2. Because faith is but a loose presumption, if it be not carried out to the threatenings as well as the promises. In all right belief there is mixture. Men that look altogether to be honeyed and oiled with grace, to be fed with the promises and feasted with love, they mistake the nature of God and the state of his economy, and the manner of his dealing with the world ; they mistake the nature of God, for God is just as well as merciful. And in such a mixed dispensation hath he revealed himself to the creature : Ps. cxvi. 5, ' Gracious is the Lord, and righteous ; yea, our God is merciful ; ' gracious, and yet righteous. And they mistake the ordinances of God and the state of his dispensa- tions ; for he will be known in his judgments, as well as in his mercies. God hath always delighted to deal with men in the way of a covenant. Xow the right covenant form is a precept invested with a promise and a threatening ; therefore we are bound to believe that God will condemn the obstinate as well as save the penitent. In the covenant which God made with man in innocency, it is notable the only memorial we have is of the curse ; nothing but that is mentioned : Gen. ii. 17, 'In the day thou eatest thereof thou shalt die the death.' The promise is but implied ; if thou forbearest eating, thou shalt live ; but the threatening is expressed, What was the reason ? Partly because the effect of that covenant was only to oblige the guilty creature to death ; and partly because God would show us that mans nature doth always need a bridle. In the state of innocency, when we were most holy, as there was use of a law for the exercise of obedience, so there was use of a threatening to keep him from sin, because of the changeableness of his nature ; therefore it is much more needful now in our degenerate estate. Though the new nature needs no other argument but love and sweetness, yet the old nature needs a curb and restraint. Therefore men that would only hear of promises and arguments of grace, sin against God's ordination and the wisdom by which he will govern the world ; they would have God yield to them and speak them fair, else they will be none of his ; so that the faith they cry up is rather a fond delicacy, or carnal presumption, than a serious respect to (iod.
3. Because it is necessary and profitable. There is no part of scripture without use and profit. j\Ian may write a book, but there may be a great deal of waste in it ; but when God hatli written a volume or book, there is nothing in it but what is of profit : Rom. xv.
VeR. 7.] SERMONS UPON HEBREWS XI. 185
4, ' Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures mifht have hope.' It is true, it is the aim of the whole scripture to beget liope ; ay, but there are some things, in order to hope, that are first to work upon fear ; something to bridle the flesh as well as to comfort the spirit, though all endeth in hope. There is nothing in the word of God superfluous, and the threatenings are a considerable part of the word.
But more particularly I shall show you how the threatenings are necessary.
[1.] To beget humiliation for sins past. In the threatenings we see the desert of sin, therefore after grievous oflences it is good to wound the heart this way with the more remorse. Josiah's heart was tender and made soft — by what ? by the threatening : 2 Kings xxii. 19, ' Because thine heart was tender, and tliou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse,' &c. Certainly there is great advantage by the com- mination. You will never understand how displeasing things are to God till you look upon the flying roll, and read the curses ; then the soul will say, Oh, what have I done ? I have done that which makes me guilty of all the curses of the law ; and this will make you earnest after pardon, nay, it will make the pardon more welcome when it comes ; We have deserved to be cast into hell, but grace hath saved us. Then will your hearts be enlarged in praises and thanksgivings to God, and you vv'ill exalt him to the highest heaven who hath delivered you from the lowest hell. Daniel, when he was in the den, had more cause to bless God than if he had been kept out of the den ; to be in the midst of lions, and to see their mouths muzzled. So when we think of the evil of sin, and the terrible consequents of sin, and all this taken away by Christ, how will this commend our portion ? how will we bless God for Jesus Christ ? This is the fruit of sin, but ' there is no condemnation to them that are in Christ,' Eom. viii. 1.