3dly. Where there is mention in the Scripture made of the good- ness of God, by which he reveals himself to be love, to be gracious and tender, it is not upon the general account of his perfections con- sidered in himself, but on the new and special account of the free engagement of his attributes in Christ with regard to his elect. Such expressions, as far as they have a spiritual tendency, and are not restrained to the law of providence, belong to the covenant of grace, and God manifested in Christ. And this is that which is intended by our divines, who say that it is not naturally from the goodness of God that he doth good to sinners, but from his gracious will; for wTere it not for that, all communications of the other unto sinners would be everlastingly shut up.
THE STRENGTH OF FAITH. 45
This, then, is that which we are to close withal, — the gracious nature of God, even the Father, as manifested in Christ, on the ground of the atonement made for sin. This is he whom the poor, weak be- liever hath to do withal. This is he who invites us to the accepta- tion of Christ in the promises, — he with whom we have principally to do in all this affair. He is love, — ready, willing to receive and embrace those who come to him by Christ. Be convinced of his good- will and kindness, his patience to us-ward, and we cannot but be established in closing with his faithfulness in his promises.
4<thly. Observe who it is of whom I am speaking. It is believers, those who are interested in God by Christ. Let others, then (such as are not so), take heed lest they abuse and wrest the doctrine of the grace of God to their own destruction, I know nothing is more common with men of vain and light spirits, formalists, yea, and open presumptuous sinners, than to say and think, " God is merciful ; there is yet good hopes on that account. He made not men to damn them ; and whatever preachers say, it will, at least it may-, be well with us at last." But, poor creatures! even this God of whom we have been speaking, " is a consuming fire; — a God of purer eyes than to behold iniquity;" — a God that will not let the least sin go unpunished. And the greater is his love, his goodness, his condescension to those who come in unto him upon his own terms by Christ; the greater will be his wrath and indignation against those who refuse his tender of love in his own way, and yet " add drunkenness to thirst, and say they shall have peace, though they walk in the imaginations of their own hearts."
Use 2. Let a second motive be taken from the excellencies of the Lord Jesus Christ, whom, by believing, we do close with and receive. Now, the excellencies of his person are such, as not only may engage us to come to him to attain them, but they are all suited to encourage us in our coming,- — to support us, and make us steadfast in our be- lieving.1
Use 3. We may likewise to the same purpose consider the pro- mises of God, wherein both his love and the excellency and suitable- ness of the Lord Jesus Christ are signally and eminently expressed. Many things to very good purpose are usually spoken of the pro- mises;— their nature, stability, preciousness, efficac}r, centring all in one covenant, their confirmation in Christ, are usually insisted on ; being those in particular which the soul in believing closes withal. I shall at present pitch on these two things: — (1.) The infinite conde- scension the Lord useth in them for the obviating [of] all the objec- tions and fears of our unbelieving hearts. (2.) The manifestation of
1 Upon this head, in its several branches, see his book, " Of Communion with God," part ii., chap, iii., digression 1, in the Doctrinal Division of his works, vol. ii.
46 THE STRENGTH OF FAITH.
his wisdom and love, in suiting them to the most pressing wants, troubles, disquietments, and fears of our souls, [so] that we must needs see his intendment in them to do us good.
(1.) The first of these might be evinced by sundry sorts of instances. I shall insist on one only, — and that is, the unexpected relief that is laid up in them for us, exhibiting grace and mercy when any thing in the world might rather be looked for. This, with the use of it, I shall manifest by an induction of some particular promises which are generally known to all :—
Isa. xliii. 22-26. Here are persons guilty of sundry sinful follies. The Lord chargeth them home upon their consciences, to their trouble and disquietment ; he makes them go with wounds and blows upon that account. They had neglected his worship, and not called on his name. And whereas they could not utterly cast off all performance of duties, yet what they did abide in the performance of was exceed- ing burdensome to them ; they were weary of it, — yea, weary of God therein, and of all spiritual communion and converse with him: — " Thou hast been weary of me." Their convictions compelled them to do God some service; but it was, as we say, a death to them; — they were weary of it ; and most things, either as to the matter or manner that God required, they utterly neglected What, then, says God of himself in reference to this state of theirs? " Notwithstanding all my patience, thou hast made me weary of thee; like one that hath a hard service, that cannot abide in it. It is a bondage," says God, " for me to have any thing to do with thee." Suppose we now a poor soul, fully convinced that thus is the state and condition with him, — so powerful is his unbelief and corruption, that he is weary of God and his ways : it may be he would faintly have it otherwise, and therefore binds himself to the performance of duties, if so be that God thereby may be flattered ; — but withal, because of his innumerable follies, God also is weary of him, that he can bear the bondage of him no longer; he is " weary of serving." What can such a one con- clude with himself, but that everlasting separation from God will be the close of this dispensation? He is weary of God, and God is weary of him ; surely, then, they must part, and that for ever. What remedy is there, or can there be? Poor soul ! lie down in darkness.