II. 1. The first signal issue and effect which is ascribed to this in- dwelling of the Spirit is union; not a personal union with himself, which is impossible. He doth not assume our nature, and so pre- vent our personality, which would make us one person with him, but dwells in our persons, keeping his own and leavhig us our per- sonality infinitely distinct. But it is a spiritual union, — the great union mentioned so often in the gospel, that is the sole fountain of our blessedness, — our union with the Lord Christ, wliich we have thereby.
Many thoughts of heart there have been about this union, — what it is, wherein it doth consist, the causes, manner, and effects of it. The Scripture expresses it to be very eminent, near, durable, setting it out, for the most part, by similitudes and metaphorical illustrations, to lead poor weak creatures into some useful, needful acquaintance with that mystery, whose depths in this life they shall never fathom. That many m the days wherein we live have miscarried in their conceptions of it is evident. Some, to make out their imaginary union, have destroyed the person of Christ, and, fancying a way of uniting man to God by him, have left him to be neither God nor man. Others have destroyed the person of believers, affirming that in their union witli Christ they lose their own personality, — that is, cease to be men, or at least these or those individual men.
I intend not now to handle it at large, but only (and that, I hope, without otfence) to give in my thoughts concerning it, as far as it
VIII.] THE INDWELLING OF THE SPIRIT. 337
receiveth light from and relateth unto what hath been before de- livered concerning the indwelling of the Spirit, and that without the least contending about other ways of expression.
I say, then, this is that which gives us union with Christ, and that wherein it consists, even that the one and self-same Spirit dwells in him and us. The first saving illapse from God upon the hearts of the elect is the Holy Spirit. Their quickening is everywhere ascribed to the Spirit that is given unto them; there is not a quickening, a life-giving power, in a quality, a created thing. In the state of nature, besides gracious dispensations and habits in the soul inclin- ing it to that which is good, and making it a suitable subject for spiritual operations, we want also a vital principle, which should actuate the disposed subject unto answerable operations.^ This a quality cannot give. He that carries on the work of quickening doth also begin it, Rom. viii. 11. All graces whatever, as was said, are the " fruits of the Spirit," Gal. v. 22, 23 ; and therefore, in order of nature, are wrought in men consequentially to his being bestowed on them. Now, in the first bestowing of the Spirit we have union with Christ; the carrying on whereof consists in the farther manifes- tation and operations of the indwelling Spirit, which is called com- munion. To make this evident, that our union with Christ consists in this, the same Spirit dwelling in him and us, and that this is our union, let us take a view of it, first, from Scriptural declarations of it, and then, secondly, from Scripture illustrations of it, both briefly, being not my direct business in hand; —
First, (1.) Peter tells us that it is a participation of the divine nature, 2 Pet. i. 4. AVe are " by the promises made partakers of the divine nature;" that is, it is promised to be given unto us, which v/hen we receive, we are made partakers of by the promises. That this participation of the divine nature (let it be interpreted how it will) is the same upon the matter with our union with Christ, is not questioned. That (pleig 'hila should be only a gracious habit, quality, or disposition of soul in us, I cannot easily receive. That is somewhere called xa/n^ xr/c/?, the "new creature,"^ but nowhere ^sia (pvfftg, the " divine nature." The pretended high and spiritual, but indeed gross and carnal, conceits of some from hence, destructive to the nature of God and man, I shall not turn aside to consider. What that is of the divine nature, or wherein it doth consist, that we are made partakers of by the promises, I showed before. That the person of the holy and blessed Spirit is promised to us, — whence he is called the "Holy Spirit of promise," Eph. i. 13, — hath been, I say, by sundry evidences manifested. Upon the accomplishment of that promise, he coming to dwell in us, we are said in him, by the jjro- mises, to be made " partakers of the divine nature." We are ^iiag ' John V. 24; Eph. ii. 1, 2. » 2 Cor. v. 17.
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xoivuvoi ?;{jffBug, we have our communion with it. Our participation, then, of the divine nature being our union with Christ, consists in the dwelling of [the] same Spirit in him and in us, we receiving him by the promise for that end,
(2.) Christ tells us that this union arises from the eating of his flesh, and drinking of his blood: John vi. 56, "He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him." The mutual indwelling of Christ and his saints is their union. " This," saith Christ, "is from their 'eating my flesh, and drinking my blood/" But how may this be done? Many were offended when this saying was spoken. Near and close trials of sincerity drive hypocrites into apostasy. From his, Christ takes away this scruple : Verse 63, " It is," saith he, " the Spirit that quickeneth; the flesh profiteth nothing." It is by the indwelling of the quickening Spirit, whereby we have a real participation of Christ, whereby he dwelleth in us and Ave in him. So, — • •