inward seated without the â—each oâ— all thesâ— vicissitudeâ— and changeâ— Theâ— aâ— they have â— sâ—itablenesse so they have a fulnesse in them to creat fulnesse of joy They are cordiâ—lâ— to the heâ—rt things that are in â—heir own nature refreshing to the soul and apâ— to bâ—geâ— heart-joy Oâ—her thingâ— are not suitable to thiâ— to produce any sucâ— inward â—oul-compâ—â—cency the things that are from without â—â—acâ— not so deep as the heart they make their impressions rather on the outwaâ—d senses to â—ickle and please them or the countenance to put â—ome pleasing shâ—pe upon it but the wise man pronounâ—â—â—h all theâ—e joys that aâ—ise from external things to be â—upeâ—ficiall only skin-deep in the midst of laughtâ—r the heart is sorrowful and the end of that mirth is heâ—vinesse Prov. 14.13 Exâ—rema gaudâ— luctus occupat There is no solid recreation to the soul in its retired thoughts from all the delights of the senses it is but like the pleasure of the itch which no man esâ—eems pleasure But besides as the things of the Gospel affect the heart and soul by bringing soul-mercieâ— and treasures as foâ—givenâ—sse of sin hope of Heaven c. so there is a fulnesse in them which may answerably fill all the corners of the heart with joy there is an unexhaustednesse in these things an universality in Christ all in all all the treasures of wisdom are in him and may not this cause surely an â—â—gh spring tide of joy The heart is eased upon the lowest clear apprehension of Christ and the Gospel it gives a heaâ—t-serenity and câ—lmnesse to a troubled soul that nothing else could do yet to make up the fulnesse of joy as well as the solidity of it to extend the measure of it as well as to beget the true qâ—ality of it it is requisite â—hat not only there be a fâ—lnesse in the object that is full superabundant ample matter of rejoycing but there must be a kind of fulnesse in the appâ—ehension it must be repâ—esented fully as it is and the clouds of unbelief scattered and then indeed upon the full aspect of the Gospel and Christ in it there is a fulnesse of joy that flows in to the soul as the Sea is filled upon the full aspect of the Moon Oh that we could believe this that there is a fulnesse of joy here and no where else certainly this â—lone being pondered and sunk into our hearts would be a poweâ—fâ—l refoâ—mer in us and among us How would it carry mens hearts to a disgracing and despising all the things that are held in admiration by men How would it turn the channel of mens judgments opinions affections anâ— conversations for certainly whithersoever the Tide of joy flows thither the heart is carried and it is that all men are seeking though they take many contrary and diverse wayes as their own fancy leads them Now if once this were established in thy soul that here is that truth â—nd fulnesse of joy which elsewhere is ignorantly and vainly â—ought would it not divert thy desires and turn the current of thy affections and endeavourâ— to â—all into this Ocean of gladnesse and delight Elsewhere there is neither true joy nor full joy nec verum nec plenum gaudium there is no verity in it it is but an external garb and shâ—dow and there is no plenty or fulnesse in it it fills not the hand of the reaper it satisfieth not his very hunger But here when a soul is possessed with Christ by faith and dwelleth in God by love there is both reality â—nd plenty all the dimensions of the heart may be filled up Some allegorize upon the triangular composition of mans heart that no orbicular thing such as this world can fill it exactly without vacuity but only the blessed and holy Trinity Truly we may conceive this fulnesse of joy excluding all the latent griefs of the heart and filling up all the vacant corners doth flow from that blessed fellowship of the Father and the Son Now though these two be only mentioned yet the Holy Ghost must not be excluded for the Apostolick Prayer doth attribute chiefly our fellowship with God to the Spirit so that it is the Spirit units our hearts and associats them to God that seems to correspond between him and us So then there is such a fellowship with the Father Son and Holy Ghost that leaves no vacuity in the heart that fills all the dimensions and corners of it with peace and joy But add unto this in the third place that these things have not only a fulnesse but withal a durablenesse not only plenty but besides eternity and perpetuity to correspond to the immortality of the soul And this certainly is â— great congruity and so makes up much beauty and harmony for what more incongruous and unsuitable then for an immortal spirit to spend it self and give up it self to that which is not which must leâ—ve â—t whiâ—â— is moâ—tâ—l and â—ading in its own nature without whicâ— it must continue infinitly longer then it can enjoy it And what more comely then for an immortal thing to â—ssociat to eternal things and â—o derive itâ— joy from an eternal spring For then when all things viâ—ible aâ—e done away and things mortal abolished then its joy none can take from it because it tâ—kes its joy from that which must survive all these changes Suppose any thing could for the preâ—ent give a fulness of joy and absolute content to the heart yet if we imagine that thing may be separated and disjoyned â—rom the heart and cease to be certainly the veâ—y expectation of such an eteâ—nal separation would almost extinguish all the joy and make it dry up of the fulnesse For may a soul think What shall I do for ever when this Well dryes Whence shall I draw water of joy Out of what Well But now that fear is removed and the soul needâ— not losse the sweeâ—ness of the present enjoyment of God through anxious foresight of the future because he may know thâ—t the perfect fulnesse that shall never ebb is but coming and the Sun is but ascending yet towards the Meridian from whence he shall never go down but stand fixed to be the eternal wonder and delight of Angelâ— and men Now though it be true that Christians here have neither that plenty nor that perpetuity of this joy that the object of it gives ground for though their hearts be often filled with gâ—iefs and sorrows partly from outward partly from inward evils and afflictions yet certainly this ariseth but from the dark apprehension dim belief and slight consideration of these things that Christ spoke and his Aposâ—les wrote unto us We might no question keep ouâ— hearts in more peace and tranquillity in all the commotions of the times or alterations in our selves if we did more stedfastly believe the Gospel and keep moâ—e constant fellowship with God But however it be there is radically a fulnesse of joy in
the lustâ— of it have for if they come once under a sober and serious exâ—mination and the other party that is Iesus Christ and the Word of Life might hâ—ve the liberty to be heard in the inward retired thoughts of the heart it would soon be found how unequal they are and that all their efficacy consists in our ignorance and their strength in our weaknesse Certainly Christ would carry it to the conviction of all that is in the soul. I beseech you let us givâ— him this attention He that answerâ— a tale before he hear it it s a solly â—nd weaknesse to him A â—olly certainly it is to give this Gospel a repulse before ye hear it It promiseth life and immortality which nothing else doth and you intertain other things upon lower promises and expectations even after frequent experiences of their deceitfulnesse What a madnesse then is it to hear this promise of life in Christ so oâ—ten beaten upon you â—nd yet never so much as to put him to the proof of it and to put him off continually who knocks at your hearts beâ—oâ—e you will consider attentively who it is that thus importunes you O my beloved that you would hear him to Amen let him speak freely to your hearts and commune with them in the night on your beds in your greatest retirement from other things that you may not be disturbed by the noise of your lusts and business and I perswade my self you who have now least mind of this life and joy in God should find it and find it in him But to cut off â—ll convictions and perswasions â—t fiâ—st â—nd to set such a guaâ—d at your minds to provide that nothing oâ— that â—ind come in or else that it be cast out as an enemy thiâ— is unequal ignorant and unreasonable deaâ—ing which you alone will repent of it mâ—y be too late when past â—emedy He pâ—opounds that which he is to speak in the fiâ—tâ—st way for the commendation of it to their hearts and Oh! How vast a difference betwixt this and the ordinary subject of mens discouâ—â—eâ— our ears are filled continually with reports and it is the usual way of men to delight to hear and to report even those things that are not so delightful in themselves and truly there are not many occurâ—ences in the world â—uppose you had a Diâ—â—nal of the â—ffâ—irs of all men every week that can give any solid refreshment to the heart except in the holy meditation of the vanity vexation and inconstancy that God hath subjected all those things unto But it s sad that Christians who have so noble and divine so pleasâ—nt and profitable things to speak upon one to another are notwithstanding as much subject to that Atheniâ—n disease to be iâ—ching aâ—ter new things continually and to spend our time this way to repoâ—t and to hear news and alas whâ—t aâ—e those things that are tossed up and down continually but the follies weaknesseâ— impotencieâ— and wickedness ambition and avarice of men the iniquity and impiety of the world that lyes in wickednesse and is there â—ny thing in this either pleasant or profitable that we should delight to intertain our own thoughts and others ears with them But the Subjâ—ct that is here intreated of is of another nature nothing in it self so excellent nothing to us so convenient That which was from the beginning of the word of life we declare unto you O how pleasant and sweet a voice is that which sounds from Heaven be those confused noises â—re that arise from the earth This is a Message that is come from Heaven with him that came down from it and indeed that is the Airt from whence good news hath come Since the first curse was pronounced upon the earth the earth hath brought forth nothing but thorns and bâ—iars of contention striâ—e sorrow and vexation Only from above hath this Message been sent to renew the world again and recreat it as it were There are four properties by which this infinitly surpasses all other things can be told you For it self it is most excellent for its endurance it is most ancient and to us it is most profitable and both in its self and to uâ— it is most certain and by these the Apostle labours to prepare their hearts to serious attention For the excellency of the subject that he is to declare its incomparable for it is no lesse then that Jewel that is hid in the Mine of the Scriptures which he as it were digs up and shews and oâ—â—erâ— it unto them that Jewel â— say which when a man hath sound he may sell all to buy it that Jewel more precious then the most precious desires and delights of men even Iesus Christ the substantial word of life who is the substance of all the shadows of the Old Testament the end of that ministery the accomplishment of the promises and that very life of all Religion without which there is nothing more vain and empty It iâ— tâ—ue the Gospel is the word of life and holds out salvation to poor sinners but yet it is Châ—ist that is thâ— life of that woâ—d not only as touching the efficacy and power of it but as touching the subject of it for the Gospel is a word â—f liâ—e only because it speaks of him who is the life and the light of men it is but a report of the true life aâ— Iohn said I am not that light but am sent to bear witness of that light Joh. 1.8 So the Gospel though it be called the power of God to salvâ—tion Rom. 1.16 and the savour of life and the Gospel of salvation Eph. 1 13. yet it is not that true life but only a testimony and declaration of it it hath not life and immortality in it self but only the bringing of those to light and to the knowledge of men 2 Tim. 1.10 it is a discovery where these treasures are lying for the searching and finding To speak of this word of life Iesus Christ according to his eternal subsistence in the infinite understanding of the Father it would ceâ—tainly requiâ—e a diâ—ine â—piâ—it morâ— elevated above the oâ—dinary sphere of men and sepâ—rate from that earthlinesse and impurity that makes us incapable of seeing that holy and pure Majesty Angels were but low Messengers for this for how can they expresse to us what they cannot concâ—ive themsâ—lves and therefore wonder at the mystery of iâ— I confesâ—e the best way of speaking those things which so infinitly surpass created capacities were to sit down in silence and wonder at them and withall to taste such a sweetnesse in the immense greatnesse and infiâ—it mysteâ—iouâ—nesse of what we believe as might â—avish the soul more â—fter that which is unknown then all the perfections of the world known and seen to the bottom can do This Doctrine of the holy Trinity hath been propagated from the beginning of the world even among the Heathens and derived by tradition fâ—om the
August 23. 1670. IT is Ordered by the Lords of His Majesties most Honourable Privy Council That none shall Re-print or Import this Book of Mr. Hugh Binning's Entituled Fellowship with God on the 1. Epistle of Iohn Chap. 1.2 Nor The Sinners Sanctuary on Rom. Chap. 8. Nor Principles of Christian Religion all by the said Author for the space of 19. years to come without licence of the Printers hereof A. G. FELLOWSHIP WITH GOD OR XXVIII Sermons on the 1. Epistle of Iohn Chap. 1 and 2. Wherein the true ground and foundation of attaining the spiritual way of intertaining fellowship with the Father and the Son and the blessed condition of such as attain to it are most succinctly and dilucidly explained By that eminent Preacher of the Gospel Mr. Hugh Binning late Minister at Gâ—van Joh. 17.21 That they all may be one as thou Father art in me I in thee that they also may be one in us Vers. 22. And the glory which thou gavest me I have given them that they may be one even as we are one EDINBVRGH Printed by George Swinâ—â—un and Iames Glen and are to be sold by them and by David Trench and Thâ—mas Brown and at most Book-sellers Shops 1671. To the sincere seeker after fellowship with God and seriously Heaven-ward-tending Christian. Deâ—r and welbeloved friend AS thou aâ—t in thy self a rare Iewel a most precious Stone one of a thousand â—ea of ten thousand being compared with the many thousands of câ—mmon Stones I mean external Professors in the visible Church who rest on a bare name and of whom that is verified in every Nation which our Saviour saith Mâ—t. 20 16. Many are called but few chosen and of many of which that is also too true in every generation and oh that it were not too manifest in this also which Paul observed in his time Phil 3.18 19. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the cross of Christ whose end is destruction whose god is their belly and whose glory is in their shame who mind earâ—â—ly things And as to Christ thy Lord most comely as a Lilie among thorns being â—is love among the daughters Cant 2.2 So also thou in a â—pecial way art the dearly beloved and longed for the joy and crown of every sincere servant of Christ in the Gospel Phil. 4.1 Thou art if not the only yet the chief object of their labours their work being either to confirm and strengthen thee in thy way that thou may so stand fast in the Lord or remove impediments make crooked thingâ— straight and so prepare the way of the Lord before thee or to guide thee by the light of Gods Word in the dark night of temptationâ— and desertion Now as we are confident these Sermons were preached at first by that blessed serious labourer in the work of the Ministry Mr. Hew Binning with a special eye to the advancement of sincere seekâ—rs after fellowship wâ—â—h God and seriously Heaven-ward tending Christians amâ—ngst his hearâ—â—s So to whom shall we direâ—t this posthumous and alâ—s unperfected worâ— but to thee O serious Câ—ristâ—an who makes it thy work not only to sâ—â—k after the knowledge of â—â—d in Christ in a meer speculative way that thou may know and therein rest aâ— if thy wâ—â—k were done but also to fâ—llow after the enjoyment of that known God and believed 〈◊〉 Sâ—â—iour and all the promised priviledges of grace in â—his lâ—fe and of eternal glory in the life to come To thee esâ—â—cially belong these precious soul-ravisâ—ing tâ—uths delivered in these Sermons Two things we knâ—w thou hast determined thy soul unto and fixed thine eye on as thy aâ—m and maâ—k in thy geneâ—ation viz. the light of knowledge and the life of practice as to knowledge we are confident that with the Apostle Paul 1 Cor. 2.2 Thou haâ—â— determined to know nothing but Christ and him crucified and as to practice with the said Apostle thou prayes that thou may be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory of God Phil. 1.10 11. And that â—hou may be blâ—melesse anâ— hâ—rmlesse the Son of God without rebuke iâ— the miâ—st of a crooked and perverse nation shining as a light in the world Phil. 2.15 Now in reading these Sermâ—ns thou shall perceive that to help thee in both thesâ— hath beâ—n the very scope and design of this sâ—rioâ—â— Preacher dâ—sâ—â—est thou to know Jesus Christ the Lord of life either accâ—â—ding to his eternal subsistence in the infinit understanding of the â—â—ther as Goâ— or as to his appearance in the flesh as Man or fitnesse as Mediâ—tor to â—econcile theâ— to God his Father â—oth in respect of wiâ—lingness and ability to save then here thou shall behold him deline at to the life Would thou be clearly informed aâ—ent the only true and sure foundation of fellowship with God the way of intertaining it the honour or happinesse of it and sweet fruâ—â—s of it that fulnesse of joy that accompanies it here shaâ—â— thou find so clear a light as shall rejoyce thy soul Would thoâ— be fortified against the inâ—ursions and recursions of sin anâ— Satan then come to this Magazine and be furnished â—bâ—â—â—daâ—tly desirest thou to have thy soâ—l â—ncreased in the 〈◊〉 of God and to see manifâ—st demonstratioâ—â— of 〈◊〉 love in Christ to thee oâ— then turn in hither 〈◊〉 gâ—t satisfâ—â—â—ion to thy souls desires â—f thou desâ—rest with David to hate 〈◊〉 with a perfect hatred here if any where thou shal◠〈◊〉 thy desire yet let none think that we limitâ— the 〈◊〉 anâ— usefulness of these Sermons to serâ—oâ—â— Christians 〈◊〉 anâ— so by consequence exclude all others froâ— aâ—y â—ope of 〈…〉 in reading them Nay we declare that thoug◠〈…〉 â—â—deâ—yable that â—oâ—n did write this Epistle wâ—th a â—pecial reâ—pect to the spirâ—â—ual advantage of serioâ—◠〈◊〉 and that this holy Preacher also had this same design â—et â—e daâ— be bold to 〈◊〉 all of what degree soever to the serioâ—â— peâ—using of them assuring them that in so doing they â—â—all not find their labour in vain in the Lord for herâ— are such pregnant demonstrations of a Deity infinit eternal â—â—â—ipotent incomprehensible gâ—verning all things by the worâ— of his poweâ— as maâ— dash the boldnesse of the most 〈◊〉 raphysâ—cally notional or propâ—anâ—ly practical Atheist and witâ— conviction of spirit mâ—ke him cry out as Psal. 73.22 So fooliâ—◠〈…〉 beast before thee Here 〈◊〉 such clear 〈…〉 â—â—lenesse of sin of its direct opposition to a holy God and his most holy will of its wofull soul dâ—â—ning effects as may convince the most prophane and stout-hâ—arted carnalist and awake him out of his soul 〈◊〉 of security and presumption â—ere are so glorious evidences of Gods free and inconceivable love to the world in Christ Jesuâ— the Son of his love as are
lifted up to God Since we have then so high a pattern as God becauâ—e he is infiniâ—â—y â—emoved from us in his own natuâ—e we have him expâ—essed to us under the name and notion of light which makes all things manifest Not only as dwelling in inaccâ—ssiâ—le lâ—ght that is in his own incomprehensâ—â—e ineâ—â—able essence even before this light waâ— created for he is in the light and was in the light when there was no Sun to give light because he was in hiâ—self invironed so to speak â—iâ—h the infinit light and splendor of his own understanding and beauty of his own holinesse and so dwelling in an all-fulnesse and self-sufficiency of blessednesse Not only is he thus in the light buâ— he is a light to poor sinners the most communicative being that ceaseth not continually to send â—orth streamings of that light and life into dark and dead souls and therefore he is not only light in himself but a Sun of Righteousness mâ—st beneficial in hiâ— influences most impartial and fâ—ee in his illumination and so he is often called my light and my salvation our light a light to me Psal. 27.1 Micah 7.8 Isai. 42.6 7. Now it is this emission of light from him that fiâ—st drives away that gross darknesse that is over â—oulâ— for till then in the darkness all was hid and covered nothing seen neither our selves nor God neither the temper of our hearts nor the course of our wâ—â—es nor the end they lead to But it is the breaking in of a beam of that Sun of Righteousness that maketh any such dâ—scovery as moâ—es aâ—e not seen till the Sun shine though the house be full of them in daâ—knesse there is nothing but confusion and disorder and light only makes that disorder visible to the soul to the affecting of the heaâ—t Now when once the soul hath received that light there is a desire kindled in the heart after more of it as when the eye hath once perceived the sweetnesâ— and pleasantnesse of the light it opens it self and exposeth it self to a â—uller reception of more and so the soul that is oncâ— thus happily prevented by the fiâ—st salutation and visit of that day-spâ—ing from on high while he was sitting in darknesse and in the shâ—dow of death Luk. 1.78 79. afterward follows after that light and desires nothing more then to be imbosomed with it That tender preventing mercy so drawâ— the heart after it that it can never be at perfect rest tâ—ll the night be wholly spent and all the shadows of it removed and the Sun clearly up above the Horizon and that is the day of that clear vision of Gods face But in the mean time this is the great ambition and indeavour of such an one to walk in that light and this is the very intertainment of that fellowship with God he is already in the light that is to say he is translated from a state of darknesse to light and indowed with the living and saving knowledge of God in Iesus Christ this is his state he is in the lâ—ght one inlightned from above having his eyeâ— opened to discover the mystery of the iniquity of his own heart and to see far off to that bottomlesse pit of misery which his way would lead him to one who hath by this divine illustration discovered eternal things and seen things not seen and withall gotten some knowledge of salvation by the remission of sins Now such an one being thus in the light his duty is and his infinit dignity besides to waâ—k in that light that iâ— to lead all his life under that eternal light of God which shines in the Word and to bring it all forth in his view to make our whole course a progressive motion towards Heaven wherein that glorious light shines most gloriously It is almost all one with that of Pauls to have our conversation in Heaven for to walk in the light it is a kind of elevation of our actions a raising them up to Heaven to that pure light for after that and toward that is the souls design Now to expâ—esse to you in what it coâ—â—ists I desiâ—e not to bâ—â—nch it forth in many particulaâ—s 〈◊〉 â—atheâ— distâ—act the mind then affâ—ct the heaâ—t only you may know it câ—nsiâ—â—â— especiallâ— into the 〈◊〉 reâ—iâ—ements â—f the â—oul to Gâ—d anâ— the ouâ—ward â—â—iâ—ing of that light in our conveâ—â—ation to othâ—â—â— These are the chief paâ—ts oâ— it bâ—â—â—owinâ— from hiâ— light and then 〈◊〉 and imâ—â—â—ting 〈◊〉 to otherâ— by a holy conveâ—satiâ—n Tâ—uâ—â— we must needs conceive that tâ—e most lively and â—â—mixt parâ—â—king of the ligbt of Gâ—d 〈◊〉 the sweetest â—oâ—iety with 〈◊〉 is in the secâ—et withdâ—â—wings of the soul fâ—om the world and reposes upâ—n Gâ—d thoâ—e little intervals and as it weâ—e 〈◊〉 hourâ— of fellowship with God â—hat are taken fâ—om the multitude and 〈◊〉 of our businâ—sse these aâ—e the â—itteâ—â— oppoâ—tunities of the transforming the soul into hiâ— similitude and of purifying it as he is pure of fiâ—ling it with divine light and love fâ—r then the heart lyes as it weâ—e perpendicularly under his beams and is opened beâ—oâ—e him to give admission and entâ—y to this saving tâ—anâ—foâ—ming light and it iâ— the shining of Gods countenance then upon the soâ—l that dâ—aws it most towardâ— conformity with him and leaves an impression of light â—nd love upon the soul Oh that you were moâ—e acquainted with this this apricâ—tion so to speak that iâ— sâ—nning your selveâ— and warming in tâ—e Sun the exposing and opening of your heaâ—tâ— fâ—eqâ—ently in sâ—â—â—et before this Sun of Righâ—eouâ—â—â—sse Nâ—w this if you were acquaint with it would make your light so to shine before men as your Heâ—venly Father may be glorâ—fied Mâ—â— 5.16 aâ—d that is the walking in thâ—â— light of God This makes a Christian to come foâ—th as Moses from the Mount with his â—ace shining he coâ—es out fâ—â—m the retired accâ—sses to Gâ—d wiâ—h a lustâ—e upon hiâ— carriage that may beaâ—tifie the Gospel and as one saith wâ—ll with the Tabâ—eâ— of the Law in both his handâ— wâ—itten in hiâ— pâ—actice the light of the Law shining in his liâ—e and truly this is the Châ—istians 〈◊〉 in his lowâ—r â—phere wâ—eâ—ein he caâ—â—ies abâ—ut that light that is deâ—ived fâ—om the higâ—er light in all his conâ—erse with men it shineâ— from him to the glorifying of him that iâ— the Fâ—ther â—f lights walking â—ighâ—eâ—usly and sobeâ—ly without offenâ—e doing gooâ— to all â—speâ—ially the childâ—en of light extending â—â—â—ces of love and benevoâ—lence to eveâ—y one forbeaâ—ing and forgiving offenceâ— not partaking with other mens sinâ— and finâ—ly declaring in woâ—d and deed that we have communion with the fountain of pure light and one day expect to be translated out of this lower Orâ— wheâ—e we are so far distant from him and fixed in the highest of all where we may hâ—ve the immediat full uninterrupted and clearest aspect of his countenance which shall then make the descâ—iption that
shall know the plague of his own heart and spread forth his hands then bear thou in Heaven and forgive every man whose hâ—aâ—t thâ—u knoweâ—t Now consider wâ—ether oâ— not you be thus aâ—quâ—inted with your own heaâ—â—s and wayâ— as to know your particular plague and predominant Aâ—e you not rather wholly strangers to your selves especially the plague oâ— your heaâ—ts There are few that keep so much as a Record oâ— Register of their actions done against Gods Law or their neglects of his will and therefore when you are particularly posed about your sinâ— or the challenge of sin you can speak nothing to that but that you never knew one sin by another that is indeed you never observed your sins you never knew any sin but contented your self with the tâ—adition you â—eceived that you were sinners but if any man be used tâ—â—eflect upon his own wayes yet geneâ—ally the mâ—st part of men are altogether strangers to theiâ— hearts if they know any evil of themselves it is at most but something done or undone some commission or omission but nothing of the inward fountain of sin is discovered I beâ—eech you then do not deceive your selves with this general acknowledgment that you are sinners while in the mean time your real particular sins are hid from you and you cannot choose but hide in a generality from God Certainâ—y you are far from forgivenesse and that blesâ—eâ—nesse of which David speaks Psal. 32. for this â—elongs to the man that hideth not his sins in whose heart is no guile And this is the plainnesse and sincerity of the heart rightly to discern its own plagues and unfold them to him David no doubt would any time have confessed that he was a sinner but maâ—k how heavy the wrath of God was on him for all that because he came not to a plain ingenuous and humble acknowledgment of his paâ—ticular sins I confessed my sâ—n and mine iniquity I hid not While you conâ—esse only in geneâ—al terms you confesse others sins rather then yours but this is it to descend into our own hearts and find out our just and true accusation our real debt to charge our selves as narrowly as we can that he may discharge us fully and forgive us freely Next I say confession must be universal that is of all sin without partiality or respect to any sin I doubt if a man câ—n truly repent of any sin except he in a manner repent of all sin or truly forsake one sin except there be a divorcement of the heart from and forsaking of all sin therefore the Apostle saith if we confess our sins not sin simply but sins taking in all the body and collection of them for it is opposed to that if we say we have no sin c. Then there lyes a necessity upon us to confesse what we have we have all sin and so should confesse all sins Now my meaning is not that it is absolutely necessary that a soul come to the particular knowledge and acknowledgment of all his sins whether of ignorance or infirmity nay that is not possible for who can understand his errours saith David cleanse thou me from secret sins Psal. 19.12 There are many sins of ignorance that we know not to be sins and many escapes of infiâ—mity thâ—t we do not advert to whâ—ch otherwise we might know Now I do not impose that buâ—den on a soul to confâ—sse every individual sin of that kind but this certainly must be there must be such a discovery of the nature of sin and the loathsomnesse of it in Gods fight and the hainous guilt of it as may abâ—se and humble the soul in hiâ— presence there must be some distincter and clearer view of the dispositions and lusts of the heart then men attain generally unto and withall a discovery of the holy and spiritual meaning of Gods Law which may unfold a multitude of transgressions thâ—t are hid from the world and make sin to abound in a manâ— sight â—nd sense for when the Lâ—w enters sin abounds and to close up this as theâ—e are many sins now discovered unto such a 〈◊〉 which lay hid before the light having shined in upon the darknesse and above all the desperat wickednesse of the heart is presented so there is no sin knoâ—n and discerned but there is an equal impartial sorrow for it and indignâ—tion against it As a believer hath respect to all Gods commâ—nds and loves to obey them so the penitent soul hath an impaâ—tial hatred of all sin even the dearest and most beloved idol and desires unfeignedly to be rid of it Hence your usual publick confessionâ— of sin are wipt out of the number of true and sincere confessions because you pretenâ— to repent of one sin and in the mean time neither do ye know a multitude of other sins that prevail over you nor do you moâ—â—n for them nor forsake them Nay you do not examine your selves that way to find out the temper of your hearts or tenor and course of your wayes You pretend to repent for drunkenness or such like and yet you are ordinary câ—â—sers swearers liars railers neglecters of prayer prophaneâ—s of the Sabbath and such like and these you do not withal mourn for In sum he that mouâ—ns only for the sin that men censures he knoweth and confesseth no sin sincerely if you would indeed return unto God from some grosse evils you must be divorced in your affections from all sin Then this confession should be perpetuated and continued as long as we are in this life for that iâ— imported by comparing this vers with these it standâ— between If we say we have no sin if we say at any time while we are in this life if we imagine or dream of any such perfection heâ—e we â—lie Now what should we do then since sin is alwayeâ— lodging in our mortâ—l bodies during this time of necessary abode beside an ill neighbour What should be our exercise even this Confesse your sinâ— confesse I say as long as you have them draw out this the length of that Be continually groaning to him under that body of deâ—th and mouâ—ning under your daily infiâ—mities and failings that stream of corruptions runs continually â—et the stream of your contrition and confession â—un as uncessantly and there is anâ—ther stream of Christs blood that runs constantly too to cleanse you Now herein is the discovery of the vanity and deceitfulnesse of many of your confâ—ssiâ—ns publick and private the cuâ—rent of them soon dâ—ies up there is no perpetuity or constancy in them no daily humbling or abasing your selves but all that is is by fits and stâ—rts upon some transient convictionâ— or outward censures and rebukes â—nd thus men quickly cover and bury their sins in oblivion and secuâ—ity and forget what manner of personâ— they were they are not under a daily impaâ—â—iâ—l examination of their wayes takes notice of nothing but some solemn and gâ—osse escapes and these are but a short
cease alâ—ogether to be I â—peak this because there may be pretensions to some abstracted parts of Châ—â—stianity one man pâ—etends to â—aith in Iesus Christ and perswasion of pardon of sin and in this there may be some secret gloâ—ying aâ—ising from that conâ—â—dence another may pâ—etenâ— to the study of holinesse and obedience and may indeavour something that way to do known duties and abstain from grosse sinâ— Now I say if the first do not conjoyn the stâ—dy of the second and if the â—econd do not lay down the first as the founâ—â—tion both of them imbâ—â—ce a shadow for the thing it self beâ—auâ—â— they separat these things that God hath joyned and so can â—â—ve no bâ—ing but in mens fanâ—y when they are not conjoyned He that would pretend to a righteousnesse of Christ without him must â—ithall study to have the righteousnesse of the Law fulfilled within him and he that indeavours to have holinesse within must withal go out of himself to seek a righteousnesse without him whereupon to build hiâ— peace and acceptance with God or else nâ—ither of them hath truly any righteousnesse without them to cover them or holinesse within to cleanse them Now here the beloved Apostle shews us this divine contexture of the Gospel The greâ—t and comprâ—hensive end and design of the Gospel is peace in pardon of sin and purity from sin These things I write unto you that you sin not c. The Gospel is comprised in commands and promises both make one web and 〈◊〉 in together The immediat end of the command is that we sin not nay but there is another thing alwayes either expresly added or tâ—citly understood but if any man sin that desires not to â—in we have an advocate with the Father so the promise comes in as a suâ—sidiary hâ—lp to all the prâ—câ—pts It is annâ—xâ—d to give security to a poor soul from despair and therefore the Apostle tâ—â—cheth you a blessâ—d Art of constructing all the commands and exhortations of the Gospel those of the highest pitch by supplying the full sense with this happy and seasonable caution or caveat but if any man sin c. Doth that command Be ye holy as I am holy perfect as your heavenly Father which sounds â—o much unattainable perfection and seems to hold forth an inimitable pattern doth it I say discourage thee Then use the Apostles Art add this caution to the command subjoyn this sweet exceptive But if any man that desires to be holy and gives himself to this study fail often and fall and defile himself with unholinesse let him not despair but know that he hath an advocate with the Father If that of Pauls urge thee present your bodies a living sacrifice and be ye not conformed to the world but transformed and glorifie God in your bodies and spirits which are his Rom. 18.1 2. and 1 Cor. 6.20 And cleanse your selves from all filâ—hinessâ— of the flesh and spirit 2 Cor. 7.1 And walk in the spirit and walk as children of the light c. If these do too rigorously exact upon thee so as to make thee lose thy peace and weaken thy heaâ—t and hands learn to make out a â—ull sentence and fill up the full sense and meaning of the Gospel according as you see it done here But if any man whose inward heart-desires and chief designs are towards these things who would think himself happy in holinesse and conformity to God and estimatâ— his blessednesse or misery from his union or separation from God sin then we have an advocat with the Father even Iesus Christ the righteous who hath all that we want and will not suffer any accusation to fasten upon us as long as he lives to make intercession for us On the other hanâ— take a view of the promises of the Gospel though the immediat and next end of them is to give peace to troubled souls and settle us in the high point of our acceptance with God yet certainly they have a further end even purity from sin as well as pardon of sin cleansing from all sin and filthinesse as well as covering of â—â—lthinesse These things I write unto you that ye sin not What things Consider what goes before and what follows aâ—ter even the publication of the Word of Life and eternal life in him the declaration of our fellowship with God in Christ the offering of the blood of Christ able to cleanse all sin the promise of parâ—on to the penitent confession of sin all these things 〈◊〉 write that ye sin not so that this seems to be the ultimat end and chief design of the Gospel â—nto which all tends unto which all work toâ—ether the promises are for peace and peace 〈◊〉 for purity the promises are for faith and â—aith is for purifying of the heart and performâ—ng the precepts so that all at length returns â—o this from whence while we swerv'd all this miâ—ery is come upon us In the beginning it was thus man created to glorifie God by obedience to his blessed will sin interposeth and maâ—reth the whole frame and from this hath a flood of misery flowed in upon us Well the Gospel comes offering a Saviour and â—orgivenesse in him thus peace is purchased pardon granted the soul â—s restored unto its primitive condition and state of subordination to Gods will and so redemption ends where creation began or rather â—n a more perfect frame of the same kind The second Adam builds what the first Adam broke down and the Son re-creats what the Father in the beginning created yea with some addition â—n this new edition of mankind all seems new new Heavens and new Earth and that because the creature that was made old and defiled with â—in is made new by grace Now heâ—â—e you may â—earn the second part of this lesson that the Apostle teacheth us as ye ought to correct as it were precepts of the Gospel by subjoyning pâ—omises in this manner so ye ought to diâ—ect promises towardâ— the performance of his pâ—ecepts as their chief end whensoever you â—ead it wâ—itten The blood of Christ cleanseth from 〈◊〉 sin if we confesse he is faithful to forgive our sins God so loved the world that he gave his Son 〈◊〉 that believeth hath everlasting life c. Theâ— make up the intire sense and meaning after 〈◊〉 manner These things are written that we sin not Iâ— there a redemption from wrath published 〈◊〉 there reconciliation with God preached And are we beseeched to come and have the benefit of them Then say and supply within thine owâ— heart These things are written published anâ— preached that we may not sin Look to the furthest end of these things it is that we sin not The end of things the scope of writings anâ— the purpose of actions is the very measure oâ— them and so that is the best interpreter of them The scope of Scriptures is by all accounted thâ— very threed that will lead a man â—ight in and ouâ— of
saintly yeâ— I resolve to wrestle with him to pull down all the strong holds that Satan keeps in my nature and so to congratulat and conâ—ent to him who is the avenger and asserter of my liberty Then consider the greatest end and furthest design of the Gospel how it is inseparably chained and linked into this that we sin not We are called to fellowship with the Father and the Son and herein is his glory and our happinesse Now this proclaims with a loud voice that we sin not for what more contrary to that design of union and communion with God then to sin which disunits and discommunicâ—ts the soul â—â—om God The nature of sin you know it is the transgression of his Law and so it is the very just oppoâ—ition of the creatures will to the will of him that made it Now how do ye imagine that this can consist with true friendship and fellowship which looseth that conjunction of wills and affectionâ— which is the bond of true friendship and the ground of fellowship idem velle atque idem nolle haeâ— demum vera amiâ—iâ—ia est The conspiracy of our desires and delights in one point with Gods this sweet co-incidency makes out communion and what communion then with God when that which his soul abhors is your delight and his delight is not your desire What communion hath light with darknesse Sin is darknesse all sin but especially sin intertained and maintained sin that hath the full consent of the heart and carrieth the whole man after it that is Egyptian-darknesse an universal darknesse over the soul this being interposed between God and the soul breaks off communion eclipses that soul totally Therefore my beloved if you do believe that you are called unto this high dignity of fellowship with God and if your souls be stirred with some holy ambition after it consider that these things are written that ye sin not consider what basenesse is in it for one that hath such a noble design as fellowship with the highest to debase his soul so far and so low as to serve sinful and fleshly lusts there is a vilenesse and wretchednesse in the service of sin that any soul truly and nobly principled cannot but look upon it with indignation because he can behold nothing but indignity in it Shall I who am a Ruler saith Nehemiah shall such a man as I flee and who is there that being as I am would flee Neh. 6.11 A Christian hath more reason Shall such a man as I who am born again to such a hope and called to such a high dignity Shall I who aim and aspire so high as fellowship with God debase and degrade my self with the vilest servitude Shall I defile in that puddle again till my own cloaths abhor me who aims at so pure and so holy a society Shall I yoke in my self with drunkards liars swearers and other slaves of sin Shall I rank my self thus and conform my self to the world seing there is a noble and glorious society to incorporat with the King of kings to converse with daily Alas what are these worms that sit on Thrones to him But fâ—r more how base are these companions in iniquity your Pot-companions c. And what a vile society is it lâ—kâ— that of the bottomlesse pit where Devils are linked together in chains SERMON XXIII· 1 Joh. 2.1 My little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father c. IN the Gospel we have the most perfect provision against both these extremities that souls â—re ready to run upon the rock of desperat distrust and the quick-sands of presumptâ—ous wantonnesse It may be said to be a well ordered Covenant in all things that hath caveated and cautioned the whole matter of our salvation in such a way that there is neither place for discouragement and down-casting nor yet room for liberty in sin there is no exemption from the obligation of Gods holy Law and yet there is pardon for the breach of it and exemption from the curse there is no peace no capitulation with sin and yet theâ—e is peace concluded with the sinner who is by that agreement bound to fall out with sin there is no dispensation for sin and from the perfection of holinesse and yet there is an advocation for the sinner which aims and studies after it so that in sum the whole Gospel is comprised in this he speaks peace to his saints but let them not return to folly thou art made whole sin no more All that is in thâ— Gospel saith this that thou should sin no more But because sin is necessarily incident therefore all that is in the Gospel speaks this further though ye be suâ—prized in sin yet believe and this is the round that a believer is to walk into to turn from pardon to purity and from pollution again to pardon for these voices and sounds aâ—e interchanged continually If ye have sinned believe in Christ the advocate and sacrifice and because ye have believed sin not but if ye be overtaken in sin yet believe and as this is daily renewed so the souls study and indeavour in them should be daily renewed too If ye have sinned despair not if ye be pardoned yet presume not after sin there is hope it is true because there is forgivenesse with him but after forgivenesse there must be fear to offend hiâ— goodnesse for there is forgivenesse with him that he may be feared Psal. 130.4 And this is the situation I would desire my soul into to be placed between hope of his mercy and fear of sin the saith of his favour and the hatred of sin which he will not favour and how happy were a soul to be confined within these and kept captive to its true liberty I spake a little before how thesâ— fundamental truthâ— that aâ—e set down before do all aim at this one mark that we sin not Now I proceed That declaration what God iâ— vers 5. is expresly directed to this purpose and applyed vers 6. God is light and therefore sin not for sin is darknesse he is light for purity and beauty of holinesse and perfection of knowledge that true light in which is no darknesse that unmixt light all homogeneous to it â—elf therefore sin not for that is a work of the night and of the darknesse thâ—t proceeds from the blindnesse and estrangement of your minds and ignorance of your hearts and it cannot but prepare and fit you for these everlasting chains of darknesse Call God what you will name all his names stiles and titles spell all the characters of it and still you may find it written at every one of them sin not Is he light then sin not Is he life then sin not for sin will separat you from his light and life sin will darken your souls and kill them Is he love then sin not God is love saith Iohn O