Chapter V (13)

Gillespie’s work, entitled “The Ark of the Covenant Opened,”
(London, printed for Tho. Parkhurst, 1677) has a preface from the
pen of Dr. John Owen, who was with Cromwell in Scotland, as one of
his chaplains, and in this way, no doubt, became acquainted with
Gillespie (Wood’s Athenæ Oxomensis, vol. ii., p. 738, London, 1721).
In his preface, Dr. Owen says, “My long Christian acquaintance with
the author made me not unwilling to testify my respects unto him and
his labours in the church of God, now he is at rest, for whom I had
so great an esteem while he was alive.” Wodrow expresses his regret,
that “the other three parts” of Gillespie’s work have not been
printed, which, he informs us, the author “wrote and finished for
the press” (Hist. of the Suff. of Ch. of Scot., vol. i., p. 204,
Glasg. 1829). The Synod of Glasgow were informed, on the 8th of
Oct., 1701, that “Mr. Parkhurst, at London,” possessed two
unpublished parts of Gillespie’s Ark of the Covenant. They,
therefore, appointed a committee to communicate with him on the
subject, through some of the booksellers of Glasgow, “conceiving
that the publishing of these pieces may be of use to the Church,
from the experience they have had of the works of that worthy author
already come to light, upon the same subject” (Records of Synod). On
the 5th April, 1709, “Mr. Robert Wodrow reports, that Mr. Parkhurst
continues still indisposed, so that nothing can be done with respect
to the printing of Mr Gillespie’s book formerly mentioned.
Wherefore, the Synod lets the matter fall out of their minutes.” Id.

Chalmers (Caledonia, vol. iii., p. 591) seems to have imagined that
Patrick Gillespie was the “Galasp” ridiculed by Milton, in one of
his sonnets. Warton says, this was “George Gillespie, one of the
Scotch ministers of the Assembly of Divines” (Warton’s Milton, p.
339, Lond. 1791). But Milton referred neither to the one nor the
other, but to Allaster Macdonald _Macgillespie_, (_son of
Archibald_) otherwise known by the name of Colkittoch, or Colkitto,
who commanded the Irish auxiliaries in Montrose’s army. See the new
edition of Baillie’s Letters, now in course of publication, formerly
quoted, vol. ii. p. 499.—_Ed_.]

117 [This is a simple marble tablet surmounted with a heart, and the
emblems of mortality. It was placed in a niche in the front wall of
the old parish church; but, in 1826, when the present church was
erected, which is a Gothic structure, it was removed to the
vestibule. It is seen in the vignette of the title page. The
inscription may be turned into English, thus “Mr. Hugh Binning is
buried here, a man distinguished for his piety, eloquence, and
learning, an eminent philologist, philosopher, and theologian; in
fine, a faithful and acceptable preacher of the gospel, who was
removed from this world in the 26th year of his age, and in the year
of our Lord 1653. He changed his country, not his company, because
when on earth he walked with God. If thou wish to know any thing
beyond this, I am silent as to any thing further, since neither thou
nor this marble can receive it.”—_Ed_.]

118 [John Binning of Dalvennan was served heir to his grandfather on the
19th of March, 1672 (Inq. Ret. Ab. Ayr, 580). And the Retour of his
heritable property, at the date of his forfeiture, specifies, as
having belonged to him, the ten mark land of the ten pound land of
Keires, comprehending the lands of Dalvennan, Yondertoun and
Burntoun, Daluy, Milntown, The Fence, Drumore, Hillhead,
Rashiefauld, Chappel, the mill of Keires, &c., in the parish of
Straiton; the lands of Over Priest-Craig and Nether Priest-Craig in
the parish of Colmonell; and a house, garden, and land in the parish
of Maybole, in the county of Ayr—Inq. De Possess Quinquen
(18).—_Ed_.]

119 [The name of “Binning of Dalvennan” appears in the Act of the
Scottish parliament, “Rescinding the Forefaultures and Fynes since
the year 1665” (Acts of the Parl. of Scot. vol. ix. p. 165) Previous
to the passing of that Act, however, a petition was presented to the
parliament by Mr. Roderick McKenzie, who had been a Depute Advocate
in the former reign, in which he stated, “That John Binning of
Dalvennan having been forefault for being in armes at Bothwell
bridge, anno 1679, and the deceased Matthew Colvill, writer in
Edinburgh, John Binning’s greatest enemy, being very active to
obtain the gift of his forefaulture, with a designe of his ruine,
and the prejudice of his numerous and just creditors, the deceased
Mr. James Gordon, minister at Cumber in Ireland, John Binning’s
father in law and former Curator, to whom he was oweing a
considerable soume of money, came over to Scotland, at John
Binning’s desire, who was then in Ireland, to obtaine the said gift,
to disappoint Matthew Colvill thereof, who prevailed with the
petitioner to lend the money to pay the compositione and expenses of
the gift.” Mr. McKenzie also affirmed, that he had “no other
security for the money soe lent, but a right to the said gift,” and
that the money he had advanced “to the said Mr. James Gordon for the
compositione and expenses of the gift, with what he has payed of
John Binning’s reall and confirmed debts, far exceeds the value of
his land.” In consequence of these representations, “Their Majesties
High commissioner and said Estates of Parliament remitt the case of
Mr. Roderick McKenzie, petitioner, anent the forfaulture of
Dalvennan, to the consideratione of the commission nominate in the
General Act recissory of ffynes and forefaulters, with power to them
to hear the parties concerned thereanent, and to report to the next
session of this, or any other ensuing parliament.”—Id. pp. 162, 163.

John Binning was declared at this period to be “altogether
insolvent.” This is the reason probably, if he was not in the mean
time satisfied that his claim was untenable, that his case does not
appear to have been brought under the notice of parliament again,
and that he did not persist in his attempts to regain possession of
Dalvennan (Id. Appendix, p. 32). To confirm his title to a property,
which considering the office he held, seems to have been acquired
under very suspicious circumstances, McKenzie had contrived to get
an act of parliament passed in his favour, in the year 1685. In this
Act, he is lauded for “suppressing the rebellious fanatical partie
in the western and other shires of the realme, and putting lawes to
vigorous execution against them, as His Majesties Advocate Deput,”
and the lands of Dalvennan are said to have been transferred to him
by “Jean Gordon, as donatrix,” who was the uterine sister of John
Binning, and who is described as “relect of the deceist Daniel
McKenzie sometime ensign to the Earle of Dalhousie, in the Earle of
Marr’s Regiment” (Id. vol. viii. pp. 565-567). John Binning taught a
school for some time (Faithful Contendings p. 66). The General
Assembly showed kindness to him, on different occasions, for his
father’s sake. In 1702, the Commission of the Assembly being
informed by a petition from himself of his “sad circumstances,”
recommended him to the provincial Synods of Lothian and Tweedale,
and of Glasgow and Ayr “for some charitable supply” (Rec. of
Commission, Sess. 39). In 1704, he applied for relief to the General
Assembly, and stated that he had obtained from the Privy Council a
patent to print his father’s works, of which twelve years were then
unexpired, and that it was his intention to publish them in one
volume. The Assembly recommended “every minister within the kingdom
to take a double of the same book, or to subscribe for the same.”
They likewise called upon the different presbyteries in the church
to collect among themselves something for the petitioner (Unprinted
Acts, Sess. 11). The last application he made to the Assembly for
pecuniary aid was in 1717, when he must have been far advanced in
life—Idem, 13th May.—_Ed_.]

120 [Mr. James Gordon was minister of Comber, in the county of Down. He
was ordained about the year 1646. We find his name in Wodrow’s list
of the non-conforming ministers in the synod of Ballimenoch in
Ireland (Hist. of Suff. of Ch. of Scot. vol. i. p. 324). According
to Dr Reid, “Mr. Gordon, after having been deposed with the rest of
his brethren in 1661, continued to officiate privately at Comber for
many years, but about the year 1683, in his old age, he appears to
have deserted his principles, and conformed to prelacy.” Hist. of
the Presb. Ch. in Ireland, vol. ii. pp. 129, 130.—_Ed_.]

121 [May 14, 1654—“Sederunt Mr John Carstaires and the Elders.

“The qlk day the session being conveened for election and calling of
a minr to the kirk of Govan, and having now this forenoon heard Mr.
David Veetch, with whom most are satisfied, but for the satisfaction
of all persons interested, who heard him never but once, both of
heritors and elders, the session have delayed their election till
they hear him again in the afternoon, and the session then were to
meet again for that effect.

“Sederunt Mr John Carstaires and the Elders.

“The heritors and elders having now heard the said Mr. David Veetch
twise, and both being well satisfied, and clear, and unanimous, the
satisfaction of the session being first enquired, and next of the
heritors, which, being both of one mynd, cordially for the thing, a
call was presently drawn up, and subt by moderator and clerk, also
by session and heritors, according to order. After the forsd
draught, at appointment of the presbytery and session, Mr. John
preached in the sd church, and, after sermon, did intimat to the
people their nomination of Mr. David to take charge in the ministrie
of that congregation, and ordained, that if any person had any thing
to object agt the said Mr. David being minr at the sd church, they
would come and signifie it to the session, now presently to meet at
the sd church for that effect, according to the practice in such
cases. The session having met, and none compearand to signifie their
dissent, or assent, they take their non compearance for their
signification of satisfaction, so, after three severall byesses at
the most patent door of the sd church, by the officer intimating the
forsd words, none at all appeared. So the sd Mr. David being desired
to come in to session, they presented to him their unanimous and
cordiall call of election to the ministrie of the kirk of Govan,
which he accepted.” Records of Kirk-Session of Govan—_Ed_.]

122 [12mo., Glasgow, 1609.—_Ed._]

123 [Macward’s words are, _a prima manu_. Het Leven en Sterven van Mr.
Hugo Binning.—_Ed._]

124 [A copy of “The Common Principles of Christian Religion” is now
before me which was Printed by R. S. Printer to the Town of Glasgow,
1666, and which bears to be “The 5 Impression”.—_Ed._]

125 [All the works of Binning, which were published in the lifetime of
Koelman, were translated by him into the Dutch language. No fewer
than four editions of these have been printed at Amsterdam.—_Ed._]

126 [See page 457.—_Ed._]

127 [See page 465.—_Ed._]

128 [A contemporary of Binning, Mr. P. Simson, minister of Renfrew,
informed Wodrow, “That Dr. Strang was in hazard to have been staged
for his Dictates qch wer smoothed in his printed book, _De Voluntate
Dei_, and would have been removed from his place if he had not
demitted.” (Life of Dr. Strang, Wodrow MSS. vol. xiii. p. 9, in Bib.
Coll. Glas.) Complaints regarding Dr. Strang having been presented
to the General Assembly, a committee was appointed, on the 18th of
June, 1646, to examine his written dictates, a copy of which was
produced by Dr. Strang, and to find out whether the doctrines which
he taught were in accordance with the doctrines of their own and
other reformed churches, and whether there were any expressions used
by him which gave countenance to the views of the enemies of the
truth. This committee was composed of some of the most able men in
the church, including several professors from the four universities
The list contains, along with others, the names of Alexander
Henderson, John Sharpe, the author of _Cursus Theologicus_, Robert
Douglas, George Gillespie, Robert Blair, Samuel Rutherford, James
Wood, William Strahan, David Dickson, Robert Baillie, John Neave,
Edward Calderwood and Robert Leighton, afterwards Archbishop of
Glasgow. On the 27th of August, 1647, the committee gave in a Report
to the General Assembly, to the effect that Dr. Strang had employed
some expressions in his dictates which were calculated to give
offence, but that on conferring with him, they were satisfied in
regard to his orthodoxy, and that to put an end to all doubts as to
his meaning, the Doctor had gratified them by proposing of his own
accord the addition of certain words to what was previously somewhat
ambiguous (Vita Autoris, Strangu De Interpret. Script.).

So far as can be collected from the imperfect account we have of the
circumstances of the case, Dr. Strang discovered, it was imagined, a
bias to Arminianism, whereas he seems to have been merely more of a
sublapsarian than a supralapsarian. The “peculiar notions” he
entertained were vented, we have been told, upon that profound
subject _De concursi et influxu deimo cum actionibus creaturarum_ or
the concurrence and influence of God in the actions of his
creatures. In the two chapters of his published work which treat
expressly upon this point, we can perceive nothing that is at
variance with our own Confession. But this does not warrant us to
infer that the dictates, as originally delivered and before they
were amended and enlarged by the author himself, may not have
contained some very objectionable language at least, especially when
we look to the Report of the committee of the Assembly regarding
them. Indeed, all that Baillie himself says, who was one of that
committee, is, that Dr. Strang was pursued “without any ground at
all _considerable_,” and that “he got him _reasonably_ fair off.”
Letters and Journals, vol. ii., p. 338.

The publication of Dr. Strang’s work, “De Voluntate et Actionibus
Dei circa Peccatum” (Amstelodami Apud Ludovicum et Danielson
Elzeurios, 1657. 4to. pp. 886), was intrusted to Mr. William Spang,
minister of the English church at Middleburgh in Zealand. The
manuscripts were sent to him by his cousin, Mr. Robert Baillie, at
that time Professor of Theology in the University of Glasgow, who,
after the death of his first wife, had married a daughter of Dr.
Strang. “Dr. Strang, your good friend,” says Baillie, in a letter to
Mr. Spang, dated July 20, 1654, “having to do in Edinburgh with the
lawyers, concerning the unjust trouble he was put to for his
stipends, did die, so sweetly and graciously, as was satisfactory to
all, and much applauded over all the city, his very persecutors
giving him an ample testimony. His treatise, _Dei circa peccatum_,
he has enlarged, and made ready for the press. Be careful to get it
well printed, according to the constant friendship that was always
betwixt you and him.” (Letters, vol. ii. pp. 382, 383) At the
request of Mr. Spang, Alexander Morus furnished a preface, and _Ad
Lectorem Commomito,_ for Dr. Strang’s work.—_Ed._]

129 [“This is somewhat strange, observes Howie of Lochgoin, “that a
nameless author should quarrel that book because the publisher hath
omitted to tell his name, and hath only inserted the author’s name.
He might have known that it was not long a secret that Mr. James Kid
(who was afterwards settled minister in Queensferry) was the
publisher, and upon that account suffered both long imprisonment at
Utrecht, and the seizure of all that they could get of the books.
And as for vouchers, Mrs. Binning the relict of the worthy author,
being then alive, had connexion and much correspondence with Mr.
Hamilton, Mr. Renwick, and many of the persecuted Society people,
and was of the same sentiments with them, as appears by several
letters yet extant in their own hand-writ—and Mr. Renwick speaks of
her in some of his letters, as in the 49 and 104 pages of the
printed volume of his letters but especially it appears, by a
paragraph which is omitted in the printed copy, page 58, (which
shall be here transcribed from the original, written with his own
hand,) wherein he says, ‘Likewise, according to your direction, I
challenged Mrs. Binning upon the commendation she gave to John
Wilson in her letter to you. But she says that she had not then seen
his testimony, and was sorry when she saw it that it was so contrary
both to her thoughts and commendation of him.’ And likewise a
postscript to the 20th Letter, relative to the same matter is also
omitted. And about the same time that Mr. Binning’s book was
printed, while Sir Robert Hamilton was prisoner, upon account of the
declaration [Sanquhar Declaration] in 1692, he wrote a letter to
Mrs. Binning, wherein he complains of her unwonted silence, in his
honourable bonds for such a noble Master. Yet trusting her sympathy
is not diminished, he adds, ‘O, my worthy friend, I cannot express
Christ’s love and kindness since the time of my bonds. He hath broke
up new treasures of felt love and sweetness, and hath been pleased
to give me visitations of love and access to himself, to comfort and
confirm poor feckless me many ways, that this is his way that is now
persecuted, and that it is his precious truths, interests, and
concerns, that I am now suffering for, whatever enemies with their
associated ministers and professors may allege, &c.’ ”

“By which it is evident that they had much correspondence with Mrs.
Binning. And there is yet a fair and correct manuscript copy of the
foresaid book extant, which was in Sir Robert’s custody, and it is
more than probable that it was procured from Mrs. Binning,
especially as she survived its publication without quarrelling it.

“It is unnecessary to notice what further is thrown out by the
foresaid anonymous writer, against the book and the publisher, as
Mr. Wodrow, in the preface to Mr. Binning’s octavo volume of
sermons, printed 1760, hath modestly animadverted thereupon, and
says there is no reason to doubt if it was Mr. Binning’s. He also
ingenuously confesseth, that there is in it the best collection of
scriptures he knows, concerning the sin and danger of joining with
wicked and ungodly men, &c., and that it was wrote in a smooth good
style, agreeable enough to Mr. Binning’s sentiments in some of his
sermons.” Faithful Contendings Displayed, pp. 486, 487, note. See
likewise Faithful Witness-bearing Exemplified, preface, p.
iv.—_Ed._]

130 [See page 527.—_Ed._]

131 [See page 527.—_Ed._]

132 [See page 528.—_Ed._]

133 [Ibid.—_Ed._]

134 [The word _reduce_ is here used in its literal etymological sense,
as signifying _to bring back_ or to _restore_.—_Ed._]

135 [The allusion here appears to be to the doctrines of the Quakers
who, in Binning’s time, were increasing in the west of Scotland, and
accustomed to rail, with impunity, at ministers in the face of their
congregations. See Baillie’s Letters, vol. ii., pp. 393, 413,
419.—_Ed._]

136 [That is _felt_.—_Ed._]

137 [These terms were made use of as descriptive of themselves by the
sect called the Familists. See Discovery of Familism, p. 7 _apud_
Baillie’s Anabaptism, pp. 102-127, Lond. 1647.—_Ed._]

138 [That is, propound a nice question.—_Ed._]

139 [That is, careless.—_Ed._]

140 [The heathen poet whose words these are, (“We move towards what is
forbidden”), describes well the perversity and the imbecility of our
nature. Vid Ovid Amor. lib. iii. eleg. 4 ver. 17 Met. lib. vii. ver.
20.—_Ed._]

141 [That is, the most natural.—_Ed_]

142 [That is, a twist or undue bend.—_Ed._]

143 [That is, "His will stands for reason." Juv. Sat. vi. ver.
222.—_Ed._]

144 [Mr. Binning was a Supralapsarian. In this and the two following
Lectures he treats of the “high mystery of predestination,” the
consideration of which, though it should be handled with special
prudence and care, (West. Conf. of Faith, ch. 3) is nevertheless,
full of sweet pleasant and unspeakable comfort to godly persons.
Art. of Ch. of Eng. Art. xvii. His views of this mysterious doctrine
are stated with singular clearness, and the objections to it, which
he notices and answers, are brought forward with the utmost
ingenuousness and candour and expressed, it must be admitted, as
strongly as a caviller could desire.—_Ed._]

145 [The reader will remember that at this time the country was
convulsed from one end of it to the other.—_Ed._]

146 [That is, Fate leads the willing and drags the unwilling.—_Ed._]

147 [This was the only consolation which one learned Roman could
administer to another on the death of a friend. “This is hard,” said
he, “but what cannot be remedied is more easily borne, with
patience.” Hor. Carm. lib. I. carm. xxiv.—_Ed._]

148 [Or _by the by_.—_Ed._]

149 [That is grains or particles.—_Ed._]

150 [What a sublime answer was that which one of the deaf and dumb
pupils of M. Sicard gave to the question, “What is eternity?” It is
“a day,” said Massieu, “without yesterday or to-morrow,—un jour sans
hier ni demain.” The thoughts of our author on this boundless theme
are hardly less sublime.—_Ed._]

151 [That is, to have the same desires and aversions, that, in a word is
strong friendship—_Sallust in Catil._ c. xx.—_Ed._]

152 [That is, twist.—_Ed._]

153 [Lycurgus, the Spartan lawgiver, made no law against ingratitude, it
is said, because he conceived that no one could be so irrational as
to be unthankful for kindness done to him.—_Ed._]

154 [That is, quarter.—_Ed._]

155 [The discourse ends so abruptly here, as plainly to show that it is
an unfinished production, and was not designed by the learned and
pious author for publication.—_Ed._]

156 [Perhaps the word ought to be museum, used in the sense of a place
for study.—_Ed._]

157 [That is, not to speak of.—_Ed._]

158 [This simple vernacular expression, which is used by other Scottish
theological writers of the period as employed here, is particularly
expressive. It signifies a place where either foes or friends have
agreed to meet. Is that place the temple of the Lord? There surely
will peace and harmony prevail. Is our Daysman there? He will make
intercession for us and reconcile us to God.—_Ed._]

159 [That is, orders us into his Son.—_Ed._]

160 [The following baneful and impious doctrines, which were, in
England, in those days, openly proclaimed from the pulpit, and
disseminated through the press, were, it seems, not altogether
unknown in the northern part of the island:

1. That the moral law is of no use at all to a believer, no rule for
him to walk or examine his life by, and that Christians are free
from the mandatory power of it.

2. That it is as possible for Christ himself to sin, as for a child
of God to sin.

3. That a child of God need not, nay ought not, to ask pardon for
sin, and that it is no less than blasphemy for him to do this.

4. That God does not chastise any of his children for sin.

5. That if a man, by the Spirit, know himself to be in a state of
grace, though he should commit the greatest crimes, God sees no sin
in him.

Three leading Antinomian teachers were brought before a committee of
the House of Commons, for promulgating, in different ways, these and
similar opinions, which were justly regarded as subversive of all
morality.—_Gataker’s _“God’s Eye on his Israel”,—preface, Lond.
1645.—_Ed._]

161 [“Antinomians, contending for faith of assurance, and leading men to
be persuaded that God loveth every one, whom he commandeth to
believe, with an everlasting love, and that ‘no man ought to call in
question more whether he believe or no, than he ought to question
the gospel and Christ,’ do with Libertines acknowledge a faith of
assurance, but deny all faith of dependence on God through Christ,
as if we were not justified by such a faith.”—“A Survey of the
spiritual Antichrist, opening the secrets of Familisme and
Antinominianisme.” by Samuel Rutherford, Professor of Divinity in
the University of St. Andrew’s, part II. p. 235. London,
1648.—_Ed._]

162 [These observations discover an accurate knowledge of the philosophy
of the human mind, as well as of the doctrines of Scripture. It is
certainly one thing to believe in the Lord Jesus Christ, and another
thing to feel assured of one’s salvation, or to be persuaded that we
are possessed of that true faith which is the gift of God, and by
which the just shall live. To identify, as is sometimes done, faith
in Christ and the assurance of salvation, is calculated, on the one
hand, to encourage presumption; and, on the other hand, to give rise
to despair, Prov. xxx. 12, Ezek. xiii. 22, 23. What an earlier
writer even than Binning says upon this subject, is not unworthy of
notice. “St. Paul, wishing well to the church of Rome, prayeth for
them after this sort. ‘The God of hope fill you with all joy in
believing.’ Hence an error groweth, when men in heaviness of spirit
suppose they lack faith, because they find not the sugared joy and
delight, which indeed doth accompany faith, but so as a separable
accident, as a thing that may be removed from it, viz. there is a
cause why it should be removed. The light would never be so
acceptable, were it not for that usual intercourse of darkness. Too
much honey doth turn into gall, and too much joy, even spiritual,
would make us wantons. Happier a great deal is that man’s case,
whose soul by inward desolation is humbled, than he whose heart is,
through abundance of spiritual delight, lifted up and exalted above
measure. Better it is sometimes to go down into the pit, with him,
who, beholding darkness, and bewailing the loss of inward joy and
consolation, crieth from the bottom of the lowest hell, My God, my
God, why hast thou forsaken me? than continually to walk arm in arm
with angels, to sit as it were in Abraham’s bosom, and to have no
thought, no cogitation; but, ‘I thank my God it is not with me as it
is with other men.’ No; God will have them that shall walk in light
to feel now and then what it is to sit in the shadow of death. A
grieved spirit, therefore, is no argument of a faithless
mind.”—_Hooker’s Works_, vol. iii. pp. 527, 528. Oxford.
1807.—_Ed._]

163 [That is, collect or obtain.—_Ed._]

164 [That is, between extremes.—_Ed._]

165 [Perhaps the word should be plungy, that is _rainy_. _Chauc._—_Ed._]

166 [That is, cover with mist.—_Ed._]

167 [That is, deserving of consideration.—_Ed._]

168 [In the year 1661 Winston and some others sent a letter to Cromwell,
through General Lambert, in which they charge the English army in
Scotland “with divers errors countenancing of deposed ministers to
preach _silencing of ministers that preach of state proceedings_,
and suffering officers to preach,” &c.—_Whithel’s Memorials_ p.
497.—_Ed._]

169 [Cromwell, in his despatches, after the battle of Dunbar, states the
number of his prisoners, exclusive of officers, to be near
10,000.—_Cromwelliana_, p. 90. “The same daye the minister declaired
yt yr wes a petitioune come from the prisoners at Tinmouth quho wer
taiken at Dunbar, and representit to the presbyterie for support,
because they wer in ane sterving conditione, and all comanders. And
yt ye presbyterie hes recomendit the samen to ye several kirks of ye
presbyterie, Therfoir ordaines that ane collectione be yranent upon
Sondaye come 8 deyes, and intimation to be maid of it the next
sabbathe to ye effect ye people may provide some considerable thing
yranent.” Records of the kirk session of Govan, 1st July, 1652.
“Upon the desire of the Guinea Merchants (20th Sept., 1651,) 1,500
of the Scots prisoners were granted to them, and sent on shipboard
to be transported to Guinea to work in the mines there.”—Whitelock’s
Mem. p. 485. “Letters (25th October, 1651,) that many of the Scots
prisoners and others at Shrewsbury were dead of a contagious
fever.”—Id. p. 488.—_Ed._]

170 [That is, in this world.—_Ed._]

171 [That is, he will get, or meet with, a fall or fall lower as he, who
aims at being wise above what is written, is in danger of falling
into error.—_Ed._]

172 [That is, treat with indignity.—_Ed._]

173 [That is, check (from _compesco_, Lat.).—_Ed._]

174 [Or, hesitation.—_Ed._]

175 [That is, more honoured.—_Ed._]

176 [That is, than.—_Ed._]

177 [That is, concourse.—_Ed._]

178 [Or pre-eminence above others.—_Ed._]

179 [That is, directions, or different points of the compass.—_Ed._]

180 [That is careless or slight.—_Ed._]

181 [This was long a current tradition. But Maundrell avers that he saw
“several birds flying about and over the lake of Sodom,” or Dead Sea
as it is called “without any visible harm”—Journey from Aleppo to
Jerusalem A.D. 1696 p. 137. Edin. 1812.—_Ed._]

182 [That is, destitute of reason.—_Ed._]

183 [Or property.—_Ed._]

184 [That is not so likely to happen.—_Ed._]

185 [That is, the obscurity or mystery of the gospel.—_Ed._]

186 [Coldly or carelessly.—_Ed._]

187 [That is, “If thou lovest the earth, thou art earth”.—_Ed._]

188 [Increase.—_Ed._]

189 [Antiperistasis (αντιπεριστασις from αντι περ and ισταημ, the act of
hemming round) a term employed in ancient times by the Peripatetics
to denote the increase of one quality by the action of another of an
opposite nature as when internal heat or inflammation is increased
by external cold. It would be “a holy Antiperistasis in a
Christian,” it is said (p. 216) were the surrounding ignorance and
wickedness of the world to make the grace of God unite itself and
work more powerfully as fire out of a cloud and shine more brightly
as a torch in the darkness of the night. A learned English divine
who lived in the same age with Binning declares that in the case of
the faithful themselves sin derives additional power, by
_antiperistasis_ from the law, to deceive, captivate, sell as a
slave to make them do that which they hated and allowed not and do
not that which they would and loved.—Bishop Reynold’s Works vol. I.
p. 146, Lond. 1826.—_Ed._]

190 [Exuberant or abundant.—_Ed._]

191 [That is, conceived like that.—_Ed._]

192 [That is, _than_ to look.—_Ed._]

193 [That is, opposite.—_Ed._]

194 [See Note, p. 208.—_Ed._]

195 [That is disfigure.—_Ed._]

196 [That is, “The soul is where it loves, not where it
animates.”—_Ed._]

197 [That is, indictment or accusation.—_Ed._]

198 [That is, exert.—_Ed._]

199 [These were booths, or other temporary erections, put up for the
reception of such as were infected with the plague.—_Ed._]

200 [In some of his epistles to his friends, Cicero expresses himself as
if he thought death was to be followed by utter annihilation. But he
speaks very differently in some of his other writings. The following
passage occurs in a work (_Consolatio_) which has been ascribed to
him—_Gorgias orator, jam ætate confectus ac morti proximus rogatus
num libenter moreretur maxime vero inquit nam tamquam ex putri
miseraque domo lætus egredior—Mortem igitur in malus nullo modo esse
ponendam sed in præcipius bonus numerandam debitaturum puto
neminem_—Gorgias the orator, when worn out with age and near death
being asked whether he would die willingly said: Very willingly
indeed for I depart as if I were gladly leaving a filthy and
wretched house.—I therefore think that no one will hesitate to
believe that death is not by any means to be ranked among evils but
included among things which we account good in the highest
degree.—Cic. Oper. tom. iv. pp. 1347, 1348. Basil 1681.—_Ed._]

201 [Animals that have a sting are called aculeata animalis. _Plin. Nat.
Hist._ lib. xx. cap. 91.—_Ed._]

202 [That is, not knowing.—_Ed._]

203 [Dr. Mead describes the means which were formerly resorted to in
this country to check the progress of the plague. “The main import
of the orders issued out at these times was as soon as it was found
that any house was infected, to keep it shut up, with a large red
cross, and these words ‘Lord, have mercy upon us,’ painted on the
door, watchmen attending day and night to prevent any one’s going in
or out except such physicians, surgeons, apothecaries, nurses,
searchers, &c., as were allowed by authority, and this to continue
at least a month after all the family was dead or recovered.

“It is not easy to conceive a more dismal scene of misery than this,
families locked up from all their acquaintance, though seized with a
distemper which the most of any in the world requires comfort and
assistance, abandoned it may be to the treatment of an inhuman
nurse, (for such are often found at these times about the sick,) and
strangers to every thing but the melancholy sight of the progress
death makes among themselves, with small hopes of life left to the
survivors and those mixed with anxiety and doubt, whether it be not
better to die, than to prolong a miserable being, after the loss of
their best friends and nearest relations.”—_Dr. Mead’s Medical
Works_ p. 273.—_Ed._]

204 [That is, stupified.—_Ed._]

205 [That is obstruction. “Mr. Prin and the Erastian lawyers are now our
_remora_”—Baillie’s Letters and Journal, vol. ii., p. 158.—_Ed._]

206 [The ancient heathens seem to have looked upon a future state, says
Leland, (Advantage and Necessity of the Christian Revelation, vol.
ii. p. 305, Glasgow, 1819,) as too uncertain a thing to be relied
upon, and therefore endeavoured to find out motives to virtue
independent on the belief of the rewards prepared for good men after
this life is at an end. They represented, in an elegant and
beautiful manner, the present conveniences and advantages of virtue,
and the satisfaction which attends it, but especially they insisted
upon its intrinsic excellency, its dignity and beauty, and
agreeableness to reason and nature, and its self sufficiency to
happiness, which many of them, especially the stoics,—the most rigid
moralists among them,—carried to a very high degree. Cicero, in his
Offices, and those excellent philosophers, Epictetus and Marcus
Antoninus, in their works, which seem to be the best moral treatises
pagan antiquity has left us, go upon this scheme. They were
sensible, indeed that, in order to recommend virtue to the esteem of
mankind, and engage them to pursue it, it was necessary to show that
it would be for their own highest advantage.—_Ed._]

207 [The Sun and the Wind had once a dispute which of them could soonest
prevail with a certain traveller to part with his cloak. The Wind
began the attack and assaulted him with much noise and fury; but the
man, wrapping his cloak still closer about him, doubled his efforts
to keep it, and went on his way. And now the Sun silently darted his
warm insinuating rays which, melting our traveller by degrees at
length obliged him to lay aside that cloak which all the rage of the
Wind could not compel him to resign. _Learn_ hence, said the Sun
_that soft and gentle means will often accomplish what force and
fury can never effect_. (Fable of the Sun and the Wind. Boreas et
Sol.) This is one of forty two fables ascribed to Æsop, which
Avienus, a Latin poet who lived in the age of Theodosius turned into
elegiac verse. The employment of apologues, which is sanctioned by
scripture, seems to be a natural mode of imparting instruction.
These arrest the attention, disarm prejudice, give to unwelcome
truths a pleasing form and imprint deeply on the memory the lesson
that is intended to be conveyed. It is mentioned by Vincent of
Beauvais, who wrote in the middle of the thirteenth century, that
the preachers of his age were accustomed to quote the fables of Æsop
in order to rouse the indifference and relieve the languor of their
hearers. Special Hist. lib. iii. cap. viii. p. 31. Ven. 1391, ap.
Warton’s Diss. on Gesta Romanorum p. i.—_Ed_]

208 [That is united or interwoven.—_Ed._]

209 [Or available.—_Ed._]

210 [Mr. Binning had the authority of Jerome for saying this. When
speaking of the Dead sea or as it is styled in Scripture, the Salt
sea, his words are Demque si Jordanis auctus imbribus pisces illuc
influens rapuerit statim mortuntur, et pinguibus aquis supernatant.
In fine, if the Jordan, which runs into it, should when swollen with
rain, carry any fish along with it, they die immediately, and float
upon the surface of the bituminous waters. (Hieron Comment in Ezek.
cap. xlvii.) He also states that no living creature of any
description was to be found in the Dead sea. (Comment in Joel cap.
ii.) According to Volney, clouds of smoke are still observed to
issue from this lake, and he represents the lava and pumice stones
which have been thrown upon its banks to be likewise indubitable
indicators of the agency of fire. The water however of what Milton
describes as—

“That bituminous lake where Sodom dam’d”

—though excessively bitter, and so heavy that the most impetuous
waves can scarcely ruffle its surface is now perfectly transparent.
M. de Chateaubriand who mentions this also informs us that he heard
a noise upon the lake about midnight, which the Bethlehemites who
accompanied him told him, proceeded from legions of small fish,
which come and leap about on the shore.—(Travels, vol. 1, p. 397.,
Lond. 1812). He adds, “M. Seetzen, who is yet travelling in Arabia,
observed in the Dead sea neither the helix nor the muscle, but found
a few shell snails.”—Ibid.—_Ed._]

211 [That is, guardians.—_Ed._]

212 [Or attempt to walk.—_Ed._]

213 [That is governed. “Most people in the world are _acted_ by levity
and humour.” _South’s Sermons_.—_Ed._]

214 [That is, spark.—_Ed._]

215 [That is, set conscience aside.—_Ed._]

216 [That is, corollary or consequence.—_Ed._]

217 [Of good spirit.—_Ed._]

218 [That is, compared to.—_Ed._]

219 [That is, disburthen.—_Ed._]

220 [That is, respecting.—_Ed._]

221 [Oyes, (from oyez, the old imperative of the French verb _ouir_, to
hear) a word used by public criers, before making their
proclamations.—_Ed._]

222 [That is, “pious frauds”.—_Ed._]

223 [That is, sue for you or make their suit to you.—_Ed._]

224 [That is, compared to those &c.—_Ed._]

225 [That is, the quarter.—_Ed._]

226 [It is unquestionably a remarkable fact that Pythagoras, one of the
most celebrated philosophers of antiquity, represented the Great
Author of all things to be possessed of a threefold form (Cudworth
System. Intell. cap. iv. p. 446, June 1733). Nor is it less
wonderful, as a learned writer has shown, that even the Chinese seem
to have received, from the dispersed Jews, long before the birth of
Christ, some knowledge of the doctrine of the Trinity. Bryant’s
Philo Judaeus, pp. 283-290.—_Ed._]

227 [That is, a bottom, or ball of thread.—_Ed._]

228 [That is, to be manifested.—_Ed._]

229 [The word _furniture_ had formerly a more varied and extensive
signification than is now assigned to it. The old divines employed
it to denote the union of the divine and human natures in the person
of Christ, or the peculiar properties or qualifications with which,
as the Messiah, he was furnished, to act in the character of our
Mediator. “Consider that Christ’s calling to the office of
Mediatorship may import three things his designation, his
_furniture_, his investiture in the office.”—_Gillespie’s Ark of the
Covenant_, p. 176. Lond. 1677.—_Ed._]

230 [Codrus respecting whom this incident is recorded was the last king
of the Athenians. His subjects from reverence to his memory resolved
that with him should terminate their regal form of government.—_Val.
Max._ lib. v. cap. 6. _Just. Hist._ lib. v. cap. 6.—_Ed._]

231 [That is, appeal.—_Ed._]

232 [“What Mahomet did, lies within any man’s reach. He was authorized
by no miracle, he was countenanced by no prediction. But what was
performed by Jesus Christ, is absolutely above the power and the
imitation of man.

“Mahomet established himself by slaughter, Jesus Christ by
commanding us to lay down our lives. Mahomet, by forbidding his law
to be read, Jesus Christ by engaging us to search and read. In a
word, the two designs are in all respects so directly opposite that
Mahomet took the way, in human probability to succeed, Jesus Christ,
humanly speaking, to be disappointed. And hence, instead of so
irrational a conclusion, as that because Mahomet succeeded, Jesus
Christ might, in like manner have succeeded before, we ought to
infer, that since Mahomet has succeeded, Christianity must
inevitably have perished had it not been founded and supported by a
power altogether divine” (Pascal’s Thoughts p. 95. Lond. 1886).
Whoever wishes to see this comparison carried farther, may consult
the masterly sermons of Professor White, preached before the
University of Oxford at the Bampton Lecture. These contain a view of
Christianity and Mahometanism, in their history, their evidence and
their effects pp. 225-463. Lond. 1792.—_Ed._]

233 [This was Cyrus, the younger son of Darius Nothus, king of Persia,
and the brother of Artaxerxes. He was slain in battle, when fighting
against his own brother. Plut. in Artax.—_Ed._]

234 [It has been said that the following circumstance led Alexander to
lay claim to a divine origin. As he entered the temple of Jupiter
Ammon in Libya, the high priest approached him, intending to address
him as his son. But not being master of the Greek language, instead
of saying παιδιον, (paidion) which signifies _son_ he substituted
_s_ for _n_, calling him παι διος (pai dios) which signifies _son of
Jupiter_. (Plot. in Alex.). Alexander required his soldiers to
address him as the son of Jupiter. This excited the indignation and
contempt of Hegelochus, one of his generals. “Do we acknowledge,” he
said, “him to be our king, who refuses to own Philip to be his
father? It is all over with us if we can submit to these things. He
who demands to be thought a God (qui postulat deus credi) despises
not men only, but likewise the gods. We have lost Alexander. We have
lost our king. We have encountered pride, not to be endured by the
gods, to whom he equals himself nor by men from whom he withdraws
himself.”—_Quint. Curt._ lib. vi. cap. 11. See also the speech of
Callisthenes in the presence of Alexander himself.—_Arrian_ lib. iv.
cap. 10.—_Ed._]

235 [These are the words of the Vulgate, signifying literally, that
“grief occupies the heights of joy.” A humiliating truth, akin to
this, is contained in one of the maxims of Hippocrates: Ultimus
sanitatis gradus est morbo proximus. “The highest state of health is
as near as possible to disease.”—_Ed._]

236 [The first of Francis Quarles, Emblems Divine and Moral, is the
picture of a heart. A representation of the globe covers the whole
of the heart with the exception of the three angles or corners on
each of which a syllable of the word Tri ni tas is imprinted.

Frances Quarles was secretary to Archbishop Usher. He died in
1644.—_Ed._]

237 [That is, slight.—_Ed._]

238 [These are two adages. The former is quoted by Cicero as an ancient
proverb in his days (De Senect. cap. iii.). The meaning of it is,
that, “equals or persons of the same age and rank, flock together.”
The literal meaning of the other is “like take pleasure in like.” It
(το ὁμοιοι το ὁμοιο φιλευ) is as old as the days of
Aristotle.—Ethic. Nicom. lib. ix. cap. 3.—_Ed._]

239 [That is, compound.—_Ed._]

240 [That is, “the darkness of too much light”.—_Ed._]

241 [That is, a defect.—_Ed._]

242 [That is, genius.—_Ed._]

243 [That is, who look upon a part or portion of the gospel, as if that
were the whole of it.—_Ed._]

244 [A celebrated English preacher, who was cotemporary with Binning
makes a similar remark: “No question but those that have been so
bold as to deny that there was a God have sometimes been much afraid
they have been in error, and have at last suspected there was a God,
when some sudden prodigy hath presented itself to them and roused
their fears. And whatsoever sentiments they might have in their
blinding prosperity, they have had other kind of notions in them in
their stormy afflictions, and like Jonah’s mariners, have been ready
to cry to him for help, whom they disdained to own so much as in
being, while they swam in their pleasures. The thoughts of a Deity
cannot be extinguished, but they will revive and rush upon a man at
least under some sharp affliction. Amazing judgments will make them
question their own apprehensions.” (Charnock’s Works, vol. 1, p. 42
Lond. 1682). An ancient historian relates, concerning Caligula the
Emperor of Rome, whose licentiousness knew no bounds, and who
professed the utmost contempt for the gods of his country, that,
when it thundered, he was accustomed from fear of the gods he
derided, to shut his eyes, cover his head, and even conceal himself
under a bed.—Suet. in Calig. cap. 51 Seneca de Ira, lib. i, cap.
16.—_Ed._]

245 [That is, place or station.—_Ed._]

246 [That is, judge.—_Ed._]

247 [That is, to sue for.—_Ed._]

248 [Many of the speeches and actions of Philip, who was the father of
Alexander the Great, are worthy of being remembered. A collection of
his most memorable sayings has been made by Erasmus, in his
Apothegmata Opus (pp. 268-279, Lutetiæ 154). The conduct of Philip,
in many respects however, was very unlike that of a wise and
virtuous prince. Like mankind in general, though he was reminded
daily of this, he too often forgot that he was mortal.—_Ed._]

249 [There is no fact, connected with the history of former times, which
can be more easily proved than this that religious sacrifices were
prevalent throughout every part of the Gentile world. Animals, which
were deemed suitable for sacrifice by one nation, might be
considered improper for such a purpose by another. But in the most
remote countries victims of one kind or another, and not
unfrequently human victims were seen bleeding on the altars of
superstition, and with the death of these, the idea of substitution,
or of presenting life for life, was almost invariably connected.
When sacrificing her victim, Ovid makes his votaress exclaim—“I like
heart for heart, I beseech thee, take entrails for entrails. We give
to thee this life for a better one”—

Cor pro corde, precor, pro obras sumite fibras.
Hanc animam vobis pro meliore damus
Fast lib. vi. v. 161

But “as Kennicot observes from Delaney, whatever practice has
obtained universally in the world, must have obtained from some
dictate of _reason_, or some demand of _nature_, or some principle
of _interest_, or else from some powerful influence or injunction of
some Being of universal authority. Now the practice of animal
sacrifice did not obtain from _reason_, for no reasonable notions of
God could teach men that he could delight in blood, or in the fat of
slain beasts. Nor will any man say, that we have any natural
_instinct_ to gratify, in spilling the blood of an innocent
creature. Nor could there be any temptation from appetite to do this
in those ages, when the whole sacrifice was consumed by fire; or
when, if it was not, yet men wholly abstained from flesh; and
consequently this practice did not owe its origin to any principle
of _interest_. Nay, so far from any thing of this, that the
destruction of innocent and useful creatures is evidently _against
nature_, _against reason_, and _against interest_, and therefore
must be founded in an authority, whose influence was as powerful as
the practice was universal and that could be none but the authority
of God, the sovereign of the world; or of Adam, the founder of the
human race. If it be said of Adam, the question still remains, what
motive determined him to the practice? It could not be nature,
reason, or interest, as has been already shown, it must therefore
have been the authority of his Sovereign, and had Adam enjoined it
to his posterity, it is not to be imagined that they would have
obeyed him in so extraordinary and expensive a rite, from any other
motive than the command of God. If it be urged, that superstitions
prevail unaccountably in the world, it may be answered, that all
superstition has its origin in true religion; all superstition is an
abuse; and all abuse supposes a right and proper use. And if this be
the case in superstitious practices that are of lesser moment and
extent, what shall be said of a practice existing through all ages,
and pervading every nation?—See Kennic, Two Diss. pp. 210, 211 and
Rev. Exam. Diss. 8 p. 85-89.” Magee on the Atonement, vol. ii. part
i. pp. 27-29.—_Ed._]

250 [That is, restrain.—_Ed._]

251 [See note page 96.]

252 [Lucius Cinna was the grandson of Pompey the Great. It was through
the intercession of Livia, the wife of Augustus, that Cinna was
pardoned. “Do” said she to Augustus, “what physicians are accustomed
to do, who, when the remedies they have employed do not succeed, try
others which are entirely different. You have done no good by
severity—Try now the effect of clemency. Forgive Lucius Cinna. Now
that he has been discovered, he cannot injure you, but he can
advance your reputation”—Seneca de Clem. lib. i.—_Ed._]

253 [Language of this description was in common use with the Antinomians
of the time, as may be seen in Edwards’ Gangræna (Part First, p. 22,
Lond. 1646). Gataker’s Antinomiania Discovered and Confuted, (pp.
18, 19, Lond. 1652) and other similar works written about this
period.—_Ed._]

254 [How inconsistent is this maxim of Machiavel with the semblance even
of Christian integrity! Pascal, however, has supplied us with ample
proofs not only from the books of the Jesuits but from their public
Theses, that they hold it to be perfectly justifiable to calumniate
their enemies or to charge them with crimes of which they know them
to be innocent. He declares that this doctrine is so generally
received by them (si constante,) that should a man dare to oppose
it, he would be treated by them as a fool,—Les Provinciales tome
troisieme quinzieme lettre.—_Ed._]

255 [The philosophy of Aristotle was called architectonica
(αρχιτεκτονικη), _pertaining to building_, from αρχος _a leader_,
and τεκτην an _artificer_), as if every kind of knowledge had been
rendered subservient to it.—_Ed._]

256 [That is, arts or sciences.—_Ed._]

257 [The Records of the Presbytery of Glasgow show, that this Fast was
appointed by the commission of the General Assembly. “The
commissioun of the Generall Assemblie, upone the 25 day of June 1650
did emit ane seasonable warning concerning the present dangeris and
dewties unto all the memberis of the kirk. To draw neir to God, to
murne for thair ayin iniquiteis, and for all the synnes,
prophanitie, and bakslydinges of the land, to studie to mak peace
with God in Cryst Jesus, to searche and try our wayis and to return
speedilie to the Lord, and to lift up our hartis with our handis to
God in the heavines, that he may spair and save his pepill, that
thai be not a prey to the enymie,” &c. (Nicol’s Diary of Public
Transactions in Scotland, p. 17. Printed by Bannatyne Club, Edin.
1836). On the 28th of June, a copy of this warning was presented to
the Scottish parliament, who thanked the commission of the General
Assembly for it, and requested them to delay the printing of it for
a few days, that it might be accompanied with a Declaration from
them suited to the existing crisis (Sir James Balfour’s Annals of
Scotland, vol. iv. p. 63.). When the Presbytery of Glasgow met on
the 31st of July, 1650, “the brethrene that wer present declaired
that yei had keepit the fast, that yei had read the warning” (Presb.
Rec). See also Lamont’s Diary, 7th July 1650. The appointment of
Fasts to be observed on the Lord’s day, was at a subsequent period
disapproved of by the Church of Scotland. “Albeit by the treatise of
fasting emitted by the Assembly 25 December, 1565, the Sundays were
appointed for some fasts as being for the greater ease of the
people, and since by the last act of Assembly 1646, a fast is
appointed on the Sabbath next except one preceding the then
following General Assembly, yet seeing the work to be performed on
the first day of the week is, by divine institution, already
determined, we ought to set about it exactly, which we all
acknowledge to be a thanksgiving and not a fast. Extraordinary
duties are not to interfere with the ordinary, nor is one duty to
shuffle out another. If either should be allowed, it would look
somewhat like the reverse of redeeming the time, for thereby
diligence is rather diminished than doubled in the service of
God.”—Overtures of the General Assembly, 1705.—_Ed._]

258 [“The abstinence is commanded to be from Saterday at eight of the
clock at night, till Sonday eftir the exercise at eftir noone, that
is, after five of the clock. And then onlie bread and drink to be
used, and that with great sobrietie, that the bodie craving
necessarie food, the soul may be provoked earnestly to crave of God,
that which it most neideth, that is mercie for our former
unthankfulnes, and the assistance of his holie spirit in tyme to
cum.” (_The Ourdoure and Doctrine of the General Fast, set down by
John Knox, and John Craig, at the Appoyntment of the Assemblie in
the year 1565, Apud. Dunlop’s Confessions_, vol. ii. p. 686.) This
Order was afterwards observed in all the fasts appointed by the
General Assembly. (Id. p. 699.)—_Ed._]

259 [That is, “Nor does God please all, when he sends rain.”—_Ed._]

260 [That is, parts.—_Ed._]