Chapter III.
Unto whom the Holy Spirit is promised and given as a comforter, or the object of his acting in this office.
We have considered the promise of Christ to send the Holy Spirit to be the comforter of the church, and unto that end to abide with them forever. The nature also of that office and work, in general, which hereon he undertakes and dischargeth, with the properties of them, have been declared. Our next inquiry is, unto whom this promise is made, and towards whom it is infallibly fulfilled. How and unto what ends, in what order, as unto his effects and operations, the Holy Spirit is promised unto any persons and received by them, hath been already declared in our former discourses, book iv. chap. iii.1 We shall, therefore, here only declare in particular whom he is promised unto and received by as a comforter; and this is to all, and only unto, believers, — those who are actually so. All his operations required unto the making of them so to be are antecedent hereunto; for the promise of him unto this end, wherever it is recorded, is made directly unto them, and unto them it is confined. Immediately it was given unto the apostles, but it was not given unto them as apostles, but as believers and disciples of Christ, with a particular respect unto the difficulties and causes of disconsolation which they were under or should meet withal upon the account of their being so. See the promises unto this purpose expressly, John xiv. 16, 17, 26, xv. 26, xvi. 7, 8. And it is declared withal that the world, which in that place is opposed unto them that do believe, cannot receive him, chap. xiv. 17. Other effectual operations he hath upon the world, for their conviction and the conversion of many of them; but as a Spirit of consolation he is neither promised unto them nor can they receive him, until other gracious acts of his have passed on their souls. Besides, we shall see that all his actings and effects as a comforter are confined unto them that believe, and do all suppose saving faith as antecedent unto them.
And this is the great fundamental privilege of true believers, whereby, through the grace of our Lord Jesus Christ, they are exalted above all other persons in this world. And this will the more evidently appear when we shall consider those especial operations, acts, and effects, whereby consolation is administered unto them. That the life of man is the subject of innumerable troubles is made evident and uncontrollable by catholic experience. That "man is born to trouble as the sparks fly upward," has been the constant acknowledgment of all that have been wise in all ages. And those who have designed to drown the sense of them in security and sensuality of life have been ever looked on as greatly exorbitant from the principles of nature and dictates of reason, voluntarily degenerating into the condition of creatures brutish and irrational. Others, who will not forego the privilege of their being, have always made it a principal inquiry how or whence they might take and receive relief and comfort for their supportment against their unavoidable troubles, sorrows, and disconsolation; yea, it is natural and necessary unto all men so to do. All men cannot but seek after rest and peace, not only out of choice but instinct of nature, trouble and sorrow being diametrically contrary unto it in its being, and tending unto its dissolution. Wherefore, they all naturally seek for consolation: Hence the best and most useful part of the old philosophy consisted in the prescription of the ways and means of comforting and supporting the minds of men against things noxious and grievous to nature, with the sorrows which ensue thereon; and the topics they had found out unto this purpose were not to be despised where men are destitute of spiritual light and supernatural revelation. Neither did the wisdom or reason of man ever arise unto any thing more useful in this world than to discover any rational considerations that might allay the sorrows or relieve the minds of them that are disconsolate: for things that are really grievous unto the generality of mankind do outweigh all the real satisfaction which this life and world can afford; and to place either satisfaction or relief in the pursuit of sensual lusts is brutish. But yet what did all the spring and well-heads of rational and philosophical consolation rise unto? what refreshment did their streams afford? The utmost they attained unto was but to confirm and make obstinate the minds of men in a fancy, an opinion, or persuasion, contrary unto what they felt and had experience of; for what they contended for was but this, that the consideration of the common lot of mankind, the unavoidableness of grieving accidents, the shortness of human life, the true exercise of reason upon more noble objects, with others of the like nature, should satisfy men that the things which they endured were not evil or grievous.
But what doth all this amount unto in comparison of this privilege of believers, of this provision made for them in all their disconsolations, by Him in whom they do believe? This is a relief that never entered into the heart of man to think of or conceive. Nor can it be understood by any but those by whom it is enjoyed; for the world, as our Saviour testifies, neither knoweth this Spirit nor can receive him; — and, therefore, what is spoken of him and this work of his is looked on as a fancy or the shadow of a dream. And although the Sun of Righteousness be risen in this matter, and shines on all that dwell in the land of Goshen, yet those that abide still in Egypt make use only of their lanterns. But those who are really partakers of this privilege do know in some measure what they do enjoy, although they are not able to comprehend it in its excellency, nor value it in a due manner; for how can the heart of man, or our poor weak understandings, fully conceive this glorious mystery of sending the Holy Ghost to be our comforter? Only they receive it by faith, and have experience of it in its effects. There is, in my judgment, an unspeakable privilege of those who are believers, antecedent unto their believing, as they are elect, — namely, that Christ died in their stead alone. But this is like the wells which Isaac's servants digged, that the Philistines strove about as those which belonged unto them, which, though fresh, useful springs in themselves, caused them to be called Esek and Sitnah, [that is, contention and hatred.] Mighty strivings there are to break down the enclosure of this privilege, and lay it common unto all the world, that is, indeed, waste and useless; for it is contended that the Lord Christ died equally for all and every one of mankind, for believers and unbelievers, for those that are saved and those that are damned. And to this purpose many pretences are pleaded to show how the most of them for whom Christ died have no real benefit by his death, nor is any thing required in them to evidence that they have an interest therein. But this privilege we now treat of is like the well Rehoboth [that is, room]; Isaac kept it unto himself, and the Philistines strove not about it. None contend that the Spirit is a comforter unto any but believers; therefore is it by the world despised and reproached, because they have no interest in it, nor have the least pretence to strive about it. Did believers, therefore, duly consider how they are advanced hereby, through the love and care of Jesus Christ, into an inexpressible dignity above the residue of mankind, they would more rejoice in it than in all that this world can supply them withal. But we must proceed.
It appears, from what hath been discoursed, that this is not the first saving work of the Holy Spirit on the souls of men. Regeneration and habitual sanctification do always precede it. He comforteth none but those whom he hath before sanctified. Nor are any other but such capable of his consolations; there is nothing in them that can discern his acting, or value what he doth of this kind. And this is the true reason why the whole work of the Holy Spirit as a comforter, wherein consists the accomplishment of the most glorious promise that ever Christ made to his church, and the greatest evidence of his continued care thereof, is so neglected, yea, despised, amongst the generality of professed Christians; — a great evidence of the apostatized state of Christianity. They can have no concern in any work of his but in its proper order. If men be not first sanctified by him, they can never be comforted by him; and they will themselves prefer in their troubles any natural reliefs before the best and highest of his consolations; for however they may be proposed unto them, however they may be instructed in the nature, ways, and means of them, yet they belong not unto them, and why should they value that which is not theirs? The world cannot receive him. He worketh on the world for conviction, John xvi. 8, and on the elect for conversion, John iii. 8; but none can receive him as a comforter but believers Therefore is this whole work of the Holy Spirit little taken notice of by the most, and despised by many. Yet is it nevertheless glorious in itself, being fully declared in the Scripture, nor the less useful to the church, being testified unto by the experience of them that truly believe.
That which remaineth for the full declaration of this office and work of the Holy Ghost, is the consideration of those acts of his which belong properly thereunto, and of those privileges whereof believers are made partakers thereby. And whereas many blessed mysteries of evangelical truth are contained herein, they would require much time and diligence in their explanation. But as to the most of them, according unto the measure of light and experience which I have attained, I have prevented myself the handling of them in this place; for I have spoken already unto most of them in two other discourses, the one concerning the perseverance of true believers,2 and the other of our communion with God,3 and of the Holy Spirit in particular. As, therefore, I shall be sparing in the repetition of what is already in them proposed unto public view, so it is not much that I shall add thereunto. Yet what is necessary unto our present design must not be wholly omitted, especially seeing I find that farther light and evidence may be added unto our former endeavours in this kind.
Chapter IV.
Inhabitation of the Spirit the first thing promised.
The first thing which the Comforter is promised for unto believers is, that he should dwell in them; which is their great fundamental privilege, and whereon all others do depend. This, therefore, must in the first place be inquired into.
The inhabitation of the Spirit in believers is among those things which we ought, as to the nature or being of it, firmly to believe, but as to the manner of it cannot fully conceive. Nor can this be the least impeachment of its truth unto any who assent unto the gospel, wherein we have sundry things proposed as objects of our faith which our reason cannot comprehend. We shall, therefore, assert no more in this matter but what the Scripture directly and expressly goeth before us in. And where we have the express letter of the Scripture for our warrant we are eternally safe, whilst we affix no sense thereunto that is absolutely repugnant unto reason or contrary unto more plain testimonies in other places. Wherefore, to make plain what we intend herein, the ensuing observations must be premised.
First, This personal inhabitation of the Holy Spirit in believers is distinct and different from his essential omnipresence, whereby he is in all things. Omnipresence is essential; inhabitation is personal. Omnipresence is a necessary property of his nature, and so not of him as a distinct person in the Trinity, but as God essentially, one and the same in being and substance with the Father and the Son. To be everywhere, to fill all things, to be present with them or in-distant from them, always equally existing in the power of an infinite being, is an inseparable property of the divine nature as such; but this inhabitation is personal, or what belongs unto him distinctly as the Holy Ghost. Besides, it is voluntary, and that which might not have been; whence it is the subject of a free promise of God, and wholly depends on a free act of the will of the Holy Spirit himself.
Secondly, It is not a presence by virtue of a metonymical denomination, or an expression of the cause for the effect, that is intended. The meaning of this promise, "The Spirit shall dwell in you," is not "He shall work graciously in you," for this he can without any especial presence, — being essentially everywhere, he can work where and how he pleaseth without any especial presence; — but it is the Spirit himself that is promised, and his presence in an especial manner, and an especial manner of that presence, "He shall be in you, and dwell in you," as we shall see. The only inquiry in this matter is, whether the Holy Spirit himself be promised unto believers, or only his grace, which we shall immediately inquire into.
Thirdly, The dwelling of the person of the Holy Spirit in the persons of believers, of what nature soever it be, doth not effect a personal union between them. That which we call a personal union is the union of diverse natures in the same person; and there can be but one person by virtue of this union. Such is the hypostatical union in the person of the Son of God. It was our nature he assumed, and not the person of any. And it was impossible he should so assume any more but in one individual instance; for if he could have assumed another individual being of our nature, then it must differ personally from that which he did assume, for there is nothing that differs one man from another but a distinct personal subsistence of each. And it implies the highest contradiction that the Son of God could be hypostatically united unto more than one; for if they are more than one, they must be more persons than one; and many persons cannot be hypostatically united, for that is to be one person, and no more. There may be a manifold union, mystical and moral, of divers, of many persons, but a personal union there cannot be of any thing but of distinct natures. And as the Son of God could not assume many persons, so supposing that human nature which he did unite to himself to have been a person, — that is, to have had a distinct subsistence of its own antecedent unto its union, Band there could have been no personal union between it and the Son of God; for the Son of God was a distinct person, and if the human nature had been so too, there would have been two persons still, and so no personal union. Nor can it be said that although the human nature of Christ was a person in itself, yet it ceased so to be upon its union with the divine, and so two persons were conjoined and compounded into one: for if ever human nature have in any instance a personal subsistence of its own, it cannot be separated from it without the destruction and annihilation of the individual; for to suppose otherwise is to make it to continue what it was and not what it was; for it is what it is, distinct from all other individuals, by virtue of its personality. Wherefore, upon this inhabitation of the Spirit, whereinsoever it doth consist, there is no personal union ensuing between him and believers, nor is it possible that any such thing should be; for he and they are distinct persons, and must eternally abide so whilst their natures are distinct. It is only the assumption of our nature into union with the Son of God antecedent unto any individual personal subsistence of its own that can constitute such a union.
Fourthly, The union and relation that ensues on this inhabitation of the Spirit is not immediate between him and believers, but between them and Jesus Christ; for he is sent to dwell in them by Christ, in his name, as his Spirit, to supply his room in love and grace towards them, making use of his things in all his effects and operations unto his glory. Hence, I say, is the union of believers with Christ by the Spirit, and not with the Spirit himself; for this Holy Spirit dwelling in the human nature of Christ, manifesting and acting himself in all fullness therein, as hath been declared, being sent by him to dwell in like manner and act in a limited measure in all believers, there is a mystical union thence arising between them, whereof the Spirit is the bond and vital principle.
On these considerations, I say, it is the person of the Holy Ghost that is promised unto believers, and not only the effects of his grace and power; and his person it is that always dwelleth in them. And as this, on the one hand, is an argument of his infinite condescension in complying with this part of his office and work, to be sent by the Father and Son to dwell in believers; so it is an evident demonstration of his eternal deity, that the one and self-same person should at the same time inhabit so many thousands of distinct persons as are or were at any time of believers in the world, — which is fondness to imagine concerning any one that is not absolutely infinite. And, therefore, that which some oppose as unmeet for him, and beneath his glory, namely, this his inhabitation in the saints of God, is a most illustrious and incontrollable demonstration of his eternal glory: for none but he who is absolutely immense in his nature and omnipresence can be so present with and indistant from all believers in the world; and none but he whose person, by virtue of his nature, is infinite, can personally equally inhabit in them all An infinite nature and person is required hereunto. And in the consideration of the incomprehensibility thereof are we to acquiesce as to the manner of his inhabitation, which we cannot conceive.
1. There are very many promises in the Old Testament that God would thus give the Holy Spirit in and by virtue of the new covenant, as Ezek. xxxvi. 27, Isa. lix. 21, Prov. i. 23. And in every place God calls this promised Spirit, and as promised, his Spirit, "My Spirit;" which precisely denotes the person of the Spirit himself. It is generally apprehended, I confess, that in these promises the Holy Spirit is intended only as unto his gracious effects and operations, but not as to any personal inhabitation. And I should not much contend upon these promises only, although in some of them his person, as promised, be expressly distinguished from all his gracious effects, but that the exposition which is given of them in their accomplishment under the New Testament will not allow us so to judge of them; for, —
2. We are directed to pray for the Holy Spirit, and assured that God will give him unto them that ask of him in a due manner, Luke xi. 13. If these words must be expounded metonymically, and not properly, it must be because either, — (1.) They agree not in the letter with other testimonies of Scripture; or, (2.) contain some sense absurd and unreasonable; or, (3.) that which is contrary unto the experience of them that believe. The first cannot he said, for other testimonies innumerable concur with it; nor the second, as we shall show; and as for the third, it is that whose contrary we prove. What is it that believers intend in that request? I suppose I may say that there is no one petition wherein they are more intense and earnest, nor which they more frequently insist upon. As David prayed that "God would not take his Holy Spirit from him," Ps. li. 11, so do they that God would bestow him on them; for this they do, and ought to do, even after they have received him. His continuance with him, his evidencing and manifestation of himself in and to them, are the design of their continual supplications for him. Is it merely external operations of the Spirit in grace that they desire herein? Do they not always pray for his ineffable presence and inhabitation? Will any thoughts of grace or mercy relieve or satisfy them if once they apprehend that the Holy Spirit is not in them or doth not dwell with them? Although they are not able to form any conception in their minds of the manner of his presence and residence in them, yet is it that which they pray for, and without the apprehension whereof by faith they can have neither peace nor consolation. The promise hereof being confined unto believers, those that are truly and really so, as we showed before, it is their experience whereby its accomplishment is to be judged, and not the presumption of such by whom both the Spirit himself and his whole work is despised.
3. And this inhabitation is that which principally our Lord Jesus Christ directeth his disciples to expect in the promise of him: "He dwelleth with you, and shall be in you," John xiv. 17. He doth so who is the "Comforter;" or, as it is emphatically expressed, chap. xvi. 13, "The Spirit of truth." He is promised unto and he inhabits them that do believe. So it is expressly affirmed towards all that are partakers of this promise: Rom. viii. 9, "Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." Verse 11, "If the Spirit of him that raised up Jesus from the dead dwell in you." "The Holy Spirit dwelleth in us," 2 Tim. i. 14. "Greater is he that is in you, than he that is in the world," 1 John iv. 4. And many other express testimonies there are unto the same purpose. And whereas the subject of these promises and propositions is the Holy Ghost himself, the person of the Holy Ghost, and that so expressed as not to leave any pretence for any thing else, and not his person, to be intended; and whereas nothing is ascribed unto him that is unreasonable, inconvenient unto him in the discharge of his office, or inconsistent with any of his divine perfections, but rather what is every way suitable unto his work, and evidently demonstrative of his divine nature and subsistence, — it is both irrational and unsuitable unto the economy of divine grace to wrest these expressions unto a lower, meaner, figurative signification. And I am persuaded that it is contrary to the faith of the catholic church of true believers so to do: for however some of them may not have exercised their minds about the manner of the abode of the Holy Spirit with the church; and some of them, when they hear of his personal indwelling, wherein they have not been duly instructed, do fear, it may be, that indeed that cannot be which they cannot comprehend, and that some evil consequences may ensue upon the admittance of it, although they cannot say what they are; yet it is with them all even an article of faith that the "Holy Ghost dwelleth in the church," — that is, in them that truly believe, — and herein have they an apprehension of such a personal presence of his as they cannot conceive. This, therefore, being so expressly, so frequently affirmed in the Scripture, and the comfort of the church, which depends thereon, being singular and eminent, it is unto me an important article of evangelical truth.
4. Although all the principal actings of the Holy Spirit in us and towards us as a comforter do depend on this head, or flow from this spring of his inhabitation, yet, in the confirmation of its truth, I shall here name one or two by which itself is evidenced and its benefits unto the church declared:—
(1.) This is the spring of his gracious operations in us. So our Saviour himself declares: "The water that I shall give him shall be in him a well of water springing up into everlasting life," John iv. 14. The water here promised is the Holy Spirit, called the "gift of God," verse 10. This is evident from that parallel place, chap. vii. 38, 39, where this living water is plainly declared to be the Holy Ghost. And this water which is given unto any is to be in him, and there to abide; which is but a metaphorical expression for the inhabitation of the Spirit, for it is to be in him as a well, as a living fountain, which cannot be spoken of any gracious habit whatever. No quality in our minds can be a spring of living water. Besides, all gracious habits are effects of the operation of the Holy Spirit; and therefore they are not the well itself, but belong unto the springing of it up in living water. So is the Spirit in his indwelling distinguished from all his evangelical operations of grace, as the well is distinct from the streams that flow from it. And as it is natural and easy for a spring of living water to bubble up and put forth refreshing streams, so it belongs unto the consolation of believers to know how easy it is unto the Holy Spirit, how ready he is, on the account of his gracious inhabitation, to carry on and perfect the work of grace, holiness, and sanctification in them. And what instruction they may take for their own deportment towards him may be afterwards spoken unto. So in many other places is his presence with us (which we have proved to be by the way of gracious inhabitation) proposed as the cause and spring of all his gracious operations, and so distinct from them. So, "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us," Rom. v. 5; "The Spirit of God that dwelleth in you shall quicken your mortal bodies," chap. viii. 11; "The Spirit itself beareth witness with our spirit, that we are the children of God," verse 16: which places have been elsewhere explained and vindicated.
(2.) This is the hidden spring and cause of that inexpressible distance and difference that is between believers and the rest of the world. Our apostle tells us that the "life" of believers is "hid with Christ in God," Col. iii. 3. A blessed life they have whilst they are here, dead to the world, and as dead in the world, — a life that will issue in eternal glory! But no such thing appears, no lustre of it is cast abroad into the eyes of men. "True," saith the apostle, "for it is hid with Christ in God.'?" It is so both in its causes, nature, operations, and means of preservation. But by this hidden life it is that they are differenced from the perishing world. And it will not be denied, as I suppose, that this difference is real and great; for those who believe do enjoy the especial love and favour of God, whereas those who do not are "under the curse," and "the wrath of God abideth on them." They are "alive unto God," but these are "dead in trespasses and sins." And if men will not believe that there is so inexpressible a difference between them in this world, they will be forced to confess it at the last day, when the decretory sentences of, "Come, ye blessed," and "Go, ye cursed," shall be openly denounced. But, for the most part, there is no visible cause in the eyes of the world of this inexpressible and eternal difference between these two sorts of persons; for besides that, for the most part, the world doth judge amiss of all that believers are and do, and doth rather, through an inbred enmity, working by wicked and foolish surmises, suppose them to be the worst than absolutely the best of men, there is not, for the most part, such a visible, manifest difference in outward actions and duties, — on which alone a judgment may be passed in man's day, — as to be a just foundation of believing so unspeakable a difference between their persons as is spoken of. There is a difference in their works, which indeed ought to be far greater than it is, and so a greater testimony is given to the righteousness of God,1 John iii. 12; there is yet a greater difference in internal, habitual grace, whereby the minds of believers are transformed initially into the image of God, Tit. i. 15; — but these things will not bear the weight of this inconceivable distance. Principally, therefore, it depends hereon, — namely, the inhabitation of the Spirit in them that believe. The great difference between the two houses that Solomon built was, that God dwelt in the one, and he himself in the other. Though any two houses, as unto their outward fabric, make the same appearance, yet if the king dwell in the one and a robber in the other, the one may be a palace and the other a den. It is this inhabitation of the Spirit whereon all the privileges of believers do immediately depend, and all the advantages which they have above the men of the world. And the difference which is made hereby or ensueth hereon is so inconceivably great, as that a sufficient reason may thence be given of all the excellent things which are spoken of them who are partakers of it.
Chapter V.
Particular actings of the Holy Spirit as a comforter — how he is an unction.
The especial actings of the Holy Spirit towards believers as their comforter, with the privileges and advantages which by them they are made partakers of, have been severally spoken unto by many, and I have also in other discourses had occasion to treat concerning some of them. I shall, therefore, be the more brief in the present discourse of them, and, waiving things commonly known and received, shall endeavour to state right conceptions of them, and to add farther light unto what hath been already received.
The First of this sort which we shall mention, because, as I think, the first in order of nature, is the unction or anointing which believers have by him. So are they said to be "anointed," 2 Cor. i. 21; and, 1 John ii. 20, "Ye have to chrisma," an unction, an unguent, "from the Holy One." Verse 27, "The anointing which ye have received abideth in you;" and "the same anointing teacheth you of all things." What this chrisma is which we do receive, and wherein this anointing doth consist, we must, in the first place, inquire; for a distinct comprehension and knowledge of that which is so great a privilege, and of so much use unto us, is our duty and advantage. It is the more so, because by the most these things are neglected. That is an empty sound unto them which hath in itself the fullness of the blessing of the gospel of Christ. Some things there are which pretend unto this unction, or which some would have it to consist in, that we must remove out of our way, to render the truth more evident.
First, Some think that by this "unction" the doctrine of the gospel, or the truth itself, is intended. This Episcopius pleads for in his exposition of the place. That doctrine of the gospel which they had received was that which would preserve them from the seducers which in that place of the apostle, 1 John ii. 20, believers are warned to beware of. But neither the context nor the text will admit of this interpretation; for, — 1. The thing itself in question was the doctrine of the gospel. This the seducers pretended to be on their side, which the apostle denies. Now, although the doctrine itself was that whereby this difference was to be determined, yet is not the doctrine itself, but the advantage they had for the right understanding of it, that which is proposed for their relief and comfort. 2. This unction is said to "abide in them' who have received it; whereas we are said to abide in the doctrine or the truth, and not that in us properly. 3. This unction is said to "teach us all things," but the doctrine of the truth is that which we are taught, and there must be a difference between that which teacheth and that which is taught thereby. 4. Whereas, in all other places of the Scripture, either the Holy Ghost himself or some especial operation of his is hereby intended, there is no reason nor pretence of any to be taken from the words or context why another signification should be here imposed on that expression. 5. For the reason which he adds, that "there is no mention in any other place of Scripture of any peculiar internal act or work towards any persons, in their teaching or reception of the truth," it is so extremely remote from the truth, and is so directly opposite unto express testimonies almost innumerable, that I wonder how any man could be so forgetful as to affirm it. Let the reader satisfy himself in what hath been discoursed on the head of spiritual illumination.
Secondly, The testimony given by the Holy Ghost unto the truth of the gospel imparted unto them, is the exposition of this "unction" in the paraphrase of another. This testimony was by his miraculous operations, at his first effusion on the apostles. But neither can this be the mind of the Holy Ghost herein; for this unction which believers had is the same with their being anointed of God, 2 Cor. i. 21, and that was a privilege whereof they were all personally made partakers. So, also, is that which is here mentioned, — namely, that which was "in them," which "abode with them," and "taught them." Neither is this a tolerable exposition of these words, "Ye have an unction from the Holy One, abiding in you, teaching of you;' that is, Ye have heard of the miraculous operations of the Holy Ghost, in the confirmation of the gospel, giving testimony unto the truth."
Thirdly, It is to no purpose to examine the pretences of some of the Romanists, that respect is had herein to the chrism or unguent that they use in baptism, confirmation, and in their fictitious sacraments of order and extreme unction; for besides that all their unctions are inventions of their own, no institution of Christ, nor of any efficacy unto the ends for which this unction is granted unto believers, the more sober of their expositors take no notice of them on this occasion. Those who would know what respect they have thereunto may find it in the commentaries of [Cornelius] a Lapide on this place.
These apprehensions being removed, as no way suiting the mind of the Holy Ghost, nor expressing the privilege intended, nor the advantage which we have thereby, we shall follow the conduct of the Scripture in the investigation of the true nature of it. And to this end we may observe, —
1. That all persons and things that were dedicated or consecrated unto God under the Old Testament were anointed with material oil. So were the kings of the people of God, so were priests and prophets In like manner, the sanctuary, the altar, and all the holy utensils of divine worship, were anointed. And it is confessed that among all the rest of the Mosaical institutions, those also concerning unction were typical and figurative of what was to come.
2. That all these types had their first, proper, and full signification and accomplishment in the person of Jesus Christ. And because every person and thing that was made holy to God was so anointed, he who was to be the "Most Holy," the only spring and cause of holiness in and unto others, had his name and denomination from thence. Both Messiah in the Old Testament, and Christ in the New, are as much as the Anointed One; for he was not only in his person typified in the anointed kings, priests, and prophets, but also, in his mediation, by the tabernacle, sanctuary, altar, and temple. Hence his unction is expressed in these words, lmsch qds qdsym?, Dan. ix. 24, "To anoint the Holy of Holies," who was prefigured by all the holy anointed ones before. This became his name as he was the hope of the church under the Old Testament, the Messiah; and as the immediate object of the faith of the saints under the New, the Christ. Here, therefore, in the first place, we must inquire into the nature of this unction, that of believers being an emanation from thence, and to be interpreted by analogy thereunto; for (as it is usually expressed by way of allusion) it is as the oil, which, being poured on the head of Aaron, went down to the skirts of his garments.
3. That the Lord Christ was anointed, and how, is declared, Isa. lxi. 1, "The Spirit of the Lord God is upon me; because the Lord hath anointed me." His unction consisted principally in the communication of the Spirit unto him; for he proves that the Spirit of the Lord was upon him, because he was anointed. And this gives us a general rule, that the anointing with material oil under the Old Testament did prefigure and represent the effusion of the Spirit under the New, which now answers all the ends of those typical institutions. Hence the gospel, in opposition unto them all, in the letter, outwardly, visibly, and materially, is called the "ministration of the Spirit," 2 Cor. iii. 6, 8. So is the unction of Christ expressed, Isa. xi. 2, "The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord."
4. Whereas the unction of Christ did consist in the full communication of the Spirit unto him, not by measure, in all his graces and gifts, needful unto his human nature or his work, though it be essentially one entire work, yet was it carried on by several degrees and distinctions of time; for, — (1.) He was anointed by the Spirit in his incarnation in the womb, Luke i. 35; the nature of which work we have at large before explained. (2.) He was so at his baptism and entrance into his public ministry, when he was anointed to preach the gospel, as Isa. lxi. 1: "The Spirit of God descended like a dove, and lighted upon him," Matt. iii. 16. The first part of his unction more peculiarly respected a fullness of the grace, the latter of the gifts of the Spirit. (3.) He was peculiarly anointed, unto his death and sacrifice in that divine act of his whereby he "sanctified himself" thereunto, John xvii. 19, which hath also been before declared. (4.) He was so at his ascension, when he received of the Father the promise of the Spirit, pouring him forth on his disciples, Acts ii. 33. And in this latter instance he was "anointed with the oil of gladness," which includes his glorious exaltation also: for this was absolutely peculiar unto him, whence he is said to be so anointed "above his fellows;" for although in some other parts of this anointing, he hath them who partake of them, by and from him, in their measure, yet in this of receiving the Spirit with a power of communicating him unto others, herein he is singular, nor was ever any other person sharer with him therein in the least degree. See the Exposition on Heb. i. 8, 9. Now, although there be an inconceivable difference and distance between the unction of Christ and that of believers, yet is his the only rule of the interpretation of theirs, as to the kind thereof. And, —
5. Believers have their unction immediately from Christ. So is it in the text: "Ye have an unction from the Holy One." So is he called, Acts iii. 14; Rev. iii. 7, "These things saith he that is holy." He himself was anointed as the "Most Holy," Dan. ix. 24. And it is his Spirit which believers do receive, Eph. iii. 16; Phil. i. 19. It is said that "he who anointeth us is God," 2 Cor. i. 21; and I do take God there personally for the Father, as the same name is in the verse foregoing: "All the promises of God in him," that is, in Christ, "are yea, and in him Amen." Wherefore, the Father is the original, supreme cause of our anointing; but the Lord Christ, the Holy One, is the immediate efficient cause thereof. This himself expresseth when he affirms that he will send the Spirit from the Father. The supreme donation is from the Father; the immediate collation, from the Son.
6. It is therefore manifest that the anointing of believers consisteth in the communication of the Holy Spirit unto them from and by Jesus Christ. It is not the Spirit that doth anoint us, but he is the unction wherewith we are anointed by the Holy One. This the analogy unto the unction of Christ makes undeniable: for as he was anointed so are they, in the same kind of unction, though in a degree inferior unto him; for they have nothing but a measure and portion from his fullness, as he pleaseth, Eph. iv. 7. Our unction, therefore, is the communication of the Holy Spirit, and nothing else. He is that unction which is given unto us, and abideth with us, But this communication of the Spirit is general, and respects all his operations. It doth not yet appear wherein the especial nature of it doth consist, and whence this communication of him is thus expressed by "an unction;" and this can be no otherwise learned but from the effects ascribed unto him as he is an unction, and the relation with the resemblance that is therein unto the unction of Christ. It is, therefore, some particular grace and privilege which is intended in this unction, 2 Cor. i. 21. It is mentioned only neutrally, without the ascription of any effects unto it, so that therein we cannot learn its especial nature. But there are two effects elsewhere ascribed unto it. The first is teaching, with a saving, permanent knowledge of the truth thereby produced in our minds. This is fully expressed 1 John ii. 20, 27, "Ye have an unction from the Holy One, and ye know all things;" that is, "All those things of the fundamental, essential truths of the gospel, all ye need to know that ye may obey God truly and be saved infallibly, this ye have by this unction; for this anointing which ye have received abideth in you, and teacheth you all things." And we may observe, that it is spoken of in an especial manner with respect unto our permanency and establishment in the truth against prevalent seducers and seductions; so it is joined with establishing in that other place, 2 Cor. i. 21.
Wherefore, in the first place, this anointing with the Holy Ghost is the communication of him unto us with respect unto that gracious work of his in the spiritual, saving illumination of our minds, teaching us to know the truth, and to adhere firmly unto it in love and obedience. This is that which is peculiarly ascribed unto it; and we have no way to know the nature of it but by its effects.
The anointing, then, of believers with the Spirit consists in the collation of him upon them to this end, that he may graciously instruct them in the truths of the gospel by the saving illumination of their minds, causing their souls firmly to cleave unto them with joy and delight, and transforming them in the whole inward man into the image and likeness of it. Hence it is called the "anointing of our eyes with eye-salve that we may see," Rev. iii. 18. So doth it answer that unction of the Lord Christ with the Spirit, which made him "of quick understanding in the fear of the Lord," Isa. xi. 3. Let these things, therefore, be fixed in the first place, — namely, that the to chrisma, the unction which believers receive from the Holy One, is the Spirit himself; and that his first, peculiar, especial effect as an unction, is his teaching of us the truths and mysteries of the gospel by saving illumination, in the manner before described.
Hereunto also is referred what is said of believers being made "kings and priests," Rev. i. 6; for there is an allusion therein unto the anointing of those sorts of persons under the Old Testament. Whatever was typical therein was fully accomplished in the unction of Christ unto his office, wherein he was the sovereign king, priest, and prophet of the church. Wherefore, by a participation in his unction, they are said to be made "kings and priests," or "a royal priesthood," as it is, 1 Pet. ii. 9; and this participation of his unction consists in the communication of the same Spirit unto them wherewith he was anointed. Whereas, therefore, these titles denote the dignity of believers in their especial relation unto God, by this unction they are peculiarly dedicated and consecrated unto him.
It is manifest, therefore, first, that this unction we receive from the Holy One is the Holy Spirit, which he hath promised unto all that believe in him; and then that we have these two things by virtue thereof:— 1. Spiritual instruction, by saving illumination in the mind of God and the mysteries of the gospel; 2. An especial dedication unto God, in the way of a spiritual privilege.
What remains is, to inquire, — 1. What benefit or advantage we have by this unction; 2. How this belongs unto our consolation, seeing the Holy Spirit is thus bestowed on us as he is promised to be the comforter of the church.
1. As unto the first head, it is hereon that our stability in believing doth depend; for it is pleaded unto this purpose in a peculiar manner by the apostle,1 John ii. 20, 27. It was the "unction from the Holy One" which then kept believers from being carried from the faith by the craft of seducers. Hereby he makes men, according unto their measure, "of quick understanding in the fear of the Lord." Nor will any thing else give assurance in this case. Temptations may come as a storm or tempest, which will quickly drive men from their greatest fleshly confidences. Hence oftentimes those who are forwardest to say, though all men should forsake the truth, yet would not they so do, are the forwardest upon trials so to do. Neither will men's skill, cunning, or disputing abilities, secure them from being, at one time or other, inveigled with fair pretences, or entangled with the cunning sleights of them who lie in wait to deceive. Nor will the best defences of flesh and blood stand firmly and unshaken against powerful allurements on the one hand, and fierce persecutions on the other; the present artillery of the patrons and promoters of apostasy. None of these things doth the apostle prescribe or recommend unto believers as an effectual means of their preservation, when a trial of their stability in the truth shall befall them. But this unction he assures them will not fail; neither shall they fail, because of it.
And to this end we may consider, — (1.) The nature of the teaching which we have by this anointing: "The anointing teacheth you." It is not merely an external doctrinal instruction, but an internal effectual operation of the Holy Ghost. Herein doth God give unto us "the Spirit of wisdom and revelation in the knowledge of him, the eyes of our understanding being enlightened, that we may know what is the hope of his calling," Eph. i. 17, 18. He maketh use, indeed, of the outward means of instruction by the word, and teacheth nothing but what is revealed therein; but he gives us "an understanding that we may know him that is true," and openeth our eyes that we may clearly and spiritually see the wondrous things that are in his law. And there are no teachings like unto his; none so abiding, none so effectual. When spiritual things, through this anointing, are discovered in a spiritual manner, then do they take up an immovable possession in the minds of men. As God will destroy every oppressing yoke because of the anointing of Christ Isa. x. 27, so will he break every snare of seduction by the anointing of Christians. So it is promised that under the gospel, "wisdom and knowledge shall be the stability of the times," Isa. xxxiii. 6. Nothing will give stability in all seasons but the wisdom and knowledge which are the effects of this teaching, when God gives us "the Spirit of wisdom and revelation in the knowledge of him."
(2.) What it is that it teacheth, and that is all things: "The same anointing teacheth you of all things." So was the promise that he should "teach us all things," and "bring all things to our remembrance" that Christ hath said unto us, John xiv. 26, and "guide us into all truth," chap. xvi. 13. It is not all things absolutely that are intended; for they are restrained unto those of one certain kind, even the things which Christ had spoken, — that is, such as belonged unto the kingdom of God. Neither are they all of them absolutely intended, especially as to the degrees of the knowledge of them; for in this life we know but in part, and see all things darkly as in a glass. But it is all things, and all truth, with respect unto the end of this promise and teaching. In the promise, the whole life of faith, with joy and consolation thereon, is the end designed. All things necessary thereunto this unction teacheth us. And in the other place of the apostle, it respects the great fundamental truths of the gospel, which the seducers opposed, from whose seduction this unction doth secure believers. Wherefore, it teacheth all that are made partakers of it all that truth, all those things, all that Christ hath spoken, that are necessary unto these ends, that they may live unto God in the consolation of faith, and be delivered from all attempts to draw them into error.
The degrees of this knowledge, which are exceeding various, both with respect unto the clearness and evidence of conception and the extent of the things known, depend on the various measures whereby the Spirit acteth, according unto his own will, and the different use of the external means of knowledge which we do enjoy; but what is necessary unto the ends mentioned, none shall come short of who enjoy this anointing. And where its teachings are complied withal in a way of duty, where we obstruct them not by prejudices and sloth, where we give up ourselves unto their directive efficacy in a diligent, impartial attendance unto the word, whereby alone we are to be taught, we shall not fail of that knowledge in the whole counsel of God, and all the parts of it, which he will accept and bless. And this gives stability unto believers when trials and temptations about the truth do befall them; and the want hereof, in the uncured darkness of their minds, and ignorance of the doctrine of the gospel, is that which betrays multitudes into a defection from it in seasons of temptation and persecution.
(3.) It so teacheth as to give withal an approbation of and love unto the things that are taught. These are the next principle and cause of practice, or the doing of the things that we know; which is the only cement of all the means of our security, rendering them firm and stable. The mind may discern spiritual truths, but if the will and affections be not wrought over to love them and delight in them, we shall never conform ourselves unto them in the diligent exercise and practice of what they do require. And what we may do on the solitary efficacy of light and conviction, without the adherence of love and delight, will neither be acceptable unto God, nor shall we be permanent or stable therein. All other means in the world, without the love and practice of the truth, will be insufficient unto our preservation in the saving profession of it. And this is the characteristical note of the teaching by this unction. It gives and communicates with it the love of that truth wherein we are instructed, and delight in obedience unto what it doth require. Where these are not, however raised our minds may be, or enlarged our understandings in the apprehension of objective truths, whatever sublime notions or subtile conceptions about them we may have, though we could master and manage all the speculations and niceties of the schools, in their most pretended accuracy of expression, yet as to the power and benefit of religion, we should be but as sounding brass and tinkling cymbals. But when this Holy Spirit doth, in and by his teaching, breathe into our hearts a holy, divine love unto and complacency in the things we are taught; when he enables us to taste how gracious the Lord is in them, rendering them sweeter unto us than the honey or the honeycomb; when he makes them our delight and joy, exciting and quickening the practical principles of our minds unto a compliance with them in holy obedience, — then have we that unction from the Holy One which will both sanctify and secure our souls unto the end.
And hereby may we know whether we have ourselves received of this anointing. Some would fain put it off unto what was peculiar unto the times of the apostles, and would suppose another kind of believers in those days than any that are now in the world, or need to be; though what our Saviour prayed for them, even for the apostles themselves, as to the Spirit of grace and consolation, he prayed also for all them who should believe on him through their word unto the end of the world. But take away the promise of the Spirit, and the privileges thereon depending, from Christians, and in truth they cease so to be. Some neglect it as if it were an empty expression, and either wholly insignificant, or at best intending somewhat wherein they need not much concern themselves; and whatever it be, they doubt not but to secure the pretended ends of it, in their preservation from seduction, by their own skill and resolution. On such pretences are all the mysteries of the gospel by many despised, and a religion is formed wherein the Spirit of Christ hath no concernment. But these things are otherwise stated in the minds of the true disciples of Christ. They know and own of how great importance it is to have a share in this unction; how much their conformity unto Christ, their participation of him, and the evidence of their union with him, how much their stability in profession, their joy in believing, their love and delight in obedience, with their dignity in the sight of God and all his holy angels, do depend thereon. Neither do we look upon it as a thing obscure or unintelligible, that which no man can know whether he hath or no; for if it were so, a thing so thin, aërial, and imperceptible, as that no spiritual sense or experience could be had of it, the apostle would not have referred all sorts and degrees of believers, fathers, young men, and little children, unto it for their relief and encouragement in the times of danger. Wherefore, it evidenceth itself in the way and manner of its acting, operation, and teaching, as before declared. And as by those instances they satisfy themselves as unto what experience they have of it, so it is their duty to pray continually for its increase and farther manifestation of its power in them: yea, it is their duty to labour that their prayers for it may be both fervent and effectual; for the more express and eminent the teachings of this anointing in them are, the more fresh and plentiful is their unction, the more will their holiness and consolation abound.
And whereas this is that by which, as it immediately proceeds from the Holy Spirit, they have their peculiar dedication unto God, being made kings and priests unto him, they are highly concerned to secure their interest therein; for it may be they are so far from being exalted, promoted, and dignified in the world by their profession, as that they are made thereby the scorn of men and the outcasts of the people. Those, indeed, whose kingdom and priesthood, their dignity and honour in Christianity, their approximation unto God and Christ in a peculiar manner, consist in secular titles, honour, power, and grandeur, as it is in the Papacy, may content themselves with their chrism, or the greasy unction of their outward, ceremonious consecration, without much inquiry after or concern in this spiritual anointing; but those who get little or nothing in this world, that is, of the world, by their profession, but labour, pain, travail of soul and body, with scorns, reproaches, and persecutions, had need look after that which gives them a dignity and honour in the sight of God, and which brings in satisfaction and peace unto their own souls; and this is done by that anointing alone, whereby they are made kings and priests unto God, having honour before him, and a free, sacred access unto him.
2. I shall only add, that whereas we ascribe this anointing in a peculiar manner unto the Holy Ghost as the comforter of the church, we may easily discern wherein the consolation which we receive by it doth consist; for who can express that satisfaction, refreshment, and joy, which the mind is possessed with in those spiritual, effectual teachings, which give it a clear apprehension of saying truth in its own nature and beauty, and enlarge the heart with love unto it and delight in it? It is true, that the greatest part of believers are ofttimes either at such a loss as unto a clear apprehension of their own spiritual state, or so unskilled in making a right judgment of the causes and means of divine consolations, or so confused in their own experiences, or so negligent in their inquiries into these things, or so disordered by temptations, as that they receive not a refreshing sense of those comforts and joys which are really inseparable from this anointing: but still it is in itself that spring from whence their secret refreshments and supportments do arise; and there is none of them but, upon guidance and instruction, are able to conceive how their chiefest joys and comforts, even those whereby they are supported in and against all their troubles, are resolved into that spiritual understanding which they have into the mysteries of the will, love, and grace of God in Christ, with that ineffable complacency and satisfaction which they find in them, whereby their wills are engaged into an unconquerable constancy in their choice. And there is no small consolation in a due apprehension of that spiritual dignity which ensues hereon; for when they meet with the greatest troubles and the most contemptuous scorns in this world, a due apprehension of their acceptance with God, as being made kings and priests unto him, yields them a refreshment which the world knows nothing of, and which themselves are not able to express.