The Works of the Rev. Hugh Binning Part 3

Indeed, for a man to seek his own glory, or search into it, "is not glory," (Prov. xxv. 27), but rather a man's shame. Self-seeking in creatures is a monstrous and incongruous thing; it is as absurd, and unbeseeming a creature, to seek its own glory, as to attribute to itself its own being. Shall the thing formed say to the potter, Thou hast not made me? That were ridiculous. And shall the thing formed say, 'Tis made for itself? That were as ridiculous. Self-denial is the ornament and beauty of a creature, and therefore humility is an ornament and clothing, 1 Pet. v. 5; and honour upholds the humble spirit, Prov. xxix. 23. But G.o.d's self-seeking, and seeking of his own glory, is his eminent excellency. It is indeed his glory, because he is, and there is none else; there is nothing, besides him, but that which hath issued forth from his incomprehensible fulness. And therefore it is all the reason of the world, that as he is the beginning, so he should be the end of all things, Rev.

i. 8. And there is the more reason of it, that his majesty's seeking of his own glory is not prejudicial to the creature's good, but the very communication of his fulness goes along with it: so that in glorifying himself, he is most beneficial to his own creatures. Poor creatures, indigent at home, are yet proud of nothing, and endeavour, in seeking of themselves, to engross all perfections into their own bosoms! Ambition and vainglory robs and spoils others' excellencies to clothe itself withal; and then boasts itself in these borrowed feathers! But our blessed Lord is then doing most for our advantage when he does all for his own glory. He needs not go abroad to seek perfection, but to manifest what he is in himself; he communicates of himself to us. O blessed self-seeking that gave us a being and well-being; that makes no advantage by it, but gives advantage! He hath the honour of all, but we have the profit of all.

"All things are of him, and for him;" but man in a peculiar and proper way. As G.o.d, in making of man, was pleased of his goodness to stamp him with a character of his own image-and in this he puts a difference between man and other creatures, that he should have more plain and distinct engravings of divine majesty upon him, which might show the glory of the workman-so it appears that he is in a singular way made for G.o.d, as his last end. As he is set nearer G.o.d, as the beginning and cause, than other creatures; so he is placed nearer G.o.d as the end. All creatures are made _ultimo_, lastly, for G.o.d, yet they are all made _proximo_, nextly, for man. Therefore David falls out a wondering, "Lord, what is man, that thou art mindful of him," "and hast made him to have dominion over the works of thy hands, and put all things under his feet!" Psal. viii. 4, 6. The creature comes out in a direct line from G.o.d, as the beams from the body of the sun; and it is directed towards the use and service of mankind, from whom all the excellency and perfection that is in it should reflect towards G.o.d again. Man is both _proximo et ultimo_ for G.o.d. We are to return immediately to the fountain of our being; and thus our happiness and well-being is perpetuated. There is nothing intervening between G.o.d and us that our use and service and honour should be directed towards: but all the songs and perfections of the creature, that are among the rest of the creatures, meet all in man as their centre, for this purpose that he may return with them all to the glorious fountain from whence they issued.

Thus we stand next G.o.d, and in the middle between G.o.d and other creatures.

This, I say, was the condition of our creation. We had our being immediately from G.o.d, as the beginning of all; and we were to have our happiness and well-being by returning immediately to G.o.d as the end of all. But sin coming in between G.o.d and us, hath displaced us, so that we cannot now stand next G.o.d, without the intervention of a Mediator; and we cannot stand between G.o.d and creatures, to offer up their praises to him; but "there is one Mediator between G.o.d and man," that offers up both man's praises and the creature's songs which meet in man.

Now, seeing G.o.d hath made all things for himself, and especially man for his own glory, that he may show forth in him the glory and excellence of his power, goodness, holiness, justice, and mercy; it is not only most reasonable that man should do all things that he doth to the glory of G.o.d, but it is even the beauty and perfection of a man,-the greatest accession that can be to his being,-to glorify G.o.d by that being. We are not our own, therefore we ought not to live to ourselves, but to G.o.d whose we are.

But you may ask, What is it to glorify G.o.d? Doth our goodness extend to him? Or is it an advantage to the Almighty that we are righteous? No indeed! And herein is the vast difference between G.o.d's glorifying of us and sanctifying of us, and our glorifying and sanctifying of him. G.o.d "calls things that are not," and makes them to be: but we can do no more but call things that are, and that far below what they are. G.o.d's glorifying is creative,-ours only declarative. He makes us such,-we do no more but declare him to be such. This then is the proper work that man is created for, to be a witness of G.o.d's glory, and to give testimony to the appearances and out-breakings of it in the ways of power and justice and mercy and truth. Other creatures are called to glorify G.o.d, but it is rather a proclamation to dull and senseless men, and a provocation of them to their duty. As Christ said to the Pharisees, "If these children hold their peace, the stones would cry out," so may the Lord turn himself from stupid and senseless man, to the stones and woods and seas and sun and moon, and exhort them to man's duty, the more to provoke and stir up our dulness, and to make us consider that it is a greater wonder that man, whom G.o.d hath made so glorious, can so little express G.o.d's glory, than if stupid and senseless creatures should break out in singing and praising of his majesty. The creatures are the books wherein the lines of the song of G.o.d's praises are written; and man is made a creature capable to read them, and to tune that song. They are appointed to bring in brick to our hand; and G.o.d has fas.h.i.+oned us for this employment, to make such a building of it. We are the mouth of the creation; but ere G.o.d want praises when our mouth is dumb, and our ears deaf, G.o.d will open the mouths of a.s.ses, "of babes and sucklings," and in them perfect praises, Psal. viii.

1, 2. Epictetus said well, _Si Luscinia essem, canerem ut Luscinia: c.u.m autem h.o.m.o sim, __ quid agam? Laudabo Deum, nec unquam cessabo_-If I were a lark, I would sing as a lark, but seeing I am a man, what should I do, but praise G.o.d without ceasing? It is as proper to us to praise G.o.d, as for a bird to chaunt. All beasts have their own sounds and voices peculiar to their own nature, this is the natural sound of a man. Now as you would think it monstrous to hear a melodious bird croaking as a raven, so it is no less monstrous and degenerate to hear the most part of the discourses of men savoring nothing of G.o.d. If we had known that innocent estate of man, O how would we think he had fallen from heaven! We would imagine that we were thrust down from heaven, where we heard the melodious songs of angels, into h.e.l.l, to hear the howlings of d.a.m.ned spirits. This then is that we are bound unto, by the bond of our creation, this is our proper office and station G.o.d once set us into, when he a.s.signed every creature its own use and exercise. This was our portion, (and O the n.o.blest of all, because nearest the King's own person!) to acknowledge in our hearts inwardly, and to expires in our words and actions outwardly, what a One he is, according as he hath revealed himself in his word and works. It is great honour to a creature to have the meanest employment in the court of this great king, but, O, what is it to be set over all the King's house, and over all his kingdom! But, then, what is that in respect of this,-to be next to the King-to wait on his own person, so to speak? Therefore the G.o.dly man is described as a waiting maid, or servant. Psal. cxxiii. 2.

Well then, without more discourse upon it, without multiplying of it into particular branches, to glorify G.o.d is in our souls to conceive of him, and meditate on his name, till they receive the impression and stamp of all the letters of his glorious name, and then to express this in our words and actions in commending of him, and obeying of him. Our souls should be as wax to express the seal of his glorious attributes of justice, power, goodness, holiness, and mercy, and as the water that receives the beams of the sun reflects them back again, so should our spirits receive the sweet warming beams of his love and glorious excellency, and then reflect them towards his Majesty, with the desires and affections of our souls. All our thoughts of him, all our affections towards him, should have the stamp of singularity, such as may declare there is none like him, none besides him, our love, our meditation, our acknowledgement should have this character on their front,-"There is none besides thee; thou art, and none else." And then a soul should, by the cords of affection to him and admiration of him, be bound to serve him.

Creation puts on the obligation to glorify him in our body and spirits which are his, but affection only puts that to exercise. All other bonds leave our natures at liberty, but this constrains, 2 Cor. v. 14, it binds on all bonds, it ties on us all divine obligations. Then a soul will glorify G.o.d, when love so unites it to G.o.d, and makes it one spirit with him, that his glory becomes its honour, and becomes the principle of all our inward affections and outward actions. It is not always possible to have and express particular thoughts of G.o.d and his glory, in every action and meditation, but, for the most part it ought to be so. And if souls were accustomed to meditation on G.o.d, it would become their very nature,-_altera natura_,-pleasant and delightsome. However, if there be not always an express intention of G.o.d's glory, yet there ought to be kept always such a disposition and temper of spirit as it may be construed to proceed from the intention of G.o.d's glory, and then it remains in the seed and fruit, if not in itself.

Now when we are speaking of the great end and purpose of our creation, we call to mind our lamentable and tragical fall from that blessed station we were const.i.tute into. "All men have sinned and come short of the glory of G.o.d," Rom. iii. 23. His being in the world was for that glory, and he is come short of that glory. O strange shortcoming! Short of all that he was ordained for! What is he now meet for? For what purpose is that chief of the works of G.o.d now! The salt, if it lose its saltness, is meet for nothing, for wherewithal shall it be seasoned? Mark ix. 50. Even so, when man is rendered unfit for his proper end, he is meet for nothing, but to be cast out and trode upon, he is like a withered branch that must be cast into the fire, John xv. 6. Some things, if they fail in one use, they are good for another, but the best things are not so,-_Corruptio optimi pessima_. As the Lord speaks to the house of Israel, "Shall wood be taken of the vine tree to do any work?" Even so the inhabitants of Jerusalem, Ezek. xv. 2-6. If it yield not wine, it is good for nothing. So, if man do not glorify G.o.d,-if he fall from that,-he is meet for nothing, but to be cast into the fire of h.e.l.l, and burnt for ever, he is for no use in the creation, but to be fuel to the fire of the Lord's indignation.

But behold! the goodness of the Lord and his kindness and love hath "appeared toward man. Not by works of righteousness which we have done, but according to his mercy he saved us," "through Jesus Christ," t.i.t. iii, 4, 5, 6. Our Lord Jesus, by whom all things were created, and for whom, would not let this excellent workmans.h.i.+p perish so, therefore he goes about the work of redemption,-a second creation more laborious and also more glorious than the first, that so he might glorify his Father and our Father. Thus the breach is made up, thus the unsavoury salt is seasoned, thus the withered branch is quickened again for that same fruit of praises and glorifying of G.o.d. This is the end of his second creation, as it was of the first: "We are his workmans.h.i.+p created to good works in Christ Jesus," Eph. ii. 10. "This is the work of G.o.d to believe on him whom he hath sent, to set to our seal, and to give our testimony to all his attributes," John vi. 29 and iii. 33. We are "bought with a price," and therefore we ought to glorify him with our souls and bodies. He made us with a soul, and that bound us, but now he has made us again, and paid a price for us, and so we are twice bound not to be our own but his, "and so to glorify him in our bodies and spirits," 1 Cor. vi. ult. I beseech you, gather your spirits, call them home about the business. We once came short of our end,-G.o.d's glory and our happiness, but know, that it is attainable again. We lost both, but both are found in Christ. Awake then and stir up your spirits, else it shall be double condemnation-when we have the offer of being restored to our former blessed condition-to love our present misery better. Once establish this point within your souls, and therefore ask, Why came I hither? To what purpose am I come into the world? If you do not ask it, what will you answer when he asks you at your appearance before his tribunal? I beseech you, what will many of you say in that day when the Master returns and takes an account of your dispensation? You are sent into the world only for this business-to serve the Lord. Now what will many of you answer? If you speak the truth (as then you must do it,-you cannot lie then!) you must say, "Lord, I spent my time in serving my own l.u.s.ts, I was taken up with other businesses, and had no leisure, I was occupied in my calling," &c. Even as if an amba.s.sador of a king should return him this account of his negociation. "I was busy at cards and dice, I spent my money, and did wear my clothes." Though you think your ploughing and borrowing and trafficking and reaping very necessary, yet certainly these are but as trifles and toys to the main business. O what a dreadful account will souls make! They come here for no purpose but to serve their bodies and senses, to be slaves to all the creatures which were once put under man's feet. Now man is under the feet of all, and he has put himself so. If you were of these creatures, then you might be for them. You seek them as if you were created for them, and not they for you, and you seek yourselves, as if you were of yourselves, and had not your descent of G.o.d. Know, my beloved, that you were not made for that purpose, nor yet redeemed either to serve yourselves, or other creatures, but that other creatures might serve you, and ye serve G.o.d, Luke i. 74, 75. And this is really the best way to serve ourselves and to save ourselves,-to serve G.o.d. Self seeking is self-destroying, self denying is self-saving, soul saving. "He that seeketh to save his life shall lose it, and he that loseth his life shall find it, and he that denies himself and follows me, is my disciple." Will ye once sit down in good earnest about this business? 'Tis lamentable to be yet to begin to learn to live, when ye must die! Ye will be out of the world almost, ere ye bethink yourself, Why came I into the world? _Quindam tunc vivere incipiunt, c.u.m desinendum est, imo quidam ante vivere desierunt quam inciperent_, this is of all most lamentable,-many souls end their life, before they begin to live. For what is our life, but a living death, while we do not live to G.o.d, and while we live not in relation to the great end of our life and being,-the glory of G.o.d? It were better, says Christ, that such "had never been born." You who are created again in Jesus Christ, it most of all concerns you to ask, Why am I made? And why am I redeemed? And to what purpose? It is certainly that ye may glorify your heavenly Father, Mat. v. 16; Ps. lvi. 13. And you shall glorify him if you bring forth much fruit, and continue in his love, John xv. 8, 9. And this you are chosen and ordained unto, ver. 16, and therefore abide in him, that ye may bring forth fruit, ver. 4. And if you abide in him by believing, you do indeed honour him, and he that honoureth the Son honoureth the Father, John v. 23. Here is a compendious way to glorify G.o.d. Receive salvation of him freely, righteousness and eternal life, this sets to a seal to G.o.d's truth and grace and mercy, and whoso counts the Son worthy to be a Saviour to them, and sets to their seal of approbation to him whom G.o.d the Father hath sent and sealed, he also honours the Father, and then he that honoureth the Father, hath it not for nothing, "for them that honour me I will honour," 1 Sam ii. 30, says the Lord, and "he that serves me, him will my Father honour," John xii. 26. As the believing soul cares for no other, and respects no other but G.o.d, so he respects no other but such a soul. "I will dwell in the humble, and look unto the contrite," there are mutual respects and honours. G.o.d is the delight of such a soul, and such a soul is G.o.d's delight. That soul sets G.o.d in a high place, in a throne in its heart, and G.o.d sets that soul in a heavenly place with Christ, Eph. ii. 6, yea he comes down to sit with us and dwells in us, off his throne of majesty, Isa. lxvi. 1, 2, and lvii.

15.

Lecture II.

Union And Communion With G.o.d The End And Design Of The Gospel

Psalm lxxiii. 24-28.-"Thou wilt guide me with thy counsel, &c.

Whom have I in heaven but thee? &c. It is good for me to draw near to G.o.d."-1 John i. 3. "That which we have seen and heard declare we unto you, that ye also may have fellows.h.i.+p with us, and truly our fellows.h.i.+p is with the Father, and with his Son Jesus Christ."-John xvii. 21-23. "That they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us, &c."

It is a matter of great consolation that G.o.d's glory and our happiness are linked together, so that whoever set his glory before them singly to aim at, they take the most compendious and certain way to true blessedness.

His glory is the ultimate end of man, and should be our great and last scope. But our happiness-which consists in the enjoyment of G.o.d-is subordinate to this, yet inseparable from it. The end of our creation is communion and fellows.h.i.+p with G.o.d, therefore man was made with an immortal soul capable of it, and this is the greatest dignity and eminency of man above the creatures. He hath not only impressed from G.o.d's finger, in his first moulding, some characters resembling G.o.d, in righteousness and holiness, but is created with a capacity of receiving more of G.o.d by communion with him. Other creatures have already all they will have,-all they can have,-of conformity to him, but man is made liker than all, and is fitted and fas.h.i.+oned to aspire to more likeness and conformity, so that his soul may s.h.i.+ne more and more to the perfect day.

There was an union made already in his first moulding, and communion was to grow as a fragrant and sweet fruit out of this blessed root. Union and similitude are the ground of fellows.h.i.+p and communion. That union was gracious,-that communion would have been glorious, for grace is the seed of glory. There was a twofold union between Adam and G.o.d,-an union of state, and an union of nature, he was like G.o.d, and he was G.o.d's friend.

All the creatures had some likeness to G.o.d, some engravings of his power and goodness and wisdom, but man is said to be made according to G.o.d's image, "Let us make man like unto us." Other creatures had _similitudinem vestiga_, but man had _similitudinem faciet_. Holiness and righteousness are G.o.d's face,-the very excellency and glory of all his attributes, and the Lord stamps the image of these upon man. Other attributes are but like his back parts, and he leaves the resemblance of his footsteps upon other creatures. What can be so beautiful as the image of G.o.d upon the soul?

Creatures, the nearer they are to G.o.d, the more pure and excellent. We see in the fabric of the world, bodies the higher they are, the more pure and cleanly, the more beautiful. Now then, what was man that was "made a little lower than the angels"?-in the Hebrew, "a little lower than G.o.d,"

_tantum non deus_. Seeing man is set next to G.o.d, his glory and beauty certainly surpa.s.ses the glory of the sun and of the heavens. Things contiguous and next other are like other. The water is liker air than the earth, therefore it is next the air. The air is liker heaven than water, therefore is it next to it. _Omne contiguum spirituali, est spirituale_.

Angels and men next to G.o.d, are spirits, as he is a spirit. Now similitude is the ground of friends.h.i.+p. _Pares paribus congregantur, similitudo necessitudims vinculum_. It is that which conciliates affections among men. So it is here by proportion. G.o.d sees all is very good, and that man is the best of his works and he loves him, and makes him his friend, for his own image which he beholds in him.

At length from these two roots this pleasant and fragrant fruit of communion with and enjoyment of G.o.d grows up. This is the entertainment of friends, to delight in one another, and to enjoy one another. _Amicorum omnia communia_. Love makes all common. It opens the treasure of G.o.d's fulness, and makes a vent of divine bounty towards man, and it opens the heart of man, and makes it large as the sand of the sea to receive of G.o.d.

Our receiving of his fulness is all the entertainment we can give him. O what blessedness is this, for a soul to live in him! And it lives in him when it loves him. _Anima est ubi amat, non ubi animat_. And to taste of his sweetness and be satisfied with him, this makes perfect oneness, and perfect oneness with G.o.d, who is "the fountain of life, and in whose favour is life," is perfect blessedness.

But we must stand a little here and consider our misery, that have fallen from such an excellency. How are we come down from heaven wonderfully? Sin has interposed between G.o.d and man and this dissolves the union, and hinders the communion. An enemy has come between two friends, and puts them at odds, and oh! an eternal odds. Sin hath sown this discord, and alienated our hearts from G.o.d. Man's glory consisted in the irradiation of the soul from G.o.d's s.h.i.+ning countenance, this made him light, G.o.d's face s.h.i.+ned on him. But sin interposing has eclipsed that light and brought on an eternal night of darkness over the soul. And thus we are spoiled of the image of G.o.d, as when the earth comes between the sun and the moon. Now then, there can no beams of divine favour and love break through directly towards us, because of the cloud of our sins, that separates between G.o.d and us, and because of "the part.i.tion wall," and "the hand writing of ordinances that was against us,"-G.o.d's holy law, and severe justice, Eph.

ii. 14, Col. ii. 14.

Then, what shall we do? How shall we see his face in joy? Certainly it had been altogether impossible, if our Lord Jesus Christ had not come, who is "the light and life of men." The Father s.h.i.+nes on him, and the beams of his love reflect upon us, from the Son. The love of G.o.d, and his favourable countenance, that cannot meet with us in a direct and immediate beam, they fall on us in this blessed compa.s.s, by the intervention of a mediator. We are rebels standing at a distance from G.o.d, Christ comes between, a mediator and a peace maker, to reconcile us to G.o.d. "G.o.d is in Christ reconciling the world." G.o.d first makes an union of natures with Christ, and so he comes near to us, down to us who could not come up to him, and then he sends out the word of reconciliation,-the gospel, the tenor whereof is this, "That which we have seen and heard declare we unto you, that ye also may have fellows.h.i.+p with us, and truly our fellows.h.i.+p is with the Father, and with his Son," 1 John i. 3. It is a voice of peace and invitation to the fellows.h.i.+p of G.o.d. Behold, then the happiness of man is the very end and purpose of the gospel. Christ is the repairer of the breaches, the second Adam aspired to quicken what Adam killed. He hath "slain the enmity," and cancelled the hand writing that was against us, and so made peace by the blood of his cross, and then, having removed all that out of the way, he comes and calls us unto the fellows.h.i.+p which we were ordained unto from our creation. We who are rebels, are called to be friends, "I call you not servants, but friends." It is a wonder that the creature should be called a friend of G.o.d, but, O great wonder, that the rebel should be called a friend! And yet that is not all. We are called to a nearer union,-to be the sons of G.o.d, this is our privilege, John i. 12.

This is a great part of our fellows.h.i.+p with the Father and his Son, we are the Father's children, and the Son's brethren "and if children then heirs, heirs of G.o.d," and if brethren, then co-heirs with Christ, Rom. viii. 17.

Thus the union is begun again in Christ, but as long as sin dwells in our mortal bodies it is not perfect, there is always some separation and some enmity in our hearts, and so there is neither full seeing of G.o.d, for "we know but in part," and we see "darkly," nor full enjoying of G.o.d, for we are "saved by hope," and we "live by faith, and not by sight." But this is begun which is the seed of eternal communion, we are here partakers of the divine nature. Now then it must aspire unto a more perfect union with G.o.d whose image it is. And therefore the soul of a believer is here still in motion towards G.o.d as his element. There is here an union in affection but not completed in fruition,-_affectu non effecta_. The soul pants after G.o.d,-"Whom have I in heaven or earth but thee? My flesh and my heart faileth," &c. A believing soul looks upon G.o.d as its only portion,-accounts nothing misery but to be separated from him, and nothing blessedness but to be one with him. This is the loadstone of their affections and desires, the centre which they move towards, and in which they will rest. It is true, indeed, that oftentimes our heart and our flesh faileth us, and we become ignorant and brutish. Our affections cleave to the earth, and temptations with their violence turn our souls towards another end than G.o.d. As there is nothing more easily moved and turned wrong than the needle that is touched with the adamant, yet it settles not in such a posture, it recovers itself and rests never till it look towards the north, and then it is fixed-even so, temptations and the corruptions and infirmities of our hearts disturb our spirits easily, and wind them about from the Lord, towards any other thing, but yet we are continuing with him, and he keeps us with his right hand, and therefore though we may be moved, yet we shall not be greatly commoved, we may fall, but we shall rise again. He is "the strength of our heart," and therefore he will turn our heart about again, and fix it upon its own portion. Our union here consists more in his holding of us by his power, than our taking hold of him by faith. Power and good will encamp about both faith and the soul. "We are kept by his power through faith," 1 Pet i. 5. And thus he will guide the soul, and still be drawing it nearer to him, from itself, and from sin and from the world, till he "receive us into glory,"

and until we be one as with the Father and the Son,-"He in us and we in him, that we may be made perfect in one," as it is in the words read.

This is strange. A greater unity and fuller enjoyment, a more perfect fellows.h.i.+p, than ever Adam in his innocency would have been capable of!

What soul can conceive it? what tongue express it? None can, for it is that which "eye hath not seen, nor ear heard, neither hath it entered into man's heart to conceive." We must suspend the knowledge of it till we have experience of it. Let us now believe it, and then we shall find it. There is a mutual inhabitation which is wonderful. Persons that dwell one _with_ another have much society and fellows.h.i.+p, but to dwell one _in_ another is a strange thing,-"I in them, and they in me," and therefore G.o.d is often said to dwell in us, and we to dwell in him. But that which makes it of all most wonderful and incomprehensible is that glorious unity and communion between the Father and the Son, which it is made an emblem of.

"As thou, Father, art in me, and I in thee, that they also may be one in us." Can you conceive that unity of the Trinity? Can you imagine that reciprocal inhabitation,-that mutual communion between the Father and the Son? No, it hath not entered into the heart to conceive it. Only thus much we know, that it is most perfect, it is most glorious, and so much we may apprehend of this unity of the saints with G.o.d. Oh love is an uniting and transforming thing. "G.o.d is love, and he that dwelleth in love dwelleth in G.o.d, and G.o.d in him." He dwelleth in us by love, this makes him work in us, and s.h.i.+ne upon us. Love hath drawn him down from his seat of majesty, to visit poor cottages of sinners, Isa. lxvi. 1, 2 and xlvi. 3, 4. And it is that love of G.o.d reflecting upon our souls that carries the soul upward to him, to live in him, and walk with him. O how doth it constrain a soul to "live to him," and draw it from itself! 2 Cor. v. 15. Then the more unity with G.o.d, the more separation from ourselves and the world, the nearer G.o.d the farther from ourselves, and the farther from ourselves the more happy, and the more unity with G.o.d, the more unity among ourselves, among the brethren of our family. Because here we are not fully one with our Father, therefore there are many differences between us and our brethren because we are not one perfectly in him, therefore we are not one, as he and the Father are one. But when he shall be in us, and we in him, as the Father is in the Son and the Son in the Father, then shall we be one among ourselves, then shall we meet in the unity of the faith, into a perfect man, "into the measure of the stature of the fulness of Christ,"

Eph. iv. 13. Christ is the uniting principle. While the saints are not wholly one, _uni tertio_, they cannot be perfectly one _inter se_, among themselves. Consider this, I beseech you Christ's union with the Father is the foundation of our union to G.o.d, and our union among ourselves. This is comfortable, the ground of it is laid already. Now it is not simply the unity of the Father and the Son in essence that is here meant, for what shadow and resemblance can be in the world of such an incomprehensible mystery? But it is certainly the union and communion of G.o.d with Christ Jesus as mediator, as the head of the church which is his body. Therefore seeing the Father is so wonderfully well pleased and one with Christ, his well beloved Son and messenger of the covenant, and chief party contracting in our name, he is by virtue of this, one with us, who are his seed and members. And therefore, the members should grow up in the head Christ, from whom the whole body maketh increase "according to the effectual working [of the Spirit] in it," Eph. v. 1, 16. Now, if the union between the Father and Christ our head cannot be dissolved, and cannot be barren and unfruitful, then certainly the Spirit of the Father which is given to Christ beyond measure, must effectually work in every member, till it bring them to "the unity of the faith," and, "to the measure of the perfect man, which is the fulness of Christ." So then every believing soul is one with the Father as Christ is one, because he is the head and they the members, and the day is coming that all the members shall be perfectly united to the head Christ and grow up to the perfect man, which is "the stature of Christ's fulness." "And then shall we all be made perfect in one," we shall be one as he is one, because he and we are one perfect man, head and members.

Now, to what purpose is all this spoken? I fear, it doth not stir up in our souls a desire after such a blessed life. Whose heart would not be moved at the sound of such words? "Our fellows.h.i.+p is with the Father and with his Son." We are made perfect, he in us, and we in him. Certainly, that soul is void of the life of G.o.d that doth not find some sparkle of holy ambition kindled within, after such a glorious and blessed condition!

But these things savour not, and taste not to the most part, "the natural man knoweth them not, for they are spiritually discerned." How lamentable is it, that Christ is come to restore us to our lost blessedness, and yet no man almost considers it or lays it to heart! O how miserable,-twice miserable-is that soul that doth not draw near to G.o.d in Christ, when G.o.d hath come so near to us in Christ, that goes a whoring after the l.u.s.t of the eyes and flesh, and after the imaginations of their own heart, and will not be guided by Christ, the way and life, to glory! "Thou shalt destroy them, O Lord," Psal. lxxiii. 27. All men are afar off from G.o.d, from the womb behold, we may have access to G.o.d in Christ. Wo to them that are yet afar off, and will not draw near, "they shall all perish." "I exhort you to consider what you are doing the most part of you are going away from G.o.d, you were born far off, and you will yet go farther, know what you will meet with in that way,-destruction."

You have never yet asked in earnest, For what purpose you came into the world? What wonder ye wander and walk at random, seeing ye have not proposed to yourselves any certain scope and aim! It is great folly, you would not be so foolish in any petty business, but O how foolish men are in the main business! "The light of the body is the eye," if that be not light, "the whole body is full of darkness." If your intention be once right established, all your course will be orderly, but if you be dark and blind in this point, and have not considered it, you cannot walk in the light, your whole way is darkness. The right consideration of the great end would s.h.i.+ne unto you, and direct your way But while you have not proposed this end unto yourselves-the enjoyment of G.o.d-you must spend your time either in doing nothing to that purpose, or doing contrary to it.

All your other lawful business, your callings and occupations, are but in the by; they are not the end, nor the way, but you make them your only business; they are altogether impertinent to this end. And the rest of your walking, in l.u.s.ts and ignorance, is not only impertinent, but inconsistent with it and contrary to it. If you think that you have this before your eyes, to enjoy G.o.d,-I pray you look upon the way you choose.

Is your drunkenness, your swearing, your uncleanness, your contentions and railings, and such works of the flesh,-are these the way to enjoy G.o.d?

Shall not these separate between G.o.d and you? Is your eating and drinking, sleeping as beasts, and labouring in your callings,-are these all the means you use to enjoy G.o.d? Be not deceived; you who draw not near G.o.d by prayer often in secret, and by faith in his Son Christ, as lost miserable sinners, to be saved and reconciled by him, you have no fellows.h.i.+p with him, and you shall not enjoy him afterward! You whose hearts are given to your covetousness, who have many lovers and idols besides him, you cannot say, Whom have I besides Thee in earth? No; you have many other things besides G.o.d. You can have nothing of G.o.d, except ye make him all to you.-unless you have him alone. "My undefiled is One," Cant. vi. 9. He must be alone, for "his glory he will not give to another." If you divide your affections, and pretend to give him part, and your l.u.s.ts another part, you may be doing so, but he will not divide his glory so, he will give no part of it to any other thing. But as for those souls that come to him and see their misery without him, O know how good it is! It is not only good, but best, yea only good; it is _bonum_, and it is _optimum_; yea, it is _unic.u.m_. "There is none good, save one, even G.o.d;" and there is nothing good for us but this one, to be near G.o.d, and so near, that we may be one,-one spirit with the Lord,-"for he that is joined to the Lord is one spirit." Rejoice in your portion, and long for the possession of it. Let all your meditations and affections and conversation proclaim this, "Whom have I in heaven but thee? and there is none in the earth whom I desire besides thee." And certainly he shall guide you to the end, and receive you into glory. Then you shall rest from your labours, because you shall dwell in him, and enjoy that which you longed and laboured for. Let the consideration of that end unite the hearts of Christians here. O what an absurd thing is it, that those who shall lodge together at night, and be made "perfect in one," should not only go contrary ways, but have contrary minds and affections!

Lecture III.

The Authority And Utility Of The Scriptures

2 Tim. iii. 16.-"All scripture is given by inspiration of G.o.d, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness."

We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,-running an uncertain race,-because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular inclinations and humours so do the purposes and designs of men vary; and often do the purposes of one man change, according to the circ.u.mstances of time and his condition in the world. We see all men almost running cross one to another. One drives at the satisfaction of his l.u.s.t by pleasure; another fancies a great felicity in honour; a third in getting riches; and thus men divide themselves; whereas, if it were true happiness that all were seeking, they would all go one way towards one end. If men be not in the right way, the faster they seem to move toward the mark, the farther they go from it.

Wandering from the right way, (suppose men intend well) will put them farther from that which they intend. _Si via in contrarium ducat, ipsa velocitas majoris intervalli causa est._ Therefore it concerns us all most deeply to be acquainted with the true path of blessedness; for if we once mistake, the more we do, the swifter we move, the more distant we are from it indeed. And there is the more need, because there are so many by-paths that lead to destruction. What say I? By-paths! No; highways, beaten paths, that the mult.i.tude of men walk in, and never challenge, nor will endure to be challenged as if they were in an error! In other journeys, men keep the plain highway, and are afraid of any secret by-way, lest it lead them wrong: _At hic, via quaeque tritissima maxime decipit._ Here the high-pathed way leads wrong, and O, far wrong!-to h.e.l.l. This is the meaning of Christ's sermon, "Enter in at the strait gate, but walk not in the broad way where many walk, for it leads to destruction." Therefore I would have this persuasion once begotten in your souls, that the course of this world,-the way of the most part of men,-is dangerous, is d.a.m.nable. O consider whither the way will lead you, before you go farther! Do not think it a folly to stand still now, and examine it, when you have gone on so long in their company. Stand, I say, and consider! Be not ignorant as beasts, that know no other things than to follow the drove; _quae pergunt, non quo eundum est, sed quo itur_; they follow not whither they ought to go, but whither most go. You are men, and have reasonable souls within you; therefore I beseech you, be not composed and fas.h.i.+oned according to custom and example, that is, brutish, but according to some inward knowledge and reason. Retire once from the mult.i.tude, and ask in earnest at G.o.d, What is the way? Him that fears him he will teach the way that he should choose. The way to his blessed end is very strait, very difficult; you must have a guide in it,-you must have a lamp and a light in it,-else you cannot but go wrong.

The principles of reason within us are too dark and dim; they will never lead us through the pits and snares in the way. These indeed s.h.i.+ned so brightly in Adam that he needed no light without him, no voice about him; but sin hath extinguished it much; and there remains nothing but some little s.p.u.n.k or sparkle, under the ashes of much corruption, that is but insufficient in itself, and is often more blinded and darkened by l.u.s.ts.

So that if it were never so much refined-as it was in many heathens-yet it is but the blind leading the blind, and both must fall into the ditch. Our end is high and divine,-to glorify G.o.d and to enjoy him; therefore our reason _caligat ad suprema_; it can no more steadfastly behold that glorious end, and move towards it, than our weak eyes can behold the sun.

Our eyes can look downward upon the earth, but not upward to the heavens: so we have some remnant of reason in us, that hath some petty and poor ability for matters of little moment, as the things of this life; but if we once look upward to the glory of G.o.d, or eternal happiness, our eyes are dazzled, our reason confounded, we cannot steadfastly behold it, Eph.

iv. 18; 2 Cor. iii. 13, 14.

Therefore the Lord hath been pleased to give us the scriptures, which may be "a lamp unto our feet," and a guide unto our way; whereunto we shall do well "to take heed, as unto [a candle or] a light that s.h.i.+neth in a dark place, until the day dawn," 2 Peter i. 19. These are "able to make us wise unto salvation." Let us hear what Paul speaks to Timothy, 2 Tim. iii. 16, "All scripture is given by inspiration of G.o.d," &c.: where you have two points of high concernment,-the authority of the scriptures, and their utility. Their authority, for they are given by divine inspiration; their utility, for they are "profitable for doctrine," &c., and can make us perfect, and well "furnished to every good work."

The authority of it is in a peculiar way divine. "Of him and through him are all things." All writings of men, according to the truth of the scriptures, have some divinity in them, inasmuch as they have of truth, which is a divine thing. Yet the holy scriptures are by way of excellency attributed to G.o.d, for they are immediately inspired of G.o.d. Therefore Peter saith that "the scriptures came not in old time by the will of man, but holy men spake as they were moved by the Holy Ghost," 2 Peter i. 21.

G.o.d by his Spirit, as it were, acted the part of the soul in the prophets and apostles; and they did no more but utter what the Spirit conceived.

The Holy Ghost inspired the matter and the words, and they were but tongues and pens to speak and write it unto the people; there needed no debate, no search in their own minds for the truth, no inquisition for light; but light s.h.i.+ned upon their souls so brightly, so convincingly, that it put it beyond all question that it was the mind and voice of G.o.d.

You need not ask, How they did know that their dreams or visions were indeed from the Lord, and that they did not frame any imagination in their own hearts and taught it for his word, as many did? I say, you need no more ask that than ask, How shall a man see light or know the suns.h.i.+ne?

Light makes itself manifest, and all other things. It is seen by its own brightness. Even so the holy men of G.o.d needed not any mark or sign to know the Spirit's voice, his revelation needed not the light of any other thing, it was light itself. It would certainly overpower the soul and mind, and leave no place of doubting. G.o.d, who cannot be deceived, and can deceive no man, hath delivered us this doctrine. O with what reverence shall we receive it, as if we heard the Lord from heaven speak. If you ask, How you shall be persuaded that the scriptures are the word of G.o.d,-His very mind opened to men and made legible. Truly there are some things cannot be well proved, not because they are doubtful but because they are clear of themselves, and beyond all doubt and exception.

Principles of arts must not be proved, but supposed, till you find by trial and experience afterward that they were indeed really true. There are, no question, such characters of divinity and majesty imprinted in the very scriptures themselves, that whosoever hath the eyes of his understanding opened, though he run he may read them, and find G.o.d in them. What majesty is in the very simplicity and plainness of the scriptures! They do not labour to please men's ears, and adorn the matter with the curious garments of words and phrases, but represent the very matter itself to the soul, as that which in itself is worthy of all acceptation, and needs no human eloquence to commend it. Painting doth spoil native beauty. External ornaments would disfigure some things that are of themselves proportioned and lovely, therefore the Lord chooses a plain and simple style which is foolishness to the world, but in these swaddling clothes of the scriptures, and this poor cottage the child Jesus, the Lord of heaven and earth, is contained. There is a jewel of the mysterious wisdom of G.o.d, and man's eternal blessedness, in this mineral.

What glorious and astonis.h.i.+ng humility is here! What humble and homely glory and majesty also! He is most high, and yet none so lowly. What excellent consent and harmony of many writers in such distant times!

Wonder at it. All speak one thing to one purpose,-to bring men to G.o.d, to abase all glory, and exalt him alone. Must it not be one spirit that hath quickened all these and breathes in them all this one heavenly song of "glory to G.o.d on high and good will towards men." Other writers will reason these things with you to convince you and persuade you, and many think them more profound and deep for that reason, and do despise the baseness of the scriptures, but to them whose eyes are opened, the majesty and authority of G.o.d commanding and a.s.serting and testifying to them, is more convincing from its own bare a.s.sertion, than all human reason.

Although there be much light in the scriptures to guide men's way to G.o.d's glory and their own happiness, yet it will all be to small purpose if "the eyes of our understanding be darkened and blinded." If you shall surround a man with day light, except he open his eyes he cannot see. The scriptures are a clear sun of life and righteousness, but the blind soul encompa.s.sed with that light is nothing the wiser, but thinks the lamp of the word s.h.i.+nes not, because it sees not, it hath its own dungeon within it. Therefore the Spirit of G.o.d must open the eyes of the blind, and enlighten the eyes of the understanding, that the soul may see wonderful things in G.o.d's law, Psal. cxix. 5, 18. The light may s.h.i.+ne in the darkness, but "the darkness comprehendeth it not," John i. 5. I wonder not that the most part of men can see no beauty, no majesty, no excellency in the holy scriptures to allure them, because they are natural, and have not the Spirit of G.o.d, and so cannot know these things "for they are spiritually discerned," 1 Cor. ii. 14. Therefore as the inspiration of G.o.d did conceive this writing at first, and preached this doctrine unto the world, so there can no soul understand it, or profit by it, but by the inspiration of the Almighty. "Verily there is a spirit in man, and the inspiration of the Almighty giveth him understanding," saith Job. When the Spirit comes into the soul to engrave the characters of that law and truth into the heart which were once engraven on tables of stone, and not written with pen and ink, then the Spirit of Christ Jesus writes over and transcribes the doctrine of the gospel on "the fleshly tables of the heart,"-draws the lineaments of that faith and love preached in the word upon the soul, then the soul is "the epistle of Christ," "written not with [pen and] ink, but with the Spirit of the living G.o.d," 2 Cor. iii. 3. And then the soul is manifestly declared to be such, when that which is impressed on the heart is expressed in the outward man in walking, that it may be "read of all men." Now the soul having thus received the image of the scriptures on it, understands the Spirit's voice in them, and sees the truth and divinity of them. The eye must receive some species and likeness of the object before it see it, it must be made like to the object ere it can behold it,-_Intelligens in arta fit ipsum intelligibile_, so the soul must have some inspiration of the Holy Ghost, before it can believe with the heart the inspired scriptures.