The common principiles of Christian religion clearly proved and singularly improved, or, A practical catechism wherein some of the most concerning-foundations of our faith are solidely laid down, and that doctrine, which is according to godliness, sweetly, yet pungently pressed home and most satisfyingly handled / by that worthy and faithful servant of Jesus Christ, Mr. Hew Binning ...

Of the SCRIPTURES. 2 Tim. 3. 16.

All Scriptures is given, &c.

WE told you, that there was nothing more necessary to know, then what our end is, and what the way is that leads to that end: We see th•…•… most part of men walking at random, running an un∣certain race, because they do not propose unto them∣selves

a certain scope to aim at, and whither to direct their whole cours. According to mens particular incli∣nations & humors, so do the purposes & designs of men vary; and often do the purposes of one man change ac∣cording to the circumstances of time, & his condition in the World. We see all men almost running crosse one to another; one drives at the satisfaction of his lust by pleasure, another fancies a great felicity in ho∣nour, a third in getting riches, and thus men divide themselves, whereas, if it were true happinesse that all were seeking, they would all go one way towards one end. If men be not in the right way, the faster they seem to move toward the mark, the farther they go from it, wandering from the right way (suppose men intend well) will put them farther from that which they intend. Si via in contrarium ducat, ipsa velocitas as majoris intervalli causa est: Therefore it concerns us all most deeply, to be acquainted with the true path of blessednesse: For if we once mistake, the more we do, the swister we move; the more distant we are from it indeed. And there is the more need, because there are so many by-paths that lead to destruction: What say I, by paths? No, high wayes, beaten-paths, that the multitude of men walk in, & never challenge, nor will endure to be challenged, as if they were in an er∣ror. In other journeys men keep the plain high way, and are afraid of any secret by-way, lest it lead them wrong: At hîc, via quaeque tritissima maximè decipit. Here the high pathed way leads wrong; and, O far wrong! to Hell. This is the meaning of Christs Ser∣mon, Enter in at the strait gate, but walk not in the broad way where many walk, for it leads to destructi∣on; Therefore I would have this perswasion once be∣gotten in your souls, that the course of the world, the way of the most part of men is dangerous, is dam∣nable. O consider, whither the way will lead you, be∣fore

you go further. Do not think it a folly to stand still now, & examine it, when ye have gone on so long in their company. Stand, I say, and consider; be not ignorant as beasts, that know no other thing than to follow the drove. quae pergunt, non quae eundum est, sed quae itur, they follow not whither they ought to go, but whither most go: You are men, and have reasonable souls within you, therefore I beseech you be not com∣posed, and fashioned according to custome, and exam∣ple, that is brutish, but according to some inward know∣ledge and reason. Retire once from the multitude, and ask in earnest at God, what is the way: Him that fears him, he will teach the way that he should choose; the way'to this blessed end is very strait, very difficult; you must have a guide in it, you must have a lamp and a light in it, else you cannot but go wrong.

The principles of reason within us are too dark & dim, they will never lead us through the pits and snares in the way: these indeed shined brightly in Adam, that he needed no light without him, no voice about him: But sin hath extinguished it much, and there remains nothing but some little spunk, or sparkle under the ashes of much corruption, that is but insuf∣ficient in it self, and is often more blinded and dark∣ned by lusts: so that if it were never so much refined, as it was in many heathens, yet it is but the blind lea∣ding the blind, and both must fall into the ditch. Our end is high and divine, To glorifie God and to enjoy Him, therefore our reason caligat ad suprema; it can no more stedfastly behold that glorious end, & move towards it, then our weak eyes can behold the Sun: Our eyes can look downward upon the earth, but not upward to the Heavens. So we have some remnant of reason in us that hath some petty and poor ability for matters of little moment, as the things of this life: But if once we look upward to the glory of God, or e∣ternal happinesse, our eyes are dazled, our reason con∣founded,

we cannot stedfastly behold that, Eph. 4. 18. 2 Cor. 3. 13. 14.

Therefore the Lord hath been pleased to give us the Scriptures, which may be a Lamp unto our feet, & a guide unto our way, whereunto we shal do well to take heed, as unto a candle or a light that shines in a dark place, till the day dawn, 2 Pet. 1. 6. These are able to make us wise unto salvation. Let us here what Paul speaks of Timothy, 2 Tim. 3. 16. All Scriptures is gi∣ven, &c. Where you have two points of high con∣cernment, The Authority of the Scriptures, and their Utility. Their Authority, for they are given by Di∣vine Inspiration: Their Utility, for they are profita∣ble for Doctrine, &c. and can make us perfect, and well furnished to every good work.

The Authority of it, is in a peculiar way divine, of him, and through him are all things: All Writings of men, according to the truth of the Scriptures, have some Divinity in them, in as much as they have of truth, which is a Divine thing; Yet the Holy Scrip∣tures are by way of excellency attributed to God, for they are immediatly inspired of God: Therefore Pe∣ter saith, that the Scriptures came not in old time by the will of Man, but holy men spake as they were moved by the holy Ghost, 2 Pet. 1. 21. God by his Spirit; as it were, acted the part of the soul, in the Prophets and Apostles; and they did no more but utter what the Spirit conceived: The holy Ghost inspired the matter & the words, & they were but tongues & pens to speak & write it unto the people; here needed no debate, no search in their own minds, for the truth, no inquisition for light, but light shined upon their souls so brightly, so convincingly, that it puts it beyond all question, that it was the mind and voice of God. You need not ask, How they did know that their dreams or visions were indeed from the Lord? And that they did not frame any imagination in their own hearts, and taught it

for his Word, as many did? I say, you need no more ask that, than ask; How shal a man see light, or know the Sun-shine? light makes it self manifest, and all o∣ther things, its seen by its own brightnesse: even so the holy men of God, needed not any mark or sign to know the Spirits voice, his revelation needed not the light of any other thing, it was light it self, he would certainly over power the soul and mind, and leave no place of doubting: God who cannot be deceived, and can deceive no man, hath delivered us this Doctrine. O, with what reverence should we receive it, as if we heard the Lord from heaven speak. If you ask, How you shal be perswaded that the Scriptures are the Word of God, his very mind opened to men & made legible? Truly, there are some things cannot be well proved, not because they are doubtfull, but because they are clear of themselves, and beyond all doubt and exception. Principles of Arts must not be proved, but supposed, till you find by triall and experience af∣terward that they were indeed really true. There are no question, such characters of Divinity, and Majesty imprinted in the very Scriptures themselves, that whosoever hath the eyes of his understanding opened, though he run he may read them, and find God in them. What Majesty is in the very simplicity and plainnesse of the Scriptures? They do not labour to please mens ears, and adorn the matter, with the cu∣rious garments of words, and phrases, but represent the very matter it self to the soul, as that which in it self is worthy of all acceptation, and needs no humane eloquence to commend it. Painting doth spoil native beauty, external ornamēts would disfigure some things that are of themselves proportioned and lovely, there∣fore the Lord choses a plain and simple style, which is foolishnesse to the world: but in these swadling cloaths of the Scriptures, and this poor Cottage the Child Jesus, the Lord of Heaven and Earth is con∣tained.

There is a jewel of the mysterious wisdom of God, and mans eternal blessednesse in the Mineral: What glorious and astonishing humility is here? What humble and homly Glory and Majesty also? He is most high, and yet none so lowly. What excel∣lent consent and harmony of many writters, in such distant times? Wonder at it! All speak one thing, to one purpose, to bring men to God, to abase all glory and exalt him alone. Must it not be one Spirit that hath quickned all these, and breathes in them all this one heavenly Song of Glory to God on high, and good will towards men. Other Writers will reason these things with you, to convince you and perswade you; and many thinks them more profound and deep for that reason, and do despise the basenesse of the Scrip∣tures: But to them vvhose eyes are opened, the Ma∣jesty and authority of God commanding, and assert∣ing, and testifying to them is more convincing, from its own bare assertion, then all humane reason.

Although there be much light in the Scriptures to guide mens vvay to Gods glory and their own happi∣nesse; yet certainly, it vvill all be too smal purpose if the eyes of our understanding be darkned and blinded. If you shal surround a man vvith day-light, except he open his eyes he cannot see. The Scriptures are a clear Sun of life, and righteousnesse; but the blind soul compassed vvith that light is nothing the vviser; but thinks the lamp of the Word shines not because it sees not, it hath its own dungeon vvithin it; therefore the Spirit of God must open the eyes of the blind, & enlighten the eyes of the understanding, that a soul may see vvonderfull things in Gods Law, Psal. 119. 5. 8. Ioh. 1. 5. The light may shine in the darknesse, but the darknesse cannot comprehend it. I vvonder not that the most part of men can see no Beauty, no Majesty, no excellency in the holy Scriptures to al∣lure them; because they are natural and have not the

spirit of God, and so cannot know these things, for they are spiritually discerned, 2 Cor. 2. 14. &c. There∣fore as the inspiration of God did conceive this writ∣ting at first, and preached this Doctrine unto the world; so there can no soul understand it, or profite by it, but by the inspiration of the Almighty: Verily there is a spirit in man, and the inspiration of the Al∣mighty gives him understanding, saith Iob. When the spirit comes into the soul to engrave the Characters of that Law and truth into the heart, which were once engraven on Tables of Stone, and not written with Pen and Ink, then the spirit of Christ Jesus writes over and transcribes the Doctrine of the Gospel, on fleshly Tables of the heart, draws the lineaments of that faith, and love, preached in the word upon the soul; then the soul is the Epistle of Christ; written not with ink and pen, but with the spirit of the living God, 2 Cor. 3. 3. And then the soul is manifestly declared to be such, when that which is impressed on the heart, is expressed in the outward man in walking, that it may be read of all men. Now the soul having thus received the Image of the Scriptures on it, under∣stands the Spirits voice in them, and sees the truth and divinity of them. The eye must receive some species and likenesse of the object before it see it, it must be made like to the object ere it can behold it. Intelligens in actu fit ipsum intelligible: So the soul must have some inspiration of the holy Ghost, before it can believe with the heart the inspyred Scriptures.

Now for the utility and profit of the Scripture, who can speak of it, according to its worth? Some things may be over-commanded, nay, all things, but this one, God speaking in his word to mankind. Ma∣ny Titles are given to humane writings, some are cal∣led accurate, some subtile, some ingenious and quick some profound and deep, some plain, some learned: But call them what they please, the Scriptures may

vindicate to it self these two Titles as its own prero∣gative: Holy and profitable. The best speaker in the world in many words cannot want sin. The best Wri∣ter hath some drosse & refuse; but here, all is holy, all is profitable: Many Books are to no purpose but to feed and inflame mens lusts; many serve for nothing but to spend & drive over the time, without thought; most part are good for nothing, but to burden and o∣ver-weary the world, to put them in a fancy of know∣ledge which they have not; many serve for this, only to nourish mens curiosity, and vain imaginations, and contentions, about words and notions, but here is a Book profitable, all profitable. If you do not yet pro∣fit by it, you can have no pleasure in it, its only ordai∣ned for souls profiting, not for pelasing your fancy, not for matter of curious speculation, not for contention and strife about the interpretation of it. Many Books have nothing in them, but specious Titles to com∣mend them; they do nothing lesse then what they promise, they have a large and fair entry which leads only into a poor Cottage, but the Scriptures hath no hyperbolick and superlative styles to allure men, they hold out a plain and common gate, and entry, which will undoubtly lead to a pleasant Palace; others & prodesse volunt & delectare, but these certainly & pro∣desse volunt & possunt, they both can profite you and will profit you. I wish that souls would read the Scri∣ptures, as profitable Scriptures, with intention to pro∣fit. If you do not read with such a purpose, you read not the Scriptures of God, they become as another Book unto you. But what are they profitable for? For Doctrine, and a Divine Doctrine. A Doctrine of life and happinesse: Its the great promise of the New Covenant, You shal be all taught of God; the Scriptures can make a man learned & wise, learned to salvation. It is foolishnesse to the world, but the world through wisdom know not God. Alace! what do they then

know? Is there any besides God? And is there any knowledge besides the knowledge of God? You have a poor petty wisdom among you, to gather riches and manage your businesse; others have a poor imaginary wisdom that they call learning; and generally people think, To pray to God is but a paper-skill, a little Book-craft; they think the knowledge of God is no∣thing else but to learn to read the Bible. Alace! mis∣take me not, it is another thing to know God: The Doctrine of Jesus Christ written on the heart, is a deep profound learning, and the poor, simple & rudest people may by the Spirits teaching become wiser than their Ancients, than their Ministers: O! its an ex∣cellent point of learning, to know how to be saved: What is it, I pray you, to know the course of the Hea∣vens? To number the Orbs, and the Stars in them? To measure their Circumference, to reckon their mo∣tions, and yet not to know him that sits on the Circle of them, and not to know how to inhabite and dwel there: If you would seek unto God & leek eyes ope∣ned to behold the mystery of the World, ye would become wiser then your Pastors, you would learn from the Spirit to pray better, you would find the way to heaven better then they can teach you, or walk in it.

Then it is profitable for reproof and correction: It contains no Doctrine very pleasant to mens naturall humours; it is, indeed, most pleasant, but to a fight & ordered taste. You know, the distemper of the eye, or the perverting of the taste, will mis-represent plea∣sant things, & sweet things to the senses, & make them appear ill favoured and bitter: But, I say to a discer∣ning spirit, there is nothing so sweet, so comly. I have seen an end of all perfection, but none of thy Law: Thy Word is sweeter to me than the hony, or the hony comb. If a soul be pre-possessed with the love of the world, & the lusts of the world, it cannot favour and taste to them; that vitious quality in the mind, will make the

pleasant Gospel unpleasant: I piped unto you, and you have not danced. But however, the Scriptures are then most profitable, when they are least pleasant to our corruptions; and therefore it is an absolute and intire Piece, Et prodesse volunt & delectare, Omne tulit pun∣ctum, qui miscuitutile dulvi. There are sharp reproofs, & sad corrections of his holy Law, which must make way for the pleasant and sweet Gospel: This is a re∣proof of life, a wounding before healing, that who so refuse them despise their own soul, but the car that hear∣eth them abideth among the wise, Prov. 15. 31. Woe unto that soul that correction, or reproof, or threatning is grievous unto, He shal die, ver. 10. He is brutish, Prov. 12. 1. There is a generation of men, tha•…•… can en∣dure to hear nothing but Gospel-promises, that cry out against all reproving of sins, and preaching of Gods wrath against unbelieving sinners, as legall and med∣ling with other mens matters, especially, if they re∣prove the sins of Rulers; their publick State-enormi∣ties: As if the whole Word of God were not profi∣table; as if reproofs were not as wholsome as conso∣lations; as if threatnings did not contribute to make men flee from the wrath to come into a City of re∣fuge. Let such persons read their own Character out of wise Solomon, Correction is grievous to them that for∣sake the way. Reprove a wise man and he will love thee, and he will be yet wiser, Pro. 9. 9. If we were pleasers of men, then were we not the servants of Jesus-Christ: Let us strive to profit men, but not to please them: Peace, peace which mens own hearts fancie would please them, but it were better for them to be awake∣ned out of that dream, by reproof, by correction; and he that will do so, shal find more favour of him after∣ward, than he that flattereth him with his tongue, Prov. 28. 23. Well then, let this be established in your hearts as the foundation of all true Religion; that the Scriptures are the Word of the eternal God; and

that they contain a perfect and exact Rule, both of glorifying God, & of the way to enjoy him; they can make you perfect to every good work. I shal say no more on this, but beseech you, as ye love your own souls, be acquainting your selves with them. You will hear, in these dayes, of men pretending to more divine & spiritual discoveries, and revelations, than the Scri∣ptures contain: But, my brethren, these can make you wise to salvation, these can make you perfect to every good work: Then, what needs more? All that is be∣side salvation, and beyond perfection, count i•…•… super∣fluous and vain, if not worse, if not diabolicall. Let others be wise to their own destruction; let them e∣stablish their own Imaginations for the Word of God; and Rule of their Faith, but hold you fast what you have received & contend earnestly for it; add nothing and deminish nothing: Let this Lamp shine till the day dawn, till the morning of the Resurrection, and walk ye in the light of it, and do not kindle any other sparkles, else ye shal lye down in the grave in sorrow, and rise in sorrow: Take the Word of God as the on∣ly Rule, & the perfect Rule, a Rule for all your Acti∣ons, Civil, Natural and Religious, for all must be done to his glory, and his Word teacheth how to attain to that End. Let not your Imaginations, let no others Example, let not the Preaching of men, let not the Conclusions, and Acts of Assemblies be your Rule, but in as far as you find them agreeing with the per∣fect Rule of Gods holy Word: All other Rules are regulae regulatae; they are but like publications and intimations of the Rule it self. Ordinances of As∣semblies are but like the Herauld-promulgation of the Kings Statute and Law; if it vary in any thing from his intention, its not valid and binding. I beseech you take the Scriptures for the Rule of your walking, or else you will wander; the Scripture is Regula re∣gulans, a ruling Rule. If you be not acquainted with

It, you must follow the opinions, or examples of o∣ther men, and what if they lead you unto destruction?