Two discourses concerning the Holy Spirit, and His work the one, Of the Spirit…

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 Personal 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 Virtue 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 Nature, then it must differ personally from that which he did assume. For there is nothing that differs one Man from another, but a distinct Personal Subsistence of each. And it implies the highest Contradiction, that the Son of God could be Hypostatically united unto more than one: For if they ⟨p. 53⟩are more than one, they must be more Persons than one: And many Persons cannot be Hypostatically 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 Personal 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 Humane Nature which he did unite to himself to have been a Person, that is, to have had a distinct Subsistence of it's own Antecedent unto it's Union, and there could have been no Personal Union between 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 conjoined and compounded into one. For if ever Humane Nature have in any Instance a personal Subsistence of it's own, it cannot be separated from it without the Destruction and Annihilation of the Individual. For to suppose otherwise, is to make it to continue what it was, and not what it was; for it is what it is, distinct from all other Individuals by Virtue of it's Personality. Wherefore, upon this Inhabitation 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.

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 Personal 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 Nature, then it must differ personally from that which he did assume. For there is nothing that differs one Man from another, but a distinct Personal Subsistence of each. And it implies the highest Contradiction, that the Son of God could be Hypostatically united unto more than one: For if they