7. The knowledge a G.o.dly man hath serves to direct his way, and is given of G.o.d for it. But all the wit and skill of such wicked men is deceit.

They themselves are beguiled by it in opinion, and practice, and hope. And they also beguile others, ver. 8. Sin makes fools agree: but among the righteous, that which is good makes agreement (in the old translation(398)), ver. 9. It is only evil will unite all the wicked in the land as one man. For it is a sport to them to do mischief, chap. x.

23. Albeit our way seem right in our eyes, yet because it is a backsliding way, and departing from unquestionably right rules, the end will be death, and we will be filled with our own devices. O! it shall be bitter in the belly of all G.o.dly men when they have eaten it, ver. 12, 14. and chap. i.

31. "The simple believeth every word;" giveth credit to every vain word that is spoken. But a prudent man looketh well to men's goings, ponders and examines whether their professions and practices agree, what weight is in their words, by the inspection of their deeds, and of their ordinary speaking, and does not account a coined word before a judicatory sufficient to testify repentance. And as he gives not present credit to their professions, who have so often proven treacherous, so he himself scares at every appearance of evil, and keeps himself from it; whereas foolish souls rage and are confident, think any thing lawful if they can have any pretence for it, or use of it, ver. 15, 16. Then, what a great difference is between wicked men and G.o.dly men, both in their lot, when G.o.d is correcting both, and in their disposition! Wisdom that rests in the one's heart, is manifested; wickedness in the other's heart appears also.

In the midst of such men there is no other thing, ver. 32, 33.

Chap. xv. 8, ("The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight,") expresses how provoking a thing the outward professions and sacrifices of wicked men, continuing in their wickedness; what an abomination that commonly called public repentance, or ecclesiastical holiness is, when men are visibly unholy and unG.o.dly in their conversation. And therefore he pleaded always with that people, that his soul abhorred their external ceremonies, because of the uncleanness of their hands. He pleaded that he never commanded them, though indeed he did command them. Yet those were aberrations and departings from the express rule and command,-to accept or be pleased with these sacrifices and ceremonies,-when there was no evidence of real repentance. To this purpose are chap. xxi. 4, 27; Isa. i. 11; and lxvi. 3; Jer. vi. 20; and vii. 22; Amos v. 22,-all which show that it is but a mocking of the Lord, and perverting of his law, and profaning of his ordinances, to accept the profession of repentance in those who walk contrary thereto, and to count them ecclesiastically holy enough, who say, they repent, though a thousand actions witness the contrary. Of such the Lord says, "What hast thou to do to take my covenant in thy mouth, seeing thou hatest to be reformed?" Psal. l. 16, 17. They have no right to it.

They should not be admitted to it for it is a taking the Lord's name in vain. The l6th verse tells us, that it had been better to possess our own land in quietness than to venture what we have for the uncertain conquest of England, and rest.i.tution of the king parallel with Eccl. iv. 8.

Chap. xvi. 7. "When a man's ways please the Lord he maketh even his enemies to be at peace with him." Can our States(399) way then please the Lord, seeing they cannot find the way of peace,-they will not walk in it, and seeing they make the G.o.dly in the land to fall out with them, and none to be at peace but the wicked, who may thereby get opportunity to crush the G.o.dly? Ver. 17 "The highway of the upright is to depart from evil."

This is the highway only, to depart from evil, not carnal policies, nor advantages. He thinks the stepping aside to any of these is not the highway. Can then men change their way, and go cross to it and keep the right way in both? No, the G.o.dly have this high way and keep it. Chap.

xvii. 11. "An evil man seeketh only rebellion, therefore a cruel messenger shall be sent against him." Evil men seek only rebellion, and delight in no other thing. But the King of kings shall send a cruel messenger, he arms men with wrath and power against them. Ver. 13, speaketh sadly to the English, and to our State, that rewarded the west country evil for good.

Ver. 14, 19, tell us how we should advise before we begin a war, and leave no mean of composing difference and state unessayed. We did more in it than the English, but not all we might have done. Ver. 15, with chap.

xviii. 5, is a dreadful sentence against the public judicatories, that all their resolutions, papers, and practices, justify the wicked and unG.o.dly as honest faithful men, and condemn all approven faithful men, that cannot go along in such courses, or were earnest to have them repent, as both malignants and sectaries. Do they not p.r.o.nounce all malignants friends, and absolve them from the sentences and cla.s.ses they stand under? And do they not put the G.o.dly in their place? They relax the punishment of the one, and impute transgression to the other, and so bring them under a law.

See Exod. xxiii. 7, Prov. xxiv. 24 , Isa. v. 23, and the 29th verse of this chapter. It is not good to punish G.o.dly men, who have given constant proof of their integrity, for abstaining from such a course, at least having so much appearance of evil, that many distinctions will never make the mult.i.tude to believe that we are walking according to former principles, because their sense observes the quite contrary practices, &c.

Chap. xviii. 2, ("A fool hath no delight in understanding, but that his heart may discover itself") shows that if the present cause and course were of G.o.d, and tended so much to his glory, fools or wicked men would have no such delight in it. For they delight in nothing but what is agreeable to their humour, to discover themselves, &c. Ver. 3 gives the true reason, why our public judicatories and armies are so base and contemptible, why contempt and shame is poured on them, because, "when the wicked comes, then also comes contempt, and with the vile man reproach."

Ver. 13 "He that answereth a cause before he hears it, it is folly and shame unto him." Many pa.s.s peremptory sentence upon the honest party in the west before they hear all parties, and be thoroughly informed, and this is a folly and shame to them. They hear the state and church, and what they can say for their way, and indeed they seem just, because they are first in with their cause, and they will not hear another. But he that comes after will make inquiry, and discover those fallacies. Ver. 24 "There is a friend that sticketh closer than a brother." A G.o.dly neighbour, not so near in natural bonds to us, that is a surer friend than many brethren in the flesh. These bonds of country and kindred, should all cede to G.o.d's interest. See chap. xvii. 17.

Chap. xix. 22. "A man's desire is his kindness and a poor man is better than a liar." The G.o.dly that cannot concur in the public cause, being disabled, through an invincible impediment of sin lying in the way and means made use of, are better friends, and have more real good will to the establishment and peace of the land, than any unG.o.dly man, let him be never so forward in the present course. Ver. 10. Pleasure and its attendants are not comely for a wicked man, (i.e. a foolish man) much less for a servant, (i.e. men enthralled in their l.u.s.ts,) to rule over princes (i.e. G.o.dly men, highly privileged by G.o.d). All things that are good do ill become them, but worst of all to have power and superiority over good men, ver. 25, joined with chap. xxi. 11. Ringleaders of wickedness, refractory and incorrigible persons, should have been made examples to others, and this would have prevented much mischief. The scripture gives ground for putting difference between the scorner and simple, seducers and seduced.

Chap. xx. 6, xxi. 2, and xvi. 2. "Most men will proclaim every one his own goodness, but a faithful man who can find?" It is no great wonder that malignants say they repent, and the state and church say they keep the same principles. For who will say any evil of himself? Ver. 8. Magistrates should scatter away evil men with their countenance, by denying it to them, and looking down on them. How, then, do our rulers gather them? Ver.

3, shows that war and strife should not be kept up but in extreme necessity. Fools "will be meddling." Ver. 11, shows that the best way of judging of men is by their doings and fruits, not strained words and confessions. But those who, upon a bare profession, p.r.o.nounce a notour(400) malignant a friend, having no proof of his integrity, and will not have any judged such, but such as judicially are debarred, yet contrary to all the testimony of works and fruits, judge and condemn honest men as traitors, though not judicially convicted. Certainly divers measures are an abomination to the Lord, as in ver. 10. Then in ver. 25 sacrilege is described, and covered perjury, which is a snare to the soul that commits it. He "devoureth that which is holy," i.e. applieth to a common use these things G.o.d hath set apart, and commanded to be kept holy, as our profaning of repentance and absolution, by casting such pearls to swine, and for our own advantage, making a cloak of them to bring in wicked men, contrary to the very nature and inst.i.tution of the ordinance, also our prost.i.tuting of our covenant and cause, most holy things to maintain unholy or common interests,-our committing his holy things to them that will devour them. "And after vows to make inquiry," to dispute now, that we did not bind ourselves in the case of necessity, not to employ wicked men, whereas the ground is perpetual and holds in all cases, shows either temerity, in swearing,-or impiety, in inquiring afterward and changing. See Deut. xxiii. 21. Then ver. 26. "A wise king scattereth the wicked, and bringeth the wheel over them." O that our magistrates were so wise! Is the act of levy a scattering of the wicked? Is the act of indemnity a bringing the wheel over them? Psal. ci. 8. "I will early destroy," &c.

In Chap. xxi. 10. "The soul of the wicked desireth evil, his neighbour findeth no favour in his eyes." The wicked's principles can carry nowhere but to evil, and to do evil to good men. Ver. 8. His way and life is full of horrible and tragical chances. But a good man's work is easy and pleasant, directs to a good and peaceable end, Isa. xxvi. 7. Ver. 12. A righteous man should have his wit about him, to consider unG.o.dly houses and families, and persons that G.o.d hath visible controversies with, that he may not communicate with them in their judgments. Ver. 16. It is a sad wandering out of the way, when a man leaves the congregation of the living to abide among the dead,-dead in sins and appointed to death. It is a great judgment as well as sin. Ver. 27, with the 4, and places before cited, show how abominable the external professions and pretences of wicked men are, when contradicted by their practice, especially if they do it but out of a wicked mind, when they intend to effect some mischief, under the colour of repentance and being reconciled to the church, as Absalom's vow at Hebron, as Balaam and Balak and the Pharisees, who under pretence of long prayers devoured widows' houses, as Jezebel's fast, and as the people, (Isa. lviii. 4.) who fasted for strife and debate, and to strike with the fist of wickedness. All men know that the church is the ladder to step up upon to go to preferment, and repentance the door to enter to places of trust.

Chap. xxii. 3. "A prudent man foreseeth the evil and hideth himself, but the simple pa.s.s on and are punished." He is a wise man that knows the judgment of the Lord, as the stork and swallow the time of their coming, that in the consideration of sins and threatenings, and comparing things spiritual with spiritual, apprehendeth judgment coming on such a course and such a party, and hides himself, goes aside, retires to a covert, by avoiding these evils, and the least fellowship with them that bring it on, and eschewing such a society as hath the cloud hanging directly above their head. But simple idiots and blind worldlings go on headlong, and dread nothing, and are punished, ver. 5. Most grievous plagues and punishments and all manner of unhappiness enc.u.mbereth their wicked life.

Therefore he that would keep himself pure and clean (1 John v. 18.), and save his own soul, shall be far from them, shall keep himself far from such people. He prays with Job, "Let their counsel be far from me." Job xxi. 16, 17. Because their good is not in their hand, their candle is oft put out, &c. And he resolves with Jacob, My soul shall not enter into their secret, to have such intimacy with them as join counsels with them, Gen. xlix. 6. And ver. 10, 11, Cast out of thy company, family, jurisdiction, the scorner that contemns the G.o.dly men, and mocks instruction for such men are infectious, and able to corrupt all they converse with. But cast him out, and contention shall go out with him.

It is such only that mars the union of the G.o.dly, that stirs up strife, and foments divisions. Thou shalt have more peace, and be more free from sin and shame. But sound hearted upright men, who deal faithfully, not to please but to profit,-you should choose these to intrust and rely upon, those should be friends of kings. Ver. 14. As a harlot's allurements are like pits to catch men, so the allurements of wicked unG.o.dly men, their power, policy, &c., and their fair speeches and flatteries, are a deep ditch to catch men in to this spiritual wh.o.r.edom and fornication spoken of. Ezek. xxiii. And he whom G.o.d is provoked with, by former wickedness, falls into it, Eccl. vii. 26, Ver. 24, 25. "Make not friendship with an angry man and with a furious man thou shalt not go," &c. And is not a.s.sociation in arms with such, as friends against an enemy, a making friendship with them we are sworn to hold as enemies? If we may not converse with a furious pa.s.sionate man, how then with men of blood, enraged, whose inveterate malice hath now occasion to vent against all the G.o.dly? For thou wilt learn his ways, as we have always seen it by experience, and thou wilt get a snare to thy soul. If thou go not in his ways you cannot agree, you will fall out and quarrel, and that is a snare to thee. Ver. 28. "Remove not the ancient land-mark which thy fathers have set." If it be so dreadful and accursed to remove our neighbour's marks and bounds, O! how much more to change and alter G.o.d's land-mark, his privileges, oaths and covenants, &c. And chap. xxiii. 10, 11, Deut.

xix. 14 and xxvii. 17.

Chap. xxiii. 1, 7. "When thou sittest to eat with a ruler, consider diligently what is before thee. For as he thinketh in his heart so is he," &c. Consider diligently what men are, not what they pretend and seem to be. For as they think, so are they, not as they pretend with their tongue and countenance, but as they think in their heart, which is better evidenced by their common and habitual speaking and walking, than any deliberate and resolved profession contrived of purpose. But if thou consider not this, the morsel thou hast eaten thou shalt vomit up. Thou shalt dearly pay for thy credulity, and lose all thy sweet words. Ver. 23.

"Buy the truth and sell it not," &c. Do not we sell the truth, and cause, and all, into the hands of the enemies of all? whereas we ought to ransom the kingdom's liberty and religious interest, with the loss of all extrinsic interest that does but concern the accession of one's honour.

Yet we sell, endanger, and venture all for that.

Chap. xxiv. 1. "Be not thou envious against evil men, neither desire thou to be with them." G.o.dly men's hearts are often tickled to be acquainted with, in league and friendship with wicked men, when they have power, that they may not be hurt by them. But seeing there is no society between light and darkness, let not the G.o.dly desire to be with them, (as in chap.

xxiii. 17,) but rather to be in G.o.d's fear always. That is good company.

The reason is (verse 2,) their heart studies the destruction of the G.o.dly, (why then would thou walk with thine enemy?) and you shall hear nothing but mischief on their lips. Ver. 12. It is not according to men's words but works they should be judged. And why do not we follow that rule in our judging? Do we mock G.o.d as one mocks another? Job x.x.xiv. 11, Psal.

lxii. 12, Jer. x.x.xii. 19, Rom. ii. 6, Ver. 21, &c. Men given to change, false deceitful men, meddle not with such, if thou either fear G.o.d or respect man. For such will be sure to no interest but their own. Then calamity shall come suddenly. Therefore have nothing to do with them. For "who knoweth the ruin of them both," of them and all other wicked men, or of both them and the king, if wicked? Also to the wise and G.o.dly this belongs, "It is not good to have respect of persons in judgment," whether he be king or n.o.bleman. A righteous state respects not the person of the prince and mighty, saith Job. But he that says to the righteous, you are wicked sectaries, and also malignants, because ye will not approve all their resolutions, and to the wicked, "thou art righteous," to the malignants, you are the honest men, the blessed of the Lord,-who did ever to this day fall under Meroz' curse, should the people approve him? No certainly, "Him shall the people curse, and the nations shall abhor him,"

or them. But a blessing on them that would reprove our sins and search them out, ver. 25. The malignant party are even speaking so as the cla.s.sers and purgers did to us, even so will we do to them. But G.o.d will render to them according to their work, ver. 29.

Chap. xxv. 2. "It is the honour of kings to search out a matter." It is a king and judge's glory to search out a matter, to try dissemblers before they trust them. G.o.d's glory is to pardon. Man's glory is to administer justice impartially. Ver. 4, 5, show what need there is of purging places of trust, especially about the king. Dross cannot be melted. Take what pains you will, it will not convert into a vessel and become useful. This mixed in, obstructs all equity, justice, and piety, where it is. The ruler should be the refiner to purge away this dross, and the army, or judicatory, or kingdom, is a vessel. You shall never get a fined vessel for use and service till you purge away the dross, Psal. ci. 4. Then, (ver. 8) we should follow peace with all men as much as is possible, never to begin strife or draw the sluice of contention. But if we be wronged, we should not for all that go out hastily to strife, till, 1. The justice and equity of the cause appear, 2. That the matter whereabout we contend be of great moment, a ground to found a war upon, 3. That we first use all means of peace and agreement possible, 4. That we overmatch not ourselves with those who are too strong for us, (see chap. xvii. 14) "lest" thou be brought to that extremity that "thou know not what to do." Thus Christ adviseth, Luke xiv. 31. I am persuaded this would plead much in reason to yield security to England, so be it our wrong were repaired, and no more done. Ver. 19 shows what the employment of unfaithful men, who mean nothing less than they pretend, is. They fail when most is expected, and hurt beside, as Job's friends, chap. vi. 15. And ver. 26. A righteous and upright man, consenting with a wicked man in sin, or, through fear of him, not daring to do his duty, turning to him and his way, or dallying and flattering him in his iniquity, is like "a troubled fountain," is not good and profitable for edification nor correction, having troubled the purity of his soul through the mud of carnal respects and interests. Corruption within is the mire, the wicked's seducements are like the beast's trampling it with his foot. And he is like a corrupt, infected, and poisoned fountain, more ready to infect and draw others by his example.

Ver. 27. A man should not seek honour and preferment that is base and shameful. None of the trees longed for sovereignty but the bramble.

Chap. xxvi. 1. "As snow in summer and as rain in harvest, so honour is not seemly for a fool." It is as unseemly, prodigious, and destructive a thing, to give honours, promotions, and trust to a wicked man, as snow and much rain in harvest, a reproach and punishment more becomes him than honour, the reward of goodness (as ver. 3), a whip, rod, and bridle are more for him, to restrain him from wrong and provoke him to goodness.

Ver. 6. He that commits an errand or business to a wicked man and intrusts him with it, is as unwise in so doing, as if he did cut off the messenger's feet he sent. He deprives himself of the means to compa.s.s it.

He sends a lame man to run an errand. He is punished by himself as if he had cut off his own feet, and procureth sorrow and discontent to himself, as if he were compelled to drink nothing but what is contrary to his stomach. Ver. 7. All good speeches halt and limp in evil men's mouths, for there is no constancy in their mouths. Within they are very rottenness. "Out of the same mouth come blessing and cursing," James iii.

10. Their very words agree not, the public and extraordinary crosses the private and ordinary. And their actions have less harmony with their words. Professing they know G.o.d, in works they deny him &c. Ver. 8. To give a madman a weapon, what else is it but to murder? To bring shot to an ordinance which may do much mischief to himself and others, is to be accessory to that mischief. So to give "honour to a fool." He hath given power to them and put them in a capacity to do evil, and set them on work again to perfect their designs against good men. Ver. 9. As a drunken man, with a thorn in his hand, can make no use of it, but to hurt himself and others, so wicked men's good speeches and fair professions commonly tend to some mischief. These but cover their evil designs and yet the covering is shorter than that it can hide them. Ver. 10. Wicked rulers (look the margin(401)) grieve and molest the subjects: and the means to effect this is, to employ the fool and transgressor, to give offices and countenance to evil men, which may be instruments of their l.u.s.t, so Abimelech, Judges ix. 4, so Jezebel, 1 Kings xxi. 10, so in Neh. vi. 12. Ver. 11. The dog, feeling his stomach surcharged, goes to the gra.s.s,-as our malignants to profess repentance,-and casts up that which troubles him, by a feigned confession. But because there is no change in his nature, he is inwardly stirred by his old principles to lick up that vomit, to commit and practise what he professed repentance for, yea, and to profess the same he pretended sorrow for. When power is confirmed in their hand they will return to their folly. Ver. 17. What else is our interposing ourselves in the king's quarrel concerning England, though we have interest in it to endeavour it in a peaceable way, if he were fit for it, yet in comparison of our kingdom and religion's safety, which may be ruined by war, it is no such matter as belongeth to us. And so it falls out, we are like a man taking a dog by the ears to hold him, we have raised up many enemies, and provoked them to bite us. We cannot hold them long from destroying him, and we provoke them more by holding them, in espousing his quarrel, as Jehoshaphat joining with Ahab. We had done well to interpose ourselves between the king and them to make peace, but to side with one party was not well done. Verses 18, 19. Furious and b.l.o.o.d.y men take all opportunities to hurt others, especially good men, and so deceive those employed. But they do it under a pretence. As a scorner reproacheth under a pretence of sport, so they, under other pretences, of wrongs done, of the country's defence, &c. Verses 20, 24, show the way to prevent trouble and keep peace. As a contentious turbulent person would inflame a whole country and put them by the ears, so a person, though not contentious in his own nature, yet having many contentious interests following him, which he will not quit, or commit to G.o.d's providence, as our king was. O it is the destruction of a nation to have such a person among them. He hath broken the peace of two kingdoms. Verses 23, 24, 25, 26. Burning lips, hot and great words of love and friendship, and a wicked heart revenging its enmity, and minding nothing less than what is spoken, is like a potsherd, a drossy piece covered over with the fairding(402) of hypocrisy, or, like a sepulchre garnished and painted, he dissembles and speaks vanity, and flatters. Psal. xii. 3. But he lays up his wicked purposes close within him till a time of venting them. Therefore when he speaks so fair and courteously, be not confident of him, trust him not too far till thou have proof of his reality. Put not thyself and thy dearest interests into his mercy. This is wisdom, and not want of charity, Jer. xii. 6; Micah vii. 5.

Cain, Joab, and Judas, are proofs of this. It may be covered a time, but not long. _Naturam expellas furca licet, usque recurret_.(403) All the world shall be witness of it, Psal. cxxv. So then, (ver 21.) the calumniator and false accuser, who openly professes his hatred and malice, and the flatterer that seems to be moved with love, both of them produce one effect, viz., ruin and calamity.

Chap. xxvii. 3, 4. "A stone is heavy, and the sand weighty, but a fool's wrath is heavier than them both," &c. We see what we may expect of the enraged, exasperated malignant party. Their wrath against all the G.o.dly, for their faithful secluding and purging them out of places of trust, is weighty and insupportable like the sand of the sea. It will crush them under it if G.o.d support not. It is like a swelling river, or a high spring tide, it goes over all banks, since the state and church have drawn the sluice and let it out. But when it is joined with envy and malice, against G.o.dliness and piety itself, who can stand before that? No means can quench that heat. Ver. 6: Faithful men's reproofs, remonstrances, and warnings, applied in love and compa.s.sion, are better than an enemy's kisses and flatteries, than his oils and ointments are. Therefore we would pray against the one, and for the other, that G.o.d would smite us with the mouth of the righteous, but keep us from the dainties of the wicked Joabs, Judases, and Ahithophels. Verse 8 speaks sadly against ministers that withdraw from their charges so unnecessarily, as a bird that wandereth too long from her nest: the young starve for cold or famine, or are made a prey. So these who, having no necessary call to be elsewhere, especially not being members of the Commission, yet stay not with their flocks, are guilty of their soul's ruin. Ver. 10: O how doth this speak against the present course of judicatories! They have forsaken their old faithful friends, when they proved ever constant, and have gone in to their wicked countrymen's house in the day of their calamity. But a neighbour in affection and piety, is nearer than a brother in flesh and near in habitation.

Chap. xxviii. 1: "The wicked fleeth when no man pursueth; but the righteous is bold as a lion." Wicked men are now chosen for stoutness and courage, but they have no sure foundation for it. It is but like the rage and temerity of a madman or drunkard. But G.o.dly men, once satisfied in grounds of conscience about their duty, would have been bold as lions. A good conscience would have made them bold, Psal. cxii. 7, 8, Lev. xxvi.

36. Now, ver. 2, behold the punishment of our sins, our governors are changed, there is almost a total alteration, and we are faces about, which cannot but bring ruin to the land, especially when men of understanding and piety are shut out. Ver. 4, with chap. xxix. 27: It is a great point and argument of declining and forsaking the law of G.o.d, when men praise the wicked, change their names though they themselves be not changed, and leave off contending with, or declaring against them, and do rather plead for them. But G.o.dly men, that keep the law, contend with, discountenance, and oppose them, as David, "I hate them that hate thee," and earnestly contend with them. Thus they are kept from partaking with other men's sins. Ver. 5: It is not very likely that all the unG.o.dly should now understand the duty of the times and discern the right way, and that so many that fear G.o.d understand it not, seeing the Lord's secret is revealed to them, Psal. xxv. 14. Verses 6, 7: A poor man, and weak means, if they be of upright men, are better and stronger than many rich and strong perverters. A companion of evil men and a keeper of the law agree not in one person; the one is an honour, the other a shame to all that have interest in them. Ver. 9: Their prayers and professions are abomination, no acceptation of those that turn away their ears from obedience to the law, who walk contrary to it. Ver. 10: These cunning and crafty men that have enticed some G.o.dly men, and led them on in the present course, shall themselves smart for it, when the G.o.dly seduced shall see good things after all this. Ver. 12: When wicked men have power and trust, good men hide and retire themselves from such a congregation or a.s.sembly of the wicked. See chap. x. 10, 11. Should we thus choose our own plague, tyranny, oppression, calamity, and misery, and cast away our own glory?

Then, (ver. 13) repentance requires time and ingenuous confession, and real forsaking. If both these join not, it is but a covering and hiding of sin. If a man confess, and yet walk and continue in them, he is but using his confession as a covering to retain his sins, and such shall not find mercy of G.o.d, or prosper before men. Ver. 14: It is not so despisable a thing to fear alway, and to be very jealous of sin as it is now made. It is counted a reproach to have any scruples at the present course. But happy is he that abstaineth from all appearance of evil, but he that emboldeneth himself, and will not question any thing that makes for advantage, falls into mischief. Ver. 15, 17 show the lamentable condition of a people under wicked rulers. They are beasts and not men towards the people, especially towards the best, Dan. vii. 4, 5, Zeph. iii. 3. Ver.

17: How doth that agree with our sparing of b.l.o.o.d.y men, of our soliciting for their impunity, of our pardoning them? Are they not, by the appointment of G.o.d's law, ordained for destruction, and haste to it?

Should any then stay them? Should they not then far less employ them? And, (ver. 24) if it be so heinous to take our father's goods upon this pretence, because they are our own, how much more sacrilege is it to rob G.o.d of his interests, and give over his money to bankrupts, and say it is no transgression to rob the land of its defence, and make them naked, as Ahaz his confederacy did? Certainly it is murder. Ver. 28 and chap. xxix.

2 and xi. 12 and xxviii. 28 are to one purpose. We have forsaken our own mercy and wronged our own souls; and destroyed ourselves in choosing our own judgment, and making our own rod to beat us withal. Chap. xxix. 1: We being so often reproved by his word and providence for the sin of a.s.sociation with the wicked, and being so lately punished for it, and having so lately reproved ourselves for it in our declarations and fasts, yet to harden our necks, what can we expect but utter destruction, and that without remedy, as we sentenced ourselves? Ezra ix. 13 and xiv. 13, Isa. x.x.x. 13, 14. Shall not this iniquity be to us a breach ready to fall, even this iniquity of going down to Egypt for help, &c. Then, (ver. 6) there is a snare to entrap thy feet in the sins of the wicked; if thou be joined with them, thou cannot well escape. Ver. 8: Wicked profane contemners of G.o.d and his people bring ruin on a city or commonalty, they set it on fire and blow it up. But G.o.dly men pacify wrath, turn away judgments, and purge all from provocations, which is the only means to turn it away. Ver. 16 shows, when wicked men gather together, and grow in state and power, they grow worse, and sin with greater boldness, and transgression then overflows the land, _tanquam ruptis repagulis_.(404) There is no obstacle. See Psal. xii. And ver. 24 shows, he that is partner and fellow receiver with a thief, or conceals such offenders, endangers his own destruction; and he that stays with, and a.s.sociates with wicked men, must hear cursing and cannot bewray it. He will see many abominations, that though he would, he cannot remedy. Ver. 25: Fear of man and of the land's danger, hath brought many into a snare, to run from the Lord to an arm of flesh, but he that trusts in the Lord shall be safe.

Ver. 27: Here is the deadly enmity between the two seeds, they cannot reconcile well. See ver. 10 and chap. xxi. 3. It is no wonder the G.o.dly abominate such men who are G.o.d's enemies and the land's plague.

Chap. x.x.x. 11, 14 describes the malignant party, who make nothing of the G.o.dly magistrates or their mother church and land, but curse, malign, oppose as much as they could, and are oppressors, monstrous tyrants, mankind beasts, or beastly men. The subject of their cruelty is the G.o.dly afflicted man. They eat up all and will not leave the bones, as the prophet complains, "I lie among men whose teeth are as spears and arrows, and their tongue a sharp sword." And then, ver. 12, 13, 20 describe our enemies, the invaders. They think themselves G.o.dly and righteous, yet are not purged from their filthiness. They are given up to strong delusions to believe lies, and there is no lie greater than this, that they are a G.o.dly party in a G.o.dly cause and way. They wipe their mouth after all their bloodshed, and say, I have done no evil. They wash their hands, as Pilate, as if they were free of the blood of these just men, whose souls cry under the altar. Ver. 21-23: It is a burden to the world and a plague to mankind, when servants, unworthy men, and persons unfit for high places are set in authority, and when wicked men have their desire of plenty and honour, (chap. xix. 10.) and when an odious woman, or men of hateful vicious dispositions, come to preferment and are espoused by a state,-nought they were while alone, but worse now when they have crept into the bed and bosom of the state; her roots were nought before, but now she is planted in rank mould, and will shoot forth her unsavoury branches and blossoms,-and when handmaids, kept in a servile estate because of their disposition and quality, get their masters ushered out, and they become heirs, at least possessors of the inheritance or trust. Ver. 33 shows how necessarily war and contention follow upon unnecessary provocations by word or deed, such as we have given many to England, though indeed they have given moe.(405) And lastly, chap. x.x.xi. 20, 26, 31 shows how word and work should go together, and men should be esteemed and praised according to their works and fruit of their hands.

A TREATISE OF CHRISTIAN LOVE.

John xiii. 35. "By This Shall All Men Know That Ye Are My Disciples, If Ye Have Love One To Another." First Printed At Edinburgh In 1743.

To The Reader.

This treatise concerning Christian Love, was composed by the pious and learned Mr. Hugh Binning who was minister of the gospel at Govan, near to Glasgow. He was much celebrated and esteemed in this church, for several practical treatises, frequently printed for the benefit of the public, but this is not inferior to any of them.

Though there have been many excellent discourses in late years on this divine subject, yet, considering that there never was a time wherein a treatise of this kind was more seasonable and necessary than the present, when the love of many, of too, too many, is waxed cold, and this holy fire is almost extinguished, this cannot be thought to be superfluous.

The author was a minister of a most pacific temper, and this amiable grace and virtue did ill.u.s.triously shine forth in him; and in this discourse, he breathes with a spirit of love in the most affecting and gaining manner, so that, I dare say, that, though it be above ninety years since he composed it, it does not fall short of any performance of this kind that has since appeared in public.

This treatise, with a great number of excellent sermons, preached by this able minister of the gospel, many of which have never been printed, in a ma.n.u.script in folio, was found in the late Rev. Mr. Robert Wodrow, minister at Eastwood, his library, and all care has been taken to publish it faithfully, without any alteration either by adding or diminishing any thing from it.

This divine subject of Christian love he lays a great stress upon; he shows that there is a greater moment and weight in Christian charity, than in the most part of those things for which some 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 judgement is very necessary for the well being of Christians, and Christ's last words persuade this, that unity in affection is most essential and fundamental.

This is the badge that 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.

Mr. Binning treats of this subject in a most sublime and pathetic strain; he explains the nature of this grace, discourses of the excellent properties and blessed effect and fruits of it, in a ravishing and captivating manner. There is such a variety of beauties in this treatise, that they deserve to be noticed in this preface, and particularly, his admirable commentary on the 13th chapter of the First Epistle to the Corinthians, wherein he outstrips all that went before him and, in fine, he enforces the exercise of this grace with the most convincing argument and the most powerful motives. And now, not to detain the reader from the perusal, it is earnestly wished that the end of the publication may, by the blessing of G.o.d, be obtained, which is, that Christians in our days may be as the primitive ones,-of one mind and of one heart, and that they may love one another with a pure heart fervently.

Chapter I.

The beauty and excellency of this world consists, not only in the perfection and comeliness of each part in it, but especially in the wise and wonderful proportion and union of these several parts. It is not the lineaments and colours that make the image or complete beauty, but the proportion and harmony of these, though different severally. And truly that is the wonder, that such repugnant natures, such different parts, and dissentient qualities, do conspire together in such an exact perfect unity and agreement, in which the wisdom of G.o.d doth most appear, by making all things in number, weight and measure. His power appears in the making all the materials of nothing, but his wisdom is manifested in the ordering and disposing so dissonant natures into one well agreeing and comely frame; so that this orderly disposition of all things into one fabric, is that harmonious melody of the creation, made up as it were of dissonant sounds, and that comely beauty of the world, resulting from such a proportion and wise combination of divers lines and colours. To go no further than the body of a man, what various elements are combined into a well ordered being, the extreme qualities being so refracted and abated as they may join in friendship and society, and make up one sweet temperament!

Now, it is most reasonable to suppose, that, by the law of creation, there was no less order and unity to be among men, the chiefest of the works of G.o.d. And so it was indeed. As G.o.d had moulded the rest of the world into a beautiful frame, by the first stamp of his finger, so he did engrave upon the hearts of men such a principle, as might be a perpetual bond and tie to unite the sons of men together. This was nothing else but the law of love, the princ.i.p.al fundamental law of our creation, love to G.o.d, founded on that essential dependence and subordination to G.o.d, and love to man, grounded upon that communion and interest in one image of G.o.d. All the commandments of the first and second table are but so many branches of these trees, or streams of these fountains. Therefore our Saviour gives a complete abridgment of the law of nature and the moral law, "Thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy mind, this is the first and great commandment. The second is like unto it, Thou shalt love thy neighbour as thyself," Matth. xxii. 37, 38, 39. And therefore, as Paul says, "Love is the fulfilling of the law," Rom.

xiii. 10. The universal debt we owe to G.o.d is love in the superlative degree, and the universal debt we owe one another is love in an inferior degree, yet of no lower kind than that of our selves. "Owe no man any thing, but to love one another" (Rom. xiii. 8), and that collateral with himself, as Christ speaks. Unto these laws all other are subordinate, and one of them is subordinate to the other, but to nothing else. And so, as long as the love of G.o.d may go before, the love of man should follow, and whatever doth not untie the bond of divine affection, ought not to loose the knot of that love which is linked with it. When the uniting of souls together divides both from G.o.d, then indeed, and only then, must this knot be untied that the other may be kept fast.