The Works of the Rev. Hugh Binning. Hugh Binning
believe not in him. I must [pg 031] confess, that a soul must once question the matter, or they shall never be certain. Nay, a soul must once conclude that it is void of God, and without Christ; but having discovered that, I see no more use and fruit of your frequent debates and janglings about interest. I would say then unto such souls, that if you now question it, it is indeed the very time to put it out of question. And how? Not by framing or seeking answers to your objections—not by searching into thyself to find some thing to prove it—not by mere disputing about it, for when shall these have an end? But simply and plainly by setting about that which is questioned. Are you in doubt if you be believers? How shall it be resolved then but by believing indeed? It is now the very time that thou art called to make application of thy soul to Christ, if thou thinkest thou cannot make application of Christ to thy soul. If thou cannot know if he be thine, then how shalt thou know it but by choosing him for thine and embracing him in thy soul? Now I say, if that time which is spent about such unprofitable debates, were spent in solid and serious endeavours about the thing in debate, it would quickly be out of debate. If you were more in the obedience to those commands, than in the dispute whether you have obeyed or not, you would sooner come to satisfaction in it. This I say the rather, because the weightier and principal parts of the gospel are those direct acts of faith and love to Jesus Christ, both these are the outgoings of the soul to him. Now again examination of our faith and assurance are but secondary and consequent reflections upon ourselves, and are the soul returning in again to itself, to find what is within. Therefore, I say, a Christian is principally called to the first, and always called. It is the chief duty of man, which, for no evidence, no doubting, no questioning, should be left undone. If ye be in any hesitation whether you are believers or not, I am sure the chiefest thing, and most concerning, is, rather to believe than to know it. It is a Christian's being to believe, it is indeed his comfort and well being to know it, but if you do not know it, then by all means so much the more set about it presently. Let the soul consider Christ and the precious promises, and lay its weight upon him; this you ought to do, and not to leave the other undone.
Secondly, I say to such souls, that it is the mistake of the very nature of faith that leads them to such perplexities, and causeth such inevidence. It is not so much the inevidence of marks and fruits that makes them doubt, as the misapprehension of the thing itself, for as long as they mistake it in its own nature, no sign, no mark, can satisfy in it. You take faith to be a persuasion of God's love that calms and quiets the mind. Now, such a persuasion needs no signs to know it by, it is manifest by its own presence, as light by its own brightness. It were a foolish question to ask any, how they knew that they were persuaded of another's affection? The very persuasion maketh itself more certain to the soul than any token. So then, while you question whether you have faith or not, and in the mean time take faith to be nothing else but such a persuasion, it is in vain to bring any marks or signs to convince you that you have faith, for if such a persuasion and assurance were in you, it would be more powerful to assure your hearts of itself than any thing else, and while you are doubting of it, it is more manifest that you have it not, than any signs or marks can be able to make it appear that you have it. If any would labour to convince a blind man that he saw the light, and gave him signs and tokens of the lights shining, the blind man could not believe him, for it is more certain to himself that he sees not, that any evidence can make the contrary probable. You are still wishing and seeking such a faith as puts all out of question. Now, when ministers bring any marks to prove you have true faith, it cannot satisfy or settle you, because your very questioning proves that ye have not that which ye question. If you had such a persuasion, you would not question it. So then, as long as you are in that mistake concerning the true nature of faith, all the signs of the word cannot settle you. But I say, if once you understood the true nature of faith, it would be more clear in itself unto you, than readily marks and signs could make it especially in the time of temptation. If you would know, then, what it is indeed, consider what the word of God holds out concerning himself, or us, and the solid belief of that in the heart hath something of the nature of saving faith in it. The Lord gives a testimony concerning man, that he is “born in sin,” that he is “dead in sin,” and all his “imaginations are only evil continually.” Now, I say, to receive this [pg 032] truth into the soul, upon God's testimony, is a point of faith. The Lord in his word “concludes all under sin” and wrath, so, then, for a soul to conclude itself also under sin and wrath is a point of faith. Faith is the soul's testimony to God's truth, the word is God's testimony. Now then, if a soul receive this testimony within, whether it be law or gospel, it is an act of faith. If a soul condemn itself, and judge itself, that is a setting to our seal that God is true who speaks in his law, and so it is a believing in God. I say more to believe with the heart that we cannot believe, is a great point of sound belief, because it is a sealing of that word of God—“The heart is desperately wicked,” and “of ourselves we can do nothing.” Now, I am persuaded, if such souls knew this, they would put an end to their many contentions and wranglings about this point, and would rather bless God that hath opened their eyes to see themselves, than contend with him for that they have no faith. It is light only that discovers darkness, and faith only that discerns unbelief. It is life and health only that feel pain and sickness, for if all were alike, nothing could be found,136 as in dead bodies. Now, I say to such souls as believe in God the Lawgiver, believe also in Christ the Redeemer. And what is that? It is not to know that I have an interest in him. No, that must come after, it is the Spirit's sealing after believing which puts itself out of question when it comes. And so if you had it you needed not many signs to know it by, at least you would not doubt of it, more than he that sees the light can question it. But, I say, to believe in Christ is simply this: I—whatsoever I be—ungodly, wretched, polluted, desperate, am willing to have Jesus Christ for my Saviour, I have no other help, or hope, if it be not in him. It is, I say, to lean the weight of thy soul on this foundation stone laid in Zion, to embrace the promises of the gospel, albeit general, as “worthy of all acceptation,” and wait upon the performance of them. It is no other thing but to make Christ welcome, to say, “ ‘Even so, Lord Jesus,’ I am content in my soul that thou be my Saviour, to be found in thee, ‘not having my own righteousness.’ ” I am well pleased to cast away my own as dung, and find myself no other than an ungodly man. Now it is certain that many souls that are still questioning whether they have faith, yet do find this in their souls, but because they know not that it is faith which they find, they go about to seek that which is not faith, and where it is not to be found, and so disquiet themselves in vain, and hinder fruitfulness.
Now, the faith of a Christian is no fancy, it is not a light vain imagination of the brain, but it dwells in the heart—“with the heart man believes,” and it dwells with love. Faith and love, we need not be curious to distinguish them. It is certain that love is in it, and from it. It is in the very bosom of it, because faith is a soul embracing of Christ, it is a choosing of him for its portion and then upon the review of this goodly portion, and from consideration of what he is, and hath done for us, the soul loves him still more, and is impatient of so much distance from him. We find them conjoined in Scripture, but they are one in the heart. O that we studied to have these jointly engraven on the heart! As they are joined in the word, so our heart should be a “living epistle.” Faith and love are two words but one thing under different notions. They are the outgoings of the soul to Christ for life—the breathings of the soul after him, for more of him, when it hath once tasted how good he is. Faith is not a speculation, or a wandering thought of truth, it is the truth, not captivated into the mind, but dwelling in the heart, and getting possession of the whole man. You know a man and his will are one, not so a man and his mind, for he may conceive the truth of many things he loves not, but whatever a man loves, that and he in a manner become one with another. Love is unitive, it is the most excellent union of distant things. The will commands the whole man, and hath the office of applying of all the faculties to their proper works Illa imperat, aliæ exsequuntur. Therefore when once divine truth gets entry into the heart of a man, and becomes one with his will and affection, it will quickly command the whole man to practise and execute, and then he that received “the truth in love” is found a walker in the truth. Many persons captivate truth in their understandings, as the Gentiles did, they hold or detain it in unrighteousness, but because [pg 033] it hath no liberty to descend into the heart, and possess that garrison, it cannot command the man. But oh! it is better to be truth's captive than to captivate truth, saith the apostle, “Ye have obeyed from the heart that form