The Works of the Rev. Hugh Binning Part 33

Sermon V.

Psal. lxxiii. 28.-"But it is good for me to draw near to G.o.d: I have put my trust in the Lord G.o.d, that I may declare all thy works."

After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of G.o.d, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that we could do, (for we can do nothing but depart by a perpetual backsliding, and make the distance every day wider,) except it had pleased the Lord, of his infinite grace, to condescend to draw near to us in gracious promises and offers of a Redeemer. If he had not made the first journey from heaven to earth, by sending his only Son, we should have given over the hope of returning from earth to heaven. But he hath taken away the greatest part of that distance, in drawing near to our nature; yea, in a.s.suming our flesh into the fellows.h.i.+p of his glorious divinity.

He hath stooped so low to meet with us, and offered himself the trysting place(274) between G.o.d and us, a fit meeting-place, where there is a conjunction of the interests of both parties, and now, there is no more to do, but to draw near to G.o.d in Jesus Christ, since he hath made the great journey to come down to us. We have not that infinite gulf of satisfaction to justice to pa.s.s over, we have not the height of divine Majesty, as he is infinitely above us, and offended with us, to climb up unto. Certainly we could not but fall into the lake that is below us, if we were to aim so high. But the Lord hath been pleased to descend to us, in our mean capacity in the flesh, and fill up the immeasurable gulf of justice by the infinite merits and sufferings of his Son in our flesh. And now he invites us, he requests us, to come to him in his Son and have life. We are not come to mount Sinai, that might not be touched, that burnt with fire and tempest, where there were terrible sights and intolerable noises. I say, such a G.o.d we might have had to do with a consuming fire, instead of an instructing light,-a devouring fire, instead of a healing Sun of righteousness, considering that there is nothing in us which is not fit and prepared fuel for everlasting burnings. But we are come-and that is the eternal wonder of angels-unto mount Sion to be citizens in the city of G.o.d and fellow citizens with blessed angels and glorified spirits, to peace and reconciliation with him who was our judge. And if you ask how this may be? I answer, because we have one Jesus, the Mediator of the new covenant, to come to, whose blood crieth louder for pardon of sinners than all men's transgressions can cry for punishment of sinners, Heb. xii.

18-20, &c.

Let us then consider the first step and degree of union with G.o.d,-it consists in faith in Jesus Christ. This is the first motion of the soul in drawing near to G.o.d, for, as there is no remission without blood, so no access to G.o.d without a mediator. For if you consider what is in Jesus Christ, you will find that which will engage the desire of the heart, as also that which will give boldness and confidence to act that desire.

Eternal life is promised and proposed in him,-he offers rest to weary souls, and hath it to give. That which we ignorantly and vainly seek elsewhere, here it is to be found. For personal excellencies, he is the chief infinitely beyond comparison, and for suitableness to us and our necessities, all the gospel is an expression of it, so that he is presented in the most attractive drawing manner that can be imagined. And then, when the desires are inflamed, yet if there be no oil of hope to feed it, it will soon cool again. Therefore, take a view again, and you may have boldness to enter into the holiest by the blood of Jesus. There was some kind of distance kept in the Old Testament,-none but the high priest might enter into the holiest place, but the entry of our High Priest into it, that is, into heaven, hath made it patent to all that come to him and apply his blood. There is a new and living way by the holy flesh of Christ, consecrated and made, of infinite value and use, by the divinity of his person, and, therefore, having such a one of our kindred so great with G.o.d, we may draw near with a true heart and full a.s.surance of faith, having our consciences sprinkled, &c, Heb. x. 18-20, &c. Now, since the way is made plain to you, and the entry is opened up in the gospel, do you not find your hearts stir within you to draw near to him?

Do you not find a necessity of making peace by such a Mediator? O that ye knew the great distance between G.o.d and your natures, and what the hazard is, "Lo! they that are far from thee shall perish," then certainly you would take hold of this invitation, and be easily drawn unto Jesus Christ.

But unto you who have adventured to draw near for pardon of sin in Christ, I would recommend unto you that you would draw yet nearer to G.o.d. After that the part.i.tion wall of wrath and condemnation is removed, yet there is much darkness in your minds and corruption in your natures, that separates from him, I mean, intercepts and disturbs that blessed communion you are called unto. Therefore, I would exhort you, as James, "Draw near to G.o.d, and he will draw near to you," chap. iv. 8, and that, wherein this most consists, is in studying that purification of our natures, that cleansing of our hearts from guile, and our hands from offences, by which our souls may draw towards a resemblance of G.o.d. This access and drawing near to G.o.d in a.s.similation and conformity of nature is the great design of the gospel. "Be ye holy, for I am holy. Now, ye are agreed, walk with him,"

(Amos iii. 3), as Enoch "walked with G.o.d," Gen. v. 24, that is, labour in all your conversation to set him before your eyes, and to study to be well pleased with him in all things and to please him in all, to conform yourselves to his pleasure in every thing. And this communion in walking especially consists in that communication of the spirit with G.o.d in prayer, this is the nearest and sweetest approach when the soul is lifted up to G.o.d, and is almost out of itself in him, and this being the ordinary exercise and motion of the soul, it exceedingly advances in the first point of nearness, that is, in conformity with G.o.d. Drawing often near in communion with him in prayer, makes the soul draw towards his likeness, even as much converse of men together will make them like one another.

Now, for the commendation of this, "It is good." What greater evil can be imagined than separation from the greatest good? And what greater good, than accession to the greatest good? Every thing is in so far happy and well, as it is joined with, and enjoyeth, that which is convenient for it.

Light is the perfection of the earth, remove it, and what a disconsolate and unpleasant thing is it! Now, truly there is nothing suitable to the immortal spirit of man but G.o.d, and, therefore, all its happiness or misery must be measured by the access or recess, nearness or distance, of that infinite goodness. Therefore, is it any wonder, that all they that go a whoring from him perish, as every man's heart doth? For we are infinitely bound by creation, by many other bonds stronger than wedlock, to consecrate and devote ourselves wholly to G.o.d, but this is treacherously broken. Every man turns aside to vanity and lies, and is guilty of heart wh.o.r.edom from G.o.d, and spiritual idolatry, because the affection that should be preserved chaste for him is prost.i.tute to every base object. So then, this divorcement of the soul from G.o.d cannot but follow thereupon, even an eternal eclipse of true and real life and comfort. And whoever draws back from the fountain of life and salvation, cannot but find elsewhere perdition and destruction, Heb. x. ult. My beloved, let us set thus aside all other things which are the pursuits and endeavours of the most part of men. Men's natural desires are carried towards health, food, raiment, life and liberty, peace, and such like, but the more rational sort of men seek after some shadow of wisdom and virtue.

Yet the generality of men, both high and low, have extravagant illimited desires towards riches, pleasure, preferment, and all that we have spoken is enclosed within the narrow compa.s.s of men's abode here, which is but for a moment. So that, if it were possible that all these forementioned desires and delights of men could attend any man for the s.p.a.ce of an hundred years, though he had the concurrence of the streams of the creatures to bring him in satisfaction, though all the world should bow to him and be subject to the beck of his authority without stroke of sword, though all the creatures should spend their strength and wit upon his satisfaction, yet do but consider what that shall be within some few years, when he shall be spoiled of all that attendance, denuded of all external comforts, when the fatal period must close his life, peace, health, and all, and his poor soul also, that was drowned in that gulf of pleasure, shall then find itself robbed of its precious treasure, that is, G.o.d's favour, and so remain in everlasting banishment from his presence.

Do ye think, I say that man were happy? Nay! O happy Lazarus, who is now blessed in Abraham's bosom, who enjoys an eternity of happiness for a moment's misery! But, my beloved, you know that it is not possible even to attain to that imagined happiness here. All the gain that is found is not able to quit the cost and expense of grief, vexation, care, toiling and sweating that is about them.

But if ye would be persuaded, there is that to be found easily, which you trouble yourselves seeking elsewhere, and believe me, though the general apprehension of men be,-that peace, plenty, preferment, and satisfaction in this life, to compense their pains, are more easily attainable than fellows.h.i.+p and communion with G.o.d, yet I am persuaded that there is nothing more practicable than the life of religion. G.o.d hath condemned the world under vanity and a curse, and that which is crooked can by no art or strength be made straight, but he hath made this attainable by his gracious promises, even a blessed life, in approaching near to himself, the fountain of all life. And this is a certain good, an universal good, and an eternal good. It will not disappoint you as other things do, of which you have no a.s.surance for all your toilings. This is made more infallible to a soul that truly seeks it in G.o.d. It is as certain that they cannot be ashamed through frustration, as that he is faithful. And then it is an universal good, one comprehensive of all, one eminently and virtually all things created, to be joined to the infinite all fulness of G.o.d. This advanceth the soul to a partic.i.p.ation of all that is in him.

This is health, Psalm xlii. 11. Prov. iii. 8. This is light, John viii.

12. It is life, (John xi. 25,) liberty, (John viii. 36,) food and raiment, (Isa. lxi. 10, and John iv. 14,) and what not? It is profit, pleasure, preferment in the superlative degree, and not scattered in so many various streams which divide and distract the heart, but all combined in one. It is the true good of both soul and body, and so the only good of man. And lastly, it is eternal, to be coetaneous with thy soul. Of all other things it may be said, "I have seen an end of them," they were and are not. But this will survive time, and all the changes of it, and then it will begin to be perfect, when all perfection is at an end. Now, from all this, I would exhort you in Jesus Christ to ponder those things in your hearts, and consider them in reference to your own souls, that ye may say with David, "It is good for me to draw near to G.o.d."

That which all men seek after, is happiness and well being. Men pursue nothing but under the notion of good, and to complete that which may be called good, there is required some excellency in the thing itself, and then a conveniency and suitableness to us, and these jointly draw the heart of man. But the great misery is, that there is so much ignorance and misapprehension of that which is truly good, and then, when any thing of it is known, there is so little serious consideration and application of it to ourselves, and this makes the most part of men wander up and down in the pursuit of divers things, which are not that true good of the soul, and set their hearts on that which is not, until they find their hearts fall down as wanting a foundation and then they turn about again to some other vanity. And so the wanderings and strayings of men are infinite, because the by ways are innumerable, though the true way be but one. Yea, the turnings and toilings of one man are various and manifold because he quickly loses the scent of happiness in every way he falls into and therefore must turn to another. And thus men are never at any solid setting about this great business, never resolute wherein this happiness consists, nor peremptory to follow it, but they fluctuate upon uncertain apprehensions, and diverse affections, until the time and date of salvation expire, and then they must know certainly and surely the inevitable danger and irrecoverable loss they have brought themselves, to, who would not take notice of the sure way, both of escaping wrath and attaining happiness while it was to be found.

Well, then, this is the great business we have here to do, yea, to make the circle the larger, it is that great business we have to do in this world, to know wherein the true well being and eternal welfare of our souls consist and by any means to apply unto that, as the only thing necessary, in regard of which, all other things are ceremonies, circ.u.mstances, and indifferent things. And to guide us in this examination and application, here is one man, who, having almost made s.h.i.+pwreck upon the rocks which men commonly dash upon, and being by the Lord led safely by, and almost arrived at the coast of true felicity, he sets out a beacon, and lights a candle to all who shall follow him, to direct them which way they shall steer their course. Examples teach more effectually than rules. It is easy for every man to speak well upon this point in general, and readily all will acknowledge that here it is, and nowhere else. But yet all this is outcried by the contrary noise of every man's practice. These general grants of truth are recalled in the conversations of men, therefore they cannot have much influence upon any man. But when we hear one speak, and see him walk so too, when we have the example of a most wise man, who wanted not these worldly expectations which other men have, so that he not only propones it to us, but after much serious advis.e.m.e.nt, after mature consideration of all that can be said of the wicked's best estate, and the G.o.dly's worst, setting down resolute conclusions for himself-"It is good for me to draw near to G.o.d," yea, so determinate in it, that if none of the world should be of that mind, he would not change it,-though all should walk in other ways, he would choose to be rather alone in this, than in the greatest crowd of company in any other. Now, I say, when we have such a copy cast us, a man of excellent parts in sobriety and sadness, choosing that way, which all in words confess to be the best, should not this awake us out of our dreams and raise us up to some more attention and consideration of what we are doing?

The words, you see, are the holy resolution of a holy heart, concerning that which is the chiefest good. You see the way to happiness, and you find the particular application of that to David's soul, or of his soul to it. We shall speak a word of the thing itself, then of the commendation of it, then of the application of it.

For the thing itself,-drawing near to G.o.d,-it gives us some ground to take a view of the posture in which men are found by nature, far off from G.o.d.

Our condition by nature I cannot so fitly express, as in the apostle's words, (Eph. ii. 12,)-"Without Christ, aliens from the commonwealth of Israel, strangers from the covenants of promise, having no hope, and without G.o.d in the world." A deplorable estate indeed, hopeless and helpless! No hope in it, that is the extremity of misery, the refuse of all conditions. "Without Christ, and without G.o.d." Oh! these are words of infinite weight: without those, without whom it is simply impossible to be happy, and without whom it is not possible but to be miserable,-without the fountain of light, life, and consolation, without which there is nothing but pure darkness, without any beam of light; nothing but death, without the least breathing of life, nothing but vexation, without the least drop of consolation. In a word, without these, and wanting these, whom, if you want, it were good to be spoiled of all being, to be nothing, if that could be, or never to have been any thing. Men will seek death, and cannot find it. O what a loss and deprivement is the loss of G.o.d, which makes death more desirable than life, and not to be at all, infinitely preferable to any being! Now, it is true, that the bringing in of mult.i.tudes within the pale of the visible church, is some degree of access and nearness to G.o.d, for then they become citizens as to external right, in the commonwealth of the church, and have the offers of the promises made to them, in respect of which visible standing, the apostle speaks of the whole church of Ephesus, "but now ye are made near who were far off," (ver. 13,) notwithstanding, that many of them were found afterwards to have left their first love, Rev. ii. But yet, beloved, to speak more inwardly, and as your souls stand in the sight of G.o.d, the generality of those who are near hand in outward ordinances are yet far off from G.o.d in reality,-"without G.o.d and without Christ," as really, as touching any soul-feeling, as those who are altogether without. The bond of union and peace was broken in paradise, sin dissolved it, and broke off that nearness and friends.h.i.+p with G.o.d, and from that day to this day, there hath been an infinite distance and separation betwixt man and G.o.d.

The steps and degrees of it are many. There is darkness and blindness in men's minds. Such ignorance naturally possesseth the mult.i.tude, that it wholly alienates them from the life of G.o.d, Eph. iv. 18. For what fellows.h.i.+p can light, that pure light, have with such gross darkness as is among us? This certainly is the removal of that Sun of Righteousness from our souls, or the imposition of the clouds of transgression, that makes it so dark a night in the souls of men. And then there is nothing but enmity and desperate wickedness in the heart of man, and this keeps the stronghold of the affections, Rom. viii., Jer. xvii. There cannot be a further elongation or separation of the soul from G.o.d, than to turn so opposite, in all inclinations and dispositions, to his holy will, for the distance between G.o.d and us is not local in the point of place, for whither shall we go from him who is everywhere? And thus he is near hand every one of us, but it is also real in the deformity and repugnancy of our natures to his holy will. But add unto this, that being thus separated in affection, and disjoined, as it were, in natural dispositions, we cannot draw near to G.o.d in any ordinance,-as the word, prayer, &c. Though we may, as that people, draw near with our lips, and ask of him our duty, and seem to delight to know him, yet there is this natural incapacity and crookedness in the heart of man, that it cannot truly approach unto the Father of spirits with any soul-desire and delight. But their hearts are removed far from me, Isa. xxix. 13, Matt. xv. 8. I think men might observe that their souls act not in religious business as they should, but that they remove their souls many miles distant from their bodies,-and they cannot keep any constancy in this approach of prayer to G.o.d, cannot walk with him in their conversation, or carry him along in their meditation.

But there is one point of estrangement and separation superadded to all, that there is no man can come near to G.o.d without an oblation and offering of peace, that there is no approaching to him, but as to a continuing fire, except we can bring a sacrifice to appease, and a present to please Him for our infinite offences. There the difference stands,-we cannot draw near to walk together, till we be agreed. And, truly, this unto man is impossible, for we have nothing so precious as the redemption of our souls,-nothing can compense infinite wrongs, or satisfy infinite justice.

Now, this seems to make our nearness again desperate, and to put men furthest off from hope.

Notwithstanding, this is the very purpose of the gospel, preached from the beginning of the world, to remove that distance, and to take impediments of meeting out of the way; for that great obstruction, the want of a sacrifice and ransom, the Lord hath supplied it, he himself hath furnished it; and it was the great design carried on from the beginning of the world. But as the sun, the nearer he is, the more the earth is enlightened: so here, first some dawning of light appears, as a messenger of hope, to tell that the Redeemer shall come,-that the true sacrifice shall be slain; then still the nearer his own appearing, the clearer are the manifestations of him, and the great design is more opened up, till at length he breaks out in glory from under a cloud, and shows himself to the world, to be that Lamb of G.o.d that should take away the sins of the world.

And now, as the apostle to the Hebrews speaks, chap. vii. 19, "The law hath made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh to G.o.d." All the sacrifices and shadows that were under the law did but point at this perfect ransom; and the way of access to G.o.d through a Mediator was not so clear; but now the matter is made as hopeful as is possible,-the part.i.tion-wall of the law's curses,-the hand-writing against us is removed on the cross,-the enmity slain,-the distance removed by the blood of the cross, being partly filled up by his descent into our nature, partly by his lower descent in our nature to suffer death. And this is the savoury oblation that we have to present to G.o.d, and may have boldness to come nigh because of it. And when once our access is made by the blood of Jesus Christ, then we are called and allowed to come still nigher, to cleave and adhere to him as our Father, to pray unto him, to walk with him. Then we should converse as friends and familiars together; then draw nigh to his light for illumination, and to him as the fountain of life for quickening, to place our delight and desire in him,-to forsake all other things, even our wills and pleasures, and to lose them, that they may be found in his; to converse much in his company, and be often in communication with him, and meditation upon him.

This is the very design and substance of the gospel. It holds forth the way of making up the breach between man and G.o.d, of bringing you nigh who are yet afar off, and nearer who are near hand. O let us hearken to it!

Sermon VI.

Prov. xxvii. 1.-"Boast not thyself of to-morrow, for thou knowest not what a day may bring forth."

There are some peculiar gifts that G.o.d hath given to man in his first creation, and endued his nature with, beyond other living creatures, which being rightly ordered and improved towards the right objects, do advance the soul of man to a wonderful height of happiness, that no other sublunary creature is capable of. But by reason of man's fall into sin, these are quite disordered and turned out of the right channel; and, therefore, as the right improvement of them would make man happy, so the wrong employment of them loadens him with more real misery than any other creature. I mean, G.o.d hath given to man two notable capacities beyond other things;-one is, to know and reflect upon himself, and to consider what conveniency is in any thing towards himself,-what goodness or advantage redounds to himself from them, and in that reflection and comparison to enjoy what he hath; another is to look forward beyond the present time, and, as it were, to antic.i.p.ate and prevent the slow motions of time, by a kind of foresight and providence. In a word, he is a creature framed unto more understanding than others, and so capable of more joy in present things, and more foresight of the time to come. He is made mortal, yet with an immortal spirit of an immortal capacity, that hath its eye upon the morrow,-upon eternity. Now, herein consists either man's happiness or misery, how he reflects upon himself, and what he chooseth for the matter of his joy and gloriation, and what providence he hath for the time to come. If those be rightly ordered, all is well; but if not, then woe unto him, there is more hope of a beast than of him.

Man's nature inclines to boasting-to glorying in something, and this ariseth from some apprehended excellency or advantage, and so is originated in the understanding power of man, which is far above beasts.

Beasts find the things themselves, but they do not, they cannot reflect upon their own enjoyment of them, and therefore they are not capable of such pleasure; for the more distinct knowledge of things in relation to ourselves, the more delight ensueth upon it. Many creatures have singular qualities and virtues, but they are nothing the happier; for they know them not, and have no use of them, but are wholly destinated to the use of man, who therefore is only said to enjoy them, because he only is capable of joy from them. And this, I suppose, may give us a hint at the absolute incomprehensible blessedness, self-complacency, and delight of G.o.d. It cannot but be immeasurably great, seeing the knowledge of himself and all creatures is infinite; he comprehends all his own power, and virtue, and goodness, and therefore his delight and rejoicing is answerable. There is a glorying and boasting then that is good, which man is naturally framed unto; and this is that which David expresses, Psal. x.x.xiv. 2, "My soul shall make her boast in G.o.d;" and Psal. xliv. 8, "In G.o.d we boast all the day long, and praise thy name for ever." When the soul apprehends that all-sufficiency, and self-sufficient fulness of G.o.d; what infinite treasures of goodness, and wisdom, and power are in him, and so how suitable and convenient he is to the condition of the soul; what a sweet correspondence there is between his fulness and our emptiness-his mercy and our misery-his infiniteness and our unsuitableness; that there is in him to fill and overflow the soul: the apprehension of this cannot but in a manner perfume the soul with the delight. You find how the senses are refreshed, when they meet with their suitable object; how a pleasant smell refresheth the scent; how lively and beautiful colours are delightful to the eye. But much more here, G.o.d is the proportioned object of the immortal spirit; he corresponds to all its capacities, and fills it with unconceivable sweetness. But, my beloved, boasting and glorying in him, ariseth not only from the proportionableness and conveniency of him to our spirits; but this must be superadded,-propriety in him. Things are loved, because excellent in themselves, or because they are our own; but we boast in nothing, we glory in nothing, but because it is both excellent in itself, and ours besides. It is the apprehended interest in any thing makes the soul rise and lift up itself after this manner,-to have such a one to be ours,-such a Lord to be our G.o.d,-one so high and sublime,-one so universally full, to be made over to thee; here is the immediate rise of the soul's gloriation. And truly, as there is nothing can be so suitable a portion, so there is nothing that can be so truly made ours as G.o.d. Of all things a believer hath, there is nothing so much his own as G.o.d,-nothing so indissolubly tied unto him,-nothing so inseparably joined. See Paul's triumph upon that account, Rom. viii. Nothing can truly be said to be the soul's own, but that which is not only coetaneous with it, that survives mortality, and the changes of the body, but likewise is inseparable from it. What a poor empty sound is all that can be spoken of him, till your souls be once possessed of him! it cannot make your hearts leap within you, but it cannot but excite and stir up a believer's heart.

Now there may be a lawful kind of gloriation, rejoicing in the works of G.o.d, consequent to the first, which is a little stream from that greater river which runs out from it, and flows into it again. A soul that truly apprehends G.o.d will take delight to view the works of G.o.d, which make such an expression of him, and are a part of the magnificence of our heavenly Father. But this is all in reference to him and not to ourselves; for then it degenerates and loseth its sweetness, when once it turns the channel towards the adorning of the creature. True boasting in G.o.d hath necessarily conjoined with it an humble and low esteem of a man's self, Psal. x.x.xiv. 2, "The humble shall hear thereof, and be glad." As humility and self-emptiness made David go out of himself, to seek satisfaction in G.o.d, and having found it, he boasts and triumphs, so there were none capable of understanding his triumph, or partaking with him in his delights, but the humble souls. Now you may perceive how far this boasting here spoken of is degenerated from that, and so how far man's nature is spoiled,-"Boast not thyself," &c. The true boasting we were created unto, hath a sufficient foundation, even such as will bear the weight of triumph, but that which men's spirits are now naturally set upon, cannot carry, cannot sound such gloriation, and therefore this boasting makes men ridiculous. If you saw a man glorying in rags, setting forth himself to be admired in them, or boasting in some vain, despicable, and base thing, you would pity him, or laugh at him as one distempered. The truth is, the natural man is mad, hath lost his judgment, and is under the greatest distraction imaginable since the fall. That fall hath troubled his brains, and they are never settled, till the new creation come to put all right again, and compose the heart of man. I say, all other distractions are but particular, in respect to particular things, but there is a general distraction over all mankind, in reference to things of most general and most eternal concernment. Now, fools and mad persons, they retain the same affections and pa.s.sions that are in men, as anger, love, hatred, grief, joy, &c., but it is so much the worse, since the judgment, which is the only directive and guide of them, is troubled. Now they are set on wrong objects, they run at random, and are under no kind of rule, and so they hurry the poor man and put him in a pitiful case. Now indeed so it is with us,-since sin entered, the soul is wholly turned off G.o.d, the only true object of delight, in which only there can be solid gloriation. The mind of man is blinded, and his pa.s.sions are strong, and so they are now spent upon empty vanities, and carried headlong without judgment. Oftentimes he glories in that which is his shame, and boasts in that which is his sin, and which will cause nothing but shame, the more weight be laid upon it.

There is in man an oblivion and forgetfulness of G.o.d, and in this darkness of the ignorance of G.o.d, everything is apprehended or misapprehended as present sense suggests, and as it fancies a conveniency or excellency.

Thither the soul is carried, as if it were something, and then it is but the east-wind. There is nothing beside G.o.d that is a fit matter of boasting, because it lacks one of the essential ingredients-either it is not suitable to the soul, or it is not truly our own. There wants either proportion to the vast capacity and void of our desires, and so cannot fill up that really, but only in a deluding dream or imagination, and therefore will certainly make the issue rather vexation than gloriation, or there wants property and interest in them, for they are changeable and peris.h.i.+ng in their own nature, and by divine appointment, that they cannot be conceived to be the proper good of the immortal soul. They cannot be truly our own, because they will shortly cease to be, and before they cease to be, they may in a moment cease to be ours. That tie of interest is a draw knot, whatsoever catcheth hold of the end of it looseth it.

The object of degenerate and vicious boasting is here held out: "Boast not thyself," or "of thyself." Whatsoever be the immediate matter of it, this is always the ultimate and princ.i.p.al object. Since man fell from G.o.d, self is the centre of all his affections and motions. This is the great idol, the Diana, that the heart wors.h.i.+ps, and all the contention, labour, clamour, and care that is among men, is about her silver shrines, so to speak, something relating to the adorning or setting forth this idol. It is true, since the heart is turned from that direct subordination to G.o.d, the affections are scattered and parted into infinite channels, and run towards innumerable objects, for the want of that original unity, which comprehends in its bosom universal plenty, must needs breed infinite variety, to supply the insatiable appet.i.te of the soul. And this might be enough to convince you, that your souls are quite out of course, and altogether wandered from the way of happiness because they are poured out on such a multiplicity of insufficient, unsatisfying things, every one of which is narrow, limited and empty, and the combination and concurrence of all being a thing either impossible or improbable to be attained. But we may conceive that men's affections put themselves into three great heads of created things, one of which runs towards the goods or perfections of the mind, another towards the goods or advantages of the body, and a third towards those things that are without us, _bona fortunae_, riches and honour, &c. Now each of these sends out many streams and rivulets as so many branches from it, but all of them, though they seem to have a direct course towards other things, yet wind about and make a circular progress to the great ocean of self-estimation, whence they issued at first.

You may find all of these, (Jer. ix. 23,) falling under a divine interdiction and curse, as being opposite to glorying in G.o.d. While men reflect within themselves, and behold some endowments and abilities in their minds beyond other men, of which wisdom is the princ.i.p.al, and here stands for all inward advantages or qualifications of the soul in that secret reflection and comparison, there is a tacit gloriation, which yet is a loud blasphemy in G.o.d's ears. It is impossible almost for a man to recognosce(275) and review his own parts such as ingine,(276) memory, understanding, sharpness of wit, readiness of expression, goodness and gentleness of nature, but that in such a review, the soul must be puffed up, apprehending some excellency beyond other men, and taking complacency in it, which are the two acts of robbery that are in gloriation and boasting. Commonly this arises from unequal comparisons. We please ourselves that we are _deterioribus meliores_, "better than the worst,"

and build self-estimation upon the ruins of other men's disadvantages, as if it were any point of praise in us that they are worse, like men that stand upon a height, and measure their own alt.i.tude, not from their just intrinsic quant.i.ty, but taking the advantage of the bottom, whereby we deceive our own selves. I remember a word of Solomon's, that imports how dangerous a thing it is for a man to reflect upon, or search into his own glory, Prov. xxv. 27. "It is not good to eat much honey, so for men to search their own glory is not glory."

To surfeit in the excess of honey or sweet things drives to vomit, and cloys the stomach, ver. 16. Though it be sweet, there is great need, yea, the more need of caution and moderation about it, so for a man either to search into his own breast, and reflect upon his own excellencies, to find matter of gloriation or studiously to affect it among others, and inquire into other men's account and esteem of him, it is no glory-it is a dangerous and shameful folly. Now this is not only incident to natural spirits, upon their consideration of their own advantages, but even to the most gracious, upon the review of spiritual endowments and prerogatives.

It is such a subtile and insinuating poison that it spreads universally, and infects the most precious ointments of the soul, and, as it were, poisons the very antidote and counterpoison. So forcible is this that was first dropped into man's nature by Satan's envy, that it diffuses itself even into humility, and humiliation itself, and makes a man proud because of humility. The apostle found need to caveat this, Rom. xi. 18-20, "Boast not," "be not high minded, but fear,"-"thou standest by faith," and chap.

xii. 16, "Mind not high things," "be not wise in your own conceits," and 1 Cor. viii. 2, "If any man think that he knoweth anything, he knoweth nothing as he ought to know." All which gives us a plain demonstration of this, that self gloriation and complacency, in reflection upon ourselves, is both the greatest ignorance and the worst sacrilege. It is an argument of greater ignorance for a man to think he knows than not to know indeed.

It is the worst and most dangerous ignorance, to have such an opinion of our knowledge, gifts, and graces, for that puffs up, swells with empty wind, and makes a vain tumour and then it is great sacrilege, a robbing of the honour that is due to G.o.d. For what hast thou that thou hast not received? That appropriating of these things to ourselves as ours, is an impropriating of them from their right owner, that is, G.o.d, 1 Cor. iv. 7.

For if thou didst apprehend that thou received it, where then is glorying?

I would desire then, that whenever you happen to reflect upon yourselves, and observe any advantage, either natural or spiritual, in yourselves, that you may think this word sounds from heaven, "Let him that glorieth glory in the Lord." Let not the wise man glory in his wisdom, and so not the learned man in his learning, nor the eloquent man in his speaking nor the ingenious man in his quickness nor the good man in his goodness. All these things though sweet, yet will surfeit, gloriation in them is neither glory nor gain, neither honourable nor profitable.

Then the stream of gloriation flows in the channel of bodily gifts as might, strength of body, beauty and comeliness of parts, and other such endowments which, besides that it is as irrational as the former, is a sacrilegious impropriation of the most free and arbitrary gifts of G.o.d to ourselves, it is withal absurd, in that it is not so truly of ourselves.

These bodily ornaments and endowments do not perfect or better a man as a man, they are but the alterable qualities of the vessel or tabernacle of a man, in which other baser creatures may far excel him. How many comely and beautiful souls are lodged within obscure and ugly cottages or bodies of clay, which will be taken down! And the great advantage is, that the soul of a man, which is a man, cannot be defiled from without, that is, from the body, though never so loathsome or deformed, the vilest body cannot mar the soul's beauty. But then, on the other hand, the most beautiful body is defiled and deformed by the filthiness of sin in the soul, and O how many deformed and ugly souls dwell in beautiful and comely bodies, which truly is no other thing than a devil in an image well carved and painted. Christians, you had need to correct this within you, even a self complacency, joined with despising of others in the consideration of those external gifts G.o.d hath given you. What an abominable thing is it to cast up in reproach, or in your hearts to despise any other for natural imperfections, such as blindness, lameness, deformity or such like? Let that word sound always in your ears, Who made thee to differ from another?

"Boast not thyself, &c." But there is as strong a stream runs in the third channel as in any, gloriation arising from those outward and extrinsic differences that the providence of G.o.d makes among men, such as riches, honour, gain, &c. You find such men, Psalm xlix. 6, Prov. xviii. 11, and x. 15. That which a G.o.dly man makes the name of the Lord,-that is, the ground and foundation of his confidence for present and future times,-that the most part of men make their riches, that is, their strong city, and their high wall, their hope and expectation is reposed within it. This is the tower or wall of defence against the injuries and calamities of the times, which most part of men are building, and if it go up quickly, if they can get these several stones or pieces of gain sc.r.a.ped together into a heap they straightway imagine themselves safe, as under a high wall. But there is no truth in it, it is all but in their imagination, and therefore it comes often down about their ears, and offends them, instead of being a defence. Let a man creep, as it were, from off the ground where the poor lie, and get some advantage of ground above them, or be exalted to some dignity or office, and so set by the shoulders higher than the rest of the people, or yet grow in some more abundance of the things at this life, and strange it is, what a vanity or tumour of mind instantly follows! He presently thinks himself somebody, and forgetting either who is above him, to whom all are worms creeping and crawling on the footstool, or what a sandy foundation he stands upon himself, he begins to take some secret complacency in himself, and to look down upon others below him. He applauds, as it were, unto himself, and takes it in evil part to want the approbation and _plaudite_ of others. Then he cannot so well endure affronts and injuries as before, he is not so meek and condescending to his equals or interiors. While he was poor he used entreaties, but now he answers roughly, (Prov. xviii. 23,) as Solomon gives the character of him.

How many vain and empty gloriations are there about the point of birth and place, and what foolish contentions about these, as if it were children struggling among themselves about their order and rank! There is no worth in these things, but what fancy and custom impose upon them and yet poor creatures boast in these empty things. The gentlemen despise citizens, the citizens contemn the poor countrymen, and yet their bloods in a basin have no different colours, for all this hot contention about blood and birth.

"Boast not of thyself." Nay, to speak properly, this is not thyself,-_Qui genus laudat suum, aliena jactat_.(277) Such parents, and such a house are nothing of thy own; these are mere extrinsic things, which are neither an honour to unworthy men, nor a disgrace to one who is worthy.

You see, beloved in the Lord, what is now the natural posture or inclination of our souls in this degenerate and fallen estate. As the rivers of paradise have changed their channels and course since the fall, so hath man's affections, and so hath his gloriation, so that it may be truly said, that our glory is our shame and not our glory. Many glory in iniquity and sin, (Psal. x. 3, and xciv. 4), but that shall undoubtedly be their shame and confusion before men and angels. How many G.o.dless persons will glory in swearing heinous and deep oaths, and some have contended about the victory in it! You account it a point of gallantry, but this triumph is like the devils in h.e.l.l upon the devouring of souls. Some boast of drinking, and being able to drink others under the table, but we should be humbled and mourn for such abominations. Certain I am, that many boast of wicked designs, and malicious projects against their neighbours, if they can accomplish them. They account their glory not to take a wrong without giving a greater, nor to suffer an evil word without twenty worse in recompense. Alas! this boasting will one day be turned into gnas.h.i.+ng of teeth, and this gloriation into that gnawing and ever-tormenting worm of conscience. And what will ye do in the day of that visitation? And where shall be your glory? But the most part glory and boast in things that profit not, and will become their shame, because they glory in them, that is, those gifts of G.o.d, outward or inward, temporal or spiritual, wherein there is any advancement above others; unto whom I would seriously commend this sentence to be pondered duly, "Boast not" of thyself. Whatsoever thou art, or whatsoever thou hast, boast not of thyself for it, think not much of thyself because of it. Though there be a difference in G.o.d's donation, yet let there be none in thy self estimation. Hast thou more wisdom and pregnancy of wit, or more learning than another? Think not more of thyself for that, than thou thinkest of the ignorant and unlearned who want it.

Have that same reflection upon thine own unworthiness, that thou would think reasonable another that wants these endowments should have. Is there a greater measure of grace in thee? Boast not, reckon of thyself as abstracted and denuded of that, and let it not add to thy value or account of thyself, put not in that to make it down weight, and to make thee prefer thyself secretly to another. Whether it be some larger fortune in the world, or some higher place and station among men, or some abilities and perfections of body or mind, which may entice thee secretly to kiss thy hand, and bow down to thyself, yet remember that thou boast not, glory not in any thing but in the Lord. Let nothing of that kind conciliate more affection to thyself, or more contempt toward others. Let not any thing of that kind be the rule of thy self judging, but rather entertain the view of the other side of thyself, that is the worst, and keep that most in thy eye, that thou may only glory in G.o.d. If thou be a gentleman, labour to be as humble in heart as thou thinkest a countryman or poor tenant should be, if thou be a scholar, be as low in thy own sight as the unlearned should be, if rich, count not thyself any whit better than the poor, yea, the higher G.o.d sets thee in place, or parts, the lower thou oughtest to set thyself. "Boast not" of thyself, nor any thing in thyself, or belonging to thyself, for the property of all good is taken from us since the fall, and is fallen into G.o.d's hand since we forfeited it, and there is nothing now properly ours but evil,-that is our self.

Sermon VII.

Prov. xxvii. 1.-"Boast not thyself of to morrow, for thou knowest not what a day may bring forth."

As man is naturally given to boasting and gloriation in something (for the heart cannot want some object to rest upon and take complacency in, it is framed with such a capacity of employing other things), so there is a strong inclination in man towards the time to come, he hath an immortal appet.i.te, and an appet.i.te of immortality; and therefore his desires usually stretch farther than the present hour, and the more knowledge he hath above other creatures, the more providence he hath and foresight of the time to come. And so he often antic.i.p.ates future things by present joy and rejoicing in them, as he accelerates in a manner by his earnest desires and endeavours after them. Now, if the soul of man were in the primitive integrity, and had as clear and piercing an eye of understanding as once it had, this providence of the soul would reach to the furthest period in time, that is, to eternity, which is the only just measure of the endurance of any immortal spirit. But since the eye of man's understanding is darkness, and his soul disordered, he cannot see afar off, nor so clearly by far. He is now, as you say, sand blind,-can see nothing at such a distance as beyond the bounds of time, can see nothing but at hand.

"To-morrow!" This is the narrow sphere of poor man's comprehension, all he can attain unto is to be provident for the present time. I call it ill present, even that which is to come of our time, because, in regard of eternity, it hath no parts, it hath no flux or succession, it is so soon cut off as a moment, as the twinkling of an eye, and so, though a man could see the end of it, it is but a short and dim sight, it is as if a man could only behold that which is almost contiguous with his eye. These, then, are the two great ruins and decays of the nature of man, he is degenerated from G.o.d to created things, and seeks his joy and rest in them, in which there is nothing but the contrary, that is, vexation. And then he is fallen from apprehension of eternity, and the poor soul is confined within the narrow bounds of time, so that now all his providence is to lay up some peris.h.i.+ng things for some few revolutions of the sun, for some few morrows, after which, though an endless morrow ensue, yet he perceives it not, and provides not for it, and all his glorying and boasting is only upon some presumptuous confidence and ungrounded a.s.surance of the stability of these things for the time to come, which the wise man finding much folly in, he leaves us this counsel, "Boast not thyself of to-morrow,"-with a most pungent reason, taken partly from the instability and inconstancy of all these outward things in which men fancy an eternity of joy, and partly from the ignorance we have of the future events,-"for thou knowest not what a day may bring forth."

This boasting is an evil so predominant among men, that I know not any more universal in its dominion, or more hurtful to us, or displeasing to G.o.d. If it could be so embowelled unto you, as that you might truly discern the many monstrous conceptions of atheism and irreligion that are in it, it were worth the while, but I shall not digress upon the general head, I had rather keep within the limits of the text. Self boasting, you see, is that which is here condemned, and the very name is almost enough to condemn the nature of it. But there is another particular added to restrict that, "of to-morrow." Of all boastings the most irrational and groundless is that which arises from presumption of future things, which are so uncertain both in themselves and to us.

It is worth the observation, that whatever be the immediate and particular matter and occasion of men's gloriation, yet self is the great and ultimate object of it; it is self that men glory in, whatsoever created thing be the reason or occasion of it. "Boast not thyself of to morrow."

Here we might stand and take a look of the crookedness and perverseness of man's spirit since his departure from G.o.d. Self love and pride were the first poison that the malice of Satan dropped into man's nature, and this is so strong and pestilent, that it has spread through the whole of mankind, and the whole in every man. Every one is infected, and all in every one. What are all the disordered affections in men but so many streams from this fountain? And from these do men's affections flow next, so that there is nothing left uncorrupted, and free of this abominable and vile ingredient, all flowing from self and returning to it again, which is both sacrilegious and unnatural. There is heinous sacrilege in it,-the spoiling of the glorious divine Majesty of his indubitable prerogative and incommunicable right of all the glory, and honour of his creature. There is no usurpation like this for the worm that crawls on the footstool to creep up to the throne, and, as it were, to king it there, to deify and adore itself, and gather in all the tribute of praise and glory and love, that is only due to the Lord G.o.d Almighty; and invert and appropriate these to ourselves, which is, as if the axe should boast itself, as if it were no iron, or the staff, as if it were no timber. Hence it is, that of all evils in man's nature, G.o.d hath the most perfect antipathy and direct opposition against pride and self love, because it is sacrilege and idolatry in the highest manner. It strikes at the sovereignty and honour of G.o.d's name, which is dear to him as himself, it sets up a vile idol in the choicest temple of G.o.d, that is, in the heart, and this is the abomination of desolation. Other evils strike against his holy will, but this peculiarly points at the very nature and being of the most high G.o.d, and so it is with child of blasphemy,-atheism is the very heart and life of it. And then it is most unnatural, and so monstrous and deformed. For, consider all the creation, though every one of them have particular inclinations towards their own proper ends, and so a happiness suitable to their own nature; yet how diverse, how contrary soever they be, there is no selfishness in them, they all concur and conspire to the good of the whole, and the mutual help of each other. If once that poison should infect the material world, which hath spoiled the spiritual; let once such a selfish disposition or inclination possess any part of the world, and presently the order, harmony, beauty, pleasure, and profit of the whole world should be interrupted, defaced, and destroyed. Let the sun be supposed to boast itself of its light and influence, and so disdain to impart it to the lower world, and all would run into confusion. Again, I desire you but to take a view of this humour in another's person, (for we are more ready to see others evils than our own,) and how deformed is it?

So vile is self-seeking and self boasting, that all men loathe it in others, and hide it from others. It disgraces all actions, how beautiful soever, it is the very bane of human society, that which looses all the links of it, and makes them cross and thwart one another.

But, alas! how much more easy is it, to point out such an evil in a deformed visage, than to discern it in ourselves, and how many will hate it in the picture, who love and entertain it in their own persons! Such deceitfulness is intermingled with most desperate wickedness. I verily believe that it is the predominant of every man, good and bad, except in so far as it is mortified by grace. O the turnings and windings of the heart upon itself, in all the most apparently direct motions towards G.o.d and the good of men! What serpentine and crooked circ.u.mgirations and reflections are there in the soul of man when the outward action and expression seems most regular and directed towards G.o.d's glory, and others edification! Whoever of you have any acquaintance with your own spirits cannot but know this, and be ashamed and confounded at the very thought of it. Self boasting, self complacency, self seeking, all those being of kin one to another, are insinuated into your best notions, and infect them with more atheism before G.o.d, than the strongest pious affection can instil of goodness into them. How often will men's actions and expressions be outwardly clothed with a habit of condescendency and self-denial! And many may declaim with such zeal and vehemency against this evil, and yet, _latet anquis_, the serpent is in the bosom and his venom may be diffused into the heart, and the poison of self-seeking and self-boasting may run through the veins of humble-like carriage and pa.s.sionate discourses for self denial. O that we could above all things establish that fundamental principle of Christianity in our hearts, even as we would be his disciples, truly and sincerely, and not in outward resemblance,-to deny ourselves, to renounce ourselves and our l.u.s.ts, to make a whole resignation of our love, will, glory, and all to him, in whom to be lost it is only truly to find ourselves.