45. Chapter V.

Chapter V.

How the Holy Spirit acts as an Unction Particular actings of the Holy Spirit as a comforter — how he is an unction. The special actings of the Holy Spirit towards believers as their comforter, with the privileges and advantages they are made partakers of by these actings, have been severally spoken to by many. And I have also had occasion to address some of them in other discourses. I will therefore be brief in the present discourse about them. And waiving things that are commonly known and received, I will endeavor to state right conceptions of them, and to add further light to what has already been received. The First of this sort563 which we will mention, because I think it is the first in order of nature, is the unction or anointing which believers have by the Spirit. So they are said to be "anointed," 2 Corinthians 1:21. And 1 John 2:20, "You have tó chrisma,564 " an unction, an unguent, "from the Holy One." Verse 27, "The anointing which you have received abides in you;" and "the same anointing teaches you about all things." We must inquire, in the first place, what this chrisma is which we receive, and what this anointing consists in. For our duty and advantage is to have a distinct comprehension and knowledge of what is so great a privilege, and of so much use to us. It is more so, because these things are neglected by most. That which has in itself the fullness of the blessing of the gospel of Christ, is an empty sound to them. There are some things which pretend to this unction, or which some would have it consist in, that we must remove from our way, to render the truth more evident.

First. Some think this "unction" intends the doctrine of the gospel, or the truth itself. Episcopius pleads for this in his exposition of 1 John 2.20-27.565 He said the doctrine of the gospel which they had received, would preserve them from the seducers whom the apostle warned believers to beware of in that passage.566 But neither the context nor the text will allow this interpretation; for —

1. The thing itself in question, was the doctrine of the gospel. The seducers pretended this was on their side, which the apostle denies. Now, although the doctrine itself was that by which this difference was to be determined, it is not the doctrine itself, but the advantage they had in rightly understanding it, which is proposed as their relief and comfort.

2. This unction is said to "abide" in those who have received it — because we are said to abide in the doctrine or the truth, not that the truth abides in us, properly speaking.

3. This unction is said to "teach us all things;" but the doctrine of the truth is what we are taught, and there must be a difference between what teaches, and what is taught by it.

4. In all other places of the Scripture, either the Holy Ghost himself or some special operation of his is intended by this. Thus there is no reason nor anyone’s pretense to be taken from the words or context, why another meaning should be imposed on that expression here.

5. The reason which he adds — that "there is no mention in any other place of Scripture of any particular internal act or work towards any persons, in their teaching or reception of the truth" —is so extremely remote from the truth, and is so directly opposite to express testimonies that are almost countless, that I wonder how any man could be so forgetful as to affirm it. Let the reader satisfy himself in what has been discussed on the topic of spiritual illumination.

Secondly. Some claim that the testimony given by the Holy Ghost to the truth of the gospel that was mparted to them, is "the exposition of this unction," in the paraphrase of another. This testimony, they say, was by his miraculous operations at his first effusion on the apostles. But neither can this be the mind of the Holy Ghost in this. For this unction which believers had, is the same as their being anointed by God, 2Cor 1.21;567 and that was a privilege of which they were all personally made partakers. So too is that which is mentioned here — namely, that which was "in them," which "abode with them," and "taught them." 568 Nor would it be a tolerable exposition of these words — "You have an unction from the Holy One, abiding in you, teaching you" — to say that it means, "You have heard of the miraculous operations of the Holy Ghost, in the confirmation of the gospel, giving testimony to the truth."

Thirdly. It is to no purpose to examine the pretenses of some of the Romanists, that this refers to the chrism or unguent that they use in baptism, confirmation, and in their fictitious sacraments of order and extreme unction. For besides all their unctions being inventions of their own, and not an institution of Christ, nor of any efficacy to the ends for which this unction is granted to believers, the more sober of their expositors take no notice of them in this respect. Those who want to know what respect they do have, may find it in the commentaries of Cornelius a Lapide on this passage.569

These apprehensions being removed as in no way suiting the mind of the Holy Ghost, nor expressing the privilege intended, nor the advantage we have by it, we will 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 to 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 Mosaic institutions, those which also concerned unction, were typical and figurative of what was to come.

2. That all these types had their first, proper, and full meaning and accomplishment in the person of Jesus Christ. And because every person and thing that was made holy to God was so anointed, the one who was to be the "Most Holy," the only spring and cause of holiness in and for others, had his name and designation from there. Both Messiah in the Old Testament, and Christ in the New, mean the same 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, he was typified by the tabernacle, sanctuary, altar, and temple. Hence his unction is expressed in these words, Daniel 9:24, "To anoint the Holy of Holies;" 570 he 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 Testament, the Christ. Therefore, here in the first place, we must inquire into the nature of this unction, because the unction of believers emanates from there, and it is to be interpreted by analogy to it. For (as it is usually expressed by way of allusion) it is like the oil which, being poured on the head of Aaron, went down to the skirts of his garments.Psalms 133:2

3. That the Lord Christ was anointed, and how, is declared in Isaiah 61:1 : "The Spirit of the Lord God is upon me; because the Lord has anointed me." His unction consisted principally in the communication of the Spirit to 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, prefigured and represented the effusion of the Spirit under the New; which now answers all the ends of those typical institutions. Hence the gospel — in opposition to the letter, outwardly, visibly, and materially — is called the "ministration of the Spirit," 2Cor 3.6, 8.571 This is how the unction of Christ is expressed: Isaiah 11:2, "The Spirit of the Lord will 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. Though the unction of Christ consisted in the full communication of the Spirit to him, and not by measure,John 3:34 in all his graces and gifts that were needful for his human nature or his work (though it is essentially one entire work), it was carried on by several degrees and distinctions of time; for —

(1.) He was anointed by the Spirit in his incarnation in the womb, Luke 1:35; we have explained the nature of this work at large before.572

(2.) He was anointed at his baptism and entrance into his public ministry, when he was anointed to preach the gospel, as in Isaiah 61:1 : "The Spirit of God descended like a dove, and lighted upon him," Matthew 3:16. The first part of his unction more particularly respected a fullness of the grace; the latter a fullness of the gifts of the Spirit.

(3.) He was particularly anointed for his death and sacrifice, in that divine act of his by which he "sanctified himself," John 17.19;573 this has also been declared before.

(4.) He was anointed at his ascension, when he received from the Father the promise of the Spirit, pouring him out on his disciples, Acts 2.33.574 And in this latter instance he was "anointed with the oil of gladness," which includes his glorious exaltation also. For this was absolutely unique to him, which is why he is said to be anointed "above his fellows." For in some other parts of this anointing, he has those who partake of those parts by and from him, in their measure. Yet in this anointing — of receiving the Spirit with a power to communicate him to others — in this he is singular; nor did any other person ever share in this with him in the least degree. See the Exposition on Heb 1.8-9.575 Now, although there is an inconceivable difference and distance between the unction of Christ and that of believers, his is the only rule of interpreting theirs, as to its kind. And —

5. Believers have their unction immediately from Christ. So it is stated in the text: "You have an unction from the Holy One." So he is called, Acts 3:14; Revelation 3:7, "These things says the one who is holy." He himself was anointed as the "Most Holy," Daniel 9:24. And it is his Spirit which believers receive, Ephesians 3:16; Php 1:19. It is said that "he who anoints us is God," 2 Corinthians 1:21; and I take God there personally for the Father, as the same name is in the foregoing verse: "All the promises of God in him," that is, in Christ, "are yes, and in him Amen." Therefore, the Father is the original, supreme cause of our anointing; but the Lord Christ, the Holy One, is the immediate efficient cause of it. This is what he expresses when he affirms that he will send the Spirit from the Father. The supreme donation is from the Father; the immediate collation576 is from the Son.

6. It is therefore manifest that the anointing of believers consists in the communication of the Holy Spirit to them from and by Jesus Christ. It is not the Spirit that anoints us, but he is the unction with which we are anointed by the Holy One. The analogy to the unction of Christ makes this undeniable. For as he was anointed, so are they, and in the same kind of unction, though in a degree that is inferior to him. For they have nothing but a measure and portion from his fullness, as he pleases, Eph 4.7.577 Our unction, therefore, is the communication of the Holy Spirit, and nothing else. He is that unction which is given to us, and abides with us. But this communication of the Spirit is general, and it respects all his operations. It does not yet appear what its special nature consists in, and why this communication of him is thus expressed as "an unction." And this can be learned in no other way than from the effects ascribed to him as he is an unction, and the similarity in this to the unction of Christ.

It is therefore some particular grace and privilege which is intended in this unction, 2Cor 1.21.578 It is mentioned only neutrally, without ascribing any effects to it; thus we cannot learn its special nature in this. But there are two effects ascribed to it elsewhere. The first is teaching, with a saving, permanent knowledge of the truth produced in our minds by it. This is fully expressed, 1 John 2:20; 1 John 2:27, "You have an unction from the Holy One, and you know all things;" that is, "All those things of the fundamental, essential truths of the gospel; all you need to know that you may obey God truly and be saved infallibly, you have by this unction. For this anointing which you have received abides in you, and teaches you all things." And we may observe that it is spoken of in a special manner with respect to our permanency and establishment in the truth against prevalent seducers and seductions. So it is joined with establishing in that other verse, 2 Corinthians 1:21.

Therefore, in the first place, this anointing with the Holy Ghost is the communication of him to us with respect to that gracious work of his in the spiritual, saving illumination of our minds, teaching us to know the truth, and to adhere firmly to it in love and obedience. This is what is particularly ascribed to it; and we have no way to know the nature of it except by its effects. The anointing of believers with the Spirit, then, 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 to firmly cling to 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," Revelation 3:18. So it corresponds to that unction of the Lord Christ with the Spirit, which made him "of quick understanding in the fear of the Lord," Isaiah 11:3. Let these things, therefore, be fixed in the first place — namely, that the tó chrisma, the unction which believers receive from the Holy One, is the Spirit himself; and that his first, particular, special effect as an unction, is teaching us the truths and mysteries of the gospel by saving illumination, in the manner described before. To this also is referred what is said of believers being made "kings and priests," Revelation 1:6; for there is an allusion in this to the anointing of those sorts of persons under the Old Testament. Whatever was typical in this was fully accomplished in the unction of Christ for his office, in which he was the sovereign king, priest, and prophet of the church. Therefore, by participating in his unction, they are said to be made "kings and priests," or "a royal priesthood," as it is, 1 Peter 2:9; and this participating in his unction consists in the communication of the same Spirit to them with which he was anointed.

Therefore, because these titles denote the dignity of believers in their special relation to God, they are specially dedicated and consecrated to him by this unction.

It is therefore manifest, first, that this unction we receive from the Holy One is the Holy Spirit, which he has promised to all who believe in him; and then that we have these two things by virtue of this:

1. Spiritual instruction, by saving illumination in the mind of God and the mysteries of the gospel; and, 2. A special dedication to 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 to our consolation, seeing that the Holy Spirit is thus bestowed on us as he is promised to be the comforter of the church.

1. As to the first head our stability in believing depends on this. For it is pleaded to this purpose in a particular manner by the apostle,1 John 2:20; 1 John 2:27. 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 to their measure, "of quick understanding in the fear of the Lord." Nor will anything 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 most forward to say they would not forsake the truth, even if all other men did so, are yet the most forward to do so under trials.579 Nor will men’s skill, cunning, or disputing abilities, secure them from being, at one time or other, inveigled 580 with fair pretenses, or entangled with the cunning sleights of those who lie in wait to deceive. Nor will the best defenses 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. The apostle prescribes or recommends none of these things to believers as an effectual means of their preservation when a trial of their stability in the truth befalls them. But he assures them this unction will not fail; nor will 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 teaches you." It is not merely an external doctrinal instruction, but an internal effectual operation of the Holy Ghost. In this, God gives 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," Ephesians 1:17-18. He indeed makes use of the outward means of instruction by the word, and he teaches nothing except what is revealed in it; but he gives us "an understanding that we may know him that is true;" 1 John 5:20 and he opens our eyes that we may clearly and spiritually see the wondrous things that are in his law. And there are no teachings like his: none so abiding, and none so effectual. When spiritual things, through this anointing, are revealed in a spiritual manner, then they take immovable possession in the minds of men. As God will destroy every oppressing yoke because of the anointing of Christ, Isa 10.27,581 so he will break every snare of seduction by the anointing of Christians. So it is promised that under the gospel, "wisdom and knowledge will be the stability of the times," Isaiah 33:6. Nothing will give stability in all seasons except 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 teaches, and that is all things: "The same anointing teaches you about all things." This was the promise: that he would "teach us all things," and "bring all things to our remembrance" that Christ has said to us, John 14:26, and "guide us into all truth," John 16:13. It is not all things absolutely that are intended; for they are restricted to those of one certain kind, specifically, the things which Christ had spoken — that is, those things which belong to the kingdom of God. Nor are 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.582 But it is all things, and all truth, with respect to the end of this promise and teaching. In the promise, the whole life of faith, with joy and consolation in that, is the end designed. This unction teaches us all things necessary to this. And in the other passage of the apostle, it respects the great fundamental truths of the gospel, which the seducers opposed, from whose seduction this unction secures believers. Therefore, it teaches all who are made partakers of it, all that truth, all those things, all that Christ has spoken, all that are necessary to these ends: that they may live to God in the consolation of faith, and be delivered from all attempts to draw them into error. The degrees of this knowledge, which are exceedingly various, both with respect to the clearness and evidence of conception, and to the extent of the things known, depend on the various measures by which the Spirit acts. This is according to his own will, and the different use of the external means of knowledge which we enjoy. But none who enjoy this anointing, will come short of what is necessary to the ends mentioned. And where its teachings are complied with in a way of duty, where we do not obstruct them by prejudices and sloth, where we give ourselves up to their directive efficacy in a diligent, impartial attendance to the word (by which alone we are to be taught), we will not fail to have that knowledge in the whole counsel of God, and all its parts, which he will accept and bless. This gives stability to believers when trials and temptations about the truth befall them. And the lack of this, in the uncured darkness of their minds, and ignorance of the doctrine of the gospel, is what betrays multitudes into defecting from it in seasons of temptation and persecution.

(3.) It so teaches as to give with this, an approval of and love for the things that are taught. These are the next principle and cause of practice, or doing the things that we know.583 This 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 are not worked over to love them and delight in them, we will never conform ourselves to them in the diligent exercise and practice of what they require. And whatever we may do on the solitary efficacy of light and conviction, without the adherence of love and delight, will not be acceptable to God, nor will we be permanent or stable in this. All other means in the world, without the love and practice of the truth, will be insufficient for our preservation in the saving profession of it. And this is the characteristic note of teaching by this unction. It gives and communicates with it the love of that truth in which we are instructed, and delight in obedience to what it requires. Where these are not found, however raised our minds may be or enlarged our understandings in the apprehension of objective truths; whatever sublime notions or subtle conceptions about them we may have; and though we could master and manage all the speculations and niceties of the schools in their most pretended accuracy of expression — as to the power and benefit of religion, we would be but sounding brass and tinkling cymbals.1 Corinthians 13:1 But when the Holy Spirit, in and by his teaching, breathes into our hearts a holy, divine love for and contentment in the things we are taught; when he enables us to taste how gracious the Lord is in them, rendering them sweeter to us than the honey or the honeycomb; when he makes them our delight and joy, exciting and quickening the practical principles of our minds to comply with them in holy obedience — then we have that unction from the Holy One which will both sanctify and secure our souls to the end. And hereby we may know whether we have received this anointing. Some would gladly put it off to what was particular to the times of the apostles. They would suppose there was another kind of believer in those days, than any that are now in the world, or need to be. Yet what our Savior prayed for them, even for the apostles themselves, as to the Spirit of grace and consolation, he also prayed for all those who would believe in him through their word, to the end of the world.John 17:20 But take away from Christians the promise of the Spirit, and the privileges depending on it, and in truth they cease to be Christians. Some neglect it as if it were an empty expression — either wholly insignificant, or at best intending something which they need not much concern themselves in. Whatever it is, they do not doubt they will secure the pretended ends of it (in their preservation from seduction) by their own skill and resolution. On such pretenses, all the mysteries of the gospel are despised by many, and a religion is formed in which the Spirit of Christ has no concern. But these things are otherwise stated in the minds of the true disciples of Christ. They know and own how great an importance it is to have a share in this unction; how much their conformity to Christ, their sharing 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, depend on that unction. Nor do we look at it as an obscure or unintelligible thing, something no man can know whether he has it or not. For if it were so, if it were something so thin, aërial,584 and imperceptible, that no spiritual sense or experience could be had of it, then the apostle would not have referred all sorts and degrees of believers to it — fathers, young men, and little children — for their relief and encouragement in times of danger. Therefore, it evidences itself in the way and manner of its acting, operation, and teaching, as declared before. By those instances they satisfy themselves as to what experience they have of it. And likewise, it is their duty to pray continually for its increase and for the further manifestation of its power in them. Indeed, it is their duty to labor that their prayers for it may be both fervent and effectual. For the more express and eminent the teachings of this anointing are in them, the fresher and more plentiful is their unction, and the more their holiness and consolation will abound.

Because this immediately proceeds from the Holy Spirit — as the means by which they have their particular dedication to God (being made kings and priests to him) — they are highly concerned to secure their interest in it. For it may be that they are so far from being exalted, promoted, and dignified in the world by their profession of Christ, that they are thereby made the scorn of men, and the outcasts of the people. Those whose kingdom and priesthood, whose dignity and honor in Christianity, whose nearness to God and Christ in a special manner, consist in secular titles, honor, power, and grandeur (as it is in the Papacy), may content themselves with their chrism — with the greasy unction of their outward, ceremonious consecration — without much inquiry or concern about this spiritual anointing. But those who get little or nothing in this world — that is, little by their profession of Christ, except labor, pain, travail of soul and body, with scorns, reproaches, and persecutions — need to look for what gives them dignity and honor in the sight of God, and brings satisfaction and peace to their own souls. And this is done by that anointing alone, by which they are made kings and priests to God, having honor before him, and a free, sacred access to him.

2. I will only add that, because we ascribe this anointing in a particular manner to the Holy Ghost as the comforter of the church, we may easily discern what the consolation which we receive by it consists in. 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 saving truth in its own nature and beauty, and which enlarge the heart with love for it and delight in it? It is true that most believers are often either at such a loss as to a clear apprehension of their own spiritual state; or they are unskilled in making a right judgment about the causes and means of divine consolations; or they are so confused in their own experiences, or so negligent in their inquiries into these things, or so disordered by temptations; that they do not receive a refreshing sense of those comforts and joys which are really inseparable from this anointing. But still, the anointing is, in itself, that spring from which their secret refreshments and supports arise. And so there are no anointed believers, upon guidance and instruction, who are not able to conceive how their highest joys and comforts — specifically those by which 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. And with that, come the ineffable contentment and satisfaction which they find in them, by which their wills are engaged in an unconquerable constancy in their choice. There is no small consolation in a due apprehension of that spiritual dignity which ensues from this. For when they meet with the greatest troubles and the most contemptuous scorns in this world, a due apprehension of their acceptance with God, being made kings and priests to him, yields them a refreshment which the world knows nothing of, and which they themselves are not able to express.