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to the attainment of that fulness of joy which is to be had in fellowship with the Father and the Son.”

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

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

      Mr. M'Ward assures us, That if Dr. Strang's dictates De Voluntate Dei circa peccata128 had been published before Mr. Binning's death, Mr. Binning had an examen [pg liv] of them ready for the press. But this treasure, to the great loss of the learned world, cannot now be found. As for his philosophical writings which he taught in the University, I am assured that his course of philosophy is in the hands of a learned gentleman in this city, who gives them an high commendation.

      There is a book published under his name in 4to, consisting of fifty-one pages, with this title, “An Useful Case of Conscience, learnedly and accurately discussed and resolved, concerning associations and confederacies with idolaters, infidels, heretics, malignants or any other known enemies of truth and godliness.” But it is very much questioned by the most intelligent, if that book was really Mr. Binning's. The publisher does indeed put Mr. Binning's name to the title page, but conceals his own, and he brings no manner of voucher, showing that Mr. Binning was the author, but sends it abroad into the world in a clandestine manner. Neither the name of the printer, nor of the place where it was printed is mentioned in the title page.129 It was printed in the year 1693, when the first General Assembly [pg lv] of this church after the Revolution, which consisted of both Public Resolutioners and Protesters, had agreed to bury for ever all their differences about the Public Resolutions, concerning the question of employing malignants in the army, that was raised against the kingdom of England. It seems that he dreaded the frowns and censure of those worthy and faithful ministers of Jesus Christ, who had been a long time in the fire of persecution. But if we further consider, that our late glorious deliverer, King William, was in the year 1693 engaged in a defensive war with the Emperor of Germany and the King of Spain, against Louis XIV., the bloody tyrant of France and terror of Europe, who aimed at the universal monarchy thereof, and to overturn the happy revolution, the blessed benefits of which we have enjoyed ever since, it is evident, that the publisher was afraid of the resentment of the civil powers, especially when the spreading of that pamphlet might have an unhappy tendency to alienate the affections of his subjects, when he was carrying on that just and necessary war, for the preservation of our civil and religious liberties, to which we had been but lately restored. Nay, it is said, that when this pamphlet was spreading in the army in Flanders, it was like to have a bad influence on the soldiers, which made King William take an effectual method to suppress it. Further, Mr. Binning died in the year 1653, and this pamphlet was not published till the year 1693, so that, for the space of forty years it was never heard of nor made public by any of the Protesters themselves in that period, which would not have been neglected, had they known that Mr. Binning was the author of it. And lastly, Mr. Binning was of a pacific temper, and his sentiments with respect to public differences were healing, which are evident from the accounts already given of his printed books. And to show that he was a promoter of brotherly love, and of the peace of the church, I shall set down a few passages taken from his Treatise of Christian Love, which are as bright and strong for recommending the same, as any that I have met with in the writings of any of our divines, so that I can't allow myself to think he could be the author thereof. In chapter 2d of that Treatise, he says, “There is a greater moment and weight of Christianity in charity, than in the most part of those things for which Christians bite and devour one another. It is the fundamental law of the gospel, to which all positive precepts and ordinances should stoop. Unity in judgment is very needful for the well being of Christians. But Christ's last words persuade this, that unity in affection is more essential and fundamental. This is the badge he left to his disciples. If we cast away this upon every different apprehension of mind, we disown our Master, and disclaim his token and badge.”130 He goes on in the same strain in the following paragraph—“The apostle Paul puts a high note of commendation upon charity, when he styles it the bond of perfection. ‘Above all things (says he) put on charity, which is the bond of perfectness,’ Col. iii. 14. I am sure it hath not so high a place in the minds and practice of Christians now, as it hath in the roll of the parts and members of the new man here set down. Here it is above all. With us it is below all, even below every apprehension of doubtful truths. An agreement in the conception of any poor petty controversial matter of the times, is made the badge [pg lvi] of Christianity, and set in an eminent place above all.”131 And in the same chapter he adds, “This is the sum of all, to worship God in faith and purity, and to love one another. And, whatsoever debates and questions tend to the breach of this bond, and have no eminent and remarkable advantage in them, suppose they be conceived to be about matters of conscience, yet the entertaining and prosecuting of them to the prejudice of this, is a manifest violence offered to the law of God, which is the rule of conscience. It is a perverting of scripture and conscience to a wrong end. I say then, that charity and Christian love should be the moderatrix of all our actions towards men. From thence they should proceed, and according to this rule be formed. I am persuaded if this rule were followed, the present differences in judgment of godly men, about such matters as minister mere questions, would soon be buried in the gulf of Christian affection.”132 I shall mention only another in the same chapter. “Is not charity more excellent than the knowledge and acknowledgment of some present questionable matters about government, treaties, and such like, and far more than every punctilio of them? But the apostle goes higher. Suppose a man could spend all his substance upon the maintenance of such an opinion, and give his life for the defence of it, though in itself it be commendable, yet if he want charity and love to his brethren, if he overstretch that point of conscience to the breach of Christian affection and duties flowing from it, it profits him nothing. Then certainly charity must rule our external actions, and have the predominant hand in the use of all gifts, and in the venting of all opinions.”133 And now, having given a just character of this eminent minister of the gospel,

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