38 THE STRENGTH OF FAITH.
any thing in the world rather than to be treating and conversing with him. What delight can any one take in him whom he conceives to be always furious, wrathful, ready to destroy? or, what comfort- able expectation can any one have from such a one ? Consider, then, in some particulars, what God declares of himself, and try, in the exercising of your thoughts thereon, whether it be not effectual to engage your hearts to steadfastness in believing the promises, and closing with the Son of his love tendered in them: —
(1.) He gives us his name for our support, Isa. 1. 10. He speaks to poor, dejected, bewildered, fainting sinners: " Give not over; let not go your hold ; though you be in darkness to all other means of support and consolation, yet ' trust in the name of the Lord.' And," saith he, " in case you do so, this ' name shall be a strong tower unto you,' " Prov. xviii. 10. And what this name of God, which is such a stay and safe defence, is, is declared at large, Exod. xxxiv. 6, 7. This name of his, is that glory which he promised to show to Moses, chap, xxxiii. To be known by this name is that great glory of God which he aims to be exalted in; yea, and God is so fully known by his name, and the whole of the obedience he requireth of us is so ordered and disposed in the revelation thereof, that when our Saviour had made him and his whole will known from his bosom, he sums up his whole work in this, " I have manifested thy name unto the men which thou gavest me out of the world," John xvii. 6. The manifes- tation of the name of God to the elect was the great work of Christ on the earth, as he was the prophet and teacher of his church. He declared the name of God, — his gracious, loving, tender nature, — his blessed properties, that were fit to encourage poor creatures to come to him, and to trust in him. This, then, is his name with whom we have to do in this matter; — the name he hath given himself for us to know him and call him by, — that we may deal with him as such, as his name bespeaks him to be. He is gracious, loving, ready to pity, help, receive us; delighting in our good, rejoicing in our approach to him. This he hath proclaimed of himself, — this his only Son hath revealed him to be. He is not called Apollyon, a destroyer; but, the Saviour of men. Who would not venture on him, in and by the way which himself hath appointed and approved?
(2.) As is his name, so is his nature. Saith he of himself, Isa. xxvii. 4, " Fury is not in me." He speaks with reference to his church, to believers, of whom we are speaking. There is no such thing as that anger and wrath in God in reference to thee whereof thou art afraid. Hast thou had hard thoughts of him? Hast thou nothing but entertained affrighting reports concerning him, as though he were a devouring fire and endless burnings? "Be not," saith he, "mistaken; ' fury is not in me/ " He hath not one wrathful, revengeful thought
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towards thee. No; take hold of his strength, and you shall have peace, verse 5. Nay, he is " love," 1 John iv. 8, 16; — of an infi- nitely loving and tender nature, — all love. There is nothing in him that is inconsistent with love itself. We see how a little love, that is but a weak affection in the nature of a man, will carry a tender father towards a child. How did it melt, soften, reconcile the father of the prodigal in the parable! " 0 my son Absalom! would God I had died for thee ! " saith David, a poor father in distress for the death of a rebellious child. How will a child bear himself above dread and terror, under many miscarriages, upon the account of the love of a tender father ! What, then, shall we say or think of Him who is love in the abstract, — whose nature is love? May we not conclude that certainly he " is merciful and gracious, slow to anger, and plenteous in mercy," as the psalmist speaks? Ps. ciii. 8. According as we are, by degrees, led into an acquaintance with God in his properties (for we are led into it by degrees and steps, not being able at once to bear all the glory which he is pleased here to shine upon us with), so are we amazed with his several excellencies. Experience of any property of God as engaged in Christ, and exercising itself for our good, is greatly conquering to the soul ; but none so much as this, — his being love, and ready to forgive on that account. Such is the frame of the church, Mic. vii. 18, " Who is a God like unto thee, that pardoneth iniquity, and passeth by transgression?" Can it enter into the heart of man? 0 who is like to him ! Is it possible he should be thus to sinners ! This discovery overwhelms the soul, and strengthens it in faith and trust in him.