THE CONCATENATION OF GRACES in their birth growth and decay 2/2

     But, may be, thy love to Christ is also lodged in a cloud.  Well, then, see whether thou canst spy no evangelical repentance, loathing thee with the sight of thy sins, as also enfiring thee with revenge against them, as those enemies which drew thee into rebel­lion against God, yea, were the bloody weapon with which thou hast so oft wounded the name and mur­dered the Son of God.  Behold, the grace thou look­est for stands before thee.  What is love to God, if zeal against sin as God’s enemy be not?  Did not Abi­shai love David, when his heart boiled so over with rage against Shimei for cursing David, that he could not contain, but breaks out into a passion, saying, ‘Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head?’ II Sam. 16:9.  And by thy own acknowledgment it troubles thee as much to hear thy lusts bark against God, and thy will is as good to be the death of them, if God would but say his fiat to it, as ever Abishai’s was to strike that traitor's head off his shoulders; and yet art thou in doubt whether thou lovest God or no?  Truly then thou canst not see fire for flame, love for zeal. Thus, as by taking hold of one link you may draw up the rest of the chain that lies under water, so by discovering one grace, thou mayest bring all to sight. Joseph and Mary were indeed deceived, when they supposed their son to be in the company of their kin­dred, Luke 2:44.  But so canst thou not here.  For this holy kindred of graces go ever together, they are knit, as members of the body, one to another.  Though you see only the face of a man, yet you doubt not but the whole man is there.

2. Use.  As it may relieve the sincere Christian, so it will help to uncase and put the hypocrite to shame, who makes great pretensions to some one grace when he hates another at the same time—a certain note of a false heart.  He never had any grace that loves not all graces.  Moses would not out of Egypt with half his company, Ex. 10.  Either all must go or none shall stir.  Neither will the Spirit of God come into a soul with half of his sanctifying graces, but with all his train.  If therefore thy heart be set against any one grace, it proves thou art a stranger to the rest; and though thou mayest seem a great ad­mirer and lover of one grace, yet the defiance thou standest in to others washeth off the paint of this fair cover.  Love and hatred are of the whole kind; he that loves or hates one saint as such, doth the same by ev­ery saint; so he that cordially closeth with one grace, will find every grace endeared to him upon the same account; for they are as like one to another, as one beam of the sun is to another beam.

           Second Connection.  Sanctifying graces are con­nected in their growth and decay.  Increase one grace, and you strengthen all; impair one, and you will be a loser in all; and the reason is, because they are recip­rocally helpful each to other.  So that when one grace is wounded, the assistance it should and would, if in temper, contribute to the Christian’s common stock, is either wholly detained or much lessened.  When love cools, obedience slacks and drives heavily, be­cause it wants the oil on its wheel that love used to drop.  Obedience faltering, faith weakens apace. How can there be great faith when there is little faithful­ness?  Faith weakening, hope presently wavers; for it is the credit of faith’s report, that hope goes on to ex­pect good from God.  And hope wavering, patience breaks, and can keep shop windows open no longer, because it trades with the stock hope lends it.  In the body you observe there are many members, yet all make but one body; and every member so useful, that the others are beholden to it.  So in the Christian there are many graces, but one new creature.  And the eye of knowledge cannot say to the hand of faith, ‘I have no need of thee,’ nor the hand of faith to the foot of obedience, but all are preserved by the mutual care they have of one another.  For, as ruin to the whole city may enter at a breach in one part of its wall, and the soul run out through a wound in a par­ticular member of the body; so the ruin of all the graces may, yea must needs, follow on the ruin of any one.  There is indeed a stronger bond of necessity between graces of our souls than there is between the members of our body.  It is possible, yea ordinary, for some member to be cut off from the body without the death of the whole, because all the members of the body are not vital parts.  But every grace is a vital part in the new creature, and so essential to its very being that its absence cannot be supplied per vicarium—by substitution.  In the body one eye can make a shift to do the office of it fellow which is put out; and one hand do the other's work that is cut off, though may not be so exactly; but faith cannot do the office of love, nor love the work of obedience.  The lack of one wheel spoils the motion of the whole clock.  And if one grace should be wanting, the end would not be attained for which this rare piece of workmanship is set up in the saint’s heart.

THE CONCATENATION OF GRACES, in their birth, growth, and decay 1/2

Note.  The sanctifying saving graces of God’s Spirit are linked inseparably together; there is a con­nection of them one to the other, and that in their birth, growth, and decay.

           First Connection.  In their birth.  Where one sanctifying grace is, the rest are all to be found in its company.  It is not so in common gifts and graces. These are parcelled out like the gifts Abraham bestowed on the children he had by his concubines, Gen. 25:6.  One hath this gift, another hath that, none hath all.  He that hath a gift of knowledge may want a gift of utterance, and so of the rest.  But sanctifying graces are like the inheritance he gave to Isaac; every true believer hath them all given him.  ‘He that is in Christ is a new creature.’  And, ‘Behold all things are be­come new,’ II Cor. 5:17.  Now, the new creature con­tains all.  As natural corruption is a universal princi­ple of all sin, that sours the whole lump of man’s na­ture; so is sanctifying grace an universal principle, that sweetly seasons and renews the whole man at once, though not wholly.  Grace comes, saith one, into the soul, as the soul into the body at once.  In­deed, it grows by steps, but is born at once.  The new creature hath all its parts formed together, though not its degrees.  Some one grace may, we confess, be per­ceived to stir, and so come under the Christian’s notice, before another.  He may feel his fear of God putting forth itself in a holy trembling, and awe upon his spirit, at the thoughts of God, before he sees his faith in the fiduciary recumbency of his soul upon God; yet the one grace is not in its production before the other.  One part of the world hath been discov­ered to us long after the other; yet all the world was made together.  Now this connection of graces in their birth is of double use.

1. Use.  To relieve the sincere Christian when in doubt of his gracious state, because some one grace which he inquires for, cannot at present be discerned in his soul by him.  Possibly it is faith thou hast been looking for, and it is not at any hand to be heard of. Well, Christian, do not presently unsaint thyself till thou hast made further trial of thyself.  Send out therefore thy spies to search for some other grace—as thy love to Christ; may be thou wilt hear some tidings of this grace, though the other is not in view.  Hath not thy love to God and Christ been seen by thee in such a temptation, chasing it away with Joseph’s answer to his wanton mistress, ‘How...can I do this great wickedness, and sin against God?’  Yea, mayest thou not see it all the day long, either in thy sincere care to please him, or hearty sorrow when thou hast done anything that grieves him? in which two veins run the life‑blood of a soul’s love to Christ.  Now, know to thy comfort, that thy love can tell thee news of thy faith.  As Christ said in another case, ‘He that hath seen me hath seen my Father,’ John 14:9; so say I to thee, ‘Thou that hast seen thy love to Christ, hast seen thy faith in the face of thy love.’

      

FOUR CONSIDERATIONS pr3/3 oving the sin of despair to exceed all others together 3/3

Consideration 3.  Despair strengthens and en­rageth all other sins in the soul.  None fight so fiercely as those who look for no quarter.  They think them­selves dead men, and therefore they will sell their lives as dear as they can.  Samson despaired of ever getting out of the Philistines’ hands—his eyes being now lost, and he unfit to make an escape.  What doth he meditate, now his case is desperate, but his ene­mies’ ruin, though it costs him his own?  He cares not though he pulls the house on his own head, so it may but fall on the Philistines’ also.  Absalom, when by the cursed counsel of Ahithophel he had, as he thought, made himself so hateful to David as to put him past all hope of being treated with, then breaks out with a high rage and seeks the ruin of his royal father with fire and sword.  So cruel a thing is despair, it teaches to show no respect where it looks for none. But most clearly it appears in the devil himself, who, knowing himself to be excepted from the pardon, sins with a rage as high as heaven.  And the same sin hath the same effects in men that it hath in the devil, ac­cording to the degrees of it that are found in them. ‘They said, There is no hope: but we will walk after our own devices,’ Jer. 18:11, 12.  Did you never see a sturdy beggar—after a while knocking at a door, and concluding by the present silence or denial that he shall have nothing given him—fall into a cursing and railing of them that dwell there?  Even such foul lan­guage doth despair learn the sinner to belch out against the God of heaven.  If despair enters it is im­possible to keep blasphemy out.  Pray, therefore, and do thy utmost to repel this dart, lest it soon set thy soul on a flame with this hell‑fire of blasphemy.

           Hear, O you souls smitten for sin, that spend your life in sighs, sobs, and tears for your horrid crimes past, would you again be seen fighting against God as fierce as ever?  As you would not, take heed of despair.  If thou once thinkest that God's heart is hardened against thee, thy heart will not be long hardening against him.  And  this, by the way, may administer comfort to the thoughts of some gracious but troubled souls, who can find no faith that they have, yea, who are oft reckoning them­selves among despairers.  Let me ask thee who art in this sad con­dition, this one thing, Canst thou find any love breathing in thy heart towards God, though thou canst find no breath of love coming at present from him to thee?  And art thou tender and fearful of sin­ning against him, even while thou seemest to thy own thoughts to hope for no mercy from him?  If so, be of good comfort; thy faith may be weak, but thou art far from being under the power of despair.  Desperate souls do not use to reserve any love for God, or care for the pleasing of him.  There is some faith surely in thy soul which is the cause of these motions, though, like the spring in a watch, it be itself unseen, when the other graces moved by it are visible.

           Consideration 4.  The greatness of this sin of despair appears in this, that the least sin envenomed by it is unpardonable, and without this the greatest is pardonable.  That must needs of all sins be most abominable which makes the creature incapable of mercy.  Judas was not damned merely for his treason and murder; for others that had their hands deep in the same horrid fact, obtained a pardon by faith in that blood which through cruelty they shed; but they were these heightened into the greatest malignity possible, from the putrid stuff of despair and final impenitency with which his wretched heart was filled, that he died so miserably of, and now is infin­itely more miserably damned for.  Such being despair, then, oh, let us shrink from the woful gulf!

FOUR CONSIDERATIONS proving the sin of despair to exceed all others together 2/3

           O my soul, saith faith, thou didst ill, yea, very ill, in breaking the holy laws of God, and dishonouring the name of the great God of heaven and earth there­by; let thy heart ache for this.  But thou dost far worse by despairing of mercy.  In this act thou rejectest Christ, and keepest him off from satisfying the justice of the law that is injured by thee, and from redeeming the honour of his name from the reproach thy sins have scandalized it with.  What language speaks thy despair but this?  Let God come by his right and hon­our as he can, thou wilt never be an instrument active in the helping of him to it, by believing on Christ, in whom he may fully have them with advantage.  O what shame would despair put the mercy of God to in the sight of Satan his worst enemy!  He claps his hands at this, to see all the glorious attributes of God served alike and divested of their honour.  This is meat and drink to him.  That cursed spirit desires no better music than to hear the soul ring the promises, like bells, backward; make no other use of them than to confirm it in its own desperate thoughts of its dam­nation, and to tell it hell‑fire is kindled in its conscience, which no mercy in God will or can quench to eternity.  As the bloody Jews and Roman soldiers exercised their cruelty on every part almost of Christ’s body, crowning his head with thorns, goring his side with a spear, and fastening his hands and feet with nails; so the despairing sinner deals with the whole name of God.  He doth, as it were, put a mock crown on the head of his wisdom, setting it all to naught, and charging it foolishly, as if the method of salvation was not laid with prudence by the all‑wise God.  He nails the hands of his almighty power, while he thinks his sins are of that nature as put him out of the reach and beyond the power of God to save him. He pierceth the tender bowls of God through his mercy, of which he cannot see enough in a God that not only hath, but is, mercy and love itself, to per­suade him to hope for any favour or forgiveness at his hands.  In a word, the despairing soul transfixeth his very heart and will, while he unworthily frames no­tions of God, as if he were unwilling to the work of mercy, and not so inclined to exercise acts of pardon and forgiveness on poor sinners as the word declares him.  No, despair basely misreports him to the soul, as if he were a lame God, and had no feet—affec­tions, I mean—to carry him to such a work as forgiving sin is.  Now, what does the sum of all this amount to?  If you can, without horror and amaze­ment, stand to cast it up, and consider the weight of those circumstances which aggravate the flagitiousness of this unparalleled fact, surely it riseth to no less than the highest attempt that the creature can make for the murdering of God himself; for the infinitude of God’s wisdom, power, mercy, and all his attributes, are more intrinsical to the essence and being of God, than the heart‑blood is to the life of a mortal man. Shall he that lets out the heart‑blood of a man, yea, but attempts to do it, be a murderer—especially if he be a prince or a king the design is against—and des­ervedly suffer as such a one? and shall not he much more be counted and punished as the worst of all murderers that attempts to take away the life of God —though his arm and dagger be too short for the purpose—by taking from him in his thoughts the infinitude of those attributes which are, as I may say, the very life of God?  Surely God will neither part with the glory, nor suffer the dishonour, of his name at the hands of his sorry creature; but will engage all his attributes for the avenging himself on the wretch that attempts it.  O tremble therefore at despair. Nothing makes thy face gather blackness, and thy soul hasten faster to the complexion of the damned souls, than this.  Now thou sinnest after the similitude of those that are in hell.

FOUR CONSIDERATIONS proving the sin of despair to exceed all others together 1/3

Consideration 1.  Despair opposeth God in the greatest of all his commands.  the greatest command without all compare in the whole Bible, is to believe.  When those Jews asked our Lord Jesus, ‘What shall we do, that we might work the works of God?’ mark his answer, ‘This is the work of God, that ye believe on him whom he hath sent,’ John 6:28, 29.  As if he had said, The most compendious way that I am able to give you, is to receive me into your hearts by faith; do this, and you do all in one.  This is the work that is instar omnium—all in all.  All you do is undone, and yourselves also, till this work be done, for which you shall have as much thanks at God’s hands as if you could keep the whole law.  Indeed, it is accepted in lieu of it: ‘To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness,’ Rom. 4:5; where ‘he that worketh not,’ is not meant a slothful lazy sinner that hath no list to work, nor a rebellious sinner whose heart riseth against the work which the holy law of God would employ him in; but the humbled sinner, who desires and endeavours to work, but is no way able to do the task the law as a covenant sets him, and therefore is said to have a law‑sense not to work, because he doth not work to the law’s purpose, so as to answer its de­mands, which will accept nothing short of perfect obedience.  This man’s faith on Christ is accepted for righteousness; that is, God reckons him so, and so he shall pass at the great day by the judge’s sentence, as if he had never trod one step awry from the path of the law.  Now, if faith be the work of God above all other, then unbelief is the work of the devil, and that to which he had rather thou shouldst do than drink or drab.  And despair is unbelief at the worst.  Unbelief among sins is as the plague among disease, the most dangerous; but when it riseth to despair, then it is as the plague with the tokens that bring the certain message of death with them.  Unbelief is despair in the bud, despair is unbelief at its full growth.

           Consideration 2.  Despair hath a way peculiar to itself of dishonouring God above other sins.  Every sin wounds the law, and the name of God through the law's sides.  But this wound is healed when the peni­tent sinner by faith comes to Christ and closeth with him.  God makes account, reparations now are fully made through Christ—whom the believer receives —for the wrong done to his law, and his name vindi­cated from the dishonour cast upon it by the crea­ture’s former iniquities; yea, that it appears more glorious because it is illustrious, by the shining forth of one title of honour, not the least prized by God himself—his forgiving mercy—which could not have been so well known to the creature, if not drawn forth to act upon this occasion.  But what would you say of such a prodigious sinner that, when he hath wounded the law, is not willing to have it healed? when he hath dishonoured God, and that in a high provoking man­ner, is not willing that the dirt he hath cast on God’s face should be wiped off?  Methinks I see every one of your choler to rise at the reading of this, against such a wretch, and hear you asking, as once Ahasu­erus did Esther, ‘Who is he, and where is he, that durst presume in his heart to do so?’ Est. 7:5.  Would you know?  Truly, the adversary and enemy is this wicked despair.  The despairing soul is the person that will not let Christ make satisfaction for the wrong that by his sins he hath done to God.  Suppose a man should wound another dangerously in his passion, and when he hath done, will not let any chirurgeon come near to cure the wound he hath made.  Every one would say his last act of cruelty was worse than his first.

To the greatness of all the rest, faith opposes THE GREATNESS OF THIS ONE SIN OF DESPAIR

           Third.  Faith, to quench this fiery dart headed with the greatness of sin, and shot by Satan to drive the poor and penitent soul to despair, teacheth him to oppose the greatness of this one sin of despair to the greatness of all his other sins.  ‘What,’ saith faith, ‘would Satan persuade thee, because thou hast been so great and prodigious a sinner, therefore not to be­lieve, or dare to think the promise hath any good news for thee?  Retort thou, O my soul, his argument upon himself, and tell him [that] that very thing by which he would dissuade thee from believing, doth much more deter thee from despairing; and that is the greatness of this sin above all thy other.’  Grant to be true what he chargeth thee withal, that thou art such a monster in sin as he sets thee forth—though thou hast no reason to think so upon his bare report, but yield him his saying—dost thou think to mend the matter or better thy condition by despairing?  Is this all the kindness he will show thee, to make thee of a great sinner, a desperate sinner like himself? This, indeed, is the only way he can think of to make thee worse than thou art.  And, that this is true, faith is able to prove by these four considerations of this bloody horrid sin, which will easily evince more mal­ignity to be in this one sin of despair, than in any other, yea, all other together.  1. Despair opposeth God in the greatest of all his commands.  2. Despair hath a way peculiar to itself of dishonouring God above other sins.  3. Despair strengthens and enrages all other sins in the soul.  4. The greatness of this sin of despair appears in this, that the least sin enven­omed by it is unpardonable, and without this the greatest is pardonable.

THREE WAYS by which faith teaches the soul to draw out the virtue of the promises 4/4

3. Way.  Faith presents the Christian with a cloud of witnesses to whom the promise hath been fulfilled; and these as great sinners as himself is. Scripture examples are promises verified.  They are book-cases, which faith may make use of by way of encouragement, as well as promises.  God would nev­er have left the saints’ great blots to stand in the Scriptures, to the view of the world in all succeeding generations, had not it been of such use and advan­tage to tempted souls, to choke this temptation, which of all other makes the most dangerous breach in their souls—so wide sometimes, that despair itself is ready to enter in at it.  Blessed Paul gives this very reason why such acts of pardoning mercy to great sin­ners are recorded, Eph. 2.  He shows first what foul filthy creatures himself and other believers contem­porary with him were before they were made par­takers of gospel grace.  ‘Among whom also we all had our conversation in times past in the lusts of our flesh,’ Eph. 2:3; and then he magnifies the rich mercy of God, that rescued and took them out of that damned desperate state.  ‘But God, who is rich in mercy, for his great love wherewith he loved us,... hath quickened us together with Christ,’ ver. 4.

           And why must the world know all this?  O, God had a design and plot of mercy in them to more than themselves—‘That in the ages to come he might shew the exceeding riches of his grace in his kindness to­ward us through Christ Jesus,’ ver. 7.  Wherever the gospel comes this shall be spoken of, what great sins he had forgiven to them, that unbelief might have her mouth stopped to the end of the world, and this ar­row which is so oft on Satan’s string made headless and harmless.  God commanded Joshua to take twelve stones out of the midst of Jordan and set them up.  And observe the reason, ‘That this may be a sign among you, that when your children ask their fathers in time to come, saying, What mean ye by these stones?  Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the Lord; when it passed over Jordan, the waters of Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever,’ Joshua 4:6, 7.  Thus God hath, by his pardoning mercy, taken up some great notorious sinners out of the very depths of sin, who lay at the very bottom, as it were, of hell, swallowed up and engulfed in all manner of abomination; and these he hath set up in his word, that when any poor tempted souls to the end of the world—who are even overwhelmed with fears from the greatness of their sins—shall see and read what God hath done for these, they may be relieved and comforted with these examples, by God intended to be as a memorial of what he hath done for others in time past, so a sign what he shall do, yea, will, for the greatest sinners to the world’s end, upon their repen­tance and faith.  No sins, though as great and many as the waters of Jordan themselves, shall be able to stand before the mercy of God’s gracious covenant, but shall all be cut off and everlastingly pardoned to them.

           O who can read a Manasseh, a Magdalene, a Saul, yea, an Adam—who undid himself and a whole world with him—in the roll of pardoned sinners, and yet turn away from the promise, out of a fear that there is not mercy enough in it to serve his turn? These are as landmarks, that show what large bound­aries mercy hath set to itself, and how far it hath gone, even to take into its pardoning arms the great­est sinners, that make not themselves incapable thereof by final impenitency.  It were a healthful walk, poor doubting Christian, for thy soul to go this circuit, and oft to see where the utmost stone is laid and boundary set by God’s pardoning mercy—farther than which he will not go—that thou mayest not turn in the stone to the prejudice of the mercy of God by thy own unbelief, nor suffer thyself to be abused by Satan’s lies, who will make nothing to remove God’s land‑mark, if he may by it but increase thy trouble of spirit, though he be cursed for it himself.  But if, after all this, thy sins seems to exceed the proportion of any one thou canst find pardoned in Scripture —which were strange—yet faith at this plunge hath one way left beyond all these examples for thy soul’s succour, and that is to fix thy eye on Christ, who, though he never had sin of his own, yet laid down his life to procure and purchase pardon for all the elect, and hath obtained it; they are all, and shall, as they come upon the stage, be pardoned.  ‘Now,’ saith faith, ‘suppose thy sins were greater than any one saint’s; yet are they as great as all the sins of the elect to­gether?’  Thou darest not surely say or think so.  And cannot Christ procure thy pardon, who art but a sin­gle person, that hath done it for so many millions of his elect?  Yea, were thy sins as great as all theirs are, the sum would be the same; and God could forgive it if it lay in one heap, as well as now when it is in several.  Christ is ‘the Lamb of God, which taketh away the sin of the world,’ John 1:29.  See here all the sins of the elect world trussed up in one fardel, and he carries it lightly away into the land of forgetfulness. Now faith will tell thee, poor soul, that the whole vir­tue and merit of Christ’s blood, by which the world was re­deemed, is offered to thee, and shall be com­municated to thy soul in particular.  Christ doth not retail and parcel out his blood and the purchase of it, some to one and some to another; then thou mightest say something; but he gives his whole self to the faith of every believer.  All is yours, you are Christ’s.  O, what mayest thou not, poor soul, take up from the promise, upon the credit of so great a Redeemer?

THREE WAYS by which faith teaches the soul to draw out the virtue of the promises 3/4

 (2.) End.  The second end of the promise is the believer’s comfort.  The word, especially this part of it, was on purpose writ, that ‘through patience and comfort of the Scriptures they might have hope,’ Rom. 15:4.  God was willing to give poor sinners all the se­curity and satisfaction that might be, concerning the reality of his intentions, and immutability of that counsel which his mercy had resolved upon from eternity, for the saving of all those who would em­brace Christ, and the terms offered through him in the gospel; which, that he might do, he makes publi­cation in the Scripture, where he opens his very heart and exposeth the purposes of his love—that from everlasting he had taken up for the salvation of poor sinners—to their own view in the many precious promises, that run like veins throughout the whole body of the Scriptures, and these with all the seals and ratifications which either his wisdom could find, or man’s jealous unbelieving heart desire, and all this on a design to silence the querulous spirit of poor tempted souls, and make their life more comfortable, who, pursued by the hue and cry of their high climb­ing sins, take sanctuary for their lives in Christ Jesus. As we have it in totidem verbis—in so many words, ‘That by two immutable things, in which it was im­possible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us,’ Heb. 6:18.  And because that of the greatness and multitude of the creature's sins, is both the heaviest millstone which the devil can find to tie about the poor sinner’s neck, in order to the drowning him in despair, and that knife also which is the oftenest taken up by the tempted sinner’s own hands for the murdering his faith; therefore the more frequent and abundant provision is made by God against this.  Or read for this purpose these choice scriptures, Ex. 34:5; Jer. 3, the whole chapter; Isa. 1:18; 45:7-9, 12; Heb. 7:25; I John 1:9; these, and such like places, are the strongholds which faith re­treats into when this battery is raised against the soul.

Canst thou for shame be gravelled, saith faith, O my soul, with an argument drawn merely from the greatness of thy sins, which is answered in every page almost in the Bible, and to confute which so consider­able part of Scripture was written?  Thus faith hisseth Satan away with this his argument, that he counts so formidable, as they would do a wrangling sophister out of the schools, when he boldly and ridiculously denies some known principle, acknowledged by all for a truth that have not lost their wits.  But I would not be here mistaken.  God forbid, that while I am curing despair I should cause presumption in any.  These two distempers of the soul are equally mortal and dangerous, and so contrary, that, like the cold stom­ach and the hot liver in the same person, while the physician thinks to help nature in the one to a heat for digesting its food, he sometimes unhappily kindles a fire in the other that destroys nature itself.  Thus, while we labour to cheer the drooping soul’s spirits, and strengthen him to retain and digest the promise for his comfort, we are in danger of nourishing that feverish heat of presumptuous confidence, which is a fire will soon eat out all care to please, and fear to displease, God; and consequently all ground of true faith in the soul.  Faith and fear are like the natural heat and radical moisture in the body, which is never well but when both are preserved.  ‘The Lord taketh pleasure in them that fear him, in those that hope in his mercy.’  Let me therefore caution thee, Christian. As thou meanest to find any relief from the mercy of God in a day of distress, take heed thou dost not think to befriend thyself with hopes of any favour thou mayest find from it, though thou continuest thy friendship with thy lusts.  [It were] a design as infecable as to reconcile light and darkness, and bring day to dwell with night.  Thou needest not indeed fear to believe the pardon of thy sins—if thou re­pentest of them—merely because they are great; but tremble to think of sinning boldly, because the mercy of God is great.  Though mercy be willing to be a sanctuary to the trembling sinner, to shelter him from the curse of his sin; yet it disdains to spread her wing over a bold sinner, to cover him while he is naught with his lust.  What! sin because there are promises of pardon, and these promises made by mercy, which as far exceeds our sins as God doth the creature!  Truly this is the antipodes to the meaning that God’s mercy had in making them, and turns the gospel with its heels upwards.  [It is] as if your servant should get to your cellar of strong waters, and with them make him­self drunk, which you keep for them when sick or faint, and then only to be used.  O take heed of quaf­fing thus in the bowls of the sanctuary.  It is the sad soul, not the sinning, that this wine of consolation belongs to.

THREE WAYS by which faith teaches the soul to draw out the virtue of the promises 2/4

2. Way.  Faith attends to the end of the prom­ises, which give a further prospect of their greatness. Now a word, which is the light faith goes by, discovers a double end of promises, especially of the promise of pardoning mercy.

           (1.) End.  The exalting and magnifying the riches of free grace, which God would have appear in all its glory—so far, I mean, as it is possible to be exposed to the creature’s view; for the full sight of God’s glory is an object adequate to his own eye and none else.  See this counsel and mysterious design sweetly opened, Eph. 1:6, 9, 11, 12.  The sums of it all will amount to this, that God in himself hath taken up a purpose of pardoning and saving a company of poor sinners for Christ's sake; and this he hath prom­ulgated in the promises of the gospel.  And the plot of all is, that he might gather these all together at last in heaven—some of which are already there, others of them at present on earth, and some yet unborn—and, when they shall all meet together in one glorious choir, that there they may, by their triumphant songs and hallelujahs, fill the heavens with praiseful acclam­ations of thankfulness to the glory of that mercy which hath thus pardoned and saved them.  Now, faith  observing the praise of God’s mercy to be the end aimed at by him in the promise, comes with good news to the trembling soul, and tells it that if God will be but true to his own thoughts, and keep his eye on that mark where at first he hath set it, impossible it is that he should reject any poor penitent sinner merely for the greatness of the sins he hath committed.

           It is the exaltation of his mercy, saith faith, that God hath in his eye, when he promiseth pardon to poor sinners.  Now, which exalts this most? to pardon little or great sinners?  Whose voice will be highest and shrillest in the song of praise, thinkest thou? Surely his to whom most is forgiven; and therefore God cannot but be most ready to pardon the greatest sinners when truly penitent.  A physician that means to be famous will not send away those that most need his skill and art, and only practise upon such diseases as are slight and ordinary.  They are the great cures which ring far and near.  When one, given over by himself and others as a dead man, is, by the skill and care of a physician, rescued out of the jaws of death that seemed to have inclosed him, and raised to health; this commends him to all that hear of it, and gains him more reputation than a whole year’s prac­tice in ordinary cures.  The great revenue of praise is paid into God’s exchequer from those who have had great sins pardoned.  He that hath five hundred pence forgiven will love more than he that hath but fifty, by Christ’s own judgment, Luke 7:43.  And where there is most love there is like to be most praise;—love and praise being symbolical, the one resolving into the other.  The voice of a Manasseh, a Magdalene, and a Paul, will be heard, as I may so say, above all the rest in heaven's concert.  The truth is, greatness of sin is so far from putting a bar to the pardoning of a peni­tent sinner in God's thoughts; that he will pardon none—how little sinners soever they have been —except they see and acknowledge their sins to be great, before they come to him on such an errand. And therefore he useth the law to make way, by its convictions and terrors on the conscience, for his pardoning mercy, to ascend the throne in the peni­tent sinner’s heart with the more magnificence and honour, Rom. 5:20.  ‘The law entered’—that is, it was promulgated first by Moses, and is still preached —‘that the offence might abound:’—that is in the conscience by a deeper sense and remorse.  And why so, but that ‘where sin abounded, grace might much more abound?’  We must needs shape our thoughts of the mercy that pardons our sins, suitable to the thoughts we frame to ourselves of the sins we have committed.  If we conceive these little, how can we think the other great?  And if we tremble at the great­ness of our sins, we must needs triumph and exult at the transcendency of the mercy which so far exceeds their bulk and greatness.  He that wonders at the height of some high mountain, would much more wonder at the depth of those waters which should quite swallow and cover it from being seen.

          

THREE WAYS by which faith teaches the soul to draw out the virtue of the promises 1/4

 1. Way.  Faith leads the soul to the spring‑head of the promises, where it may stand with best advan­tage, to take a view of their greatness and precious­ness.  Indeed we understand little of things till we trace them to their originals and can see them lying in their causes.  Then a soul will know his sins to be great when he sees them in their spring and source flowing from an envenomed nature that teems with enmity against God.  Then the sinner will tremble at the threatenings which roll like thunder over his head, ready to fall every moment in some judgment or other upon him, when he sees from whence they are sent; the perfect hatred that God bears to sin, and infinite wrath with which he is inflamed against the sinner for it.  In a word, then the poor trembling soul will not count the consolation of the promises small when it sees from what fountain it flows—the bosom of God’s free mercy.  This indeed is the original source of all promises.  The covenant itself, which comprehends them all is called ‘mercy,’ because the product of mercy.  ‘To perform the mercy promised to our fathers, and to remember his holy covenant,’ Luke 1:72.  Now, saith faith, if the promises flow from the sea of God’s free mercy, then they must needs be infinite as he is, boundless and bottomless as that is; so that to reject the promise, or question the suffi­ciency of the provision made in it upon this account, because thy sins are great or many, casts a dishonour­able reflection on that mercy, in whose womb the promise was conceived; and God will certainly bring his action of defamation against thee, for aspersing this his darling attribute, which he can least endure to see slandered and traduced.  God makes account you have done your worst against him, when once you re­port him to be unmerciful or but scant in his mercy. How great a sin this is may be conceived by the thoughts which God hath of this disposition and frame of spirit in his creature.  An unmerciful heart is such an abomination before the Lord that it hath few like it.  This lies at he bottom of the heathen’s charge, as the sediment and grossest part of all their horrid sins—they were ‘implacable, unmerciful,’ Rom. 1:31. Now, to attribute that to God which he so abhors in his creature, must needs make a heart tender of the good name of God to tremble and exceedingly fear. It was a dreadful punishment that God brought upon Jehoram, king of Judah, whom he ‘smote in his bowels with an incurable dis­ease,’ that after two years’ torment his very bowels fell out, II Chr. 21:18, 19.  And why did this sore and heavy plague befall him? Surely to let him know his want of bowels of mercy to his brethren and princes, whom he most cruelly butch­ered.  He had not bowels in his heart, and he shall therefore have none in his body.  Now, darest thou, saith faith, impute want of bowels to God, that he will not show mercy to thee, who penitently seeks it in Christ’s name, when thou seest what testimony he gives of his incensed wrath against those men who have hardened their bowels against their brethren, yea, their enemies?  O, have a care of this.  To shut thy own bowels of compassion from thy brother in need is s grievous sin, and brings it into question whether the love of God dwells in thee, I John 3:17; but, to asperse the merciful heart of God, as if his bowels of compassion were shut against a poor soul in need, that desires to repent and return, is transcen­dently the greater abomination, and it puts out of all question—where it is persisted in—that the love of God dwells not in him.  It is impossible that love to God should draw such a misshapen portraiture of God as this is