It is our custom to compare ourselves among ourselves, and the result of that secret comparison is estimation of ourselves, and despising others.

We take our measure, not by our own real and intrinsic qualifications, but by the stature of other men's, and if we find any disadvantage in others, or any pre-eminence in ourselves, in such a partial application and collation of ourselves with others (as readily self love, if it find it not, will fancy it), then we have a tacit gloriation within ourselves, and a secret complacency in ourselves. But the humble Christian dares not make himself of that number, nor boast of things without his measure. He dare not think himself good, because, _deterioribus melior_, "better than others who are worse." But he judges himself by that intrinsic measure which G.o.d hath distributed unto him, and so finds reason of sobriety and humility, and therefore he dare not stretch himself beyond his measure, or go without his station and degree, 2 Cor. x. 12-14. Humility makes a man compare himself with the best, that he may find how bad he himself is. But pride measures by the worst, that it may hide from a man his own imperfections. The one takes a perfect rule, and finds itself nothing. The other takes a crooked rule, and imagines itself something. But this is the way that unity may be kept in the body, if all the members keep this method and order, the lowest to measure by him that is higher, and the higher to judge himself by him that is yet above him, and he that is above all the rest, to compare with the rule of perfection, and find himself further short of the rule than the lowest is below him. If our comparisons did thus ascend, we would descend in humility, and all the different degrees of persons would meet in one centre of lowliness of mind. But while our rule descends, our pride ascends. The scripture holds out pride and self estimation as the root of many evils, and humility as the root of many good fruits among men. "Only through pride comes contention," Prov.

xiii. 10. There is pride at least in one of the parties, and often in both. It makes one man careless of another, and out of contempt not to study equity and righteousness towards him, and it makes another man impatient of receiving and bearing an injury or disrespect. While every man seeks to please himself, the contention arises. Pride in both parties makes both stiff and inflexible to peace and equity, and in this there is a great deal of folly. For, by this means, both procure more real displeasure and dissatisfaction to their own spirits. "But with the well advised is wisdom." They who have discretion and judgment will not be so wedded to their own conceits, but that in humility they can forbear and forgive for peace' sake. And though this seem harsh and bitter at first, to a pa.s.sionate and distempered mind, yet O how sweet is it after! There is a greater sweetness and refreshment in the peaceable condescendence of a man's spirit, and in the quiet pa.s.sing by any injury, than the highest satisfaction that ever revenge or contention gave to any man. "When pride comes, then comes shame, but with the lowly is wisdom," Prov. xi. 2. Pride groweth to maturity and ripeness. Shame is near hand it, almost as near as the harvest. If pride come up, shame is in the next rank behind it. But there is a great wisdom in lowliness. That is, the honourable society that it walks in. There may be a secret connection between this and the former verse, "divers and false balances are abomination to the Lord, but a just balance is his delight." Now, if it be so in such low things as merchandise, how much more abominable is a false spiritual balance in the weighing of ourselves! Pride hath a false balance in its hand, the weight of self love carries down the one scale by far.

Lowliness of mind is the strongest bond of peace and charity. It banishes away strife and vain glory, and makes each man to esteem another better than himself, (Philip. ii. 3) because the humble man knows his own inside, and only another's outside. Now certainly the outside is always better and more specious than the inside, and therefore a humble man seeing nothing but his neighbour's outside, and being acquainted throughly with his own inside, he esteems another better than himself. Humility, as it makes a man to think well of another, so it hinders him to speak evil of his brother. James iv. He lays down the ground work in the 10th verse, "Humble yourselves in the sight of the Lord, and he shall lift you up." He raises his superstructure, verses 11, 12: "Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law, but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save, and to destroy. who art thou that judgest another?" For truly the very ground of evil speaking of that nature, is some advantage, we conceive, that may redound to our own reputation, by the diminution of another's fame. Or, because we are so short sighted in ourselves, therefore we are sharp sighted towards others, and because we think little of our own faults, we are ready to aggravate other men's to an extremity.

But in so doing we take the place of the judge and law upon us, which judges others, and is judged by none. So we judge others, and not ourselves. Neither will we suffer ourselves to be judged by others. This is to make ourselves the infallible rule, to judge the law.

Humility levels men to a holy subjection and submission to another, without the confusion of their different degrees and stations. It teaches men to give that respect and regard to even one that is due to his place or worth, and to signify it in such a way as may testify the simplicity of their estimation, and sincerity of their respect. Eph. v. 21, "Submit yourselves one to another in the fear of G.o.d." 1 Pet. v. 5, "All of you be subject one to another, and be clothed with humility." Now, if humility can put a man below others, certainly it will make him endure patiently and willingly to be placed in that same rank by others. When others give him that place to sit into, that he had chosen for himself, will he conceive himself wronged and affronted, though others about him think so?

Nay, it is hard to persuade him of an injury of that kind, because the apprehension of such an affront hath for its foundation the imagination of some excellency beyond others, which lowliness hath razed out. He hath placed himself so low for every man's edification and instruction, that others can put him no lower, and there he sits quietly and peaceably.

_Bene qui latuit bene vixit._(425) Affronts and injuries fly over him, and light upon the taller cedars, while the shrubs are safe.

Qui cadit in plano, (vix hoc tamen evenit ipsum,) Sic cadit, ut tacta surgere possit humo.(426)

He sits so low, that he cannot fall lower, so a humble man's fall upon the ground is no fall indeed, but in the apprehension of others, but it is a heavy and bruising fall from off the tower of self conceit.

Now the example that is given us, "Learn of me," is certainly of greater force to persuade a man to this humble, composed, and quiet temper of spirit, than all the rules in the world. That the Son of G.o.d should come down and act it before our eyes, and cast us a pattern of humility and meekness, if this do not prevail to humble the heart, I know not what can.

Indeed this root of bitterness, which is in all men's hearts by nature, is very hard to pluck up, yea, when other weeds of corruption are extirpated this poisonable one, pride groweth the faster, and roots the deeper.

Suppose a man should be stript naked of all the garments of the old man, this would be certainly nearest his skin and last to put off. It is so pestilent an evil, that it grows in the gla.s.s window as well as on the dunghill and, which is strange, it can spring out of the heart, and take moisture and aliment from humility, as well as from other graces. A man is in hazard to wax proud that he is not proud, and to be high minded because he is lowly. Therefore, it is not good to reflect much upon our own graces, no more than for a man to eat much honey.

I know not any antidote so sovereign as the example of Jesus Christ, to cure this evil, and he himself often proposes this receipt to his disciples, (John xiii. 13-17) "Ye call me Master and Lord, and ye say well, for so I am. If I then, your Lord and Master, have washed your feet ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, the servant is not greater than his lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them." Matt xi. 29, 30, "Take my yoke upon you, and learn of me, for I am meek and lowly in heart and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Matt. xx. 27, 28, "And whosoever will be chief among you, let him be your servant. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." Might not that sound always in our ears, the servant is not above his lord, the "Son of man came not to be ministered unto, but to minister?" O whose spirit would not that compose? What apprehension of wrong would it not compensate? What flame of contention about worth and respect would it not quench? What noise of tumultuous pa.s.sions would it not silence? Therefore, the apostle of the Gentiles prescribes this medicine, (Phil. ii. 5-8) "Let this mind be in you, which was also in Christ Jesus who, being in the form of G.o.d, thought it not robbery to be equal with G.o.d, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." If he did humble himself out of charity, who was so high, how should we humble ourselves, both out of charity and necessity, who are so low! If we knew ourselves, it were no strange thing that we were humble, the evidence of truth would extort it from us. But here is the wonder, that he who knew himself to be equal to G.o.d, should notwithstanding become lower than men, that the Lord of all should become the servant of all, and the King of glory make himself of no reputation!

That he pleased to come down lowest, who knew himself to be the highest of all, no necessity could persuade it, but charity and love hath done it.

Now, then, how monstrous and ugly a thing must pride be after this! That the dust should raise itself, and a worm swell, that wretched, miserable man should be proud, when it please the glorious G.o.d to be humble, that absolute necessity shall not constrain to this, that simple love persuaded him to! How doth this heighten and elevate humility, that such an one gives out himself, not only as the teacher, but as the pattern of it.

"Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls."

SEVERAL SERMONS UPON THE MOST IMPORTANT SUBJECTS OF PRACTICAL RELIGION.

The Publisher To The Reader.

There are no sermons I know of any divine or pastor in this kingdom, that have been more frequently printed, or more universally read and esteemed, than the elegant and judicious discourses of Mr. Binning, which were published after his death, at different times, in four small volumes. As there was a great demand for these valuable writings, about twenty six years ago; so these printed copies of them were compared with his own ma.n.u.script copy now in my hand, carefully revised, and then printed, in a large 4to of 641 pages, by Robert Fleming, Printer at Edinburgh, in the year 1735, to which was prefixed a short account of his Life, chiefly taken from the large memoirs of his Life, that the Reverend Mr. Robert M'Ward, some time minister of the gospel at Glasgow, wrote, in a long letter to the Reverend Mr. James Coleman, Minister of the gospel at Sluys in Flanders, who translated Mr. Binning's Sermons into High Dutch, and printed them for the benefit of the Christian congregations in Holland and Flanders. Some of the most memorable particulars of this great man's life have been also published, anno 1753, by the reverend, learned, and industrious Mr. John Wesley, late Fellow of Lincoln college, Oxford, in his Christian Library, which contains about fifty volumes in 8vo of Extracts from, and Abridgments of, the choicest pieces of practical Divinity, we have printed in our language. It is prefixed to Mr. Binning's Sermons upon the first and part of the second chapters of the first Epistle of John, in the 29th volume of that useful work.(427)

Mr. Binning's elegant and judicious Treatise of Christian Love was first printed from a ma.n.u.script in my hand, at Edinburgh, 1743, in an octavo pamphlet of forty-seven pages, in short print, by Robert Fleming, to which he hath prefixed a short preface. And the publisher tells us, "That he had revised about twenty four sermons, upon very edifying and profitable subjects, to print in a separate volume, from which they [his readers]

should receive as great improvement and satisfaction, as from any of his printed treatises, which every person may easily discover from the style and language to be Mr. Binning's genuine compositions, as his manner of writing can scarcely be imitated by any other person." These sermons were carefully transcribed some little time ago, and revised by the a.s.sistance of a friend, and are now printed in this small volume.... And not to detain the reader further from the serious and candid perusal of this book, I shall only add, that I have faithfully transcribed these sermons from the ma.n.u.script copy without the smallest alteration of his sentiments. I have endeavoured to rectify a few grammatical errors of the transcribers and the old form of spelling, and altered a few words not now used in our modern sermons, for words of the same meaning. As I have added several sermons of this author upon the kingdom of G.o.d, which I transcribed since the proposals of this book were printed, so I could not insert the sermons upon Acts xxvi. 18; Acts xiv. 11, 12, without almost doubling the price, which I feared would not be agreeable to some of the encouragers of this work. I intend to put the other sermons I have transcribed, or may yet copy, into the hands of some friends to revise before they be printed; as also Mr. M'Ward's Life of this worthy gentleman, taken from his own papers....

It is my sincere wish, that all the readers of this book may be builded up in spiritual wisdom and goodness unto eternal life.

Brousterland, September 12th, 1760

Sermon I.

1 John iii. 23.-"And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another."

It is a common doctrine often declared unto you, that the most part of those who hear the gospel do run, in their pretended course to heaven, either upon a rock of dashing discouragement, or the sands of sinking presumption. These are in all men's mouths; and no question they are very dangerous, so hazardous, as many fools make shipwreck either of the faith, or a good conscience,-of the faith, by running upon and dashing upon the rock,-of a good conscience, by sitting down upon the quicksand. But I fear that which is commonly confessed by all is cordially believed by few, and so, little regarded in our course and conversation. All Christians pretend to be making a voyage heaven-ward, and that is only home-ward. Now the gospel is given us to direct our course, and teach us how to steer between these two hazards, both safely and surely. This is the sh.o.r.e that shall guide us, and conduct to our intended haven, that is heaven, if we set our compa.s.s by it, and steer our course accordingly. Yet strange it is to behold the infinite wanderings and errors of men, on the one hand or the other:-some presuming upon the news of mercy, and the sound of G.o.d's grace, to walk after the imagination of their own hearts, and to live and continue in sin, for which Christ died, that he might redeem us from it, fancying a possibility of living in sin, and escaping wrath, and so abusing the tender of grace to promote licentiousness;-others, again, apprehending the wrath of G.o.d, and their just deservings, abusing the notion of G.o.d's justice, and the perfection of his holiness, to the prejudice of the glory of his grace and mercy, and their own salvation.

This is certainly the cunning sleight of Satan, with the deceitfulness and ignorance of our own hearts, that leads men, and sometimes one and the same man, at diverse times, to contrary misapprehensions of divine truths.

The wind of temptation gets fires to one corner of the house and then to another, and sometimes over-persuades the notion of mercy, and another time overstretches the apprehension of his justice; and yet in effect there is no true persuasion of any of them, but a cloud or shadow is apprehended instead of them.

Now I say, there is one cure for both these,-the right apprehension of the gospel in its entire and whole sum, the right uptaking of the light which shines in a dark place, and is given to lead us to our place of rest-to have a complete model, and a short summary of the gospel, always in our heart and eye. For truly it is the apprehending of parcels of divine truth, which leads men into such opposite mistakes and courses. To remedy this, we have some brief comprehensive models of the gospel set down by the Holy Ghost, and none in better terms than this here: "This is his commandment, that ye believe," &c. You have it in two words, faith and love. This is the form of sound words which we should hold fast, 2 Tim. i.

13. This is the mould of doctrine delivered by Christ and his Apostles. It is the separation of these two in some men's fancy, that leads too many in such paths of destruction. Truly they can as little be divided as the sun's light and heat, but the motions and shadows of them may, and it is the following the shadows of some of them which shipwrecks souls. Now not only the common mult.i.tude of the hearers of the gospel are in hazard of this, but even G.o.d's own children, who have believed in him.

The taking up of these things apart, creates the heart much trouble and perplexity, and occasioneth much sin and stumbling. I do think it is the ignorance and advertency of this conjunction, that makes our case both more sad and sinful than otherwise it would be. And these two indeed have a mutual influence upon one another, loosing reins to sin more freely, for it unquestionably disturbs the soul's peace, and procures it much bitterness. And again, the quitting hold of the promise of grace in Christ Jesus, and the indulging our own sad and sullen apprehensions, cannot but in the issue disable the soul from the duties of love, and expose it unto the violence of every temptation. As these two do mutually strengthen one another, the faith of Jesus Christ, and the lively apprehension of his grace and goodness, so they are the most n.o.ble and effectual persuasives to live unto him, and to walk in love. Besides, faith is the mean and way which G.o.d hath appointed to convoy his influence unto the soul; and then again, love carrying itself actively in duties to G.o.d and men, bestirring itself for G.o.d and those who are beloved of G.o.d, it brings in a supply to faith, and returns by a straight compa.s.s to the spring from whence it first issued, and increases it still more. Believing on the name of the Son sends forth the stream of holy affection to him, and all begotten of the Father, and this returns again by the circuit of obedience to his commands and submission to his easy yoke, to unbosom itself in the fountain from whence it first issued; and whereas faith was at first one simple soul adherence to a Saviour, and a hearty embracing of him, this accession of the fruits of it exalts it unto that height of a.s.surance, and gives that evidence which it wanted; and faith being thus strengthened, and rooted, and built up to the top of a.s.surance of G.o.d's grace, love, and salvation, it becomes more able to bear the yoke of his commands, which are not grievous. The spring of believing, thus swelled by the concurrence of so many streams, it breaks forth the more, and sends out more love and delight in G.o.d, and more charity, compa.s.sion, and meekness towards men.

And this is the circle and round Christianity runs, until that day come that the head-spring of faith shall be obscured and shrivelled up in the great sea of the love of G.o.d, which shall overflow all the saints' graces in due time, when we shall see G.o.d face to face.

This is a true Christian, which this apostle so beloved of G.o.d describes.

Here is one under a commandment, and not above it, as some fondly conceive. He is a keeper of his commands, and a doer of these things which are pleasant in G.o.d's sight. This is no legal notion, if it be right taken.

It is not the bondage of the creature to be under the command of G.o.d, truly it is the beauty and liberty of a reasonable soul. Some speak of all subjection unto a law as slavery, but is it not an infinitely greater slavery to be at liberty to sin, and serve our own l.u.s.ts? O wretched and base liberty! the Son indeed makes us truly free, and that from sin; and he is truly a Redeemer who redeems us from all iniquity, John viii. 32; Psal. cx.x.x. ult.; t.i.t. ii. 14.

But this commandment here spoken of, would not indeed be gospel, unless there was a prior command, a brighter precept, given by the Father to the Son. I find two commands given by the Father, and received by the Son, which two you may conjoin and make one of, as here faith and love are made one commandment. The first is, John x. 18, "I lay down my life of myself, no man taketh it from me. This commandment have I received from my Father, and no other." John xii. 49, 50, "The Father gave me a commandment, what I should say and speak, and I know that his commandment is life everlasting." This is more expressly and clearly set down, John vi. 39, 40, "This is the Father's will that sent me, that of all that he gave me I should lose none, but raise them up at the last day. This is the will of him that sent me, that every one which seeth the Son, and believeth on him, should have everlasting life." Here, then, beloved in the Lord, is the foundation of our hope, and that which makes all commandments given by G.o.d to us to come under a gospel notion, that which makes Christ's yoke easy, and his burden light, and his commands not grievous. The great commandment was imposed upon our Saviour. The great weight of that wrath due to our sins was put upon his shoulders. This was the Father's will, that he should lay down his life for his sheep; this command he received willingly, and obeyed faithfully and fully. And by his obedience to this, that great obligation to satisfy G.o.d's justice, and pay a ransom for our souls is taken off us; inasmuch as he died, justice cannot come and demand it at our hand. Now, therefore, there is another commandment given to Christ, which directly concerns us, and it is this in substance: "I will and command that thou who hast come in the place of sinners, and resolvest to die for them, that thou give eternal life to whom thou wilt, even to as many as believe in thy name; I give to thee the absolute disposal of life and death; I command thee to preach life everlasting to all pious souls, that shall flee unto thee upon the apprehension of the danger of death, and that thou bestow that life upon them, and raise them up at the last day to be partakers of it." This is the commission the Father gave to the Son, a sweet commission for poor sinners, and the charter of our salvation. And for this errand he was anointed with the Holy Spirit, and sent into the world; nay, the commission extends further than grace, even to eternal glory also. Christ has received commandment of the Father, to give repentance and remission of sin, both to give faith, and love, and all other graces, else it were defective. Thus Christ comes instructed to the world. He lays open his commission in preaching the gospel. He obeys the first commandment in his own person, by offering up himself upon the cross a sacrifice for sins, and he is about the fulfilling the next commandment, that is, the giving life to them that believe: and that he may accomplish it, having ascended himself unto heaven to intercede for us, he also sent his amba.s.sadors into the world, to whom he hath committed the word of reconciliation, and he gives them commission to publish and proclaim this commandment in his own name. This is his command, that ye "believe on the name of his Son Jesus Christ." And this we do proclaim in his name, since he has gotten a commandment to give life everlasting to believers. This, then, is his charge to you, to come and receive it from him. Come and embrace him, and ye shall have life and all in him. This is the hardest and heaviest burden he imposes upon you, the weight of your life and salvation he hath taken upon himself. But O! now come and lay hold on him, who is thus offered unto you. Know that you are lost and undone in yourselves, consider the impossibilities you lie under to escape his wrath. Behold the anger of G.o.d hanging over your head, ready to be revealed in flaming fire, and a tempestuous cloud of eternal misery. Will ye consider that ye are born heirs of wrath? Your natural inheritance is in the lake of fire; and whatsoever your endowments by nature, or your privileges by birth be, nothing shall exeem you from this. Shall not then this Saviour be welcome to you? For truly faith is but a cordial salutation and embracement of our blessed Redeemer. The soul brings him into the house, and makes him welcome, and he is standing ready to come in to your heart, and to bring in salvation with him.

Now whatever soul hath obeyed this commandment by belief of the truth, and receiving of Christ into the heart, there is but one commandment behind, and it is not grievous, viz., love me, and love one another; love me, and live unto me. This is an easy yoke; and there is good reason for it, though it had never been required to love him, and live to him, who loved not his life unto the death for us. There is mention made only of brotherly love here, but certainly the other love to G.o.d flowing from the sense of his love, is the right wing of the soul, and brotherly love the left; and by these the pious soul mounts up to heaven with the wings of an eagle. The love of our brother is but the fruit and consequent of this love, but it is set down as a probation, and clear evidence of the love of G.o.d in our souls.

Love is commanded as the very sum and substance of the whole law, as the fountain of all other duties. Things are compacted in their causes, and lie hid within the virtue of them. Truly this is the way to persuade and constrain you to all the duties of G.o.dliness and righteousness, of piety towards G.o.d, and charity towards men,-if once we could fasten this chain of affection upon your hearts, and engage your souls by love to G.o.d and man. We cannot but beat the air, while we seek to persuade you to the serious practice of religious duties, of prayer in secret and in your families, of reading and meditation upon the word, of sanctifying the Sabbath, of dealing justly and moderately with all men, of sobriety and temperance in your conversation, of denying unG.o.dliness and worldly l.u.s.ts, of walking humbly with G.o.d and towards men, of restraining and subduing your inordinate l.u.s.ts and pa.s.sions; I say, it is almost in vain to press these things upon you, or expect them from you, till once the Spirit of power and love enter into your hearts; and indeed the spirit of love is a powerful spirit, the love of G.o.d possessing the heart within, cannot but conform all within and without to his love and good pleasure. Love only can do these things which are pleasant in his sight, for it doth them pleasantly, heartily, and cheerfully; and G.o.d loves a cheerful giver, a cheerful worshipper. Brotherly love is rather expressed, because little or not at all studied by the most part. Other duties to G.o.d, if men come not up in practice to them, yet they approve them in their soul and mind. But there is scarce a notion of the obligation of charity and love towards our brethren, yea, not so much as in the minds of Christians, let be in their practice. It is the special command which Christ left to his disciples when he was going away, John xiii. 35. But, alas! we have forgotten it, it is so long since.

Sermon II.

1 John iii. 23.-"This is his commandment, that," &c.

We commonly make many rules in religion, and turn it into a laborious art, full of intricate questions, precepts, and contentions. As there hath been a great deal of vanity in the conception of speculative divinity, by a mult.i.tude of vain and unedifying questions which have no profit in them, or are beneficial to them that are occupied therein, but only have stirred up strife and envy, and raised the flame of contention in the Christian world; so I fear that practical divinity is no less vitiated and spoiled in this age amongst true Christians (by many perplexed cases relating to every condition), than the other among the schoolmen. Hereby it seems to me, that Christ and his apostles did not suppose it to be so perplexed a business as we now do make it; neither did the hearers weary themselves or others with so many various objections against the practice of the fundamental commandment of the gospel, believing in Jesus Christ. The plain nature of the gospel being holden forth and received, I am persuaded, was and is able (like the sun arising in brightness) to dispel and scatter all these mists and clouds which do arise both in the one and other, from ignorance at first, and which are elevated to a greater height by the custom of the times. The matter, my brethren, is not so dark as you make it. Here it is plainly and simply expressed: "This is his commandment, that ye believe in the name of his Son;" and then, "love one another." Ye all know that we had commandments given us by G.o.d, which were by nature impressed on the heart of man; but by his fall into sin, the tables of the law (which I may say were in Adam's mind and heart, understanding and affection), those two tables were broken in the fall, and since there could be no obedience, because of ignorance and perversion, the tables breaking in pieces, their ruptures have produced these two opposite principles. The fall of man hath broken his mind, and so darkened his understanding, and broken his will, and put it in a wrong set. This appointed it, set it in a posture of enmity against G.o.d.

However, we are by this fall utterly disabled to stand up before G.o.d in acceptable obedience. There is no man breathing, how blameless soever he be before the world, but must fall down as guilty before G.o.d in many things, yea, in all things. But the law being thus obliterated out of men's consciences, as he lost ability to obey, so he lost almost all conscience of sin and disobedience. He not knowing his charge and obligation, could not accuse himself for falling in rebellion. Therefore it pleased the Lord to cause the law to be written in tables of stone in mount Sinai. He transcribes the commandments over again, that all the world may see their obligation, and how infinitely short they have come in their subjection, and how just their condemnation may be. For this purpose, the Lord causes proclaim the old bond in the ears of men with great majesty and authority, as it became the Lawgiver, that all may become guilty, and stop their mouth before G.o.d, Rom. iii. 19. He would once have all men knowing that they are under infinite breaches of his commandments, that they may see themselves also subject to his judgment.

Now, what do you think of a soul that stands at the foot of this mountain, and hears a dreadful accusation read against it, to all which the conscience within must subscribe unto, and both together p.r.o.nounce the person guilty and liable to eternal punishment? I say, what can such a soul do, who has with trembling heard his voice? Satisfaction there cannot be given for an infinite offence against an infinite nature. The curse and sentence which was the sanction and confirmation of this commandment is just, and there appears no way how, without violation of G.o.d's justice, it can be repealed. Obedience to these commandments is now both impossible and unprofitable;-impossible, I say, because of the weakness and wickedness of the flesh, that has no ability nor willingness but to offend and disobey; and unprofitable, because it cannot at all relax the former sentence of condemnation. Now obedience, being a present duty, cannot pay old debts, or satisfy for our former rebellions, and so it must leave a man to seen condemnation. I fear this is a puzzle that all consciences must come unto here, or elsewhere. Here is a strait indeed.

But yet there is an enlargement, there is a way found out of bringing the soul out of the miry clay, and deep pit of misery; and it is this, G.o.d hath found out a ransom for himself, without our procurement, or consent, or knowledge. He hath provided a satisfaction to his justice in his Son Jesus Christ. Having laid upon him our iniquities, he exacts of him our deserved punishment, and makes him a curse who knew no sin. Now this being done, the Lord sends forth to all poor sinners who are trembling at mount Sinai this proclamation,-this is my last and most peremptory command, that ye believe in the name of my Son Jesus Christ. This is my well-beloved Son, in whom I am well-pleased, hear ye him. Have ye heard me the lawgiver condemning you? Now go and hear him, the Mediator and Saviour, absolving you, for I have committed all judgment unto him. Though I p.r.o.nounce the sentence in this world against you, yet I have committed all the execution of it to him, and if you come to him, you may prevent it. You have broken all my former commandments, and I have p.r.o.nounced a sentence against you for that. But now I give a new commandment instead of all the former, which if you obey, then the sentence of death is relaxed. You who cannot obey the law and give satisfaction in your own persons, I charge you to flee unto my Son Christ, who hath given me full satisfaction both to the curse, by suffering, and to the command, by obedience, and lay hold on his righteousness as your own, and in him ye are justified, and delivered from all these sentences and hard writings against you. I give a new commandment as the cure and remedy of all broken commandments. Believe on this name, in which is salvation. Take his obedience and suffering for your cure, and present me with that, I shall be as well satisfied as with your own personal satisfaction.

This now is very plain business. All commands are broken. There is yet one published in the gospel to help all, and it is in substance to embrace and welcome Jesus Christ for all, to seek our life and salvation in him, to take him as a priest to offer sacrifice for us, and expiate our sins, and to come to him as a prophet to seek wisdom and illumination, and all grace from him; to choose him as our King, henceforth to submit to his easy yoke of government. Now I say there will be no more debates about this. Will ye yet dispute whether ye may believe or not? Will ye inquire after this whether you have a warrant or not? Truly such a question would occasion much jealousy and provocation among men. If a man had signified as much willingness by command, by invitation, by request, by frequent repet.i.tion of these, yet to call in question or dispute whether or not I may go to such a person, will he make me welcome, were it not the greatest affront I could put upon him? Would it not alienate his affection more than any thing, to be jealous of his real kindness to me.

I would desire to hold out unto you the sin, the danger, and the vanity of such a way. I say the sin is great, it is no less than the highest and most heinous disobedience to the gospel, which of all others is of the deepest dye. You have disobeyed the law, and broken all the ten commandments. And will ye therefore disobey the gospel, too, and break this fundamental commandment? Is it not enough that ye have broken the rest, and will ye break this also, which was given for the cure of all?

Consider, I say, this is his commandment. Now commands should be obeyed, and not disputed, coming from an infallible and uncontrollable authority.

Would ye not silence all the rebellions of your hearts against the commands of praying, hearing, reading, dealing justly, and walking soberly, with this one word, it is his command, it is his sovereign will?

And why do ye not see the stamp of that same authority upon this? Now if you consider it aright, it hath more authority upon it than upon others, because it is his last command, and so would be taken as most pungent and weighty. When your hearts rise up to question and dispute this matter, I pray you cut all these knotty objections with the sword of his commandment. You use to go about to loose them by particular answers and untie them at leisure with art and skill, but truly it would be a readier and wiser course to cut them in pieces at one stroke, by this piercing and pungent precept. If your reasons and scruples be weighty, and you cannot get answers to overbalance them, I pray you put this weighty seal of divine authority into the balance, and sure I am it will weigh down all.

Consider then the danger of it. It is the last and most peremptory command, after which you may expect no other, but the execution of justice. How sad and severe is the certification, "He that believeth not is condemned already," and "the wrath of G.o.d abideth on him." There needs no new sentence to be p.r.o.nounced against you. Why? Because, if you believe not, that prior sentence of the law is yet standing above your heads to condemn you, that wrath abides on you. This is the only way to remove it, to come to him, who hath taken it on himself, after the breach of all commands. Ye have this retreat, this refuge to flee unto, a new command to come unto the Son, and have life; but after this disobedience of the Son, you have none. There is nothing after unbelief, but ye are turned over, or rather left over, in the hand of the law and divine justice. Therefore it is the most dangerous and d.a.m.nable thing to disobey this. It is to refuse the very remedy of sin. Consider also what vanity and uselessness is in these debates. What an unreasonable and senseless thing is it to dispute against our own soul, and against our own happiness! All is wrapt up here, and we do no less than the highest act of self-murder that can be. He that hateth me, wrongs his own soul. What an unreasonable thing then is it, because ye are miserable, to refuse mercy; because ye are unclean, therefore to maintain that ye are not to come to the blessed fountain of cleansing; because ye have broken the rest of the commands, therefore ye may not obey this? Is there any sense or reason in such things; because I am a sinner, therefore I will not come to a Saviour? Alas! to what purpose was the Son sent and given, and for what end came he? Was it not to seek and to save such as are lost and undone, and to deliver them from misery?

What do you gain by such questions? For at length you must turn and enter in at the door of a naked command and promise, when you have wearied yourselves to find that in your hearts which is not in them, to seek waters in the wilderness, and springs in the desert, qualifications and graces in your own hearts to warrant your boldness in coming to the promise. I say, when you have sought and all in vain, you must at length come to this fountain in which is all grace and happiness. If you had what you seek, yet if ye would indeed believe in Christ, you must deny them and look upon yourselves as unG.o.dly, to be justified by faith. Why then do you grasp after that which can do you no good, (though you had it), I mean, in point of your acceptation? Consider it, my beloved, that the honour of G.o.d and your own happiness lies most in this, nay not only that, but your holiness too, which you pretend to seek after, lies in it. Till you come to Christ, it is in vain to seek it elsewhere.