stances.

CHAP. VIII.

Entrance into the digression concerning the indwelling of the Spirit. The manner of the abode of the Spirit with them, on whom he is bestoweds Grounds of the demonstrations of the truth. The indwelling of the Spirit proved from the promises of it. Express affirmations of the same truth; Psal. li. 11. Rom. vjii. 9. opened ; ver. 11. 15. 1 Cor. ii. 12. Gal. iv. 6. opened. 1 Tim. iii. 14. The Spirit in his indwelling, distinguished from all his graces. Evasions removed. Rom. v. 5. explained. The Holy Ghost himself, not the grace of the Holy Ghost there intended. Rom. viii. 11. opened; Gal. v. 22. ¿A personality ascribed to the Spirit in his indwellings. 1. In personal appellations. 1 John iv. 5. John xiv. 17. 19. 2. Personal operations. Rom. viii. 11. 15. explained. 3. Personal circumThe Spirit dwells in the saints, as in a temple. 1 Cor. iii. 16. vi. 9. The indwelling of the Spirit farther demonstrated, from the signal effects ascribed in the Scripture to his so doing: as, 1. Union with Christ. Union with Christ wherein it consisteth. Union with Christ by the indwelling of the same Spirit in him and us. This proved from, 1. Scriptural declarations of it; 2 Pet, i. 4. How we are made partakers of the divine nature. Union expressed by eating the flesh, and drinking the blood of Christ. John vi. 56. opened. The prayer of our Saviour for the union of his disciples; John xvii. 21. The union of the persons in the Trinity with themselves. 2. Scriptural illustrations for the manifestation of union. The union of head and members, what it is, and wherein it doth consist. Of the union between husband and wife, and our union with Christ represented thereby. Of a tree and its branches. Life and quickening given by the indwelling Spirit, in quickening, life, and suitable operations. 2. Direction and guidance given by the indwelling Spirit. Guidance or direction twofold. The several ways whereby the Spirit gives guidance and direction unto them in whom he dwells. The first way by giving a new understanding, or a new spiritual light upon the understanding. What light men may attain without the particular guidance of the Spirit. Saving embracements of particular truths, from the Spirit ; 1 John ii. 20, 21. The way whereby the Spirit leads believers into truth. Consequences of the want of this guidance of the Spirit. The third thing received from the indwelling Spirit: supportment. The way whereby the Spirit gives supportment. 1. By bringing to mind the things spoken by Christ for their consolation; John xiv. 16. 26. 2. By renewing his graces in them, as to strength. The benefits issuing and flowing from thence. Restraint given by the indwelling Spirit, and how. The continuance of the Spirit with believers, for the renewal of grace, proved. John iv. 14. That promise of our Saviour at lurge opened. The water there promised is the Spirit. The state of them on whom he is bestowed. Spiritual thirst twofold; Isa. Ixv. 13. 1 Pet. ii. 2. The reasons why men cannot thirst again, who have once drank of the Spirit, explained. Mr. G.'s exceptions considered, and removed. The same work farther carried on: as also,

the indwelling of the Spirit in believers farther demonstrated by the in-
ferences made from thence. The first: Our persons temples of the Holy
Ghost. To be disposed of, in all ways of holiness. Wisdom to try spirits.
The
ways, means, and helps, whereby the saints discern between the voice
of Christ, and the voice of Satan.

HAVING shewed, that the Holy Spirit is purchased for us, by
the oblation of Christ, and bestowed on us, through his in-
tercession, to abide with us for ever, a truth confirmed by
the unquestionable testimonies of the Father, Son, and Spi-
rit; I shall, in the next place (I hope to the advantage and
satisfaction of the christian reader) a little turn aside to con-
sider how, and in what manner he abideth with them, on
whom he is bestowed: together with some eminent acts
and effects of his grace, which he putteth forth, and exert-
eth in them, with whom he abideth, all tending to their pre-
servation in the love and favour of God. A doctrine it is of
no small use and importance in our walking with God, as
we shall find in our pursuit of it. And therefore though not
appearing so directly argumentative, and immediately sub-
servient to the promotion of the dispute in hand, yet tending
to the establishment, guidance, and consolation of them
who do receive it, and to the cherishing, increasing, and
strengthening of the faith thereof, I cannot but conceive it
much conducing to the carrying on of the main intendment
of this whole undertaking. I say then, upon the purchase
made of all good things for the elect by Christ, the holy and
blessed Spirit of God is given to them, to dwell in them per-
sonally, for the accomplishment of all the ends and purposes
of his economy towards them, to make them meet for, and
to bring them unto, the inheritance of the saints in light.
Personally, I say, in our persons (not by assumption of our
natures, giving us mystical union with Christ, not personal
union with himself, that is not one personality with him,
which is impious and blasphemous to imagine), by a gracious
inhabitation, distinct from his essential filling all things, and
his energetical operation of all things as he will, as shall af-
terwards be declared. Now this being a doctrine of pure
revelation, our demonstrations of it must be merely scriptu-

A such (as will instantly appear) we have provided in
ty. In the carrying on then of this undertaking,
ese two things:

1. Produce some of those many texts of Scripture, which are pregnant of this truth.

2. Shew what great things do issue from thence, and are affirmed in reference thereunto, being inferences of a supposal thereof, all conducing to the preservation of believers, in the love and favour of God, unto the end. For the first, I shall refer them to four heads; unto,

1. Promises, that he should so dwell in us.

2. Positive affirmations that he doth so.

3. Those texts that hold out his being distinguished from all his graces and gifts in his so doing.

4. Those that ascribe a personality to him in his in dwelling in us. Of each sort one or two places may suffice.

1. The indwelling of the Spirit is the great and solemn promise of the covenant of grace; the manner of it we shall afterward evince; Ezek. xxxvi. 27. I will put my Spirit within you, and cause you to walk in my ways:' in the verse foregoing he tells them, ' He will give them a new heart, and a new spirit,' which, because it may be interpreted of a renewed frame of spirit (though it rather seems to be the renewing Spirit, that is intended; as also, chap. xi. 19.) he expressly points out, and differences the spirit he will give them, from all works of grace whatsoever, in that appellation of him, my Spirit, my Holy Spirit; him will I put within you, I will give him, or place him, in interiori vestro, ‘in your inmost part,' in your heart; or in visceribus vestris, 'in your bowels' (as the soul is frequently signified by expressions of sensual things), 'within you.' In his giving us a new heart, and new spirit, by putting in us his Spirit, certainly more is intended than a mere working of gracious qualities in our hearts, by his Spirit, which he may do, and yet be no more in us than in the greatest blasphemers in the world. And this in the carrying of it on to its accomplishment, God calls his covenant; Isa. lix. 21. This is my covenant with them, saith the Lord, my Spirit that is upon thee, shall not depart from thee' upon thee, in thee, that dwells in thee, as was promised. And this promise is evidently renewed by the Lord Christ to his disciples, clearly also interpreting what that Spirit is, which is mentioned in the promise of the covenant; Luke xi. 13. Your heavenly Father will give the Holy Spirit to them that ask him, of him ;' that is, that pray to him for the Holy Spirit. Our Saviour instructs his disciples to

ask the Holy Spirit of God, upon the account of his being so promised; as Acts ii. 23. All our supplications are to be regulated by the promise. And surely he, who (as shall afterward appear) did so plentifully and richly promise the bestowing of this Spirit on all those that believe on him, did not instruct them to ask for any inferior mercy and grace, under that name. That Spirit which the Lord Christ instructs us to ask of the Father, is the Spirit, which he hath promised to bestow so on us, as that he shall dwell in us. That the Spirit, which Christ instructs us to ask for, and which himself promiseth to send unto us, is the Holy Ghost himself, the Holy Spirit of promise, by whom we are sealed to the day of redemption, I suppose will require no labour to prove what is needful to this end, shall be afterward insisted on.

2. Positive affirmations that he doth so dwell in, and remain with, the saints, are the second ground of the truth we assert; I shall name one or two testimonies of that kind: Psal. li. 11. saith David, 'Take not thy Holy Spirit from me.' It is the Spirit, and his presence, as unto sanctification, not in respect of prophecy, or any other gift whatever, that he is treating of with God. All the graces of the Spirit, being almost dead and buried in him, he cries aloud that he, whose they are, and who alone is able to revive and quicken them, may not be taken from him. With him, in him, he was, or he could not be taken from him. And though the gifts or graces of the Spirit only may be intended, where mention is made of giving or bestowing of him sometimes, yet when the saints beg of God, that he would continue his Spirit with them, though they have grieved him and provoked him, that no more is intended, but some gift or grace, is not so clear. I know men possessed with prejudice against this truth, will think easily to evade these testimonies, by the distinction of the person and graces of the Spirit. Wherefore, for the manner how he is with them, with whom he is, the apostle informs us, Rom. viii. 9. Ye are in the Spirit' (that is, spiritual men, opposed to being in the flesh, that is, carnal, unregenerate, unreconciled, and enemies to God), ' if so be the Spirit of Christ dwell in you: and if any man have not the Spirit of Christ, he is none of his :' not only the thing itself is asserted, but the weight of our regeneration and acceptation

Rom. viii. 27.

with God through Jesus Christ, is laid upon it. If the Spirit dwell in us, we are spiritual, and belong to Christ; otherwise not, we are none of his. This the apostle farther confirms, ver. 11. 'If the Spirit of him that raised up Jesus dwell in you:' I know not how the person of the Holy Ghost can be more clearly deciphered, than here he is: the Spirit of him that raised Jesus from the dead;' why that is mentioned, shall afterward be considered. And this is the Spirit, as he bears testimony of himself, dwells in believers, which is all we say, and without farther curious inquiry, desire to rest therein. Doubtless it were better for men, to captivate their understandings to the obedience of faith, than to invent distinctions and evasions, to escape the power of so many plain texts of Scripture, and those literally and properly, not figuratively and metaphorically, expressing the truth contained in them: which, though it may be done sometimes, yet is not in a constant uniform tenor of expression any where the manner of the Holy Ghost. The apostle also affirms farther, ver. 15. that believers receive the Spirit of adoption to cry Abba Father;' which being a work within them, cannot be wrought and effected by adoption itself, which is an extrinsical relation. Neither can adoption, and the Spirit of adop`tion, be conceived to be the same. He also farther affirms it, 1 Cor. ii. 12. 'We have received the Spirit, which is of God, that we might know the things that are freely given us of God.' We have so received him, as that he abides with us, to teach us, to acquaint our hearts, with God's dealing with us bearing witness with our spirits to the condition wherein we are, in reference to our favour from God, and acceptation with him; and the same he most distinctly asserts, Gal. iv. 6. God hath sent forth the Spirit of his Son, into our hearts, crying, Abba Father.' The distinct economy of the Father, Son, and Spirit, in the work of adoption, is clearly discovered. He is sent, sent of God, that is, the Father. That name is personally to be appropriated, when it is distinguished (as here) from Son and Spirit; that is the Father's work, that work of his love, he sends him. He hath sent him, as the Spirit of his Son, procured by him for us, promised by him to us, proceeding from him, as to his personal subsistence, and sent by him, as to his office of adoption and consolation. Then, whither the Father hath