BOOK 3. THE PROMISE.
CHAPTER 2.
3.2.5. Of Believing in Jesus in that Respect.
Of Believing in Jesus in that Respect.
We must believe on Jesus carrying on this great work of our salvation in a way of covenant. Many a time Satan comes and hurls in a temptation. What! "Is it likely that God should enter into a covenant with thee?" Yea sometimes he so rivets in this temptation, that he darkens all within, and there is no light of comfort in the soul: O but now believe; now, if ever is the season for faith to act; little evidence and much adherence speaks faith to purpose. We read of some who could stay themselves upon the Lord, while they walked in darkness upon the margin and borders of an hundred deaths. David "fears no evil, though he walked through the valley of the shadow of death;" for his faith told him, that "God was with him," Psal. xxxiii. 4. Heman could say, "thy wrath lieth hard upon me, thou hast afflicted me with all thy waves," Psal. lxxxviii. 7. Sure he thought God could do no more to drown him; not only a wave or two, but all God's waves were on him, and over him, and yet he believes, "Lord, I have called daily upon thee," verse 9. Hezekiah's comforts were at an hard pinch, "Mine eyes fail with looking upwards: O Lord, I am oppressed;" yet prayer argues believing, "Lord, undertake for me," Isa. xxxviii. 14. Christ's sense of comforts was ebb and low, when he wept, and cried that he was forsaken of God; yet then his faith is doubled, as the cable of an anchor is doubled when the storm is more than ordinary, "My God, my God," Matth. xxvii. 46.
Poor soul! thou standest wondering at this great condescension of God; "What! that God should enter into covenant with me? What l that God should make such great and precious promises with me? Surely these comforts, and these privileges are too high for me, or for any soul breathing." -- 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 sold 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 shall 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. xxxiv. 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, woe 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, --
(a). God doth not begin, "The Lord, the Lord, that will by no means clear the guilty but, the Lord, the Lord, merciful and gracious, longsuffering;" 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.
(b). 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 riches 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. xxviii. 21; Lam. iii. 33.
(c). 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 ii. 13. God would show mercy to thousands, rather than he would destroy three or four.
(d). 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 of mine anger, I will not destroy Ephraim: for I am God and not man, the holy One in the midst of thee," Hos. xi. 8, 9. O my soul! why standest thou at a distance with God? Why dost thou fancy a lion in the way? O believe in God, believe in Jesus! and believe thy portion in this covenant of grace! have sweet and delightful thoughts of God's nature, and thou wilt not, thou canst not fly from him: some are of opinion, "That a soul may fetch more encouragements to believe, from the consideration of God's gracious and merciful nature, than from the promise itself,"
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; mince Jehovah with Jesus, and the serpent will be a rod; O that balsamy 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 in hell than heaven; rather frighten themselves with the terrors of justice, than staying themselves with flagons of mercy. O my soul, how canst thou more contradict the nature of Christ, and the gospel description of Christ, than to think him a destroyer of men? But wherein appears the gracious nature of Christ? I answer:
(a). 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.
(b). In his tender dealing with all sorts of sinners, he professed that he "came into the world, not to condemn the world, 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 an hen gathereth her chickens under her wings? But ye would not," Matth. xxiii. 37. I would, but ye would not. And when his disciples would have had fire come down from heaven to consume those that refused him, he reproves them, and tells them, "they knew not of what spirits they were of."
(c). 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. 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 encouragement to believe in Jesus? What? To consider him as one who hath 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 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 loved the world, that he gave his only begotten Son," etc. God is the first suitor and solicitor, he first prays the soul to take Christ. Hark at the door! 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," Cant. v. 2. See him through the window's, this can be none but Christ; his sweet language, of sister, love, and dove, bespeaks him Christ; his suffering language, "That his head is filled with dew, and his locks with the drops of the night," bespeaks him Christ; but hearken the motion he 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 accept 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 proclaimed!, inviteth, 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 thousand® of silver thou mightest 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 outweigh and prevail against all other countermands of flesh and blood; of Satan, nature, reason, 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 ho more but that thou shouldst "believe on the name of his Son Jesus Christ?" There is no evil in this command; no, no, it comprehends in it all good imaginable, have Christ, and thou hast with him the excellency and variety of all blessings both of heaven and earth; have Christ, and thou hast with him a discharge of all those endless and ceaseless 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 Almighty God.
6. Consider of these messages of Christ, which he daily sends by the hands of his gospel-ministers. "Now then we are ambassadors for Christ, as though God did beseech you by us, we pray you, in Christ's stead, be ye reconciled unto God," 2 Cor. v. 20 . What a wonder is here; would 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! Oh, 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.