Heart-humiliation, or, Miscellany sermons preached upon some choice texts at several solemn occasions : never before printed. / By that eminent preacher of the Gospel, Mr. Hugh Binning, late minister at Gowan.

SERMON VI.

Prov. 27. 1.

Boast not thy self of to mor∣row, for thou knowest not what a day may bring forth.

THere are some peculiar Gifts that God hath given to man in his first Creation, and en∣dued his N••ture with, beyond other living Creatures, which being rightly ordered and improved towards the right Objects, do ad∣vance the Soul of man to a wonderful height of Happinesse, that no other sublunary Creature is capable of. But by reason of mans 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 imployment of them, loadens him with more real misery, then any other creature: I mean, God hath given to man two notable Capacities, beyond other things, one is; to know and reflect upon him∣self, and to consider what conveniency is in any thing towards himself, what goodnesse or ad∣vantage 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 anticipat 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

then others, and so capable of more joy in pre∣sent things, and more foresight of the time to come; He is made mortal, yet with an im∣mortal Spirit, of an immortal capacity, that hath its eye upon the morrow, upon eterni∣ty. Now herein consists either mans Happi∣nesse or Misery, how he refl••cts upon himself, and what he chooseth f••r the matter of his Joy and Gloriation, and what providence he hath for the time to come. If those be rightly or∣dered, all is well; but if not, then woe un∣to him, there is more hope of a beast then of him.

Mans Nature inclines to boasting, to glo∣rying 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 our selves, the more de∣light ensueth upon it. Many Creatures have singular qualities and vertues, but they are no∣thing the happier; For they know them not, and have no use of them, but are wholly desti∣nated 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 God; It cannot but be immeasurably great, seing the knowledge of himself and all crea∣tures is infinite, he comprehends all his own

Power and Vertue and Goodness; And there∣fore his Delight and Rejoycing 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, Psa. 34. 2. My Soul shall make her boast in God; And Psal. 44. 8. In God we boast all the day long, and praise thy name for ever. When the Soul appre∣hends that All-sufficiency, and self-sufficient fulnesse of God; What infinite Treasures of Goodnesse, and Wisdom and Power are in him, and so how sutable and covenient he is to the condition of the Soul; What a sweet correspondence there is between his fulnesse and our emptinesse; His Mercy and our Misery; His Infinitenesse and our unsutablenesse, that there is in him to fill and overflow the Soul. The apprehension of this, cannot but in a manner perfume the Soul with delight. You find how the senses are refreshed, when they meet with their sutable Object; How a pleasant smell refresheth the ••ent; How lively and beauti∣full colours are delightful to the eye. But much more here, God is the proportioned Ob∣ject 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 pro∣portionableness and conveniency of him to our Spirits: but this must be superadded, proprie∣ty in him. Things are loved, because excel∣lent in themselves, or because they are our own. But we boast in nothing, we glory in nothing but because it is both excellent in it self, and ours besides. It is the apprehended interest in any

thing, makes the Soul rise and lift up it self after this manner, to have such a one to be ours, such a Lord to be our God, one so high and sublime, one so universally full to be made over to thee; Here is the immediate rise of the Souls Gloria∣tion. And truely as there is nothing can be so sutable a portion, so there is nothing that can be so truely made ours as God; Of all things a believer hath, there is nothing so much his own as God, nothing so indissolubly tyed unto him, nothing so inseparably joyned. See Pauls Triumph upon that account, Rom. 8. No∣thing can truely be said to be the Souls own, but that which is not only Coaetaneous 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 can∣not but excite and stirre up a Believers heart.

Now there may be a lawful kind of Gloria∣tion Rejoycing in the Works of God, conse∣quent to the first, which is a little stream from that greater River which runs out from it, and flows in to it again. A Soul that truely appre∣hends God, will take delight to view the Works of God, which make such an expression of him, and are a part of the magnificence of our Hea∣venly Father: But this is all in reference to him and not to our selves, for then it degene∣rats and loseth its sweetnesse, when once it turns the Channel towards the adorning of the Creature. True boasting in God hath neces∣sarly

conjoyned with it, an humble and low esteem of a mans self, Psal. 34. 2. The humble shall hear thereof, and be glade. As humility and self-emptiness made David go out of him∣self, to seek satisfaction in God, and having found it, he boasts and triumphs, so there were none capable of understanding his tri∣umph, or partaking with him in his delights, but the humble Souls. Now you may per∣ceive, how far this boasting here spoken of, is degenerated from that, and so how far man•• nature is spoiled. Boast not thy self, &c. The tru•• boasting we were created unto, hath •• sufficient foundation, even such as will bea•• the weight of triumph, but that which men•• spirits are now naturally set upon, cannot ca∣ry, cannot sound such Gloriation; And there∣fore 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 distemper∣ed. The truth is, Natural man is mad, hath lost his Judgement, and is under the greatest distraction imaginable since the fall: That fall hath troubled his brains, and they are never setled, 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 generall distraction over all mankind, in refe∣rence to things of most general and most eter∣nal concernment. Now fools and mad per∣sons, they retain the same affections and passi∣ons

that are in men, as anger, love, hatred, grief, joy, &c. but it is so much the worse, since the judgement, which is the only di∣rective 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 God, the only true Object of de∣light, in which only there can be solid glori∣ation. The mind of man is blinded, and his passions are strong, and so they are now spent upon empty vanities, and carried head∣long without judgement. Oftentimes he glo∣ries 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 Oblivi∣on and forgetfulnesse of God, and in this darknesse of the ignorance of God, every thing is apprehended or misapprehended as present sense suggests, and as it fancies a con∣veniency or excellency, thither the Soul is carried as if it were something, and then it is but the east Wind; There is nothing be∣side God that is a fit matter of boasting, be∣cause it laikes one of the Essential Ingredi∣ents; Either it is not suitable to the Soul, or it is not truely 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 imaginati∣on, and therefore will certainly make the issue rather vexation then gloriation; Or

there wants property and interest in them; For they are changeable and perishing 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 true∣ly our own, because they will shortly cease to be, and before they cease to be, they may in a moment cease to be ours; Tha•• tye of Interest is a draw-knot, what∣soever catcheth hold of the end of it, loos∣eth it.

The Object of degenerat and vitious boast∣ing is here held out; Boast not thy self, o•• of thy self. Whatsoever be the immediat mat∣ter of it, this is alwayes the ultimat and prin∣cipal Object. Since man fell from God, se•• is the center of all his affections and moti∣ons: This is the great Idol, the Diana, tha•• the heart worships, and all the contention labour, clamour, and care that is amon•• men, is about her Silver Shrines, so to speak something relating to the adorning or setting forth of this Idol. It is true, since the Hear•• is turned from that direct subordination to God, the Affections are scattered and part¦ed into infinite Channels, and run toward innumerable Objects; for the want of that Origi∣nal Unity, which comprehends in its bos•••• universal plenty, must needs breed infinite va¦riety, to supply the insatiable appetite of th•• Soul. And this might be enough to con¦vince you, that your Souls are quite out •• course, and altogether wandered from the wa•• of Happinesse, because they are poured out o•• such a multiplicity of unsufficient, unsatisf••¦ing

things, every one of which is narrow, limited and empty, and the combination and concurrance of all, being a thing either im∣possible or improbable to be attained. But we may conceive, that mens Affections part them∣selves into three great heads of created things: One of which, runs towards the Goods or Per∣fections of the Mind; Another towards the Goods or advantages of the Body; And a third towards those things that are without us, hona fortunae, Riches and Honour, &c. Now each of these send out many Streams, and Ri∣vulets as so many Branches from it; But all of them, though they seem to have a direct course towards other things, yet they wind a∣bout and make a circular progresse to the great Ocean of self estimation, whence they issued at first. You may find all of those, Jer. 9. 23. falling under a Divine Interdiction and Curse, as being opposite to glorying in God. While men reflect within themselves, and behold some Endowments and Abilities in their minds be∣yond other men, of which, Wisdom •••• the Principal, and here stands for all inward ad∣vantages or qualifications of the Soul; In that secret reflection and comparison, there is a tacite Gloriation, which yet is a loud blas∣phemy in Gods Eares. It is impossible al∣most for a man to recognosce and review his own Parts, such as Ingine, Memory, Under∣standing, Sharpnesse of Wit, Readinesse of Expression, Goodnesse and Gentlenesse of Na∣ture; But that in such a review, the Soul must be puft up, apprehending some excellency be∣yond other men, and taking complacency in it,

which are the two Acts of Robery, that are in gloriation and boasting: Commonly this arise•• from unequal comparisons, we please our selve•• that we are deterio••ibus meliores, better then the worst, and builds self-estimation upon the ru∣ines of other mens 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 Altitude, not from their just intrin∣sick quantity, but taking the advantage of the bottom, whereby we deceive our own selve•• I remember a word of Solomons, that impo•• how dangerous a thing it is for a man to refle•• upon, or search into his own Glory, Prov. 2•• 27. It is not good to eat much honey: So for me to search their own glory, is not glory. To su••∣fet in the excesse of Honey or Sweet thing•• drives to vomite and cloyes the Stomach, ver•• 16. Though it be sweet, there is great need yea, the more need of Caution and Moderati¦on about it; So for a man, either to searc•• into his own breast, and reflect upon hi•• ow•• excellencies to find matter of Gloriati¦on, or studiously to affect it among other and enquire into other mens accompt, and steem of him, it is no Glory, it is a dang••¦rous and shamful Folly. Now this is not on¦ly incident to Natural Spirits upon their co••¦siderations of their own advantages; but ••∣ven to the most gracious, upon the review •••• Spirituall Endowments and Prerogatives. It is such a subtil and insinuating Poyson, th•••• it spreads universally, and infects the mo•••• Precious Oyntments of the Soul, and as were Poysons the very Antidot and Cou••¦terpoyson;

So forcible is this that was first dropped into mans Nature by Satans envy, that it diffuses it self even into Humility and Humiliation it self, and makes a man proud, because of Humility. The Apostle found need to caveat this, Rom. 11. 18, 19, 20. Boast not, be not high minded, but fear, thou standest by faith. And Chap. 12. 16. Mind not high things, Be not wise in your own conceits. And 1. Cor. 8. 2. If any man think that he knoweth any thing, he knoweth nothing as he ought to know. All which, gives us a plain demonstration of this, that self gloria∣tion and complacency in reflection upon our selves, is both the greatest Ignorance, and the worst Sacriledge. It is an Argument of greater ignorance for a man to think he knows, then not to know indeed; It is the worst and most dangerous Ignorance, to have such an o∣pinion of our Knowledge, Gifts and Grac∣es; For that puffes up, swells with empty Wind, and makes a vain tumor: And then it is great Sacriledge, a robbing of the Honour that is due to God. For what hast thou that thou hast not received. That appropriating of these things to our selves as ours, is an impro∣priating of them from their right Owner, that is God, 1 Cor. 4. 7. For if thou did appre∣hend that thou receivedst it, where then is glo∣rying? I would desire then, that whenever you happen to reflect upon your selves, and observe any advantage either natural or spiri∣tual in your selves, that you may think this word sounds from Heaven, Let him that glori∣eth, 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 Quicknesse, nor the Good man in his Goodnesse: All these things though sweet, yet will surfeit; Gloriation in them is nei∣ther 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 Comlinesse of Parts, and other such Endowments; which besides that it is as Irrational as the former, in Sa∣crilegious Impropriation of the most free and Arbitrary Gifts of God to our selves; It is with all absurd, in that it is not so truely our selves: These bodily Ornaments and Indow∣ments do not perfite or better a man as a man. They are but the alterable qualities of the Ves∣sel or Tabernacle of a man, in which other-baser Creatures may far excell him. How many comely and beautiful Souls, are lodg∣ed within obscure and ugly Cottages of Bo∣dies of Clay, which will be taken down: And the great advantage is, that the Soul of a man, which is a man, cannot be defil∣ed from without, that is, from the Body though never so loathsome or deformed: The vilest Body cannot marre the Soules beau∣ty; But then on the other hand, the most beautiful Body is defiled and deformed, by the filthinesse of sin in the Soul: And O! how many deformed and ugly Souls dwell into beautiful and comely Bodies, which truely is no other thing, then a Divel in an

Image well carved and painted. Christians, you had need to correct this within you, e∣ven a self-complacency, joyned with despise∣ing of others in the consideration of these ex∣ternal Gifts God hath given you. What an abominable thing is it to cast up in reproach, or in your hearts to despise any other for na∣tural Imperfections? Such as Blindnesse, Lamenesse, Deformity, or such like. Let that word sound alwayes in your Eares, Who made thee to differ from another? Boast not thy self, &c. But there is as strong a Stream runs in the third Channel, as in any; Glo∣riation arising from these outward and extrin∣sick differences, that the Providence of God makes among men, such as Riches, Honour, Gain, &c. You find such men, Psal. 49. 6. Prov. 18. 11. And 10. 15. That which a godly man makes the Name of the Lord, that is, the ground and foundation of his confi∣dence 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 build∣ing, and if it go up quickly, if they can get these several Stones or peeces of gain scraped together into a heap, they straight way ima∣gine 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 Eares, and offends them in∣stead of being a Defence. Let a man c••eep, as

it were, from of the ground where the poor lie, and get some advantage of ground above them, or be exalted to some Dignity or Of∣fice, and so set by the shoulders higher then the rest of the People, or ••et grow in some more a∣boundance of the things of this life, and strange it is, what a vanity or tumour of mind in∣stantly follows: He presently thinks himself some body, and forgeting either who is a∣bove him, to whom all are Worms creeping and crauling on the Foot-stool; Or what a sandy Foundation he stands upon himself, He begins to take some secret complacency in him∣self, and to look down upon others below him; He applauds, as it were, unto him∣self, and takes it in evil part to want the ap∣probation and plaudite of others; Then he cannot so well endure effronts and injuries as be∣fore; He is not so Meek and condescending to his Equals or Inferiours: While he was poor, he used intreaties, but now he answers roughly, Pro. 18. 23. As Solomon gives the Character of him. How many vain and em∣pty Gloriations are there about the point of Birth and Place, and what foolish contenti∣ons about those, as if it were Children strug∣ling among themselves, about the 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 Gentle Men despise Citizens, the Citizens contemn the poor Countrey Men, and yet their Bloods in a Bason have no diffe∣rent Colours; For all this hot contention a∣bout Blood and Birth. Boast not of thy self.

Nay; to speak properly, this is not thy self. Qui genus laudat suum, aliena jactat. Such Pa∣rents, and such a House is nothing of thy own, these are meer extrinsick things, which neither be a 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 degenerat and fallen Estate, as the Rivers of Paradise have changed their Channels and Course since the fall, so hath mans Affections, and so hath his Gloriation, so that it may be truely said, that our Glory is our Shame, and not our Glory. Many glory in Iniquity and Sin, Psal. ••0 3. And 94 4. But that shall undoubtedly be their shame, and confusion be∣fore Men and Angels. How many godless persons will Glory in swearing heinous and deep Oaths, and some have contended about the victory in it, you accompt it a point of gallen∣try, but this Triumph is like the Devils in Hell upon the devouring of Souls. Some boast of drinking, and being able to drink others un∣der the Table: But we should be humbled and mourn for such Abominations. Certain I am, that many boast of wicked designs, and mal••tious projects against their Neighbours; If they can accomplish them; They accompt their Glory, not to take a wrong without giv∣ing a greater; Nor to suffer an evil word, with∣out twenty worse in recompense. Alas, this Boasting will one day be turned into gnashing of Teeth, and this Gloriation into that gnaw∣ing 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, these Gifts of God, outward or inward, Temporal or Spiritual, wherein there is any advancement above others; Unto whom, I would seriously commend this Sentence to be pondered duely, Boast not of thy self. Whatso∣ever thou art, or whatsoever thou hast, boast not of thy self for it, think not much of thy self because of it: Though there be a difference in Gods Donation, yet let there be none in thy self-estimation: Hath thou more Wisdome and Pregnancy of Wit, or more Learning then another; Think not more of thy self for that, then thou thinkest of the Ignorant and Unlearn∣ed who want it: Have that same reflection u∣pon thine own unworthinesse, that thou would think reasonable another that wants these En∣dowments should have: Is there a greater measure of Grace in thee, boast not, reckon of thy self as abstracted and denuded of that: And let it not add to thy value or accompt it thy self, put not add to thy value or accompt it thy self, put not in that to make it down-weight, and to make thee prefer thy self secretly to ano∣ther. Whither it be some larger Fortune in the World, or some higher Place and Station a∣mong Men, or some Abilities and Perfections of Body or Mind, which may intice the secret∣ly to kisse thy ••and, and bow down to thy self, yet remember that thou boast not, glory not in any thing but in the Lord: Let nothing of that kind conciliat more affection to thy self, or more contempt towards others. Let not any thing of that kind be the rule of thy self-judge∣ing,

but rather intertain the view of the other side of thy self, that is the worst, and keep that most in thy Eye, that thou may only glory in God. If thou be a Gentl•• Man, labour to be als humble in Heart, as thou thinkest a Coun∣trey Man or poor Tenant should be; If thou be a Scholar, be als low in thy own sight, as the unlearned should be; If Rich, count not thy self any whit better then the poor. Yea, the higher God set the in place or parts, the low∣er thou ought to set thy self: Boast not of thy self, for any thing in thy self, or belonging to thy self, for the property of all Good is taken from us since the fall, and it is fallen in Gods Hand, since we forefeited it, and there is no∣thing now properly ours, but evil, that is our self.