4. This constant, abiding state of grace or principle of life may be known partly by the terms by which it is set forth in scripture, and partly by the effects of it.
First, By the terms by which it is expressed in scripture.
1. It is expressed sometimes with respect to the original author, pattern, and fountain of it, which is God; and so it is called the divine nature, 2 Peter i. 4 ; whereby is not meant the infinite essence of God, which can neither be divided, or communicated to any creature, but of those holy and heavenly qualities and dispositions whereby we resemble God. The heart of this Christian is so stamped with God's own image and character, that he beginneth to look like God for wisdom, holiness, purity, pity. So sometimes it is called the life of God, Eph. iv. 18 : that spiritual life that is begun in regeneration is so called ; not as God is the first original author of life natural, but the pattern of it. From both these places it appeareth we must first be partakers of such a nature as God hath, before we can live such a life as God doth.
2. It is sometimes expressed with respect to the meritorious and procuring cause, or the immediate head and fountain of it ; and so Christ is said ' to live in us,' Gal. ii. 20 ; 'to dwell in us,' Eph. iii. 17 ; 'to remain in us as the hope of glory,' Col. i. 27. That Christians may live the life of grace, they must first be united to Christ ; for he liveth in us as the head in the members, or the root in the branches : we must be united to Christ, and receive influence from him as branches from the root. Through faith Christ is perpetually present in virtue, grace, and spirit. We must first partake of Christ himself, being most strictly united to him, as members to the head, from whence they receive sense
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and motion : he taketh up a fixed and immovable habitation in our hearts, John xiv. 23, not for a visit and away ; but keepeth a perpetual residence in the heart.
3. With respect to the immediate author and fountain, which is the Spirit given to us, to dwell in us, by some special way of operation, Rom. v. 5 ; and 1 Cor. ii. 12, ' Now we have not received the spirit of world, but the Spirit of God, that we may know the things that are freely given us of God ;' and Eom. viii. 11, 'If the Spirit of him that raised up Jesus from the dead dwell in you.' A believer's body and soul is the Spirit's mansion-house ; and those that have the Spirit to dwell in them, not to come upon them at times, are in an abiding state of grace. The Spirit came upon Balaam at times, Num. xxiv. 34 ; but in his people he makes his abode. He doth act in others as a spirit assisting, but not as a spirit inhabiting : he dwelleth in his people. The Spirit is often promised to dwell in our hearts, not only for a season, but for ever : John iv. 14, ' The water that I shall give him shall be a well of water springing up to everlasting life.' Mark, the Spirit doth not give a draught, but the spring ; not a dash of rain that is soon dried up, but a well ; not a pond, that may be dried up at length, but a fountain that ever keepeth flowing, so that we shall never thirst more. It shall quench his thirst after worldly vanities and delights : these things grow tasteless the more of the Spirit we have. The Spirit of Christ, as the fountain, doth make this grace enduring in itself and in its effects, a well of inexhaustible fulness and refreshment. So John vii. 38, ' He that believeth in me, out of his belly shall flow rivers of living water/ Not a petty refreshment for a season, but his Spirit to dwell in us as a full fountain, to flow forth for the refreshment of himself and others. Though the ocean be in God, yet there is a river in the saints. In Christ there is plenitude) fontis ; in us, plenitudo vasis. If we find any remission of the comforts of this spring, it is through our own pride and unbelief and idleness : John xiv. 16, 17, ' I will give you another comforter, that he may abide with you for ever.' The Spirit will not change his dwelling-place. This is such a degree of grace as the unregenerate world cannot receive.
4. This inward principle is expressed with respect to the instru- ment, which is the word of God ; so it is called \6yov eu^vrov, James i. 21, ' The ingrafted word.' The root of the matter is within ; it is not the word heard only, or the word obeyed only will save us, but it must' be an ingrafted word. It is not bound on, but ingrafted ; it is not enough to yield some present obedience to it, but it must be rooted in us. So in that notable promise, Heb. viii. 10, ' I will put my laws in their minds, and write them upon their hearts.' The writing is the law of God, the tabWare the minds and hearts of men ; that is the understanding and will and rational appetite ; and this is written by the finger of God ; there where is the source and original of all moral operations, of all thoughts and affections, and inward motions, there is the law of God written; in those parts of the soul where the directive counsel and the imperial commanding power of all human actions resideth, there will God write his laws in lively and