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THE first thing which the Comforter is promised for unto Believers, is, that he should dwell in them, which is their great Fundamental Privi∣ledge, and whereon all other do depend. This
therefore must in the first place be enquired into.
THE Inhabitation of the Spirit in Believers is among those things which we ought, as to the Na∣ture 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 it's Truth unto any who assent unto the Gospel, wherein we have sun∣dry things proposed as Objects of our Faith, which our Reason cannot comprehend. We shall there∣fore assert no more in this matter, but what the Scripture directly and expresly goeth before us in. And where we have the express Letter of the Scrip∣ture for our Warrant, we are eternally safe, whilst we affix no Sence thereunto that is absolutely repug∣nant unto Reason, or contrary unto more plain Te∣stimonies in other places. Wherefore to make plain what we intend herein, the ensuing Observa∣tions must be premised.
FIRST, This Personal Inhabitation of the Ho∣ly 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 Per∣son in the Trinity, but as God essentially, one and the same in Being and Substance with the Father and the Son. To be every where, to fill all things, to be present with them, or indistant from them, al∣ways 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 Vertue 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 every where, he can work where and how he plea∣seth, 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 Enquiry in this matter is, whether the Holy Spirit himself be pro∣mised unto Believers, or only his Grace, which we shall immediately enquire 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 Perso∣nal Union between them. That which we call a Personal Union, is the Union of Divers Natures in the same Person, and there can be but one Person by Vertue 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 Na∣ture, then it must differ personally from that which he did assume. For there is nothing that differs one Man from another, but a distinct Perso∣nal Subsistence of each. And it implies the highest Contradiction, that the Son of God could be Hy∣postatically united unto more than one: For if they
are more than one, they must be more Persons than one: And many Persons cannot be Hypostati∣cally united, for that is to be one Person and no more. There may be a manifold Union, Mystical and Moral, or divers, of many Persons, but a Per∣sonal 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 Hu∣mane Nature which he did unite to himself to have been a Person, that is, to have had a distinct Sub∣sistence of it's own Antecedent unto it's Union, and there could have been no Personal Union be∣tween it and the Son of God. For the Son of God was a distinct Person; and if the Humane 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 Humane Nature of Christ was a Person in it self, yet it ceased so to be upon its Union with the Divine; and so two Persons were conjoyned and compounded into one. For if ever Humane Nature have in any Instance a perso∣nal Subsistence of it's own, it cannot be separa∣ted from it without the Destruction and Anni∣hilation of the Individual. For to suppose o∣therwise, is to make it to continue what it was, and not what it was; for it is what it is, di∣stinct from all other Individuals by Vertue of it's Personality. Wherefore, upon this Inhabita∣tion of the Spirit, wherein soever 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 it's own, that can constitute such an Union.
FOURTHLY, The Union and Relation that ensues on this Inhabitation of the Spirit, is not im∣mediate 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 sup∣ply his Room in Love and Grace towards them, making use of his things in all his Effects and O∣perations 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 Humane Nature of Christ, mani∣festing and acting himself in all Fulness therein, as hath been declared, being sent by him to dwell in like manner, and act in a limited Measure in all Be∣lievers, there is a mystical Union thence arising be∣tween them, whereof the Spirit is the Bond and Vital Principle.
ON these Considerations, I say, it is the Per∣son of the Holy Ghost that is promised unto Be∣lievers, 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 Argu∣ment of his Infinite Condescention 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 Per∣sons as are, or were at any time, of Believers in the World; which is Fondness to imagine concern∣ing any one that is not absolutely infinite. And therefore that which some oppose as unmeet for him, and beneath his Glory, namely, this his In∣habitation
in the Saints of God, is a most illustri∣ous and incontroulable Demonstration of his Eter∣nal Glory. For none but he who is absolutely im∣mense 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 Vertue of his Nature is infinite, can personally, equally inhabit in them all. An Infinite Nature and Person is required hereunto. And in the Con∣sideration of the Incomprehensibility thereof are we to acquiesce as to the Manner of his Inhabitati∣on, which we cannot conceive.
1. THERE are very many Promises in the Old Testament, that God would thus give the Ho∣ly Spirit in and by Vertue of the New Covenant; as Ezek. 36. 27. Isa. 59. 21. Prov. 1. 23. And in e∣very place God calls this promised Spirit, and as promised, His Spirit, my Spirit; which precisely denotes the Person of the Spirit himself. It is ge∣nerally apprehended, I confess, that in these Pro∣mises 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 con∣tend upon these Promises only, although in some of them his Person as promised be expresly di∣stinguished from all his gracious Effects: But the Exposition which is given of them in their Accom∣plishment under the New Testament, will not al∣low 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 him of him in a due manner, Heb. 11. 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 Sence absurd and unreasonable. Or, (3) That which is con∣trary unto the Experience of them that believe. The first cannot be said, for other Testimonies in∣numerable concur with it. Nor the Second, as we shall shew. And for the Third, it is that whose contrary we prove. What is it that Believers in∣tend in that Request? I suppose, I may say, that there is no one Petition wherein they are more in∣tense and earnest, nor which they more frequently insist upon. As David prayed, that God would not take his Holy Spirit from him, Psal. 51. So do they, that God would bestow him on them. For this they do, and ought to do, even after they have receiv∣ed him. His Continuance with them, his eviden∣cing and manifestation of himself in and to them, are the design of their continued Supplications for him. Is it meerly external Operations of the Spirit in Grace that they desire herein? Do they not always pray for his ineffable Presence and In∣habitation? Will any Thoughts of Grace or Mer∣cy relieve or satisfie 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 Conceptions in their Minds of the man∣ner of his Presence and Residence in them, yet is it that which they pray for, and without the Ap∣prehension whereof by Faith, they can have nei∣ther Peace nor Consolation. The Promise hereof being confined unto Believers, those that are truly and really so, as we shewed before, it is their Ex∣perience whereby its Accomplishment is to be judg∣ed; and not the Presumption of such, by whom both the Spirit himself, and his whole Work is de∣spised.
3. AND this Inhabitation is that which prin∣cipally our Lord Jesus Christ directeth his Disci∣ples to expect in the Promise of him. He dwelleth with you, and shall be in you, John 14. 17. He doth so who is the Comforter, the Spirit of Truth: Or as it is emphatically expressed, Chap. 16. 13. He the Spirit of Truth. He is promised unto, and he inhabits them that do believe. So it is ex∣presly affirmed towards all that are Partakers of this Promise. Rom. 8. 9. Ye are not in the Flesh, but in the Spirit, if so be the Spirit of God dwells in you. Ver. 11. The Spirit of him that raised up Jesus from the Dead dwelleth in you. The Holy Spirit dwelleth in us, 1 Tim. 3. 14. He that is in us, is greater than he that is in the World, 1 John 4. 4. And many other express Testimonies there are unto the same pur∣pose. 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 no∣thing is ascribed unto him that is unreasonable, in∣convenient unto him in the Discharge of his Of∣fice, or inconsistent with any of his Divine Perfe∣ctions, but rather what is every way suitable unto his Work, and evidently demonstrative of his Di∣vine Nature and Subsistence: It is both irrational and unsuitable unto the Oeconomy of Divine Grace to wrest these Expressions unto a lower, meaner, fi∣gurative Signification: And I am perswaded that it is contrary to the Faith of the Catholick Church of True Believers so to do. For however some of them may not have exercised their Minds a∣bout 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 compre∣hend, and that some Evil Consequence 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, them that truly believe; and herein have they an Apprehension of such a Perso∣nal Presence of his as they cannot conceive. This therefore being so expresly, so frequently affirmed in the Scripture, and the Comfort of the Church which depends thereon being singular and emi∣nent, it is unto me an important Article of Evan∣gelical Truth.
3. ALTHOUGH all the principal Actings of the Holy Spirit in us, and towards us as a Com∣forter, do depend on this Head, or flow from this Spring of his Inhabitation, yet in the Confirmati∣on of it's Truth, I shall here name one or two, by which it self is evidenced, and it's Benefits unto the Church declared.
(1) THIS is the Spring of his gracious Operati∣ons in us. So our Saviour himself declares it. The Water that I shall give unto him, shall be in him a Well of Water springing up into everlasting Life, John 4. 14. The Water here promised is the Holy Spirit, call∣ed the Gift of God, Ver. 10. This is evident from that parallel place, John 7. 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 of the Inhabitation of the Spirit. For it is to be in him as a Well, as a Liv∣ing Fountain, which cannot be spoke of any gracious
Habit whatever. No Quality in our Minds can be a Spring of Living Water. Besides, all gracious Ha∣bits are Effects of the Operation of the Holy Spi∣rit, and therefore they are not the Well it self, but belong unto the springing of it up in Living Wa∣ters. 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 easie for a Spring of Living Waters to bubble up, and put forth refresh∣ing Streams; so it belongs unto the Consolation of Believers, to know how easie it is unto the Holy Spirit, how ready he is on the account of his gra∣cious 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 af∣terwards 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 Holy Ghost that is given us, Sheds abroad the Love of God in our Hearts, Rom. 5. 5. The Spirit of God that dwel∣leth in us, shall quicken our mortal Bodies, Rom. 8. 12. He beareth Witness with our Spirits that we are the Sons of God, Rom. 8. 16. Which places have been else∣where explained and vindicated.
(2) THIS is the hidden Spring and Cause of that inexpressible Distance and Difference that is be∣tween Believers and the rest of the World. Our Apostle tells us, that the Life of Believers is hid with Christ in God, Col. 3. 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 denyed, 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 Tres∣passes 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 de∣nounced. But for the most part there is no Vi∣sible Cause in the Eyes of the World of this inex∣pressible and eternal Difference between these two sorts of Persons. For besides that for the most part the World doth judge amiss of all that Be∣lievers are and do, and do rather, through an in∣bred Enmity, working by wicked and foolish Sur∣mizes, suppose them to be the worst, rather 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 Diffe∣rence 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 Testi∣mony given to the Righteousness of God, 1 John 3. 12. There is yet a greater difference in inter∣nal,
habitual Grace, whereby the Minds of Be∣lievers are transformed initially into the Image of God, Tit. 1. 15. But these things will not bear the Weight of this inconceivable Distance. Princi∣pally therefore it depends hereon, namely, the In∣habitation 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 him∣self in the other. Though any two Houses as unto their outward Fabrick make the same Appearance, yet if the King dwell in the one, and a Robber in the other, the one may be a Pallace, and the other a Den. It is this Inhabitation of the Spirit where∣on all the Priviledges 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 a sufficient Reason may thence be given of all the excellent things which are spoken of them who are Partakers of it.