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ing Father, without beginning or end; that he should be a child, and yet be he whose name is Counsellor, and the mighty God; and well may his name, in whom such things are conjoined, be called Wonderful.

By reason of the same wonderful conjunction, Christ is represented by a great variety of sensible things, that are on some account excellent. Thus in some places he is called a Sun, as Mal. iv. 2. in others a Star, Numb. xxiv. 17. And he is especially represented by the Morning-star, as being that which excels all other stars in brightness, and is the forerunner of the day. Rev. xxii. 16. And, as in our text, he is compared to a lion in one verse, and a lamb in the next, so sometimes he is compared to a roe or a young hart, another creature most diverse from a lion. So in some places he is called a rock, in others he is compared to a pearl. In some places he is called a man of war, and the Captain of our Salvation, in other places he is represented as a bridegroom. In the second chapter of Canticles, the 1st verse, he is compared to a rose and lily, that are sweet and beautiful flowers; in the next verse but one, he is compared to a tree bearing sweet fruit. In Isaiah liii. 2. he is called a Root out of a dry ground; but elsewhere, instead of that, he is called the Tree of Life, that grows (not in a dry or barren ground, but) "in the midst of the paradise of God," Rev. ii. 7.

II. Let the consideration of this wonderful meeting of diverse excellencies in Christ induce you to accept of him, and close with him as your Saviour. As all manner of excellencies meet in him, so there are concurring in him all manner of arguments and motives, to move you to choose him for your Saviour, and every thing that tends to encourage poor sinners to come and put their trust in him: his fulness and all-sufficiency as a Saviour gloriously appear in that variety of excellencies that has been spoken of.

Fallen man is in a state of exceeding great misery, and is helpless in it; he is a poor weak creature, like an infant cast out in its blood in the day that it is born. But Christ is the Lion of the tribe of Judah; he is strong, though we are weak; he hath prevailed to do that for us which no creature else could do. Fallen man is a mean despicable creature, a contemptible worm; but Christ, who has undertaken for us, is infinitely honourable and worthy. Fallen man is polluted, but Christ is infinitely holy; fallen man is hateful, but Christ is infinitely lovely; fallen man is the object of God's indignation, but Christ is infinitely dear to him. We have dreadfully provoked God, but Christ has performed that righteousness which is infinitely precious in God's eyes.

And here is not only infinite strength and infinite worthiness, but infinite condescension, and love, and mercy, as great as power and dignity. If you are a poor, distressed sinner, whose heart is ready to sink for fear that God never will have mercy on you, you need not be afraid to go to Christ, for fear that he is either unable or unwilling to help you. Here is a strong foundation, and an inexhaustible treasure, to answer the necessities of your poor soul; and here is infinite grace and gentleness to invite and embolden a poor, unworthy, fearful soul to come to it. If Christ accepts of you, you need not fear but that you will be safe; for he is a strong lion for your defence. And if you come, you need not fear but that you shall be accepted; for he is like a Lamb to all that come to him, and receives them with infinite grace and tenderness. It is true he has awful majesty; he is the great God, and infinitely high above you; but there is this to encourage and embolden the poor sinner, that Christ is man as well as God; he is a creature, as well as the Creator; and he is the most humble and lowly in heart of any creature in heaven or earth. This may well make the poor unworthy creature bold in coming to him. You need not hesitate one moment; but may run to him, and cast yourself upon him. You will certainly be graciously and meekly received by him. Though he is a lion, he will only be a lion to your enemies; but he will be a lamb to you. It could not have been conceived, had it not been so in the person of Christ, that there could have been so much in any Saviour, that is inviting, and tending to encourage sinners to trust in him. Whatever your circumstances are, you need not be afraid to come to such a Saviour as this. Be you never so wicked a creature, here is worthiness enough; be you never so poor, and mean, and ignorant a creature, there is no danger of being despised; for though he be so much greater than you, he is immensely more humble than you. Any one of you that is a father or mother, will not despise one of your own children that comes to you in distress; much less danger is there of Christ despising you, if you in your heart come to him. Here let me a little expostulate with the poor, burdened, distressed soul.

1. What are you afraid of, that you dare not venture your soul upon Christ? Are you afraid that he cannot save you; that he is not strong enough to conquer the enemies of your soul? But how can you desire one stronger than the " mighty God?" as Christ is called, Isa. ix. 6. Is there need of greater than infinite strength? Are you afraid that he will not be willing to stoop so low as to take any gracious notice of you? But then, look on him, as he stood in the ring of soldiers, exposing his blessed face to be buffeted and spit upon by them! Behold him bound, with

his back uncovered to those that smote him! And behold him hanging on the cross! Do you think that he that had condescension enough to stoop to these things, and that for his crucifiers, will be unwilling to accept of you, if you come to him? Or, are you afraid that if he does accept of you, that God the Father will not accept of him for you? But consider, will God reject his own Son, in whom his infinite delight is, and has been from all eternity, and who is so united to him, that if he should reject him he would reject himself?

2. What is there that you can desire should be in a Saviour, that is not in Christ? Or, wherein should you desire a Saviour should be otherwise than Christ is? What excellency is there wanting? What is there that is great or good? What is there that is venerable or winning? What is there that is adorable or endearing? Or, what can you think of that would be encouraging, which is not to be found in the person of Christ? Would you have your Saviour to be great and honourable, because you are not willing to be beholden to a mean person? And, is not Christ a person honourable enough to be worthy that you should be dependent on him? Is he not a person high enough to be appointed to so honourable a work as your salvation? Would you not only have a Saviour of high degree, but would you have him, notwithstanding his exaltation and dignity, to be made also of low degree, that he might have experience of afflictions and trials, that he might learn by the things that he has suffered, to pity them that suffer and are tempted? And has not Christ been made low enough for you? And has he not suffered enough? Would you not only have him possess experience of the afflictions you now suffer, but also of that amazing wrath that you fear hereafter, that he may know how to pity those that are in danger, and afraid of it? This Christ has had experience of, which experience gave him a greater sense of it, a thousand times, than you have, or any man living has. Would you have your Saviour to be one who is near to God, that so his mediation might be prevalent with him? And can you desire him to be nearer to God than Christ is, who is his only begotten Son, of the same essence with the Father? And would you not only have him near to God, but also near to you, that you may have free access to him? And would you have him nearer to you than to be in the same nature, united to you by a spiritual union, so close as to be fitly represented by the union of the wife to the husband, of the branch to the vine, of the member to the head; yea, so as to be one spirit? For so he will be united to you, if you accept of him. Would you have a Saviour that has given some great and extraordinary testimony of mercy and love to sinners, by something that he has done, as well as by what he says?—And can you think

or conceive of greater things than Christ has done? Was it not a great thing for him, who was God, to take upon him human nature; to be not only God, but man thenceforward to all eternity? But would you look upon suffering for sinners to be a yet greater testimony of love to sinners, than merely doing, though it be never so extraordinary a thing that he has done? And would you desire that a Saviour should suffer more than Christ has suffered for sinners? What is there wanting, or what would you add if you could, to make him more fit to be your Saviour? But further, to induce you to accept of Christ as your Saviour, consider two things particularly.

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(1.) How much Christ appears as the Lamb of God in his invitations to you to come to him and trust in him. With what sweet grace and kindness does he, from time to time, call and invite you; as Prov. viii. 4. "Unto you, O men, I call, and my voice is to the sons of men." And Isa. lv. 1, 2, 3. "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." How gracious is he here in inviting every one that thirsts, and in so repeating his invitation over and over, "Come ye to the waters; come, buy and eat, yea, come!" Mark the excellency of that entertainment, which he invites you to accept of, "Come, buy wine and milk!" your poverty, having nothing to pay for it, shall be no objection,Come, he that hath no money, come without money, and without price!" What gracious arguments and expostulations he uses with you! "Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." As much as to say, It is altogether needless for you to continue labouring and toiling for that which can never serve your turn, seeking rest in the world, and in your own righteousness:-I have made abundant provision for you, of that which is really good, and will fully satisfy your desires, and answer your end, and stand ready to accept of you: You need not be afraid; if you will come to me, I will engage to see all your wants supplied, and you made a happy creature. As he promises in the third verse, Incline your ear, and come unto me: Hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David." And so, Prov. ix. at the beginning. How gracious and sweet is the invitation there! "Whoso is simple, let him turn in hither;" let you be never so poor, ignorant, and blind a creature, you shall be welcome. And in the following words, Christ sets forth the provision that he has made for you; "Come, eat of my bread, and drink of the wine which I have mingled." You are in a

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poor famishing state, and have nothing wherewith to feed your perishing soul; you have been seeking something, but yet remain destitute. Hearken, how Christ calls you to eat of his bread, and to drink of the wine that he hath mingled! And how much like a lamb does Christ appear in Matth. xi. 28-30. "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest to your souls. For my yoke is easy, and my burden is light." O thou poor distressed soul! whoever thou art, consider that Christ mentions thy very case, when he calls to them who labour and are heavy laden! How he repeatedly promises you rest if you come to him! In the 28th verse he says, "I will give you rest." And in the 29th verse, "Ye shall find rest to your souls." This is what you want. This is the thing you have been so long in vain seeking after. Oh, how sweet would rest be to you, if you could but obtain it! Come to Christ, and you shall obtain it. And hear how Christ, to encourage you, represents himself as a lamb! He tells you, that he is meek and lowly in beart; and are you afraid to come to such an one? And again, Rev. iii. 20. "Behold, I stand at the door and knock: If any man hear my voice, and open the door, I will come in to him, and I will sup with him, and he with me." Christ condescends not only to call you to him, but he comes to you; he comes to your door, and there knocks. He might send an officer and seize you as a rebel and vile malefactor; but instead of that, he comes and knocks at your door, and seeks that you would receive him into your house, as your friend and Saviour. And he not only knocks at your door, but he stands there waiting, while you are backward and unwilling. And not only so, but he makes promises what he will do for you, if you will admit him, what privileges he will admit you to; he willsup with you, and you with him." And again, Rev. xxii. 16, 17. "I am the root and the offspring of David, and the bright and morning-star. And the Spirit and the bride say, Come: And let him that heareth say, Come: And let him that is athirst, come: And whosoever will, let him take of the water of life freely." How does Christ here graciously set before you his own winning attractive excellency! And how does he condescend to declare to you not only his own invitation, but the invitation of the Spirit and the bride, if by any means he might encourage you to come! And how does he invite every one that will, that they may "take of the water of life freely," that they may take it as a free gift, however precious it be, and though it be the water of life!

(2.) If you do come to Christ, he will appear as a lion in his glorious power and dominion, to defend you. All those excel

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