(2.) This is the hidden spring and cause of that inexpressible dis- tance 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, opera- tions, and means of preservation. But by this hidden life it is that they
CHAP. V.] THE UNCTION OF THE SPIEIT. 389
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 con- fess 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 differ- ence 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 ima^e 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 appear- ance, 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 de- pend, 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
390 THE HOLT SPIRIT AS A COMFORTER. [BOOK VIII.
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 re- ceived, 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 be- lievers have by him. So are they said to be "anointed/' 2 Cor. i. 21 ; and, 1 John ii. 20, " Ye have rb ^pit/ia," 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 yj'tG^u 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 fulness 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 exposi- tion of the place. That doctrine of the gospel which they had receiv- ed was that which would preserve them from the seducers which in that place of the apostle, 1 John ii. 20, believers are warned to be- ware of. But neither the context nor the text will admit of this in- terpretation; 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. S. 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 men-