he daily sends by the "Now then we are ambassadors for Christ; hands of his gospel-ministers. as though God did beseech you by us, we pray you, in Christ's stead, be What a wonder is here; would ye reconciled unto God," 2 Cor. 5:20. not an earthly prince disdain and hold it in full scorn to send unto his inferior rebellious slaves for reconcilement? It is otherwise with Christ, he is content to put up at our hands all indignities and affronts; he is glad to sue to us first, and to send his ambassadors day after day, beseeching us to be reconciled unto him: O incomprehensible depth of unspeakable mercy and encouragement to come to Christ. That I may digress a little, say thou that readest, Wilt thou take Christ to thy bridegroom, and forsake all others; this is the message which God hath bid me (unworthy ambassador) to deliver to thee; the Lord Jesus expects an answer from thee, and I should be glad at heart to return a fit answer to him that sent me; say then, Dost thou like well of the match? Wilt thou have Christ for thy husband? Wilt thou enter into covenant with him? Wilt thou surrender up thy soul to thy God? Wilt thou rely on Christ, and apply Christ's merits particularly to thyself? Wilt thou believe? for that is it I mean by "taking and receiving, and marrying of Christ:" Oh, happy I, if I could but join Christ and thy soul together this day! O happy thou, if thou wouldst this day be persuaded by a poor ambassador of Christ! Blame me not if I am an importunate messenger; if ever I hear from thee, let me hear some good news, that I may return it to heaven, and give God the glory. Come! say on! art thou willing to have Christ? Wouldst thou have thy name enrolled in the covenant of grace? Shall God be thy God, and Christ thy Christ? Wilt thou have the person of Christ, and all those privileges flowing from the blood of Christ? Sure thou art willing, art thou not? Stay then, thou must take Christ on these terms, thou must believe on him, i. e. thou must take him as thy Saviour and Lord, thou must take him, and forsake all others for him. This is true faith, the condition of the covenant: O believe in Jesus, and the match is made, the hands are struck, the covenant is established, and all doubts removed, SECT. VI. Of loving Jesus in that respect. 6. We must love Jesus as carrying on this great work of our salvation in a way of covenant. I know love is reckoned as the first or funda. mental passion of all the rest; some call it the first springing and outgo. ing affection of the soul; and therefore I might have put it in the first place before hope or desire, but I choose rather to place it in this method, as methinks most agreeing, if not to the order of nature, yet to the spiritual workings, as they appear in my soul: when a good is propounded, first I desire, and then I hope, and then I believe, and then I love. And some describing this spiritual love: they tell me, "It is an holy disposition of the heart, arising from faith." (Dr. Preston of love.) But to let these niceties pass for a spider's web, curious, but thin, certain it is that I cannot believe all these transactions of God by Christ in a covenant-way for me, but I must needs love that God, and love that Christ, who hath thus firstly and freely loved my soul: Go on then, O my soul, put fire to the hearth, blow on thy little spark, set before thee God's love, and thou canst not but love, and therein consider, 1. The time. 2. The properties. 3. The effects of God's love. 1. For the time; he loved thee beforre the world was made: hast thou not heard, and wilt thou ever forget it? Were not these ancient loves from all eternity admirable, astonishing, ravish. ing loves? 2. He loved thee in the very beginning of the world; was not the promise expressed to Adam, intended for thee? As thou sinnedst in his loins, so didst thou not in his loins receive the promise, "It shall bruise thy head?" And not long after, when God established his covenant with Abraham and his seed, wast thou not one of that seed of Abraham? "If ye are Christ's, then are ye Abraham's seed, and heirs according to the promise," Gal. 3:29. 3. He loves thee now more especially, not only with a love of benevolence, as before, but with a love of complacency: not only hath he struck covenant with Christ, with Adam, with Abraham in thy behalf; but particularly and personally with thyself; and O what a love is this? If a woman, lately conceiving, love her future fruits, how much more doth she love it when it is born and embraced in her arms? So if God loved thee before thou hadst a being; yea, before the world, or any creature in it had a being, how much more now? O the height, and depth, and length, and breadth of this immeasurable love! O, my soul, I cannot express the loves of God in Christ to thee; I but draw the picture of the sun with a coal, when I endeavor to express God's love in Christ. 1. For the properties of this love. 1. God's love to thee is an eternal love. He was thinking in his eternity of thee in this manner. "At such a time, there shall be such a man, and such a woman living on the earth. In the last times such a one (I mean thou that readest, if thou believest) and to that soul I will reveal myself, and communicate my loves; to that soul I will offer Christ, and give it the hand of faith to lay hold on Christ; and to that purpose now I write down thy name in the book of life, and none shall be able to blot it out again." Oh, eternal love! Oh, the blessed transactions between the Father, and the Son, from all eternity, to manifest his love to thy very soul! 2. God's love to thee is a choice love: it is an elective separating love: when he passed by and left many thousands, then, even then, he set his heart on thee; "Was not Esau Jacob's brother, saith God? Yet I loved Jacob, and hated Esau." Mal. 12:3. So, wert not thou such a one's brother, or such a one's sister that remained wicked and ungodly? Wert thou not of such a family, whereas many, or some, are passed by, and yet God hath loved thee, and pitched his love on thee? Surely this is choice love. 3. God's love to thee is a free love; "I will love them freely," saith God, Hos. 14:4. "And the Lord did not set his love upon you, and choose you, because ye were more in number than any people,-but because the Lord loved you," Deut. 7:7,8. There can be no other reason why the Lord loved thee, but because he loved thee; we use to say, This is a wo |