The Works of the Rev. Hugh Binning. Hugh Binning
he hath revealed and expressed his Father's mind, and his own office, so fully to the world that there should be no more doubt of it. Out of the mouth of these two witnesses this word might be established, but for superabundance, behold a third, the Holy Ghost witnessing at his baptism—in his resurrection—after his ascension. The Holy Ghost signifieth his presence and consent to that work, in the similitude of a dove, the Holy Ghost testifieth it in the power that raised him from the dead, the Holy Ghost put it beyond all question when he descended upon the apostles according to Christ's promise. For the other three witnesses on earth, we shall not stay upon it, only know, that the work of the regeneration of souls by the power of the Word and Spirit signified by water, the justification of guilty souls signified by the blood of Jesus Christ, and the testimony of the Spirit in our consciences, bearing witness to our spirits, is an assured testimony of this, that Jesus Christ, in whom we believe, is “the Only Begotten of the Father, full of grace and truth.” The changing, pacifying, and comforting of souls in such a wonderful manner, cries aloud that he in whom the soul believes is the true and living God, whom to know is eternal life. But mark, I pray you, the accuracy of the apostle in the change of speech. “These three” witnesses on earth, saith he, “agree in one, in giving one common testimony to the Son of God and the Saviour of sinners.” But as for the heavenly witnesses—the Father, the Word and the Holy Ghost—however they be three after an inconceivable manner, and that they do also agree in one common testimony to the Mediator of men, yet moreover they are One. They not only agree in one but are one God—one simple, undivided, self-being, infinite Spirit—holden out to us in three persons, the Father, Son, and Holy Ghost, to whom be praise and glory.
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Lecture XIII.
Of The Unity Of The Godhead And The Trinity Of Persons
Deut. vi. 4.—“Hear, O Israel The Lord our God is one Lord.”—1 John v. 7 “There are three that bear record in heaven the Father, the Word, and the Holy Ghost and these three are one.”
“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,” 2 Tim. iii. 16. There is no refuse in it, no simple and plain history, but it tends to some edification, no profound or deep mystery, but it is profitable for salvation. Whatsoever secrets there be in the mysteries of God which are reserved from us, though it be given us but to “know in part,” and “darkly through a vail,” yet as much is given to us to know as may make the man of God perfect in every good work. As much is given us to know as may build us up to eternal salvation. If there were no more use of these deep mysteries of the holy Trinity, &c. but to silence all flesh, and restrain the unlimited spirits of men, and keep them within the bounds of sobriety and faith, it were enough. That great secret would teach as much by its silence and darkness, as the plainer truths do by speaking out clearly. O that this great mystery did compose our hearts to some reverend and awful apprehension of that God we have to do with, and did imprint in our soul a more feeling sense of our darkness and ignorance. This were more advantage then all the gain of light, or increase of knowledge that can come from the search of curiosity. If men would labour to walk in that light they have attained, rather than curiously inquire after what they cannot know by inquiry, they should sooner attain more true light. If men would set about the practice of what they know, without doubt they would more readily come to a resolution and clearness in doubtful things. Religion is now turned into questions and school debates. Men begin to believe nothing but dispute everything, under a pretence of searching for light and resolution. But for the most part, while men look after light, they darken themselves, this is the righteous judgment of the Lord upon the world that doth not receive the truth in love, or walk in the light of what they have already attained, therefore he gives men up to wander in their search into the dark dungeons of human wisdom and fancy, and to lose what they have already. If those things which are “without controversy” (as the apostle speaks, 1 Tim. iii. 16) were indeed made conscience of, and embraced in love, and practised, it were beyond all controversy that the most part of present controversies would cease. But it falls out with many, as with the dog, that, catching at a shadow in the water, lost the substance in his teeth, so they, pursuing after new discoveries in controverted things, and not taking a heart hold and inward grip of the substantial truths of the gospel, which are beyond all controversy, do even lose what they have. Thus, even that when they have not is taken from them, because though they have it in judgment, yet they have it not surely and solidly in affection, that it may be holden. So, to this present point if we could learn to adore and admire this holy, holy, holy One—if we could in silence and faith sit down and wonder at this mystery—it would be more profitable to us, and make way for a clearer manifestation of God, than if we should search and inquire into all the volumes that are written upon it, thinking by this means to satisfy our reason. I think there is more profoundness in the sobriety of faith than in the depths of human wisdom and learning. When the mystery is such an infinite depth, O but men's eloquence and wisdom must be shallow, far too shallow either to find it out, or unfold it.
But there is yet both more instruction and consolation to be pressed out of this mystery, and, therefore, if you cannot reach it in itself, O consider what it concerns us, how we may be edified by it, for this is true religion! Look upon that place of Moses—what is the great instruction he draws from this unity of God's essences? ver. 5 “Thou shalt love the Lord thy God with all thy heart.” Since God is one, then [pg 068] have no God but one, and that the true and living God, and this is the very first command of God, which flows as it were immediately from his absolute oneness and perfection of being. There is no man but he must have some God, that is some thing whereupon he placeth his affection most. Every man hath some one thing he loves and respects beyond all other things, some lord and master that commands him. Therefore saith Christ “no man can serve two masters.” Before a man will want a god to love and serve he will make them, and then worship them. Yea he will make himself, his belly, his back, his honour, and pleasure, a god, and sacrifice all his affections and desires and endeavours to these. The natural subordination of man to God, the relation he hath as a creature to a Creator, is the first and fundamental relation beyond all respects to himself or other fellow creatures. This is the proto natural141 obligation upon the creature, therefore it should have returned in a direct line to his majesty all its affections and endeavours. But man's fall from God hath made a wretched thraw142 and crook in the soul that it cannot look any more after him, but bows downwards towards creatures below it, or bends inwardly towards itself, and so since the fall man hath turned his heart from the true God, and set it upon vanity—upon lying vanities—upon base dead idols which can neither help him nor hurt him. “Your hearts are gone a whoring from God. O that ye would believe it.” None of you will deny but ye have broken all the commands. Yet such is the brutish ignorance and stupidity of the most part, that you will not confess that when it comes to particulars, and especially, if you should be challenged for loving other things more than God, or having other gods besides the true God, you will instantly deny it, and that with an asseveration and aversation—“God forbid that I have another God.” Alas! this shows, that what you confess in the general is not believed in the heart, but only is like the prating of children, whom you may learn to say any thing. I beseech you consider, that what you give your time, pains, thoughts, and affections to, that is your God. You must give God all your heart, and so retain nothing of your own will if God be your God. But do ye not know that your care and grief and desire and love vents another way, towards base things? You know that you have a will of your own which goeth quite contrary to his holy will in all things, therefore Satan hath bewitched you, and your hearts deceive you, when they persuade you that you have had no other God but the true God. Christianity raises the soul again, and advances it by degrees to this love of God, from which it had fallen. The soul returns to its first husband, from whom it went a whoring, and now the stamp of God is so upon it that it is changed into his image and glory. Having tasted how good this one self sufficient good is, it gladly and easily divorces