fetched to anoint the Priests And Daniel describes Christs coming to be the proper time for anointing the most Holy Dan. 9. 24. 3. The Receptacle of this unction from Christ in whom it should abide ye have an unction 4. The effect of this unction upon them Teaching them all things viz. All things necessary to salvation If now we have this unction from Christ teaching us all things we are of the people of God Signes that we have the Unction of the Spirit from Christ teaching us all things 1. When this unction the Spirit teacheth us with a Scripturr-knowlede not with Enthusiasmes or orher by-wayes Thus he taughr David Ps. 119. 99 104. Thus Timothy 2 Tim. 3. 14 15. Hence called the Spirit of Truth because he acts upon us by and according to Scripture-Truth Iohn 14. 17. 2. The Spirits teaching is cleare and certaine in necessaries to salvation Prov. 22. 20 21. Ioh. 6. 69. 1 Cor. 2. 15. 3. The Spirits teaching is of a Growing nature The more he instructs us the more we desire to be instructed of him Prov. 1. 5. 15. 14. 18. 15. David though he knew so much yet wonderously thirsted to know more Ps. 119. 27 73 125 144. 4. The Spirits teaching meekens and humbles a mans Spirit Iam. 3. 13. Psal. 25. 9. for it manifests still more and more ignorance and sinne Eph. 5. 13. Carnall knowledge swels puffes up 1 Cor. 8. 1. 5. The Spirits teaching floats not onely in the Head but kindly soaks into the Heart and forcibly works upon the Affections Josh. 23. 14. Psal. 34. 8. stirring up the heart to trust love joy c. in spirituals Ps. 9. 10. 1 Ioh. 4. 8. 1 Pet. 1. 8. 6. The Spirits teaching is Practical Brings not only to knowing but to doing It is very effective alters and changes a man wonderfully and diverts his course from sinne to sanctitie See Ephes. 4. 20 21 22 23 c. 2 Cor. 3. 18. Iob. 28. 28. Psal. 119. 104. Prov. 15. 21. Psal. 111. 10. Iam. 3. 17. Ier. 22. 16. 7. The Spirits teaching makes men come to Christ and believe in him Joh. 6. 44 45. Make it evident thou comest to Christ believest in him thou art taught most effectually Finally The true teaching of Gods Spirit wonderfully strengthens and preserves against temptations and snares Prov. 24. 5. See Prov. 2. 10 11. compared with vers 12. 15 16. Search and consider hath this Teaching Unction thus illuminated and instructed thee doubtlesse thou art of the number of Gods Church taught of God II. The Testimony of an upright Heart or Conscience touching our reall and true love of the Brethren My little children let us not love in word neither in tongue but indeed and in truth And hereby we know that we are of the truth and shall assure our hearts before him For if our heart condemne us God is greater then our heart and knoweth all things Beloved if our heart condemne us not then have we confidence towards God 1 John 3 18 19 20 21. Here are 1. An exhortation to reall and true Brotherly love ver 18. 2. A Demonstration hereby that we are of the Truth viz. Borne of God who is Truth or Having the truth of God in us ver 19 3. The Confirmation of this Evidence By the testimony of our conscience concerning it in the sight of God and shall assure our hearts before him verse 19. This is further strengâ—…hened by arguing from the double act of a well-guided conscience viz. 1 Accusing If conscience condemne us for not loâ—…ing the brethren truly or for any other thing much more will God condemne us ver 20. 2. Excusing If Conscience cleare us we have confidence towards God viz. that we are of the Truth The Testimony of our heart and Conscience for us or against us is most Comforting or corroding How was Iudas tortured with an accusing conscience Matth. 27. 3 4 5. How was Paul in deepest tryalls supported with an excusing conscience 2 Cor. 1. 12. The Heathen could say A cleare conscience is as a wall of Brasse The Proverb saith A good conscience is a continuall feast With this Augustine comforted himselfe against Secundinus the Manichee who aspersed him saying Think thou of Augustine what thou pleasest so conscience only accuse me not in the sight of God Canst thou now in thy conscience oppeale to God about thy love of the brethren as sometimes Peter about his love of Christ Lord thou knowest all things thou art greater then my conscience thou knowest that indeed and in truth I love thy children Hereby thou mayest know that thy selfe art of the truth Signes of true brotherly love see in chap. 2. Sign VII p 168 to 173. III. Finally Perseverance with the faithfull in Christ and in the truth They went out from us but they were not of us for if they had been of us they would no doubt have continued with us But they went out that they might be made manifest that they were not all of us 1 John 2. 19. He speakes of Ebion Cerinthus and such like Anti-Christian Hereticks who apostatizing from Christ and his truth departed from the Church They were once in the Church but never truly of the Church for then they would have persevered Their Apostasy therefore evidenced their Hypocrisie Whereas contrariwise Perseverance is a sure Argument of our Sincerity and that we are indeed anointed with the Spirit of truth The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie And even as it hath taught you ye shall abide in him 1 John 2. 27. In which words as the Apostle testifies that they shall persevere in Christ that are truly taught by the anointing which is truth and no lie So he declares that they were never of the true number of Gods people that through heresie and schisme depart from the Communion of the Church and the Faithfull As Iude intimates These be they who separate themselves sensuall having not the Spirit Jude vers 19. False rotten Professors will thus Apostatize but true sound members will persevere in the truth with the faithful for Reasons formerly alledged Dost thou now backslide and separate through heresie or schisme from communion with the true Church of Christ How canst thou think thy selfe to be of the true number of Gods people Notably Cyprian Whosoever separated from the Church is joyned to an adultorous Church is separated from the promises of the Church Nor shall he come to the rewards of Christ that leaves the Church of Christ. He is an Alien he is profane he is an enemy He cannot have God for his Father that hath not the Church for his Mother If any could escape that was without Noah's Arke then may be escape that is without the Church And afterwards he addes Let no man think that the
God God dwelleth in him and he in God John 4. 15. Doubt But how can this be devils confessed Christ to be the Son of God Mark 1. 24. Luke 4 34 41. yea hypocrites may confesse Christ Matth. 7. 22 23. yet neither hypocrites nor devils have nor can have communion with God Answ. There 's a double confessing that Jesus is the Son of God viz. 1. Dogmaticall arising meerly from the Assenting act of faith that believes the truth of Gods Record or revealed Word touching Jesus Christ that Scripture is true and that Jesus is the Sonne of God the true Messiah promised in the Scripture Thus Devils and Hypocrites may confesse Christ formally dogmatically in words Tit. 1. 16. and in opinion they know him Luke 4. 41. But this Assenting knowing or confessing of Christ may be without all Communion with God and Christ. 2. Fiducial arising not onely from the Assenting but also from the Applying act of faith Confessing Christ with confidence and trust in him for salvation thus hypocrites and devils cannot confesse him This is here meant He that fiducially thus confesseth Jesus Christ 1. He assents to the truth of all Gods Record touching Christ 1 John 5. 10 11. 2. He applies Christ to himself rests and lives upon him according to that Record John 1. 11 12. Gal. 2. 20. Peter as was formerly noted out of Augustine confessed Christ that be might embrace him the devils confessed him that he might depart from them It is one thing to confesse Christ to retaine him another to repell him Notes of true Applying faith See in Chap. 2. Sign 2. p. 25 c. 3. He confesseth Christ thus applied not only verbally in words but really in deeds also Tit. 1. 16. Matth. 7. 21. observeth his Commandements This is saith Cyprian to be a true Confessor of the Lord this is to be a Martyr of Christ to keep the solid firmnesse of his truth inviolate in all things not to be a Martyr for the Lord and endeavour to destroy the Precepts of the Lord. 4. He confesseth Christ even unto sufferings and unto death Acts 20. 23 24. 21. 13. Revel 2. 13. In this regard Cyprian applauds the courage and constancy of the Saints and Confessors of Christ in his time That among the various and exquisite torments of the secular power the body being tortured tormented and butchered yet they confessed Christ with a free though a departing spirit IV. Fourthly Not doing or practising of sin is a signe of Communion with God Whosoever abideth in him there 's Communion with God sinneth not whosoever sinneth hath not seen him neither known him He that committeth sin is of the devill for the devil sinneth from the beginning 1 John 3. 6 8. Consider now whether thou art a Practioner in sin Signes of doing or practising of sinne as also what a vast difference there is betwixt the sinning of the regenerate and the unregenerate See in Chap. II. Sign III. p. â—…9 to 60. V. Fifthly Unfeigned lobe to God and dwelling therein discovers to us our true Communion with God And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him 1 John 4. 16. God is love what more precious He that dwells in love dwelleth in God what more gracious and God in him what more glorious Love to God is a Signe not only of Gods cohabitation with us but of his and our mutual inhabitation in one another There 's Communion Habitual dwelling in the love of God must needs be an indication of our Communion with God For 1. Our true love to God denotes a Reciprocation of mutual affections betwixt God and us For we love him because he first loved us 1 Joh. 4. 19. 2. Our true love to God implies consequently a Reciprocation of the genuine fruits and effects of love mutually God loves us and redeems calls adopts sanctifies justifies glorifies us we love God and trust in him fear him obey him c. both these import spiritual communion with God Admirably speaks Bernard of this love and this communion Love makes thee the house of the Lord and the Lord thine house Love is an happy artificer which can make such an house for its Maker This house consists not of lime and brick nor stone nor wood nor gold nor silver nor precious stone It surpasseth all gold and silver Honey is but wormwood to its sweetnesse In this house the blinde have sight the lame walke the crooked are made straight the infirme have health the dead have Resurrection and all enterers happinesse But how may we know that we truly dwell in Gods love Answ. By these ensuing Signes viz. 1. When we love God with an intensive love viz. with all that is within us Luk. 10. 27. 2. When we love God with a predominant love that supereminently overcomes our love to all other objects besides God Psal. 97. 10. Matth. 10. 37. compared with Luke 14. 26. Rev. 12. 11. 3. When we love him obedientially so as willingly to do any thing at his Command Iohn 14. 15 21 23. 1 Iohn 5. 3. 2 Cor. 5. 14. 4. When we love him invincibly so that our love cannot be quenched or conquered but we are ready to endure any thing for his glory Cant. 8. 6 7. Acts 20. 23 24. 21. 13. 5. When we love him continually in incorruption as the Original signifies Eph. 6. 24. when our love is like heart of Oak or Cedar will not worm eat rot or putrefie but constantly persevere incorruptible VI. Sixthly Walking in light and not in darknesse evidenceth our Communion with God God is light and in him is no darkness at all If we say that we have fellowship with him and walk in darknesse we lie and do not tâ—…e truth But if we walk in the light as he is in the light we have fellowship one with another viz. God with us and we with God And the blood of Iesus Christ his Son cleanseth ne from all sin 1 John 1. 5 6 7. There 's 1. A darknesse of grosse ignorance and error Eph. 4. 18. 2. A darknesse of sinfulnesse or sinful misery Eph. 5. 8. Acts 26. 18. Habitually to walk on in these argues the want of Communion with God who is purest light without all darkness whatsoever In vaine for such to pretend they have Communion with God Signes of walking in light not in darknesse 1. When we are effectually translated from darkness to light This is presupposed for till a man be brought from natural state of darknesse to a supernatural state of light there can be no walking in light Acts 26. 18. Col. 1. 13. Eph. 5. 8. 2. When we cast off the works of darkness and put on the Armour of light Rom. 13. 12 to the end When we bring forth the fruit of light as some Original Greek Copies read it Eph. 5. 9. 3. When
Grace 2. Horrâ—… contempt and malice against the Son of God 3. Violent persecution of the way of Christianity These are the particulars in this Description let us briefly consider how clearly they are grounded on Scripture and then we shall see that in Scripture sense this is the true nature of the sinne against the Holy Ghost I. The generall nature of this sin against the Holy Ghost viz. A falling away or an Apostasy There 's a manifold falling away as 1. From truth to errour and heresie Gal. 1. 6 7. and 3. 1. 2 Thess. 2. 10 11. 1 Tim. 1. 19 20. 2. From purity of worship to superstition and idolatry as Israel often fell in the dayes of Aaron Exod. 32. of the Iudges of the Kings c. See Acts 7. 39 to 44. 3. From some holy degrees and heroick perfections of first love to carnal sluggishnesse remissenesse and negligence As the Angel of Ephesus Rev. 2. 4 c. the Church her selfe Cant. 5. 2 3 4. Or into some erroneous offences as sometimes the dear servants of God fell as David Peter c. 4. From temporary faith and professions to loosenesse and profanenesse worldlinesse c. As the bearers compared to the stony ground Matth. 13. 20 21 Luk. 8. 6 13. Yea all the ground save the good ground fell away 5. From all truth common-graces and all profession of them to a malicious obstinate and incurable opposition thereof And this is that notorious Apostasy and sin against the Holy Ghost Now there being many sorts of falling away This sin is ranked among Apostasies for the generall nature of it for herein it agrees with them That the sin againg the Holy Ghost is an Apostasy or falling away is plaine in Scriptures that speake particularly of this sin Such as commit this sin are said to sin wilfully after they have received the knowledge of the truth Heb. 10. 25. There 's a falling away intimated viz. After truth knowne and professed a wilfull sinning against that truth yea a forsaking of publick Assemblies verse 24. So dangerous it is to make separations from the Church of Christ and to fall off from Communion with true Church-Assemblies that it fearfully prepares and disposes to this great sin yea they that commit this sinne are expressely said to fall away for it is impossible for those who were once enlightened If they shall fall away c. Heb. 6. 4 5 6. So that the generall nature of this sin is Apostasy or falling away Apostates and Backsliders they are in the highest degree that sin this sin How dreadfull is the sin of Apostasy 1. Sharply threatned of God Prov. 14. 14. Heb. 10. 38 39. And 2. Severely plagued Matth 12. 43 44 45. compared with 2. Pet. 2. 20 21 22. II. The more speciall Nature of this Sin against the Holy Ghost whereby it 's distinguished from other sins is considerable in the 1 Subject 2 Properties and 3 Termes of this Apostasy 1. The peculiar Subject of Apostatizing or falling away is Hypocriticall professours viz. Hypocriticall false-hearted professours of Christianity in the bosome of the Church who have received some large measure of illumination and common gifts or graces of the Holy Ghost These are the men who not having a true foundation of grace are in greatest and neerest hazard of any other of falling into the Sin against the Holy Ghost by their Apostasy For 1. No other sort of persons are in this hazzard and danger as was evidenced afore Sect. 1. pag. 62 c. 2. Scripture plainly teacheth us that Hypocriticall professours especially those that have attained the highest formal perfections and temporary accomplishments from the Holy Ghost are the very persons that commit this sin Who were they that our Saviour so warnes of their blaspheming of the Holy Ghost But the Pharisees Maâ—…th 12. 24 25 31 32. And the Scribes Mark 3. 22 28 29. And what were the Scribes and Pharisees but notorious Hepocrites Mat. 5. 20. 23. 13 14 15. 23 25 27 29. Who were those whom the Apostle intimates to be likely to sin this sin but such as were once enlightened and have tasted of the heavenly gift were made pâ—…rtakers of the H. Ghost and have tasted the good word of God and the powers of the world to come Heb. 6. 4 5 6. Who also forsaking the publique Church Assemblies sin wilfully after they have received the knowledge of the Truth and after they have been sanctifyed with the blood of the Covenant Heb. 10. 25. 26 29. How sanctified Not inwardly truly and savingly sanctified as Interpreters observe but only externally seemingly and in appearance consisting in externall profession of faith participation of the Sacraments wherby they were visibly severed from Pagans and Heathens reputed in the judgment of charity Christians Now all these qualifications raise a man no higher then to the pitch of formall Hypocrites or Hypocriticall professours And yet these are the very men who sin against the Holy Ghost Not that all such Hypocrites run into this sinne but that none but such Hypocrites thus sin Convenit soliâ—…sed non omni Prop. secundo modo This is the subject sinning or falling-away 2. The properties of this falling-away which render it the most dangerous and pernicious Apostasy in the world are these three It is 1. Universall 2. Finall and 3. Wilfull or Malicious 1. An universall Apostasy or falling-away This is a first property of this Sinne against the Holy Ghost This the height of a Apostasy that it is Universall Partiall particular fallings away from some truths onely to some errours from some degrees of profession of grace of obedience onely to some graduall defects or decayes therein c. may befall a Daid a Peter or the exellentest Saint unglorifyed and yet be pardonable but this unpardonable Sin is a Totall absolute universall falling-away Universall both in respect of the 1. Truth and 2 Graces of the Holy Ghost They that sinne against the Holy Ghost they fall away both from the 1. Profession and 2. Approbation of all 1. Truth and 2 Grace once received and professed Possibly there may remaine in them some principle of truth as That God is that Iesus Christ is that there shall be a judgment that there shall be another life after this c. Some reliques also of common grace may remaine in them un obliterated irritating and aggravating their malice and wickednesse so much the more as some beams of illumination and conviction which they would faine totally extinguish being full of vexation and madnesse at themselves that they know so much but it 's one thing to have these remaining in them another thing to professe them and approve them Now that this their falling-away is so universall is notably hinted to us Heb. 6. 1 to 7. For first here the principles of Christianity or the fundamentall Doctrines of Christ are summarily enumerated viz. 1. Repentance from dead workes 2. Faith towards God 3. The Doctrine
because he kept Gods Commandements Psal. 119. 98 99 100. They that truly know God cannot choose but keep his Commandements For they know 1. The Authority of God commanding to be supream Iam. 4. 12. 2. The holinesse justnesse and goodnesse of Gods lawes commanded Rom. 7. 12. 3. The greatness of Gods rewards in keeping of them Psal. 19. 11. Deut. 28. 1 to 15. 4. The seventy of Gods wrath against the wilfull breakers of them Deut. 28. 15 to the end For clearing the Evidence consider 1. What is meant by knowledge of God 2. What by keeping his Commandements 3. Signes of this keeping Gods Commandements I. Knowledge of God and of Christ is either 1. Both true and perfect whereby God is clearly known thus none know God in this life but Christ the Sonne Matth. 11. 27. In the life to come all the Elect shall thus know God 1 Ioh. 3. 2. 2. Nor true nor perfect in reference to him that knowes but dubious uncertaine hypocriticall and common to Reprobates which is rather an opinion then a knowledge of God 1 Cor. 〈◊〉 14. 3. True but â—…mperfect whereby all regenerate persons do truly though weakly know God in this life Ier. 31. 34. Iohn 6. 45. 1 Cor. 13. 9. 12. Here understand the last sort of knowledge II. Keeping of Gods Commandements flowes originally from the true knowledge of God For we so farre act as we affect or love we so farre love as we know Hence from this threefold knowledge ariseth a threefold obedience viz. 1. Both true and perfect Only by Christ on earth by Saints and Angels in heaven Phil. 2. 8. Mat. 6 10. 2. Nor true nor perfect as the obedience of hypocrites and carnall men who if they saile not in the matter of obedience yet they still faile in the ground manner and end of obedience Rom. 8. 8. Heb. 11. 6. 3. True and sincere but imperfect by Saints on earth who for matter ground manner and end of obedience are sincere the bent and maine disposition of their hearts upright and unfeigned notwithstanding there be some graduall infirmities and imperfections As Zachariah and Elizabeth walked in all the Commandements of God blamelesse Luk. 1. 6. Here understand this third sort of keeping Gods Commandements to be a signe of true knowledge of God III. Signes of true keeping Gods Commandments whence we may know that we truly know God 1. The Law and Commandements of God are written in the heart of that person that truly keeps them Ier. 31. 33. Psal. 40. 7 8. The heart within answers to the Commandements without As a Book written answers to his minde that writes it As the impression on the wax answers to the character engraven on the Seale c. 2. The inward man viz. the sanctified minde and will and the fixed disposition of them delight in the Law and Commandements of God though that other law in the members rebell against it Rom. 7. 18 21 22 23 25. How did David delight in Gods laws Psal 119. 97. Delightfull loving cordiall obedience is the truest keeping of Gods Commandements They are farre from keeping Gods Commandements whose mindes are enmity against Gods Law Rom. 8. 7. 3. Turning from every evillway for the keeping of Gods Word Psal. 119. 101. 4. Obeying Gods Commandements Evangelically for substance and circumstance as he requires For Matter what he requires Iohn 1. 5. 14. For Ground and root of obedience 1 Tim. 1. 5. For Manner how he requires Iohn 4. 24. For end which we should aime at in all obedience 1 Cor. 10. 32. 5. Universall unlimited respect to all Gods Commandements one as well as another Psal. 119. 6. Iam. 2. 10 11. As Caleb Numb 14. 24. As Zachariah and Elizabeth kept all Luke 1. 6. 6. Constancy and Perseverance in keeping Gods Commandements Psal. 1. 2 3 and 119. 20. I have inclined my heart to do thy statutes alway unto the end Psal. 119. 112. II. Secondly Not sinning or Deniall renouncing of sinne aright evidenceth wee know God aright They that commit sinne are grossely ignorant of God Whosoever sinneth hath not seen him neither known him 1 Joh. 3. 6. This particular of not sinning as the property of the regenerate Together with the distinctive differences betwixt the sinning of the regenerate and of unregenerate persons See fully opened Chap. 2. Evidence 3. pag. 29 to p. 60. III. Thirdly A right entertaining and hearkening to the true Apostolicall doctrine is a notable evidence of the true knowledge of God in us as the listening to false Teachers and doctrines rejecting the true is a signe of ignorance of God and of a carnall state They viz. Anti-Christian Teachers v. 3. are of the world therefore speak they of the world and the world heareth them We are of God He that knoweth God heareth us He that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of errour 1 John 4. 5 6. Signes of right entertaining and hearkning to true Apostolical doctrine 1. When we entertaine their doctrine discerningly distinguishing and discriminating by help of Scriptures their sound doctrine from all unsound opinions divers and strange Doctrines of false teachers Heb. 5. 14. 1 Ioh. 4. 1. Act. 17. 11. Rev. 2. 2. 2. When discerning their doctrine we entertaine it believingly the Word being mingled contempered or united with faith in the hearers Heb. 4. 2. 3. When we entertaine it readily with all readinesse of minde Act. 17. 11. 4. When we entertaine it reverentially with awfull trembling at it as the Word of God Isa. 66. 2. 1 Thes. 2. 13. 5. When we entertaine it with a singular love affectionatenesse ond estimation Gal. 4. 13 14 15. contrary is that in 2 Thes. 2. 10 11. 6. When we entertaine it obedientially obeying from the heart that forme of doctrine unto which we are delivered Rom. 6. 17. being conformed yea transformed by the doctrine received yielding prosessed subjection to the Gospel 2 Cor. 9. 13. 7. When we so receive it as to retaine it firmly not leaking or letting it slip Heb. 2. 1. 1 Thes. 5. 20 21. IV. Finally Mutuall Reciprocall Brotherly love Evinceth that we know God aright Beloved let us love one another for love is of God and every one that loveth is borne of God and knoweth God He that loveth not knoweth not God for God is love 1 John 4. 7 8. He must needs know God that truly loves his brother the childe of God For 1. He that loves his brother is borne of God 1 Iohn 4. 7. and 3. 10 14. and he that is borne of God among other graces infused hath illumination whereby he knowes God 2. He that loves his brother truly knowes Gods image in his brother how lovely it is in him and therefore loves him 1 Iohn 5. 1. 3. He that loves his brother knows Gods Authority in his Command And this Commandement we have from him that he who loveth God love his brother also 1 Joh.