And in another part of the same letter, he says, "The subjects he discourses upon are handled with such a pleasant and profitable variety of thought and expression, that the hearer or reader is taken with it, as if he had never met with it before. He was such a skilful scribe, as knew how to bring out of his store things new and old; the old with such sweetness and savour as it seemed still new, and the new retained its first sweetness so as never to grow old."

He and some young ministers in the same presbytery, who had been students of divinity when he was professor of philosophy, did keep private meetings for Christian fellowship, and their mutual improvement. But finding that he was in danger of being puffed up with the high opinion they had of him, he broke up these meetings, though he still kept up a brotherly correspondence with them, for the rigorous prosecution of their ministerial work. He studied to be clothed with humility, and to hide his attainments under that veil. Though he wanted not matter and words wherewith to please and profit all his hearers, yet at every thought of his appearing in public to speak of G.o.d and Christ to men, his soul was filled with a holy tremor, which he vented by saying, "Ah! Lord, I am a child and cannot speak. Teach me what I shall say of thee, who cannot order my speech by reason of darkness." In his first Sermon, on the fourth question of our Shorter Catechism, he expresses himself in a most elegant and rapturous manner. "We are now," says he, "about this question, What G.o.d is? But who can answer it? Or if answered, who can understand it? It should astonish us in the very entry, to think we are about to speak and to hear of his majesty, 'whom eye hath not seen, nor ear heard,' nor hath it entered into the heart of any creature to consider what he is. Think ye, blind men could understand a pertinent discourse of light and colours?

Would they form any suitable notion of that they had never seen, and cannot be known but by seeing? What an ignorant speech would a deaf man make of sound, when a man cannot so much as know what it is, but by hearing of it? How then can we speak of G.o.d who dwells in inaccessible light, since though we had our eyes opened, yet they are far less proportioned to that resplendent brightness, than a blind eye is to the sun's light?"

He was a great student in the books of creation and providence, and took much pleasure in meditating upon what is written in these volumes. The wonders he discovered in both, led him up to the infinitely wise and powerful Maker and Preserver of all things. Once, when he came to visit a gentleman of good learning, and his intimate acquaintance, the gentleman took him to his garden, and in their walk he discoursed with him to his great surprise of the objective declarations, which every thing makes of its Almighty Creator and talked of the wisdom and goodness of G.o.d, particularly in clothing the earth with a green garb, rather than with a garment of any other colour, and having plucked a flower from it, he made a most savoury spiritual discourse. He so dissected and anatomized the same, as to set forth the glorious perfections of its Maker in a most taking and entertaining manner.

But the main object of his pious and devout contemplations was G.o.d in Christ reconciling the world to himself. For G.o.d who commanded the light to shine out of darkness, had shined into his heart to give him the light of the knowledge of G.o.d, in the face of Jesus Christ, so that he not only understood the mysteries of the kingdom of G.o.d himself, but it was given to him to make others know them. His preaching was in the demonstration of the Spirit, and of power. His Sermons are the very transcript of what had past betwixt G.o.d and his own soul. He spoke and wrote his experimental knowledge, and did both speak and write because he believed He did earnestly contend for the articles of faith and truths of religion, and could never think of parting with one hoof, or the least grain of truth, being persuaded, that Christian concord must have truth for its foundation, and holiness for its attendant, without which it will decline into a defection, and degenerate into a conspiracy against religion. As to the duties of Christianity, he enforced the performance of these with all the arguments of persuasion, so that, through the blessing of G.o.d, his pulpit discourses became the power of G.o.d to the illumination of the understandings of his hearers, the renovation of their natures, the reformation of their lives, and the salvation of their souls.

The difficult part of a reprover he acted in the most prudent and gaining manner, when he did lick with his tongue the mote out of his brother's eye, he did it with all tenderness, and with the tear in his own. His words wanted neither point nor edge for drawing the blood, when the case of the offender made it an indispensable duty; and when he was necessitated to use sharpness with any, they were convinced that he honestly and sincerely intended their spiritual good. His compa.s.sion on the ignorant and them that were out of the way, made it evident how much he considered himself as encompa.s.sed with infirmities, and so within the hazard of being tempted.

He was a person of exemplary moderation and sobriety of spirit, had healing methods much at heart, and studied to promote love and peace among his brethren in the ministry. He vigorously contributed to the recovery of the humanity of Christianity, which had been much lost in the differences of the times, and the animosities which followed thereupon. These virtues and graces had such an ascendant in his soul, that when he carried coals about with him, taken from the altar to warm the souls of all, with whom he conversed, with love to G.o.d, his truths, interests and people, so he carried sanctuary water about with him to cool and extinguish what of undue pa.s.sion he perceived to accompany the zeal of good and well designing persons; a temper that is rarely found in one of his age. But ripe harvest grapes were found upon this vine in the beginning of spring; and no wonder, since he lived so near the Sun of Righteousness, and lay under the plentiful showers of divine grace, and the ripening influences of the Holy Spirit.

The prevailing of the English sectarians under Oliver Cromwell, to the overthrow of the Presbyterian interest in England, and the various attempts which they made in Scotland, on the const.i.tution and discipline of this church, was one of the greatest difficulties which the ministry had then to struggle with. Upon this he made the following most excellent reflection, in a Sermon preached on a day of public humiliation, "What if the Lord hath defaced all that his kingdom was instrumental in building up in England, that he alone may have the glory in a second temple more glorious?"(111) And when he observed, that the zeal of many for the Solemn League and Covenant, (by which they were sworn to endeavour the preservation of the reformed religion in Scotland, and the reformation of religion in the kingdoms of England and Ireland,) was not attended with a suitable amendment of their own lives, he takes up a bitter lamentation over them in a very remarkable paragraph. "Alas! we deceive ourselves with the noise of a covenant, and a cause of G.o.d, we cry it up as an antidote against all evils, use it as a charm, even as the Jews did their temple, and in the mean time we do not care how we walk before G.o.d, or with our neighbours. Well, thus saith the Lord, 'Trust ye not in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord are these. For if ye throughly amend your ways and your doings, if ye throughly execute judgment between a man and his neighbour; if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other G.o.ds to your hurt,' &c. Jer.

vii. 4-6. If drunkenness reign among you, if filthiness, swearing, oppression, cruelty reign among you, your covenant is but a lie, all your professions are but lying words, and shall never keep you in your inheritances and dwellings. The Lord tells you what he requires of you, is it not to do justly, and love mercy, and walk humbly with G.o.d? Mic. vi. 8.

This is that which the grace of G.o.d teaches, to deny 'unG.o.dliness and worldly l.u.s.ts,' and to 'live soberly, righteously, and G.o.dly,' towards G.o.d, your neighbour, and yourself, t.i.t. ii. 11, 12, and this he prefers to your public ordinances, your fasting, covenanting, preaching, and such like."(112)

When the unhappy distinction betwixt the public Resolutioners and Protesters(113) took place in this church. Mr. Binning was of the last denomination. This distinction proved to be of fatal consequences. He saw some of the evils of it in his own time, and being of a catholic and healing spirit, with a view to the cementing of differences, he wrote an excellent Treatise of Christian love,(114) which contains very strong and pathetic pa.s.sages, most apposite to this subject, some of which we will afterwards have occasion to quote. He was no fomenter of faction, but studious of the public tranquillity. He was a man of moderate principles and temperate pa.s.sions. He was far from being confident, or vehement in the managing of public affairs, never imposing or overbearing upon others, but willingly hearkened to advice, and yielded to reason.

After he had laboured four years in the ministry, serving G.o.d with his spirit in the gospel of his Son, whom he preached, warning every man and teaching every man in great ministerial wisdom and freedom, that he might present every man perfect in Christ Jesus-whereunto he laboured, strong according to his working, which wrought in him mightily,-;he died of a consumption, when he was scarce come to the prime and vigour of life, entering on the twenty sixth year of his age, leaving behind him a sweet savour after he was gone, and an epistle of commendation upon the hearts of his hearers. While he lived, he was highly valued and esteemed, having been a successful instrument of saving himself and them that heard him, of turning sinners unto righteousness, and of perfecting the saints, and died much lamented by all good people, who had the opportunity and advantage of knowing him. He was a person of singular piety, of a humble, meek, and peaceable temper, a judicious and lively preacher, nay, so extraordinary a person, that he was justly accounted a prodigy for the pregnancy of his natural parts, and his great proficiency in human learning, and knowledge of divinity. He was too shining a light to shine long and burned so intensely that he was soon put out. But he now shines in the kingdom of his Father, in a more conspicuous and refulgent manner, even as the brightness of the firmament, and as the stars for ever and ever.

The last Sermons he preached were those on Rom. viii. 14, 15: "For as many as are led by the Spirit of G.o.d, they are the sons of G.o.d. For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father." He concluded the last of these discourses with a reflection on these words. "We cry, Abba, Father." "This (says he,) is much for our comfort, that from whomsoever, and whatsoever corner in the world, prayers come up to him, they cannot want acceptance. All languages, all countries, all places are sanctified by Jesus Christ, that whosoever calls upon the name of the Lord from the ends of the earth, shall be saved. And truly it is a sweet meditation to think, that from the ends of the earth the cries of souls are heard; and that the end is as near heaven as the middle, and a wilderness as near as a paradise, that though we understand not one another, yet we have one loving and living Father, that understands all our meanings. And so the different languages and dialects of the members of this body make no confusion in heaven, but meet together in his heart and affection, and are as one perfume, one incense, sent up from the whole catholic church, which is here scattered upon the earth. O that the Lord would persuade us to cry this way to our Father in all our necessities!"(115) Thus having contemplated that subject concerning the adoption of children, he was taken hence to the enjoyment of the inheritance reserved in the heavens for them, and the Spirit called him by death, as the voice did John the divine, Rev. iv. 1, "Come up hither."

He was buried in the churchyard of Govan, where Mr. Patrick Gillespie,(116) then princ.i.p.al of the university of Glasgow, at his own proper charges, (as I am credibly informed,) caused a monument(117) to be erected for him, on which there is to this day the following inscription in Latin:

HIC SITVS EST MR. HVGO BINNINGVS, VIR PIETATE, FACVNDIA, DOCTRINA CLARVS, PHILOLOGVS, PHILOSOPHVS, THEOLOGVS PRSae, PRaeCO DENIQVE EVANGELII FIDELIS ET EXIMIVS, QVI E MEDIO RERVM CVRSV SVBLATVS, ANNO aeTATIS 26, DOM AVTEM 1653. MVTAVIT PATRIAM NON SOCIETEM, EO QVOD VIVVS CVM DEO AMBVLAVIT, ET SI QVID VLTRA INQVIRAS CaeTERA SILEO, CVM NEC TV NEC MARMOR HOC CAPIAT

He left behind him a disconsolate widow, and an only son, called John after the grandfather, to whom the grandfather at his death had left the estate of Dalvennan,(118) but John having been engaged in the insurrection at Bothwell bridge, anno 1679, it was forfeited, and he continued dispossessed of it till the year 1690, when, by the 18th act of parliament in the said year, the forfeitures and fines past since the year 1665, to the 5th day of November, 1688, were rescinded.(119) His widow was afterwards married to one Mr. James Gordon,(120) a presbyterian minister for some time in the kingdom of Ireland. She lived to a great age, and died in the year 1694, at Paisley in the shire of Renfrew, about four or five miles from Govan; which, when the people of that parish heard, the savoury memory they still had of their worthy pastor, made them to desire the friends of the defunct, to allow them to give her a decent and honourable burial, beside her deceased husband, undertaking to defray all the charges of the funeral, which was done accordingly. And to this day Mr. Binning is mentioned among them with particular veneration. He was succeeded by Mr David Vetch,(121) who likewise died young.

Before I conclude this Relation, it is proper I give some account of his writings. The books published at different times under his name, which are contained in this volume, are all posthumous. Wherefore it will not be strange, if the reader shall meet with some pa.s.sages in them that are less perfect and complete, since he did not intend them for the press, and that they want those finishing strokes, which such a masterly pen was able to give them. The good effects his discourses had upon the hearers, and the importunity of many judicious and experienced Christians to have them published, that they might have the same influence on such as should read them, encouraged some worthy ministers to revise and print them. And since these sermons have for a long time had the approbation both of learned divines and serious Christians, they need not any recommendation of mine.

The first of his works that was printed,(122) is ent.i.tled, "The Common Principles of the Christian Religion, clearly proved, and singularly improved, or a Practical Catechism, wherein some of the most concerning foundations of our faith are solidly laid down, and that doctrine which is according to G.o.dliness, is sweetly, yet pungently pressed home, and most satisfyingly handled." Mr. M'Ward speaking of this performance, says, "That it was not designed for the press, that it contained only his notes on those subjects he preached to his flock, and which he wrote (I suppose he means(123) in a fair hand) for the private use and edification of a friend, from whom he had them, and when put into his hand to be revised, he says, he did not so much as alter, or add one word, to make the sense more plain, full, or emphatical." This book is an excellent exposition of the Westminster Catechism, so far as it goes, viz. to the twenty first question, "Who is the Redeemer of G.o.d's elect?" Mr. Patrick Gillespie writes a preface to the reader, wherein he expresses his high opinion of it in the following encomium. "In this book Mr. Binning explains many of the fundamental articles of the Christian faith and had he lived to have perfected and finished this work, he had been upon this single account famous in the church of Christ." The a.s.sembly's Catechism has had many expositions by pious and learned ministers, some of them by way of sermon, and others by way of question and answer. But this, so far as it goes, is not inferior to any. A learned layman, Sir Matthew Hales chief justice of the king's bench, the divine of the state in King Charles II.'s reign, judged the a.s.sembly's Catechism to be an excellent composure, and thought it not below him, or unworthy of his pains to consider it. For in the second part of his "Contemplations moral and divine," we have his most instructive meditations upon the first three questions. These had been the employment of his _hor sacr_, and it is a pity he did not go on to the other questions. The shortness of Mr. Binning's life has deprived us of a complete course of useful catechetical discourses. This book was so greatly esteemed in this country, that before the year 1718, there had been no less than five impressions cast off the press,(124) and all these being sold off, a sixth was made in the said year. As they were much valued at home, so they were highly prized abroad, and as an evidence of this, I find that Mr. James Coleman, minister at Sluys in Flanders, translated them into the Dutch language.(125)

In the year 1670, another posthumous work was printed; it is ent.i.tled, "The Sinner's Sanctuary, being forty Sermons upon the Eighth chapter of the Epistle to the Romans, from the first verse down to the sixteenth."

The Publishers in their preface acquaint us, that they were encouraged to print it because the former treatise was universally received by the intelligent and judicious in the principles of the Christian faith. In this book, as in all his other writings, the readers will perceive a pure stream of piety and learning running through the whole, and a very peculiar turn of thought, that exceeds the common rate of writers on this choice part of the Holy Scriptures. Dr. Horton, Dr. Manton, and others, have printed a great number of useful practical discourses, but so far as he goes, he is not exceeded by any of them.

A third treatise was printed at Edinburgh, in the year 1671. The t.i.tle of it is, "Fellowship with G.o.d, being twenty eight Sermons on the First Epistle of John, Chap. 1st, and Chap. 2d, Verses 1, 2, 3." In this book, we have the true ground and foundation of attaining the spiritual way of entertaining fellowship with the Father and the Son, and the blessed condition of such as attain to it, most succinctly and distinctly explained. This book was revised and published by one A. S. who, in his preface to the reader, styles himself, his servant in the gospel of our dearest Lord and Saviour. I need give no other commendation of it, than that summary eulogium which that minister has left us. "In a word, (says he,) here are to be found, convictions for atheists, piercing rebukes to the profane, clear instructions to the ignorant, milk to the babes in Christ, strong meat for the strong, strength to the weak, quickening and reviving for such as faint in the way, restoratives for such as are in a decay, reclamations and loud oyesses after backsliders to recall them, b.r.e.a.s.t.s of consolation for Zion's mourners. And to add no more, here are most excellent counsels and directions to serious seekers of fellowship with G.o.d, to guide them in their way, and help them forward to the attainment of that fulness of joy which is to be had in fellowship with the Father and the Son."

The last treatise that has been printed is, "Heart Humiliation, or Miscellany Sermons, preached upon some choice texts at several solemn occasions." These likewise were revised and published by the above A. S.

in the year [1676]. Mr. Binning considering the great confusions and lamentable divisions that prevailed in the church in his day, and the abounding immorality and profaneness of the age, was deeply weighed therewith. His righteous soul was so vexed and grieved on these accounts, that he vented his mind in a most pathetic and moving manner, when the days of public humiliation and fasting were observed. With respect to the many fasts then appointed, and the few good effects they had, he says in his sermon on Isa. lxiv. 7-"There is none that calleth upon thy name, that stirreth up himself to take hold of thee,"-"The fasting days of Scotland will be numbered in the roll of the greatest provocations, because there is no real and spiritual conviction of sin among us, custom now hath taken away the solemnity, and there remaineth nothing but the very name."(126) And in this same sermon, he says, "Doth any of you pray more in private than ye used? Or what edge is upon your prayers? Alas! the Lord will get good leave to go from us, it feareth me we would give Christ a testimonial to go over seas. Hold him, hold him! Nay the mult.i.tude would be gladly quit of him,-they cannot abide his yoke, his work is a burden, his word is a torment, his discipline is bands and cords, and what heart can ye have to keep Christ? What violence can ye offer to him to hold him still? All your entreaties may be fair compliments, but they would never rend his garment."(127) There are still several ma.n.u.scripts of Mr. Binning's carefully preserved, which are in nothing inferior to any of his printed works. There is a valuable Treatise upon Christian Love, consisting of several sheets writ in a very small character,-it is divided into chapters, and several sermons upon very edifying subjects, useful and profitable for our times,-which are designed to be printed in a separate volume, which every body may easily discover from the style and genius of the author to be his genuine writings, his manner of thinking and writing being a talent so peculiar to himself, that it scarcely can be imitated by any other person.

Had it pleased the Almighty to have spared so valuable a life for some time longer, he would have vindicated divinity from the many fruitless questions, unintelligible terms, empty notions, and perplexed subtilties, wherewith it had been corrupted for a long time by the schoolmen. As he was excellently fitted for this, so it was much upon his heart to have reduced divinity to that native simplicity, which had been lost in most parts of the world. A good specimen of his ability this way he hath given us in his catechism, and so, though he lived but a short time, he yet lived long enough to raise the greatest expectation that hath been known of any of his standing.

Mr. M'Ward a.s.sures us, That if Dr. Strang's dictates _De Voluntate Dei circa peccata_(128) had been published before Mr. Binning's death, Mr.

Binning had an examen of them ready for the press. But this treasure, to the great loss of the learned world, cannot now be found. As for his philosophical writings which he taught in the University, I am a.s.sured that his course of philosophy is in the hands of a learned gentleman in this city, who gives them an high commendation.

There is a book published under his name in 4to, consisting of fifty-one pages, with this t.i.tle, "An Useful Case of Conscience, learnedly and accurately discussed and resolved, concerning a.s.sociations and confederacies with idolaters, infidels, heretics, malignants or any other known enemies of truth and G.o.dliness." But it is very much questioned by the most intelligent, if that book was really Mr. Binning's. The publisher does indeed put Mr. Binning's name to the t.i.tle page, but conceals his own, and he brings no manner of voucher, showing that Mr.

Binning was the author, but sends it abroad into the world in a clandestine manner. Neither the name of the printer, nor of the place where it was printed is mentioned in the t.i.tle page.(129) It was printed in the year 1693, when the first General a.s.sembly of this church after the Revolution, which consisted of both Public Resolutioners and Protesters, had agreed to bury for ever all their differences about the Public Resolutions, concerning the question of employing malignants in the army, that was raised against the kingdom of England. It seems that he dreaded the frowns and censure of those worthy and faithful ministers of Jesus Christ, who had been a long time in the fire of persecution. But if we further consider, that our late glorious deliverer, King William, was in the year 1693 engaged in a defensive war with the Emperor of Germany and the King of Spain, against Louis XIV., the b.l.o.o.d.y tyrant of France and terror of Europe, who aimed at the universal monarchy thereof, and to overturn the happy revolution, the blessed benefits of which we have enjoyed ever since, it is evident, that the publisher was afraid of the resentment of the civil powers, especially when the spreading of that pamphlet might have an unhappy tendency to alienate the affections of his subjects, when he was carrying on that just and necessary war, for the preservation of our civil and religious liberties, to which we had been but lately restored. Nay, it is said, that when this pamphlet was spreading in the army in Flanders, it was like to have a bad influence on the soldiers, which made King William take an effectual method to suppress it. Further, Mr. Binning died in the year 1653, and this pamphlet was not published till the year 1693, so that, for the s.p.a.ce of forty years it was never heard of nor made public by any of the Protesters themselves in that period, which would not have been neglected, had they known that Mr.

Binning was the author of it. And lastly, Mr. Binning was of a pacific temper, and his sentiments with respect to public differences were healing, which are evident from the accounts already given of his printed books. And to show that he was a promoter of brotherly love, and of the peace of the church, I shall set down a few pa.s.sages taken from his Treatise of Christian Love, which are as bright and strong for recommending the same, as any that I have met with in the writings of any of our divines, so that I can't allow myself to think he could be the author thereof. In chapter 2d of that Treatise, he says, "There is a greater moment and weight of Christianity in charity, than in the most part of those things for which Christians bite and devour one another. It is the fundamental law of the gospel, to which all positive precepts and ordinances should stoop. Unity in judgment is very needful for the well being of Christians. But Christ's last words persuade this, that unity in affection is more essential and fundamental. This is the badge he left to his disciples. If we cast away this upon every different apprehension of mind, we disown our Master, and disclaim his token and badge."(130) He goes on in the same strain in the following paragraph-"The apostle Paul puts a high note of commendation upon charity, when he styles it the bond of perfection. 'Above all things (says he) put on charity, which is the bond of perfectness,' Col. iii. 14. I am sure it hath not so high a place in the minds and practice of Christians now, as it hath in the roll of the parts and members of the new man here set down. Here it is above all. With us it is below all, even below every apprehension of doubtful truths. An agreement in the conception of any poor petty controversial matter of the times, is made the badge of Christianity, and set in an eminent place above all."(131) And in the same chapter he adds, "This is the sum of all, to worship G.o.d in faith and purity, and to love one another. And, whatsoever debates and questions tend to the breach of this bond, and have no eminent and remarkable advantage in them, suppose they be conceived to be about matters of conscience, yet the entertaining and prosecuting of them to the prejudice of this, is a manifest violence offered to the law of G.o.d, which is the rule of conscience. It is a perverting of scripture and conscience to a wrong end. I say then, that charity and Christian love should be the moderatrix of all our actions towards men. From thence they should proceed, and according to this rule be formed. I am persuaded if this rule were followed, the present differences in judgment of G.o.dly men, about such matters as minister mere questions, would soon be buried in the gulf of Christian affection."(132) I shall mention only another in the same chapter. "Is not charity more excellent than the knowledge and acknowledgment of some present questionable matters about government, treaties, and such like, and far more than every punctilio of them? But the apostle goes higher. Suppose a man could spend all his substance upon the maintenance of such an opinion, and give his life for the defence of it, though in itself it be commendable, yet if he want charity and love to his brethren, if he overstretch that point of conscience to the breach of Christian affection and duties flowing from it, it profits him nothing.

Then certainly charity must rule our external actions, and have the predominant hand in the use of all gifts, and in the venting of all opinions."(133) And now, having given a just character of this eminent minister of the gospel, a true account of his life, and some slight remarks upon his writings, I shall no longer detain the reader from the perusal of those treatises that are contained in this volume; from which you will know more of Mr. Binning, than from all I and others have said in his just praise. I shall now conclude, by acquainting the purchasers and readers of this volume, that I am allowed by the publishers to a.s.sure them, that the rest of his practical ma.n.u.scripts are revising for the press; and that with all expedition they shall be printed; from which I am hopeful they shall receive as great satisfaction, as from any of his pieces already published.

THE COMMON PRINCIPLES OF THE CHRISTIAN RELIGION, CLEARLY PROVED, AND SINGULARLY IMPROVED; OR, A PRACTICAL CATECHISM.

Original Preface.

To The Reader

_Christian Reader_,-The holy and learned author of this little book, having outrun his years, hastened to a maturity before the ordinary season, insomuch that ripe summer fruit was found with him by the first of the spring, for before he had lived twenty five years complete, he had got to be _Philologus_, _Philosophus_, _Theologus eximius_, whereof he gave suitable proofs, by his labours, having first professed in philosophy three years, with high approbation, in the university of Glasgow, and thence was translated to the ministry of the gospel in a congregation adjacent, where he laboured in the work of the gospel near four years, leaving an epistle of commendation upon the hearts of his hearers. But as few burning and shining lights have been of long continuance here so he (after he had served his own generation by the will of G.o.d, and many had rejoiced in his light for a season) was quickly transported to the land of promise, in the 26th year of his age. He lived deservedly esteemed and beloved, and died much lamented by all discerning Christians who knew him.

And, indeed, the loss which the churches of Christ, in these parts, sustained in his death was the greater upon a double account; first, that he was a person fitted with dexterity to vindicate school divinity and practical theology from the superfluity of vain and fruitless perplexing questions wherewith latter times have corrupted both, and had it upon his spirit, in all his way to reduce(134) that native gospel simplicity, which, in most parts of the world where literature is in esteem, and where the gospel is preached, is almost exiled from the school and from the pulpit,-a specimen whereof the judicious reader may find in this little treatise. Besides, he was a person of eminent moderation and sobriety of spirit, (a rare grace in this generation,) whose heart was much drawn forth in the study of healing-ways and condescensions of love among brethren, one who longed for the recovering of the _humanity of Christianity_, which hath been well near lost in the bitter divisions of these times, and the animosities which have followed thereupon.

That which gave the rise to the publishing of this part of his ma.n.u.scripts, was partly the longing of many who knew him after some fruit of his labours for the use of the church, and partly the exceeding great usefulness of the treatise, wherein, I am bold to say, that some fundamentals of the Christian religion, and great mysteries of faith, are handled with the greatest gospel simplicity and most dexterous plainness and are brought down to the meanest capacity and vulgar understanding, with abundant evidence of a great height and reach of useful knowledge in the author, who, had he lived to have perfected the explication of the grounds of religion in this manner-as he intended, in his opening the catechism unto his particular congregation-he had been, upon this single account, famous in the churches of Christ. But now, by this imperfect _opus posthumum_, thou art left to judge _ex ungue leonem_.

The author's method was his peculiar gift, who, being no stranger to the rules of art, knew well how to make his method subserve the matter which he handled; for, though he tell not always that his discourse hath so many parts, thou mayest not think it wants method, it being _maximum artis celare artem_. That the same Spirit which enabled him to conceive, and communicate to others, these sweet mysteries of salvation, may help thee with profit to read and peruse them, is the desire of him who is,

Thine in the service of the Gospel, PATRICK GILLESPIE

Lecture I.

G.o.d's Glory the Chief End of Man's Being

Rom. xi. 36.-"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31-"Whatsoever ye do, do all to the glory of G.o.d."

All that men have to know, may be comprised under these two heads,-What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compa.s.s that end. These are the two cardinal points of a man's knowledge and exercise. _Quo et qua eundum est_,-Whither to go, and what way to go. If there be a mistake in any of these fundamentals, all is wrong. All arts and sciences have their principles and grounds that must be presupposed to all solid knowledge and right practice, so hath the true religion some fundamental princ.i.p.als which must be laid to heart and imprinted into the soul, or there can be no superstructure of true and saving knowledge and no practice in Christianity that can lead to a blessed end. But as the principles are not many, but a few common and easy grounds, from which all the conclusions of art are reduced, so the principles of true religion are few and plain; they need neither burden your memory, nor confound your understanding.

That which may save you "is nigh thee," says the apostle, (Rom. x. 8) "even in thy mouth." It is neither too far above us, nor too far below us.

But, alas! your not considering of these common and few and easy grounds makes them both burdensome to the memory, and dark to the understanding.

As there is nothing so easy but it becomes difficult of you do it against your will,-_Nihil est tam facile, quin difficile fiat, si invitus feceris_,-so there is nothing so plain, so common, but it becomes dark and hard if you do not indeed consider it and lay it to heart.

That which is, in the first place, to be considered is, Our end. As in all other arts and every petty business, it hath the first place of consideration, so especially in the Christian religion. It is the first cause of all human actions, and the first principle of all deliberate motions. Except you would walk at random not knowing whither you go, or what you do, you must once establish this and fix it in your intention-What is the great end and purpose wherefore I am created, and sent into the world? It this be not either questioned, or not rightly const.i.tuted, you cannot but spend your time, _Vel nihil agendo, vel aliud agendo, vel male agendo_, you must either do nothing, or nothing to purpose, or, that which is worse, that which will undo you. It is certainly the wrong establishing of this one thing that makes the most part of our motions either altogether irregular, or unprofitable, or destructive and hurtful. Therefore, as this point hath the first place in your catechism, so it ought to be first of all laid to heart, and pondered as the one necessary thing. "One thing is needful," says Christ, Luke x.

42, and if any thing be in a superlative degree needful, this is it. O that you would choose to consider it, as the necessity and weight of it require!

We have read two scriptures, which speak to the ultimate and chief end of man, which is the glorifying of G.o.d by all our actions and words and thoughts. In which we have these things of importance: 1. That G.o.d's glory is the end of our being. 2. That G.o.d's glory should be the end of our doing. And, 3. The ground of both these; because both being and doing are from him, therefore they ought to be both for him. He is the first cause of both, and therefore he ought to be the last end of both. "Of him, and through him, are all things;" and therefore all things are also for him, and therefore all things should be done to him.

G.o.d is independent altogether, and self-sufficient. This is his royal prerogative, wherein he infinitely transcends all created perfection. He is of himself, and for himself; from no other, and for no other, "but of him, and for him, are all things." He is the fountain-head; you ought to follow the streams up to it, and then to rest, for you can go no farther.

But the creature, even the most perfect work, besides G.o.d, it hath these two ingredients of limitation and imperfection in its bosom: it is from another, and for another. It hath its rise out of the fountain of G.o.d's immense power and goodness, and it must run towards that again, till it empty all its faculties and excellencies into that same sea of goodness.

Dependence is the proper notion of a created being,-dependence upon that infinite independent Being, as the first immediate cause, and the last immediate end. You see then that this principle is engraven in the very nature of man. It is as certain and evident that man is made for G.o.d's glory, and for no other end, as that he is from G.o.d's power, and from no other cause. Except men do violate their own conscience, and put out their own eyes-as the Gentiles did, Rom. i. 19 &c.-"that which may be known" of man's chief end, "is manifest in them," so that all men are "without excuse." As G.o.d's being is independent, so that he cannot be expressed by any name more suitable than such as he takes to himself, "I am that I am,"-importing a boundless, ineffable, absolute, and transcendent being, beside which, no creature deserves so much as to have the name of being, or to be made mention of in one day with his name, because his glorious light makes the poor derived shadow of light in other creatures to disappear, and to evanish out of the world of beings,-so it is the glorious perfection of his nature, that he doth "all things for himself,"

Prov. xvi. 4, for his own name; and his glory is as dear to him as himself. "I am the Lord, that is my name, and [therefore] my glory will I not give to another," Isa. xlii. 8; and xlviii. 11. This is no ambition.