The Doctrine of the Saints Perseverance, Chapter 8

The Doctrine of the Saints Perseverance · Chapter 8

p. 188CAP. VIII.

1. Entrance into the Digression concerning the Indwelling of the Spirit. The manner of the ahode of the Spirit with them, on whom he is bestowed. Grounds of the Demonstratious of the Truth. 2. The Indwelling of the Spirit proved from the Promises of it. 3. Expresse affirmations of the same Truth. Psal. 51. 11. Rom. 8. 9. opened. v. 11, 15. 1 Cor. 2. 12. Gal. 4. 6. opened. 1 Tim. 3. 14. 4. The Spirit in his Indwelling, distinguished from all his Graces. Evasions removed. Rom. 5. 5. Explained. The Holy Ghost himselfe, not the Grace of the Holy Ghost there intended. Rom 8. 11. opened: Gal: 5. 22. 5. A Personality ascribed to the Spirit in his Indwellings. (1) In personall Appellations. 1 Ioh. 4. 5. Ioh. 14. 19, 17. (2.) Personall Operations. Rom. 8. 11, 15. explained. (3.) Personall circumstances. The Spirit dwells in the Saints, as in a Temple. 1 Cor. 3. 16. Ch. 6. 9. 6. The Indwelling of the Spirit farther Demonstrated, from the signall Effects ascribed in the Scripture to his so doing: as (1) Union with Christ. 7. Union with Christ wherein it consisteth. 8. Union with Christ by the Indwelling of the same Spirit in him, and us. 9. This proved from, (1.) Scripturall Declarations of it: 2 Pet. 1. 4. How we are made partakers of the Divine Nature. 10. Union expressed by caring the flesh, and drinking the blood of Christ. Ioh. 6. 56. opened. 11. The Prayer of our Saviour for the Union of his Disciples. I…h. 17. 21. The Union of the Persons in the Trinity with themselves. 12. (2) Scripturall illustrations for the manifestation of Union. 13. The Union of Head and Members, what it is, and wherein it doth consist. 14. Of the Union between Husband and Wife, aud our Union with Christ represented thereby. 15. Of a Tree and its branches. 16. Life and quickning given by the Indwelling Spirit, in Quickning, Life, and sutable operations. 17. (2.) Direction & guidance given by the Indwelling Spirit. Guidance or direction twosold. 18. The severall waies, whereby the Spirit gives guidance and Direction unto them, in whom he dwells. The first way by giving a new understanding, or a new spirituall light upon the understanding. 19. What light men may attaine without the particular guidance of the Spirit. 20. Saving Embracements of particular Truths, from the Spirit: 1 Ioh: 2. 20, 21. 21. The way, whereby the Spirit leads Believers into Truth. 22. Consequences of the want of this guidance of the Spirit. 23. The 3d thing received from the Indwelling Spirit: Supportment. 24. The way, whereby the Spirit gives supportment. 25. (1.) By bringing to mind the things spoken by Christ for their Consolation: Ioh. 14. 16, 26. 26. (2.) By renewing his Graces in them, as to strength. The benefits issuing, and flowing from thence. 27. Bestraint given by the Indwelling Spirit, and how. 28. The continuance of the Spirit with Believers, for the Renewall of Grace, proved: Ioh. 4. 14. 29. That Promise of our Saviour, at large opened. 30. The Water there promised is the Spirit. The state of them, on whom he is bestowed. Spirituall thirst twofold: Ioh. 65. 13. 1 Pet. 2. 2. 31. The Reasons why men cannot thirst againe, who have once dranke of the Spirit, explained. 32. Mr G's Exceptions considered, and removed. 33. The same work farther carried on: as also: 3…, 35, 36. The Indwelling of the Spirit in Believers, farther demonstrated by the Inferences made from thence. 37. The first. Our Persons Temples of the Holy Ghost. To be disposed of, in all waies of Holinesse. 38. Wildome to try Spirits. 39. The wayes, means, and helps, whereby the Saints discerne between the voyce of Christ, and the voyce of Sathan.

HAving shewed,§. 1. that the Holy Spirit is purchased for us, by the Oblation of Christ, and bestowed on us, through his Intercession, to abide with us for Ever, a Truth confirmed by the unquestionable Testimonies of the Father, Sonne, and Spirit; I shall in the next place, (I hope to the advantage and satisfaction of the Christian Reader) a little turne aside to consider 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 exerteth in them, with whom he abideth, all tending to their preservation 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 p. 189subservient to the promotion of the Dispute in hand, yet tending to the establishment, guidance, and consolation of them who doe receive it, and to the cherishing, increasing, and strengthning of the Faith thereof, I cannot but conceive it much conducing to the carrying on of the maine 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 personally, for the Accomplishment of all the ends and purposes of his Oeconomie 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 mysticall union with Christ, not Personall Union with himselfe, that is not one Personality with him, which is impious and blasphemous to imagine) by a Gracious inhabitation, distinct from his Essentiall filling all things, and his energeticall operation of all things as he will, as shall afterwards be declared. Now this being a Doctrine of pure Revelation, our Demonstrations of it must be meerely Scriptuall, and such (as will instantly appeare) we have provided in great plenty. In the carrying on then of this undertaking, I shall do these 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 supposall thereof, all conducing to the preservation of Believers, in the Love and Favour of God, unto the end. For the first, I shall referre them to 4. 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 Guifts, in his so doing.

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

1. The indwelling of the Spirit is the great and solemne Promise of the Covenant of Grace; The manner of it we shall afterwards evince. Ezek. 36. 27. I will put my Spirit within you, and cause you to walke in my wayes; In the verse foregoing he tels 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 seemes to be the renewing Spirit, that is intended as also Cap. 11. 19.) he expressly points out, and differences the Spirit he will give them, from all workes of Grace whatsoever, in that Appellation of him, my Spirit, my Holy Spirit; Him will I put with in 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 Soule is frequently signifyed by expressions of sensuall things) within you. In his giving us a new heart, & new Spirit, by putting in us his Spirit, certainly more is intended then a meere working of Gracious qualities in our Hearts, by his Spirit, which he may do, & yet be no more in us, then in the greatest Blasphemers in the world. And this in the carrying of it on to its accōplishment, God calls his Covenant Isa. 59. 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 dwels in thee, as was promised. And this Promise is evidently renewed by the Lord Christ to his Disciples, clearely also interpreting what that Spirit is, which is mentioned in the Promise of the Covenant, Luk. 11. 13. Your Heavenly Father will give the Holy Spirit to them that aske him, of him; that is, that pray to him for the Holy Spirit. Our Saviour instructs his Disciples to aske the Holy Spirit of God, upon the account of his being so promised, as Acts 2. 23. p. 190All our supplications are to be regulated by the Promise. And surely he, who (as shall afterwards appeare) did so plentifully,Rom. 8. 27.Rom 8:27 and richly Promise the bestowing of this Spirit on all those, that believe on him, did not instruct them to aske for any inferion Mèrcy, and Grace, under that name. That Spirit which the Lord Christ instructs us to aske 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 aske for, and which himselfe promiseth to send unto us, is the Holy Ghost himselfe, the Holy Spirit of Promise, by whom wee are Sealed to the day of Redemption, I suppose will require no labour to prove: what is needfull to this end, shall be afterward insisted on.

2. Positive affirmations that he doth so dwell in, §: 2.and remaine with the Saints, are the second ground of the Truth we assert; I shall name one, or two Testimonies of that kind. Psal. 51. 11. saith David, take not thy Holy Spirit from me. It is the Spirit, and his presence, as unto Sanctification, not in respect of Prophesy, 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 begge 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 cleare. 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 informes us, Rom: 8. 9. yee are in the spirit (that is, spirituall men, opposed to being in the flesh, that is, carnall, 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 it selfe is asserted, but the weight of our Regeneration, and Acceptation with God through Jesus Christ, is laid upon it. If the Spirit dwell in us, we are spirituall, and belong to Christ; otherwise not, wee are none of his. This the Apostle farther confirmes. v. 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 clearely decyphered, then here he is, The spirit of him that raised Jesus from the dead; Why that is mentioned, shall afterwards be considered. And this Spirit, as he bears Testimony of himselfe, dwells in Believers, which is all we say, and, without farther curious enquiry, desire to rest therein. Doubtlesse it were better for men, to captivate their understandings to the obedience of Faith, then to invent Distinctions and Evasions, to escape the power of so many plaine Texts of Scripture, and those litterally, and properly, not Figuratively and Metaphorically, expressing the Truth contained in then: which, though it may be done sometimes, yet is not in a constant uniforme tenure of expression any where, the manner of the Holy Ghost. The Apostle also affirmes farther v. 15. that Believers receive the spirit of Adoption to cry Abba Father; which being a worke within them, cannot be wrought and effected by Adoption it selfe, which is an extrinsicall Relation. Neither can Adoption, and the Spirit of Adoption be conceived to be the same. He also farther affirmes it 1 Cor: 2. 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 Gods dealing with us: bearing witnesse with our spirits to the condition wherein we are, in reference to our Favour from God, and Acceptation with him; and p. 191the same he most distinctly asserts Gal. 4. 6. God hath sent forth the spirit of his Sonne, into our hearts, crying Abba Father. The distinct Oeconomy of the Father, Sonne, 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 Sonne, and Spirit; That is the Fathers work, that work of his Love, he sends him. He hath sent him, as the spirit of his Sonne, procured by him for us, promised by him to us, proceeding from him, as to his personall subsistence, and sent by him, as to his office of Adoption and Consolation. Then whether the Father hath sent the spirit of his Sonne, where he is to abide and make his residence is expressed; it is into our Hearts saith the Apostle: there he dwells and abides. And lastly, what there he doth is also manifested: he setts them on worke in whom he is, gives them priviledges for it, Ability to it, Incouragement in it, causing them to cry Abba Father; Once, and againe, to Timothy, doth the same Apostle assert the same truth, 1 Epist. 3. 14. the good thing committed unto thee, keep by the Holy Spirit, which dwelleth in us. The Lord knowing how much of our Life and Consolation depends on this Truth, redoubles his Testimony of it, that wee might receive it: even wee, who are dull and slow of heart to believe the things that are written.

3. Whereas some may say,§. 3. it cannot be denyed, but that the Spirit dwels in Believers, but yet this is not personally, but only by his Grace, though I might reply, that this indeed, and upon the matter, is not to distinguish, but to deny, what is positively affirmed. To say the Spirit dwells in us, but not the Person of the Spirit, is not to distinguish, de modo, but to deny the thing it selfe; To say, the Graces indeed of the Spirit are in us, (not dwell in us, for an Accident is not properly said to dwell in its subject) but the Spirit it selfe doth not dwell in us, is expressly to cast downe what the word sets up. If such distinctions ought to be of force, to evade so many positive and plaine Texts of Scripture, as have been produced; it may well be questioned, whether any Truth be capable of proofe from Scripture or no. Yet I say farther, to obviate such Objections, and to prevent all quarrellings for the future, the Scripture it selfe, as to this businesse of the Spirits indwelling, plainely distinguisheth between the Spirit it selfe, and his Graces: He is (I say) distinguished from them, and that in respect to his indwelling. Rom. 5. 5. The Love of God is shed abroad in our hearts, by the Holy Ghost, that is given to us: The Holy Ghost is given to us, to dwell in us, as hath been abundantly declared, and shall yet farther be demonstrated. Here He is mentioned together with the Love of God, and his shedding thereof abroad in our Hearts; that is, with his Graces: & is as clearely distinguished and differenced from them, as Cause and effect. Take the Love of God, in either sence, that is controverted about this place, for our Love to God, or a sence of his Love to us, and it is an eminent Grace of the Holy, Spirit. If then by the Holy Ghost given unto us yee understand only the Grace of the Holy Ghost, He being said to be given, because that is given, then this must be the sence of the place, The Grace of the Holy Ghost is shed abroad in our Hearts, by the Grace of the Holy Ghost, that is given to us. Farther, if by the Holy Ghost, be meant only his Grace, I require what Grace it is, hereby the expression intended? Is it the same with that expressed, the Love of God? This were to confound the efficient cause with its effect. Is it any other Grace, that doth produce the great worke mentioned? Let us know what that Grace is, that hath this power & energie in its hand, of shedding abroad the Love of God in our Hearts. So Rom. 8. 11. He shall quicken your mortall bodyes by the Spirit, that dwelleth in you. This quickning of our mortall bodies is generally confessed to be (and the scope of the place inforceth p. 192that sence) our Spirituall quickning in our mortall bodyes: mention being made of our bodyes, in Analogie to the body of Christ: by his death, we have life, and quickning. Donbtlesse then it is a Grace of the Spirit that is intended. Yea the habitual principle of all Graces. And this is wrought in us by the Spirit that dwelleth in us. There is not any Grace of the Spirit whereby he may dwell in men, antecedent to his Quickning of them. Spirituall Graces, have not their residence in dead soules. So that this must be the Spirit himselfe dwelling in us, that is here intended, and that personally: or the sence of the words must be, The Grace of quickning our mortall bodyes, is wrought in us, by the Grace of Quickning our mortall bodyes that dwels in us: which is plainely to confound the Cause and Effect; Besides it is the same Spirit that raised up Jesus from the dead, that is intended, which doubtlesse was not any inherent Grace, but the Spirit of God himselfe, working by the exceding greatnesse of his Power. Thus much is hence cleared. Antecedent in order of nature to our Quickning, there is a Spirit given to us, to dwell in us. Every efficient Cause hath at least the precedency of its effect. No Grace of the Spirit is bestowed on us before our Quickning, which is, the preparation, and fitting of the subject for the receiving of them; the planting of the Roote that containes them vertually, and brings them forth actually in their order. Gal. 5. 22. All Graces whatsoever come under the name of the fruit of the Spirit: that is, which the Spirit in us brings forth, as the Roote doth the fruit, which in its sodoing, is distinct therefrom. Many oher instances might be given, but these may suffice.

4. There is a Personallity ascribed to the Holy Ghost, in his dwelling in us and that in such a way,§. 4. as cannot be ascribed to any Created Grace, which is but a Quality in a subject, and this the Scripture doth three wayes:

1. In personall Appellations.

2. In personall Operations.

3. Personall Circumstances.

1. First there are ascribed to the indwelling Spirit, in his indwelling, Personal Appellations; He that is in you, is greater then he that is in the world (foreign:) He that is in you, is a personall Denomination, which cannot be used of any Grace, or gratious habit whatsoever: so John 14 16, 17. He shall abide with you, he dwelleth with you, shall be in you, foreign John 16. 13. But when the Spirit of Truth is come, foreign. His Person is as signally designed and expressed, as in any place of Scripture to what intent or purpose soever mentioned. Neither is it possible to apprehend, that the Scripture would so often, so expressly affirme the same thing in plaine proper words, if they were not to be taken, in the sence which they hold out. The maine Emphasis of the Expression lyes upon the Termes that are of a personall designation, and to evade the force of them by the fore mentioned distinction which they seeme signally to obviate and prevent: is to say what we please, so we may oppose what pleases us not.

2. Personall Operations, such acts and actings, as are proper to a person only, are ascribed to the Spirit in his indwelling. That place mentioned before Rom. 8. 11. is cleare hereunto, But if the Spirit of him that raised up Jesus from the dead, dwell in you, he who raised Christ from the dead shall quicken your mortall bodyes by his Spirit which dwélteh in you, or, by his indwelling Spirit, foreign. To quicken our mortall bodyes is a Personall acting, & such as cannot be wrought but by an Almighty Agent. And this is ascribed to the Spirit as inhabiting, whch is in order of nature antecedent to his quickning of us, as was manifested. And the same is asserted, v. 15. The Spirit p. 193beareth witnesse with our spirits, that we are the Sonnes of God: That Spirit, that dwells in us, beares witnesse in us, a distinct Witnesse by himselfe, distinguished from the Testimony of our owne spirit here mentioned, is either an Act of our naturall Spirits, or Gracious fruit of the Spirit of God in our hearts; If the first, what makes it in the things of God? Is any Testimony of our naturall spirits of any value, to assure us that we are the Children of God? If the latter, then is there here an immediate operation of the Spirit dwelling in our hearts, in witnesse-bearing, distinct from all the fruits of Grace whatever. And on this account it is that, whereas 1 Epistle of John 5. 7, 8. the Father, Sonne, and Spirit, are said to beare witnesse in Heaven, the Spirit is moreover peculiarly said to beare witnesse in the Earth, together with the Blood, and Water.

3. There are such Circumstances ascribed to him in his indwelling, as are proper only to that which is a Person; I will instance only in one, his dwelling in the Saints as in a Temple, 1 Cor. 3. 16. Yee are the Temple of God, and his Spirit dwelleth in you; that is, as in a Temple; so plainely chap. 6. 19. Your body is the Temple of the Holy Ghost, which is in you, which you have of God, giving us both the distinction of the Person of the Spirit, from the other Persons, he is given us of God, and his residence with us, being so given, he is in us, as also the manner of his in-being, as in a Temple; Nothing can make a place a Temple, but the Relation it hath unto a Deity. Graces that are but Qualifications of, and Qualities in a Subject, cannot be said to dwell in a Temple; This the Spirit doth: and therefore as a voluntary Agent in an habitation, not as a necessary or naturall principle in a subject: and though every act of his be Omnipotent intensively, being the act of an Omnipotent Agent, yet he worketh not in the acts extensively, to the utmost of his Omnipotency: he exerteth and puts forth his Power, and brings forth his Grace in the hearts of them, with whom he dwells as he pleaseth: to one he comunicates more Grace, to another lesse: yea he gives more strength to one and the same person, at one time, and in one condition,1 Cor. 12.1 Cor 12 then another, dividing to every one as he will: and if this peculiar manner of his personall presence with his Saints, distinct from his Ubiquity or Omnipresence, may not be believed, because not well by reason conceived, we shall lay a Foundation for the questioning principles of Faith, which as yet we are not fallen out withall.

And this is our first manifestation of the Truth concerning the Indwelling of the Spirit in the Saints from the Scripture. The second will be from the signall Issues, and benefits, which are asserted to arise from this indwelling of the Spirit in them, of which I shall give sundry instances.

1. The first signall Issue and Effect which is ascribed to this Indwelling of the Spirit,§. 6. is Union; not a Personall Union with himselfe, which is impossible: He doth not assume our natures, and so prevent our Personality, which would make us one Person with him, but dwells in our Persons, keeping his owne, and leaving us our Personality infinitely distinct; But it is a spirituall Union; the great Union mentioned so often in the Gospell, that is the sole fountain of our Blessednesse; our Union with the Lord Christ, which we have thereby.

Many thoughts of heart there have been about this Union;§. 7. what it is, wherein it doth consist, the causes, manner, and Effects of it; The Scripture expresses it, to be very Eminent, neere, durable, setting it out, for the most part, by similitudes, and Metaphoricall Illustrations, to lead poore weak Creatures into some usefull, needfull acquaintance with that Mystery, whose depths in this life, they shall never fathome: That many in the dayes wherein we live, have miscarried in their conceptions of it, is evident; some to p. 194make 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 with Christ, they loose their own Personality, that is, cease to be Men: or at least these or these Individuall men.

I intend not now to handle it at large, but only (and that I hope without offence) to give in my thoughts concerning it, as farre as it receiveth light from, and relateth unto, what hath been before delivered, concerning the Indwelling of the Spirit, and that without the least contending about other wayes of Expression.

I say then,§. 3. this is that which gives us Union with Christ, and that wherein it consists; even that the one, and selfe-same Spirit, dwells in him and us; The first saving Elapse from God, upon the Hearts of the Elect, is the Holy Spirit. Their quickning is every where ascribed to the Spirit, that is given unto them; There is not a quickning, a life-giving Power, in a quality, a created thing. In the state of Nature, besides gracious dispensations and habits in the Soule inclining it to that which is good, and making it a sutable subject for spirituall Operations,John 5. Eph. 2. 1, 2.John 5Eph 2:1Eph 2:2 we want also a vitall Principle, which should actuate the disposed subject unto answerable Operations; this a quality cannot give. He that carries on the worke of quickning, doth also begin it. Rom: 8. 11. All Graces whatever,Gal. 5. 22.Gal 5:22 (as was said) are the fruits of the Spirit; 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 manifestation, and operations of the Indwelling Spirit, which is called Communion: 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 Scripturall Declarations of it; and then Secondly, from Scripture Illustrations of it, both briefely, being not my direct businesse in hand.

1. First Peter tells us,§. 9. that it is a participation of the Divine Nature, 2 Pet. 1. 4. We are by the Promises made partakers of the Divine Nature; that is, it is promised to be given unto us, which when 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 foreign should be only a gracious habit, quality, or disposition of Soule in us, I cannot easily receive; that is somewhere called foreign,2 Cor. 5. 17.2 Cor 5:17 the New Crea ure, but no where foreign the Divine Nature. The pretended high and spirituall, but indeed grosse and carnall conceits of some, from hence, destructive to the Nature of God and Man, I shall not turne 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 shewed before: That the Person of the Holy and Blessed Spirit is promised to us, whence he is called the Holy Spirit of Promise: Eph. 1. 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 Promises, to be made partakers of the Divine Nature. We are foreign, we have our Communion with it: Our participation then of the Divine Nature, being our Union with Christ, consists in dwelling of the same Spirit in him and in us, we receiving him by the Promise for that end.

2. Christ tells us,§: 10. that this Union arises from the eating of his flesh, and drinking of his bloud, Ioh: 6. 56. Hee that eateth my flesh, and drinketh my bloud, dwelleth in me, and I in him; The mutuall Indwelling of Christ and his Saints, is their Union: this, saith p. 195Christ, is from their Eating my flesh, and Drinking my bloud; But how may this be done? Many were offended, when this saying was spoken: neere and close trialls of sincerity, drive hypocrites into Apostasy; from his Christ takes away this scruple v 63. it is (saith he) the spirit that quickneth, the flesh profiteth nothing: It is by the Indwelling of the quickning Spirit, whereby we have a reall participation of Christ, whereby he dwelleth in us, and we in him; So,

3. He prayes for his Disciples Ioh. 17. 21. that they may be one, §. 11.as the Father in him, and he in the Father, that they may be one in the Father and Sonne, and v. 22. let them be one, even as we are one; And that yee may not think that it is only union with, and among themselves, that he presses for, (though indeed that which gives them Union with Christ, gives them Union one with another also, and that which constitutes them of the Body, unites them to the Head, & there is one Body, because, there is one Spirit Eph. 4. 4. which even Lombard himselfe had some notion of, in his Assertion, that Charity, which is in us, is the person of the Holy Ghost, from that place of the Apostle God is Love;) I say, he farther manifests, that it is Union with himselfe, which he intends v. 23. I in them (saith he) and thou in mee. This Union then with him, our Saviour declares by, or at least illustrates by resemblance, unto his union with the Father. Whether this be understood of the Union of the Divine Persons, of Father and Sonne, in the Blessed Trinity (the Union I meane, that they have with themselves, in their distinct Personality; and not their Unity of Essence) or the Union, which was between Father, and Sonne as Incarnate, it comes all to one, as to the Declaration of that Union we have with him: The Spirit is Vinculum Trinitatis, the Bond of the Trinity, as is commonly, and not ineptly spoken; proceeding from both the other Persons, being the Love and Power of them both, he gives that Union to the Trinity of Persons, whose substratum and Ground, is the inestimable unity of Essence, wherein they are one. Or if you take it for the Union of the Father with the Sonne Incarnate, it is evident and beyond inquiry or dispute, that, as the Personall Union of the Divine Word, and the Humane Nature, was by the Assumption of that Nature into one Personall Substance with it selfe; so the Person of the Father hath no other union with the Humane Nature of Christ, immediatly, and not by the Union of his own Nature thereunto, in the Person of his Sonne, but what consists in that Indwelling of his Spirit, in all fulnesse, in the Man Christ Jesus. Now saith our Saviour, this Union I desire they may have with mee, by the dwelling of the same Spirit in me and them, whereby I am in them, and they in me, as I am one with thee O Father.

2. The Scripture sets forth this Union by many Illustrations, §. 12.given unto it from the things of the neerest Union, that are subject to our apprehension, giving the very termes of the things so united, unto Christ and his, in their Union, I shall name some few of them.

1. That of Head and Members making up one Body,§. 13. is often insisted on: Christ is the Head of his Saints, and they being many are Members of that one Body, and of one another, as the Apostle at large 1 Cor: 12. 12. even as the Body is one, and hath many members, and all the members of that one body, being many, are one body, so is Christ; The body is one, and the Saints are one Body, yea one Christ, that is mysticall. They then are the Body: what part is Christ? He is the Head 1 Cor. 11. 3. the Head of every man (that is, every Believer) is Christ; He is the Head of the Church, and the Saviour of the Body; Ephes. 5. 23. he is the Head of the Body the Church, Col: 1. 19. This relation of Head and Members (I say) between Christ and his, holds out the Union that is between them, which consists in their being so. As the Head and the Members make one Body, so Christ and his Members make one mysticall Christ; Whence then is it p. 196that the Head and Members have this their Union, whereby they become one Body; Wherein doth it consist? Is it that from the Head, the Members do receive their influences of life, sence, and guidance, as the Saints do from Christ? Eph. 4. 15, 16. They grow up unto him in all things, who is the Head, from whom the whole body fitly framed together, and compact, by the which every joynt supplieth, according to the effectuall working in the measure of every part, groweth up to an holy increase. So also Col: 2. 19. holding the Head, from whom the whole body, by bands and joynts knit together, increaseth with the increase of God; But evidently this is their Communion, whereunto Union is supposed. Our Union with Christ cannot consist in the Communcation of any thing to us, as Members from him the Head: but it must be in that which constitutes him & us, in the Relation of Head and Members; He is our Head, antecedently in order of nature, to any communication of Grace from him as a Head; and yet not antecedently to our Union with him; Herein then consists the Union of Head and Members, that though they are many, and have many Offices, Places, and dependencies, there is but one living, quickning soule, in Head and Members. If a man could be imagined so big, and tall, as that his feet should stand upon the Earth, and his head reach the starry Heavens, yet having but one soule, he is still but one man. As then one living soule makes the naturall Head & Members to be one, one body; so one quickning Spirit, dwelling in Christ and his members, gives them their Union, & makes them one Christ, one body. This is cleare from the 1 Cor. 12. 12. As the first man Adam was made a living Soul, so the last man Adam, is made a quickning Spirit.

Secondly,§. 14. Of Husband and Wife: The Union, that is between them, sets out the Union betwixt Christ and his Saints; There is not any one more frequent Illustration of it in the Scripture, the Holy Ghost pursuing the allusion in all the most considerable Concernements of it, and holding it out, as the most solemne Representation of the Union, that is between Christ and his Church. Ephes. 5. 31, 32. For this cause shall a man forsake his Father and Mother, and cleave to his Wife, and they two shall be one flesh: This is a great mystery, but I speake concerning Christ and the Church. The transition is eminent from the Conjugall Relation, that is between man and wife, unto Christ and his Church. What the Apostle had spoken of the one, he would have understood of the other. Wherein consists then the Union between man, and wife, which is chosen by God himselfe to represent the Union between Christ and his Church? The Holy Ghost informes us, Gen. 2. 24. They shall be no more twaine, but one flesh; This is their union, they shall be no more twaine, but (in all mutuall care, respect, tendernesse, and love,) one flesh. The Rise of this you have v. 23. Because of the bone & flesh of Adam, was Eve, his helper, made; Hence are they said to be one flesh. Wherein then, in answer to this, is the Union between Christ, and his Church? The same Apostle tells us 1 Cor. 6. 16, 17. He (saith he) that is joyned to an harlot is one flesh, and he that is joyned to the Lord, is one spirit: as they are one flesh, so these are one spirit; and as they are one flesh, because the one was made out of the other; so these are one Spirit, because the Spirit, which is in Christ, by dwelling in them makes them his Members; which is their Union.

3. Of a Tree, §. 15.an Olive, a Vine, and its Boughs and Branches; I am the Vine, (saith Christ) yee are the Branches, John 15. 5. Abide in me, and I in you; As Tree & Branches, they have an abiding Union, one with another; Wherein this consists, the Apostle sets out under the example of an Olive and his Boughs, Rom. 11. 16, 17. It is in this, that the Branches, and Boughs being ingrafted into the Tree, they partake of the very same juyce and fatnesse with the Root and Tree, being nou…shed thereby. There is the same fructifying fatning virtue p. 197in the one, as the other: only with this difference, in the Root and Tree it is originally, in the Boughs by way of Communication. And this also is chosen to set out the Union of Christ, and his. Both he, and they, are partakers of the same fruit-bearing Spirit; He that dwells in them, dwells in him also: only it is in him, as to them, originally, in them by Communication from him. Take a Cyon a graft, a plant, fix it to the Tree with all the art you can, and bind it on as close as possible, yet tis not united to the Tree, untill the Sappe that is in the Tree, be communicated to it, which communication states the Union; Let a man be bound to Christ by all the bonds of profession imaginable, yet unlesse the Sappe, that is in him, the Holy and Blessed Spirit, be also communicated to him, thereis no Union between them. And this is the first thing, that doth issue and depend upon the indwelling of the Spirit in Believers, even Union with Christ: which is a Demonstration of it a posteriori.

2. The Spirit as indwelling, gives us Life and Quickning: God Quickens our mortall bodyes, (or us in them) by his Spirit, that dwells in us, (Rom. 8. 11.) by which Spirit Christ also was raised from the dead: and therefore the Apostle mentioning, in another place, the beginning and carrying on of Faith in us, he saith, it is wrought according to the exceeding greatnesse of the power of God, which he wrought in Christ when he raised him from the dead, Ephes. 1. 8. Now in this Quickning there are two things.

1. The Actus primus, or the Life it selfe bestowed.

2. The Operations of that Life in them, on whom it is bestowed.

For the first, I shall not positively determine, what it is, nor wherein it doth consist. This is cleare that by nature we are dead in trespasses and sinnes. That in our Quickning, we have a new Spirituall life communicated to us, and that from Christ, in whom it is treasured up for that purpose. But what this Life is it doth not fully appeare, whilst we are here below. All actuall Graces confessedly flow from it, and are distinct from it, as the Operations of it. I say, in this sence they flow from it confessedly, as suitable actings are from habits: though to the actuall exercise of any Grace within, new helpe and assistance is necessary, in that continuall dependance are we upon the fountaine. Whether it consists in that, which is called habituall Grace, or the gracious suitablenesse and disposition of the soule unto Spirituall Operations, may be doubted. The Apostle tells us, Christ is our Life. Gol. 3 4. When Christ, who is our Life, shall appeare. and Col. 2. 22. Christ Liveth in me; Christ liveth in Believers by his Spirit, as hath been declared; Christ dwelleth in you, and his Spirit dwelleth in you, are expressions of the same import and signification. But

2. God by his Spirit worketh in us both to will and to do, of his owne good pleasure. All vitall actions are from him; it may be said of Graces, and Gratious Operations, as well as Guifts, all these worketh in us that one and selfe same Spirit, dividing to every one as he will. (But this is not now to be insisted on.)

3. The Spirit as indwelling, gives guidance and direction to them, in whom he is, as to the way wherein they ought to walke. Rom: 8, 14. As many as are lead by the Spirit of God: The Spirit leades them in whom it is, and v: 1. They are said to walke after the Spirit: Now there is a twofold Leading, Guidance or direction.

1. Morall and Extrinsecall, the leading of a Rule.

2. Internall and Efficient, the leading of a Principle.

Of these, the one layes forth the way, the other directs, and carryes along in it. The first is the Word, giving us the Direction of a way, of a Rule; the latter is the Spirit, effectually guiding and leading us in all the paths thereof. Without this, the other direction will be of no saving use. It may be line upon p. 198line, precept upon precept, yet men goe backward, and are insnared David notwithstanding the Rule of the Word, yea the Spirit of Prophecy, for the inditing of more of the mind of God for the use of the Church, when moved thereunto, yet in one Psalme cryes out four times, Oh! give me understanding to keepe thy Commandements, concluding that hence would be his life, that therein it lay, Oh give me (saith he) understanding and I shall live, Psal. 119. 144. so Paul bidding Timothy consider the Word of the Scripture, that he might know whence it is, that this will be of use unto him, he addes, I pray the Lord give thee understanding in all things 2 Tim: 2. 7. How this Understanding is given, the same Apostles informes us. Eph. 1. 17, 18. The God of our Lord Jesus Christ, the Father of Glory, give unto us the Spirit of Wisdome, & Revelation in the knowledge of him, the eyes of our understandings being thereby inlightned. It is the Spirit of Wisdome and Revelation, the Holy Spirit of God, from whom is all Spirituall Wisdome and all Revelation of the will of God,1 Cor. 2. 11.1 Cor 2:11 who being given unto us, by the God of our Lord Jesus Christ, and our God in him, inlightens our understandings, that we may know &c. And on this account is the Sonne of God said to come and give us an Vnderstanding to know him that is true: that is, himselfe by his Spirit, 2 Joh. 5. 20.

Now there be two wayes,§. 18. whereby the Spirit gives us Guidance, to walke according to the Rule of the Word.

1. By giving us the knowledge of the will of God, in all Wisdome and Spirituall Vnderstanding. Col. 1. 9. carrying us on unto all Riches of the full assurance of Vnderstanding, to the acknowledgment of God, and of the Father, and of Christ, Cap. 2. 2. This is that Spirituall, Habituall, Saving Illumination, which he gives to the Soules of them, to whom he is given: He, who commanded light to shine out of darkenesse, by him, shining into their minds, to give them the knowledge of his Glory in the face of Jesus Christ, 2 Cor. 4. 6. This is else where termed translating from darknesse to light: opening blind eyes, Col. 1. 13.Col 1:13giving light to them that are in darknesse, 1 Pet. 2. 9.1 Pet 2:9freeing us from the Condition of naturall men, who discerne not the things that are of God. Eph. 5. 8.Eph 5:8This the Apostle makes his designe to cleare up and manifest 1 Cor. 1. He tells you,Luk. 4. 18.Luke 4:18 the things of the Gospell are the Wisdome of God in a mystery, 1 Cor. 2. 14.1 Cor 2:14even the hidden Wisdome, which God ordained before the world, unto our glory, v. 7. And then proves that an acquaintance herewith, is not to be attained by any naturall meanes or abilityes whatsoever: v: 9. Eye hath not seene, eare hath not heard, nor hath it entred into the heart of man, the things which God hath prepared for those that Love him: And thence unto the end of the Chapter, variously manifests, how this is given to Believers, and wrought in them by the Spirit alone; from whom it is, that they know the mind of Christ; But (saith he) God hath revealed them unto us, by his Spirit, for the Spirit searcheth all things, even the deepe things of God: for who knoweth the things of a man, but the spirit of a man? & who knoweth the things of God but the Spirit of God? and we have received the Spirit, not of this world, but the Spirit which is of God, that we may know the things which are freely given us of God.

The word is as the way whereby we goe: yea an externall Light,Ps. 119. 119.Ps 119:119 as a light to our feet, and as a Lanthorne to our paths; yea as the Sunne in the firmament, sending forth its beames of light abundantly. But what will this profit, if a man have no Eyes in his head? There must not only be light in the object, and in the medium, but in the subject, in our Hearts and Minds: And this is of the operation of the Spirit of Light and Truth given to us, as the Apostle tells us, 2 Cor. 3. 18. we all with open face beholding the Glory of God as in a glasse, are changed into the same Image, from Glory to Glory, as by the Spirit of the Lord:

This is the first way, whereby the Holy Spirit dwelling in us, gives Guidance p. 199and direction: fundamentally, habitually, he enlightens our mindes, gives us eyes, understandings, shines into us, translates us from darknesse into marvelous Light, whereby alone we are able to see our way, to know our paths, and to discerne the things of God: without this, men are blind, and see nothing a farre off 2 Pet: 2. 9.

There are three things,§. 19. which men either have, or may be made partakers of without this, this communication of Light, by the Indwelling Spirit.

1. They have the Subject of knowledge, a naturall faculty of understanding; their mindes remaine, though depraved, destroyed, perverted; yea so farre that their eye, Math. 6. 23.Matt 6:23and the light that is in them is darknesse; yet the faculty remaine still.

2. They may have the Object, or Truth revealed in the word; This is common to all, that are made partakers of the good Word of God; that is, to whom 'tis Preached and delivered, as it is to many, whom it doth not profit, being not mixt with Faith. Heb: 4. 2.

3. The way and meanes of Communicating the truth so revealed to their minds or understandings, which is the Litterall, Grammaticall, Logicall delivery of the things contained in the Scriptures, as held out to their Minds and Apprehensions, in their meditation on them: and this meanes of convayance of the sence of the Scripture, is plaine, obvious, and cleare, in all necessary Truths.

A Concurrence of these three will afford, and yeild them, that have it, upon their diligence and enquiry, a Disciplinary knowledge of the Litterall sence of Scripture, as they have of other things: By this meanes, the Light shines foreign, sends out some beames of light into their darke minds, but the darknesse comprehends it not, John 1. 5.John 1:5receives not the Light in a spirituall manner: there is notwithstanding all this, still wanting the work of the Spirit before mentioned, creating and implanting in and upon their understandings and minds, that Light and power of discerning spirituall things, which before we insisted on. This the Scripture sometimes calls, the opening of the understanding. Luk: 24. 45. sometimes the giving an understanding it selfe, 2 Tim: 2. 7. 1 John. 5. 20 sometimes, light in the Lord, Ephes. 5. 8. Notwithstanding all the Advantages formerly spoken of, without this men are still naturall men, and darknesse, not comprehending, not receiving the things of God: that is, not spiritually, for so the Apostle adds, because they Spiritually discerned. 1 Cor. 2. 14. Receiving Spirituall things, by meere naturall mediums, they become foolishnesse unto them: This is the first thing, that the Spirit dwelling in us, doth, towards Guidance and Direction: he gives a new Light, and Understanding, whereby in generall we are inabled to discerne, comprehend, and receive Spirituall things.

2. In particular, he Guides and leades men to the embracing particular Truthes and to the walking in, and up,§. 20. unto them, Christ promised to give him to us for this end; namely to lead us into all Truth. John 16. 13. He will guide us into all Truth; There is more required to the receiving, entertaining, embracing, a particular Truth, & rejecting of what is cōtrary unto it, then an habituall Illumination: This also is the work of the Spirit that dwells in us; he works this also in our minds & hearts: therefore the Apostle secures his little Children that they shall be lead into Truth, & preserved frō seduction, on this account, 1 John 2. 20. You have au Vnction from the holy one (or, ye have received the Spirit from the Lord Jesus) and you shall know all things: why so? because it is his worke to Guide and Lead you into all the things, whereof I am a speaking; And more fully v: 27. You have received an Vnction from him, that abideth in you, and you have no need that any teach you, but as the Vnction teacheth you of p. 200all things, and is true, and is no lye, and as he hath taught you, abide in him: It is received as promised, it doth abide as the Spirit is said to do, and it teacheth, which is the proper worke of the Spirit in an eminent manner.

Now this Guidance of Believers by the Spirit,§. 21. as to the particular Truthes, and actings, consists in his putting forth of a twofold Act of Light, and Power.

First, Of Light, and that also is twofold.

1. Of Beauty, as to the things to be received or done; he represents them to the soule, as Excellent, Comely, Desirable and Glorious, leading us on in the receiving of truth, from Glory to Glory, 2 Cor. 2. 18. He puts upon every Truth a new Glory, making and rendring it desirable to the soule, without which it cannot be closed withall, as not discovering, either suitablenesse or proportion unto the minds and hearts of men. And

2. By some actuall elevation of the minde and understanding to goe forth unto, and receive into it selfe, the Truth, as represented to it: by both of them, sending forth Light and Truth Psal. 43. 3. blowing of the Cloudes, and raising up the day Starre, that rises in our hearts.

Secondly,2 Pet. 2. 19.2 Pet 2:19 Of Power, Isa. 35. 6. The breaking forth of Streames, makes not only the blind to see, but the lame to leape; Strength comes, as well as Light, by the powring out of the Spirit on us: Strength for the receiving and practice of all his Gracious discoveries to us: He leades us, not only in Generall, implanting a saving Light in the minde, whereby it is disposed and enabled to discerne Spirituall things, in a Spirituall manner, but also as to Particular Truths, rendring them Glorious, and Desirable, opening the mind and Understanding by new beames of Light, he leades the soule irresistably into the receiving of the truths revealed: which is the second thing we have by him

I shall only observe for a close of this,§. 22. one or two Consequences of the weight of this twofold Operation of the indwelling of Christ.

1. From the want of the first, or his creating a new light in the minds of men, it is that so many Labour in the fire, for an acquaintance with the things of God, It is (I say) a consequence of it, as darknesse is of absence of the Sunne. Many we see after sundry years spent in considerable labours and diligence, reading of many bookes, with a contribution of assistance from other usefull Arts and Sciences,Rom. 1. 21, 22Rom 1:21Rom 1:22 in the issue of all their indeavours, do wax vaine in their imaginations, having their foolish hearts darkned, professing themselves wise, they become fooles, being so farre from any Sappe, and savour, that they have not the leaves of ability in things Divine. Others indeed make some progresse in a disciplinary knowledge of Doctrines of the Scriptures, and can accurately reason and distinguish about them, according to the formes, wherein they have been exercised, and that to a great height of conviction in their owne spirits, and permanency in the profession they have taken up. But yet all this while they abide without any effectuall power of the Truth,Rom. 6. 17.Rom 6:17 conforming and framing their spirits unto the likenesse and mould thereof. They doe but see men walking like trees: some shines of the light breake in upon them which rather amaze, then guides them, they comprehend it not. They see Spirituall things in a Naturall Light, and presently forget what manner of things they were: and in the species, wherein they are retained,1 Cor. 2. 12, 13, 14.1 Cor 2:121 Cor 2:131 Cor 2:14 they are foolishnesse.

2. From the want of the latter, it is, that we our selves are so slow in receiving some partes of Truth, and do find it so difficult to convince others of some other parts of it, which to us are written with the beames of the Sunne. Unlesse the Truth it selfe be rendred a Glory to the understanding, and the p. 201mind be actually inlightned, as to the Truth represented, it is not to be received in a spirituall manner. Those who know at all, what the Truth is, as the Truth is in Jesus, will not take it up upon any other more common account; Somtimes in dealing with Godly Persons, to convince them of a Truth, we are ready to admire their Stupidity, or perversenesse, that they will not receive that, which shines in with so broad a Light upon our spirits. The truth is, untill the Holy Spirit sends forth the Light and Power mentioned, it is impossible, that their minds and hearts should rest, and acquiesce in any Truth whatever. But

4. From this Indwelling of the Spirit, §. 23.we have supportment: our Hearts are very ready to sinke and faile under our tryalls: indeed a little thing will cause us so to do: flesh,Psal. 73. 26.Ps 73:26 and heart, and all that is within us are soone ready to faile. Whence is it, that we do not sinke into the deeps? that we have so many and so sweet, and gracious Recoveries, when we are ready to be swallowed up? The Spirit, that dwells in us, gives us supportment. Thus it was with David, Psal. 51. 22. He was ready to be overwhelmed under a sence of the Guilt of that great sinne, which God then sorely charged upon his Conscience, and cryes out like a man ready to sinke under water, Oh uphold me with thy free Spirit, if that do not support me, I shall perish: So Rom. 8. 26. The Spirit helpeth beares up that Infirmity, which is ready to make us go double. How often should we be overborne with our burthens, did not the Spirit put under his Power, to beare them, and to support us? Thus Paul assures himselfe, that he shall be carried through all his tryalls, by the helpe supplyed to him by the Spirit. Phil. 1. 19.

There are two speciall waies,§. 25. whereby the Spirit communicates supportment unto the Saints when they are ready to sinke, and that upon two accounts. First of Consolation; and then of Strength.

1. The first he doth by bringing to mind the things, that Jesus Christ hath left in store for their supportment. Our Saviour Christ informing his Disciples, how they should be upheld in their tribulations, tells them, that the Comforter, which should dwell with them, and was in them, (Ioh: 14. 16, 17.) should bring to remembrance, what he had told them. v. 26. Christ had said many things, things gracious and heavenly, to his Disciples: He had given them many rich and pretious Promises, to uphold their hearts in their greatest perplexities; But knowing full well how ready they were to forget, and to let slip the things that were spoken, Heb. 2. 1.Heb 2:1and how coldly his Promises would come in to their assistance, when retained only in their naturall faculties, and made use of by their owne strength; to obviate these evills, tells them, that this work he committeth to the charge of another, who will doe it to the purpose: When ye are ready to drive away the Comforter (saith he) who is in you, he shall bring to Remembrance, & apply to your soules, the things that I have spoken, the Promises that I have made, which will then be unto you, as Life from the dead. And this he doth every day; How often, when the Spirits of the Saints are ready to faint within them, when straites and perplexities are round about them, that they know not what to doe, nor whether to apply themselves for helpe or supportment, doth the Spirit, that dwelleth in them, bring to mind some seasonable, suitable Promise of Christ, that bears them up quite above their difficulties and distractions, opening such a new spring of Life and Consolation to their soules, as that they, who but now stooped, yea were almost bowed to the ground, doe stand upright, and feele no weight or burthen at all. Often times they goe for Water to the well, and are not able to draw; or if it be powred out upon them, it comes like raine on a stick, that is fully dry. They seeke to Promises for refreshment, and find no more p. 202savour in them, then in the white of an Egge: but when the same Promises are brought to remembrance by the Spirit the Comforter, who is with them, and in them, how full of Life and Power are they?

2. As this he doth to support Believers,§. 26. in respect of Consolation, so, as to the Communion of reall strength, he stirres up those Graces in them, that are strengthning and supporting. The Graces of the Spirit are indeed, all of them supporting and upholding: If the Saints fall and sinke at any time, in any duty, under any tryall, it is because their Graces are decayed, and do draw back, as to the exercise of them: If thou faint in the day of Adversity, it is not because thy Adversaries are great or strong, but because thy strength is small, Prov: 24. 10. All our Fainting is from the weaknesse of our strength: Faith, Waiting, Patience, are small: when Davids Faith and Patience began to sinke and draw back,Psal. 116. 11.Ps 116:11 he cries All men are lyars, I shall one day perish by the hand of mine Enemies; When Faith is but little, and Grace but weake, we shall be forced, if the Wind do but begin to blow, to cry out, save Lord, or we sinke and perish: let a Temptation, a Lust, a Corruption, lay any Grace a s…eepe, and the strongest Saint will quickly become like Sampson with his haire cut, and the Philistims about him; he may think to doe great matters, but at the first tryall, he is made a scorne to his enemies; Peter thought it was the greatnesse of the Winds and waves that terrified him, but our Saviour tells him, it was the weaknesse of his Faith that betrayed him.Mat. 14. 31. 32.Matt 14:31Matt 14:32 For reliefe in this condition, the Spirit, that dwells in the Saints, stirres up, enlivens, and actuates all his Graces in them, that may support, and strengthen them in their duties, and under their Tribulations. Rom: 5. Paul runs up the influence of Grace into the Saints supportment, unto this Fountain. v. 3. We glory in Tribulation; this is as high a pitch, as can be attained: to be patient under Tribulation, is no small victory; to Glory in it, a most eminent Triumph, a conformity to Christ, who in his Crosse triumphed over all his opposers; we are not only patient under tribulations, and have strength to beare them, but, saith the Apostle, we glory and rejoyce in them, as things very welcome to us; How comes this about? Saith he, Tribulation worketh patience; (that is, it sets it a worke; for Tribulation in it selfe, will never worke, or beget patience in us) and Patience Experience, and Experience Hope, and Hope maketh not ashamed. It is from hence, that these Graces, Patience, Hope, Experience, being set on worke, doe beare up, and support our soules, and raise them to such an height under their pressures, that we have great cause of rejoycing in them all: Yea but whence is this? Do these Graces readily come forth, and exert themselves, with an efficacy suitable to this triumphing frame? The ground & spring of all is discovered v. 5. it is because the Love of God is shed abroad in our hearts by the Holy Ghost, that is given to us. From this fountaine do all these fresh streames flow: the Spirit that is given us, that sheds abroad the Love of God in our Hearts, and thereby sets all our Graces on worke. He oyles the wheeles of the soules obedience, when we neither know what to do, nor how to performe what we know.

5. This indwelling Spirit, §: 27.gives Restraint: Restraining Grace doth mainly consist in morall perswasions, from the Causes, Circumstances, and Ends of things; When a man is disswaded from sinne, upon Considerations taken from any such head or place, as is apt to prevaile with him, that perswasion so applyed and intended of God for that end, is unto him restraining Grace: By this meanes doth the Lord keepe within bounds the most of the Sonnes of men, notwithstanding all their violent and impetuous lusts; Hell, shame, bitternessee, disappointment on the one hand; Credit, Repute, quietnes of Conscience, & the like, on the other, binde thē to their good Behaviour. God through p. 203these things, drops an awe upon their Spirits, binding them up from running out unto that compasse of excesse and ryot in sinning, which otherwise their lusts would carry them out unto. This is not his way of dealing with the Saints,Jer. 31. 34.Jer 31:34 he writes his Law in their hearts, and puts his feare in their inward parts, that they may not depart from him, making them a willing people, through his owne Power.Psal. 110. 3.Ps 110:3 By his effectually remaining Grace, he carryes them out, kindly, chearefully, willingly, to do his whole will, working in them to will and to do, of his owne good pleasure: yet notwithstanding all this, often times, through the strength of Temptation, the subtilty of Sathan, and his readinesse to improve all Advantages to the utmost, the treachery and deceitfulnesse of indwelling sinne, and corruption, they are carryed beyond the bounds and lines of that principle, or Law of Life and Love, whereby they are lead. What now doth the Lord do? They are ready to runne quite out of the pasture of Christ; doth he let them goe, and give them up to themselves? Nay, but he sets an hedge about them, that they shall not find their way. He leades them as the wild Asse in her month, that they may be found: he puts a Restraint upon their Spirits, by setting home some sad considerations of the evil of their hearts and wayes, whether they are going, what they are doing, and what shall be Issue of their walking so loosly. Even in this life, what shame, what scandall, what dishonour to themselves, their profession, the Gospell, their Brethren, it would prove, and so hampers them, quiets their, Spirits, and gently brings them againe under obedience unto that principle of Love, that is in them, and the Spirit of Grace (whose yoake they were casting off,) whereby they are lead. Many times then, even the Saints of God are kept from sinnes, especially outward, actuall sinnes, upon such outward motives, reasonings, and considerations, as other men are: Peter was broken loose, and running downe hill apace, denying and forswearing his Master; Christ puts a restraint upon his Spirit by a looke toward him: this mindes him of his folly, unkindnesse, his former rash confidence, and ingagement to dye with his Master, and sets him on such Considerations, as stirred up the principle of Grace in him, to take its place and rule againe: and in obedience thereunto, he not only desists from any farther denyall, but Faith, Repentance, Love, all exerting themselves, he goes out, and wept bitterly: It is so frequently with the Saints of God, though in lesser evills: by neglect and omission of duty, or inclination to evill, and closing with temptations, they breake out of the pure and perfect Rule and Guidance of the Spirit, whereby they ought to be lead: instantly some Considerations or other are pressed on upon their Spirits, taken perhaps from outward things, which recovers them to that obedientiall frame, from whence, through violence of Corruption, and Temptation, they had broken. Like an Hawke sitting on a mans hand, eating her meat in quietnesse, is suddenly, by the originall wildnesse of her nature, carryed out to an attempt of flying away with speed, but is checkt by the string at her heeles, upon which shee returnes to her meat againe. We have an innate wildnesse in us, provoking and stirring us up to runne from God. Were we not recovered by some clog fastned on us for our Restraint, we should often runne into the most desperate paths. And this Restraint (I say) is from the indwelling Spirit; He stirrs up one thing or other, to smite the Hearts & Conscience, when it is under the Power of any Temptation to sinne and folly. So it was with David, in the Attempt he made upon Saul, when he cut of the lappe of his Garment; Temptation, & opportunity had almost turned him loose frō under the power of Faith, waiting, and dependance on God, wherein lay the generall frame of his Spirit: he is p. 204recovered to it by a blow upon the heart, from some dismall Consideration of the Issue, and scandall of that which he was about.

6. We have hereby also the Renewall, §. 28.daily Renewall of sanctifying Grace; Inherent Grace is a thing in its owne nature, apt to decay and dye; it is compared to things ready to dye. Rev. 3. 2. strengthen the things that remaine, (saith Christ to the Church of Sardis) that are ready to dye. It is a thing, that may wither and decline from its vigor, and the soule may thereby be betrayed into manifold weaknesses and backslidings. It is not meerely from the nature of the Trees in the Garden of God, that their fruit failes not, nor their leaves wither, Psal. 1. 4.Ps 1:4but from their Planting by the Rivers of water; Hence are the sicknesses, weaknesses, and decayes of the Spirit, mentioned in the Scripture. Should he, who had the richest stock of any living, be left to spend of it, without new supplies, he would quickly be a Bankrupt; This also is prevented by the Indwelling Spirit. He is the fatnesse of the Olive, that is communicated to the branches, continually to keep them fruitfull and flourishing: He is that golden Oyle, which passes through the Branches, and empties it selfe in the fruitfulnesse of the Church. He continually fills our Lamps with new Oyle, and puts new vigor into our spirits. Psal. 92. 10. thou liftest up my horne, as the horne of an Vnicorne, I am anoynted with fresh oyle, or renewed supplies of the Spirit. And this Psal. 103. 5. is called a renewing of Youth like the Eagles; a Recovery of former strength and vigor, new power and ability for new duties and performances; And how comes that about? saith the Psalmist, it is by Gods satisfying my mouth with good things: he satisfyed his mouth with good things; or answered his prayers: What these good things are, which the Saints pray for, and wherewith their mouthes are satisfied, our Saviour tells us; your Father (saith he) knoweth how to give good things to them that aske them of him; which expressing in another place, he saith, your Father will give the Holy Spirit to them that aske him of him; He is given us, and he renewes our strength as the Eagles, making our soules which were ready to languish, prompt, ready, cheerefull, strong in the wayes of God; To this purpose is that Prayer of the Spouse. Cant. 4. 6. Awake O North wind, and come thou South, and blow upon my Garden, that the savour of my spices may flow out; let my beloved come into his Garden, that he may eate of the fruit of his precious things; Shee is sensible of the withering of her Spices, the decayes of her Graces, and her disability thereupon, to give any suitable entertainment unto Jesus Christ; Hence is her earnestnesse for new breathings, and operations of the Spirit of Grace, to renew, and revive, and set on worke againe her Graces in her, which, without it, could not be done; All Graces are the fruits of the Spirit. Gal. 5. 25, 26. The fruit of the Spirit is Love, Joy, Peace, Long-suffering, Kindnesse, Goodnesse, Faith, Gentlenesse, Temperance; if the Root doe not communicate fresh juyce and sappe continually, the fruit will quickly wither; were there not a continuall communication of new life, and freshnesse unto our Graces, from the Indwelling Spirit, we should soone be poore withered Branches: this our Saviour tells us, Ioh. 15. 4, 5. abide in mee and I in you: as the branches cannot bring forth fruit of themselves, unlesse they remaine in the Vine, no more can yee, unlesse ye abide in mee; I am the Vine, yee are the Branches: he who abideth in mee, and I in him, he bringeth forth much fruit, for separate from mee ye can doe nothing. Our Abiding in Christ, and his in us, is (as was declared) by the Indwelling of the same Spirit in him and us. Hence, saith Christ, have you all your fruit-bearing vertue, and unlesse that be continued to us, we shall wither and consume to nothing; David in his spiritually declined condition, intangled under the power and guilt of sinne, cries out for the continuance of the Spirit, and the restoring him, as to those ends and purpose… in reference whereunto, he was departed from p. 205him. Ps: 51. 21, 22. This the Apostle praies earnestly, that the Ephesians may receive Ch. 3. 16, 17. I bow my knees to the Father of our Lord Jesus Christ, that he will give unto you, according to the riches of his Glory, that ye may be strengthened with might, by his spirit in the inward man, that Christ may dwell in your hearts by Faith, that yee being rooted, and grounded in Love &c. The inward Man is the same with the new Creature, the new principle of Grace in the Heart; This is apt to be sick, to faint, and decay; the Apostle prayes that it might be strengthened; how is this to be done? how is it to be renewed, increased, enlivened? It is, saith he, by the mighty power of the Spirit; and then gives you particular instances in the Graces which flourish and spring up effectually, upon that strengthening they receive by the might and power of the Spirit, as of Faith, Love, Knowledge, and Assurance: the increasing and establishing of all which, is ascribed there unto him. He who bestowes these Graces on us, and workes them in us, doth also carry them on unto perfection. Were it not for our inflowings from that spring, our Cisternes would quickly be dry, therefore our Saviour tells us, that he, the Spirit, is unto Believers, as Rivers of living water flowing out of their bowels. Ioh: 7. 38, 39. A never failing fountaine, that continually puts forth living waters of Grace in us.

This may a little farther be considered and insisted on, being directly to our main purpose in hand: It is true indeed, it doth more properly belong unto that, which I have assigned for the Second Part of this Treatise, concerning the Ground or Principle of the Saints abiding with God for ever; but falling in conveniently in this order, I shall farther presse it from Ioh. 4. 14. whosoever (saith our Saviour) shall drink of the water, which I shall give unto him, shall not thirst for ever: but the water which I shall give unto him, shall be in him a fountain of water, springing up unto eternall life.

The occasion of these words is known;§. 29. they are part of our Saviours Colloquie with the poore Samaritan Harlot; having told her that he could give her another manner of water, and infinitely better then that which she drew out of Jacobs well, (for which the poore Creature did almost contemne him, and askt him, whence he had that water whereof he spake, how he came by it, or what he made of himselfe: Did he think himselfe a better man then Iacob who dranke of that well, which shee was drawing water out of) to convince her of the Truth, and reality of his Promise, he compares the water, that he would and could give, with that which she drew out of the Well, especially as to one eminent effect, wherein the water of his Promise did infinitely surmount that which she so magnifyed; for v. 13. he tells her, for that water in the well, though it allayed thirst for a season, yet within a little while she would thirst againe, and must come thither to draw; but saith he, whosoever drinketh of the Water I shall give him, thirsts no more; and this he proveth from the Condition of the Water he giveth, it is a well of Water, not a drought, not a Pitcherfull, as that thou carryest away, but it is a Fountaine, a Well: yea perhaps in it selfe it is so, a Fountaine or Well, but he that drinkes of it, he hath but one draught of that water; Nay saith Christ, it shall become a Well in him, not a Well whereunto he may goe, but a Well that he shall carry about in him. He that hath a continuall spring of living water in him, shall doubtlesse have no occasion of fainting for thirst, any more; This our Saviour amplifies, and clears up unto her, from the nature and energy of this Well of water, it springeth up unto everlasting life; in these last words instructing the poore sinfull Creature in the use of the Parable, that he had used with her. Having taken an occasion to speake to her of heavenly things, from the nature of the employment that she was engaged in at present; Two or three things may be observed p. 206from the words, to give Light unto their tendency to the Confirmation of the Truth we have under consideration.

First,§. 30. the Water here Promised by our Saviour, is the Holy and Blessed Spirit: this needs no labour to demonstrate. The Spirit himselfe so interprets it, John 7. 38, 39. He who believeth on me, (saith our Saviour) as the Scripture saith rivers of living Water shall flow out of his belly: But this he said of the Spirit, which they should receive, who believe on him; that which in one place he calleth a Well of Water springing up to Life in us, is in the other, in equivalent termes, called Rivers of living Water, flowing out of our bellies: And the Holy Ghost tells us, that he himselfe, the Blessed Spirit, is signified by that expression. Neither is there any thing bestowed on us, that can be compared to a spring of water, arising up, increasing, and flowing out abundantly upon its owne account, but the Spirit only. It is only the Spirit, that is a fountaine of refreshment, from whence all Grace doth abundantly flow. It is (I say) the Spirit, whereof we have been speaking, who is procured for us, and bestowed upon us by Jesus Christ, which, as an everlasting Fountaine, continually supplies us with refreshing streames of Grace, and fills us a new therewith, when the Channells thereof in our soules are ready to become dry. And

Secondly, the state and Condition of them, on whom this living Water is bestowed, in reference thereunto, is described. Saith our Saviour, he that hath this Spirit of Grace, this well of living Water, shall never thirst. It is most emphatically exprest by two Negatives, and an Exegeticall additionall terme for weight and certainty. foreign he shall never thirst to eternity: or as it is exprssed, John 6. 25. foreign he shall never thirst at any time. There is a two fold thirst.

1. There is a thirst totalis indigentiae of a whole and intire want, of that men thirst after: and this is the thirst, that returnes upon men in their naturall lives: After they have allayed it once with naturall water, they thirst againe, and their want of water returnes as intire and full, as if they had never dranke in their lives: Such a spirituall Thirst doth God ascribe to wicked men Isa. 65. 13. My servants shall eat, but you shall be hungry: my servants shall drinke, but ye shall be Thirsty. Their hunger and thirst is the totall want of Grace, not that they do desire it, but that they have it not. And this thirst of totall want of Grace, is that, that never shall, nor can befall them, who have received the Spirit of Grace, as a Well of Water in them. They can never so thirst, as to be returned againe into the Condition, wherein they were, before they dranke of that Spirit.

2. There is also a Thirst of desire, and complacency of the good Things thirsted after. In this sence they are pronounced Blessed, who hunger and Thirst after Righteousnesse. Math. 5.Matt 5And Peter instructs us to grow in this Thirst more and more, the 1 Pet. 2. 2. As new borne babes desire the sincere milke of the Word, that ye may grow thereby. The enjoyment of the Spirit doth not take away this Thirst, but begin it, and increase it: and by this Thirst, as one meanes, are we preserved from that totall want & indigency, which shall never againe befall us.

Thirdly,§. 31. our Saviour gives the reason, why, and whence it is, that they, who drinke of this Water, are made partakers of his Spirit, shall thirst no more, or never be brought to the Condition of totall want of Grace, which they were in, before they received him: because the water which I shall give them (saith he) the Spirit, which I shall bestow upon them, dwelleth in them (as we have shewed) shall be a well of Water, a fountaine of Grace, springing up in them to everlasting Life, continuing and perpetuating the Grace communicated, unto the full fruition of God in Glory. There are (among others) three eminent p. 207things in this Reason, to confirme us in the faith of the former Assertion.

1. The condition or nature of the Spirit in Believers. He is a Well, a Fountain, a Spring, that never can, nor will be dry to Eternity.

2. The constant supplyes of Grace that this Spirit affords them, in whom he is: He is Water alwaies springing up: so that to say he will refresh Saints and Believ…ers with his Grace, provided that they turne not profligately wicked, is openly to contradict our Saviour Christ, with as direct opposition to the design in the words, as can be imagined. This springing up of Grace, which from him is had and received, which is his worke in us, is that, whereunto this profligate wickednesse is opposed: and whilst that is, this cannot be. There is an everlasting inconsistency be…ween profligate wickednesse, and a never failing spring of Grace.

3. His Permanency in this worke and efficacy by it; this living Water springs up to everlasting Life: He ceases not, untill our Spirituall Life be consummated in Eternity. This then is the summe of this Promise of our Saviour; He gives his holy Spirit to his, who lives in them, and gives them such continuall supplies of Grace, that they shall never come to a totall want of it; as they doe of Elementary Water, who have once dranke thereof. And from this spring doth this Argument flow. They on whom the Spirit is bestowed to abide with them for ever, and to whom he constantly yeildes such supplyes of Grace, as that they shall never be reduced to a totall want for ever, they shall certainely and infallibly persevere: but that this is the Condition of all that come to Christ by Believing, or that Christ hath promised, that so it shall be with them, is cleare from his owne Testimony now insisted on: Ergo.

Unto their Argument from the Promise of our Saviour,§. 32. Mr Goodwin endeavours an Answer, Ch. 11. Sect: 10. 11. 12. pag. 232. 233. and in the Preface of it tells us, that this Scripture doth but face (if so much) the businesse in hand; To face it I suppose, is to appeare at first view in its defence; and this indeed cannot well or colourably be denied, the words of it punctually expressing the very Truth we intend to prove thereby: And this notwithstanding the allaying qualification (if so much) must needs somewhat prejudice the ensuing evasions; But we are yet farther confident, that upon the more diligent and strict examination, it will be found, to speake to the very heart and soule of the businesse in hand: and the Considerations of his Reasons to the contrary, doth seeme only to give us farther light herein, and assurance hereof. He saies then,

Here is no Promise made, that they who once believe, how unworthily soever they shall behave themselves, shall still be preserved by the Spirit of God, or the Spirit of God in Believing, or that they shall be necessitated alwaies to Believe.

Ans. This is the old play still: It is not at all our intendment, to produce any Promise of safe-guarding men in the Love of God, how vile soever they may prove, but of preserving them from all such unworthinesse, as should render them utterly uncapable thereof: And this is plainly here asserted, in the Assurance given of the perpetuall residence of the Spirit in them, with such continuall supplies of Grace from him, as shall certainly preserve them from any such state or condition as is imagined: Of being necessitated to Believe, I have spoken formerly. The expression is neither used by us, nor proper to the thing it selfe, about which it is used, nor knowne in the Scripture as to this purpose, and therefore we justly reject it, as to its signifying any thing of the way and manner, whereby we are preserved by the power of God, through faith unto Salvation. If it denotes only the certainly, and infallibility of the event, as the p. 208phrase or locution is improper, so to deny, that there is a Promise of our being preserved, by the Spirit of God in believing, is not to Answer our Argument, but to beg the thing in Question, yea to deny the positive assertion of the Lord Christ: But if there be not such a Promise in the words, what then is in them, what doe they containe? Saith he,

2. They are only a Declaration and Assertion made by Christ, of the Excellency, and desireablenesse of that life, which he comes to give unto the World, above the life of nature, which is common unto all; This, by comparing the words with those in the former verse, is evident: whosoever Drinketh of this water, shall thirst againe; but whosoever Drinketh of the water, that I shall give him &c. that is, the best meanes, that can be had and enjoyed, to render this present life free from inconveniencies, will not effect it: but whosoever shall Drinke, Injoy, Receive, and Believe the Doctrine, which I shall administer unto him, shall hereby be made partaker of such a life, which shall within a short time, if men be carefull in the interim to preserve it, by reason of the nature, and perfect condition, and constitution of it, be exempt from all sorrow, trouble, and inconvenience whatsoever, as being eternall.

Ans. 1. That these words are only an Assertion of the excellency and desireablenesse of that eternall life, which Christ would give, above the naturall, that the Woman sued to sustaine, and that this appears from the Context, is said indeed, but no more. It is true, our Saviour doth divert the thoughts of the Woman, from the naturall life, and care for provision about it, with an insinuation of a better life to be attained: but is this all he doth, or is this the intendment of the words under consideration? Doth not the maine of the opposition, or difference which at present he speakes unto, lye in the supplies, that are given for the two kinds of Life, whereof he speakes? The Water he tells her, which she drew from that Well, by which he fate, for the supply of her naturall life, was such, that after her drinking of it, she should quickly returne to the same Condition of thirst, as formerly before she drank of it; But that which he gave, was such, as that who ever drank of it, should thirst no more, but be certainely preserved in, and unto the full fruition of that Life, whereof it is the meanes and supply. The opposition is not between the lives continued, but the meane of consolation, and its efficacy.

2. It is not the Condition of the Life naturall, which is subject to dissolution, & not capable of perfection, that is the Reason why they thirst again & againe that have Water naturall for the refreshment thereof. But 'tis the nature of the meanes it selfe, which is supplyed, that is not fitted nor suited to permanency, & abiding usefullnesse, (as the Water, which Christ Promises, is,) that he insists on. There is not any thing leades us to suppose, that it is the Imperfection of Life, and not the Condition of the meanes of naturall life, that is primarily intended in the instituted Comparison: though the frailty, and nothingnesse of that life also, be afterwards intimated, in the substitution of Eternall life unto the thoughts of the poore woman, in the Roome thereof.

3. (I say that) it is not the Doctrine of Christ, but his Spirit principally, that he is here said to give as Water: and that this is not promised to make men partakers of Eternall Life, if in the interim they be carefull to preserve it; but to preserve them to it, and to give them that Care, which, as a Grace, is needfull thereunto. The plaine intendment of the Promise is, that by the water they drinke they shall be kept and preserved in the Life, whereof they are made partakers, unto the fulnesse and perfection of it; which preservation by the parenthesis (if any be carefull in the interim to preserve it) is directly p. 209taken away from the Spirit that Christ promiseth, and assigned to mens owne care, even in contradistinction to all the benefits, which they receive by him, being so bestowed on them. The difference then here between Jesus Christ, and Mr Goodwin, is this; Christ saith, the Water that he shall give, will be a well springing up to Everlasting Life; Mr Goodwin, That it is the Care of men to preserve themselves, that produces that Effect.

4. The present exemption, which we have by the Waters of Christs giving, is not from sorrow and trouble, but from thirst: that is, from what is opposed unto, and is destructive of that Life, which he also gives: as naturall thirst is unto naturall life. But of this thirst, and our exemption from it, I have spoken before. It is not then the nature and condition of the Life promised, that he points unto, no farther then as it is coincident with the meanes of it, here spoken of. Indeed this meanes of life, is our life, as to the inchoation of it here below, and its daily growing up unto perfection. But he adds Sect. 11.

1. That he doth not oppose that Life, which accrues unto mē by drinking that Water which he gives thē,§. 33. unto the naturall life, which they live, by other means, in respect of the present Condition, or Constitution of it, or as it is enjoyed by men in this present world, is evident from hence, because he asserts it free from thirst, (shall never thirst,). Now we know that the Saints themselves, notwithstanding that life of Grace, which is in them, by drinking that Water that Christ hath given them, are yet subject to both kinds of Thirst, as well that which is corporeall or naturall, as that which is Spirituall; yea the Spirituall Thirst, unto which they are now subject, though it argues a deficiency of what they would farther have, or desire to be; and in that respect, is troublesome, yet is it Argumentative of the goodnesse of their Condition. Mat. 5. 6.

Ans, 1. The summe of this Answer is; that the Life here spoken of, and promised, is not that Spirituall life, whereof we are here made partakers, but eternall life, which is for to come, which, when any attaine, they shall never faile in, or fall from; but whether they may or shall attaine it or no, here is nothing spoken. But here is no notice taken, of the maine opposition insisted on by our Saviour, between the supplies of the Spirit for life Eternall, which faile not, nor suffers them to thirst, to whom they are given, and the supplies of naturall life, by Elementary water, notwithstanding which, they, who are made partakers thereof, doe in a short season, come to a totall want of it againe. Instead of Answers to our Argument from this place, we meet with nothing but perpetuall diversions from the whole scope and intendment of it, and at last are told, that the Promise signifies only, that men should not want Grace, when they come to Heaven.

2. To prove that there is no Promise of any abiding spirituall Life here, those words they shall never thirst, are produced; That we shall have our life continued to the full injoyment of it unto eternity, because such are the supplies of the Spirit bestowed on us, that we shall never thirst, is the Argument of our Saviour: That there is no such life promised, or here to be attained, because in it we shall not thirst, is Mr Goodwins.

3. It is not the intendment of our Saviour, to prove that we shall not thirst, because we shall have such a life; but the quite contrary, that we shall have such a life, and shall assuredly be preserved, because the supplies of the Spirit which he gives, will certainly take away the thirst, which is so opposite to it, as to be destructive of it.

4. It is true, the Saints notwithstanding this Promise, are still liable to Thirst, that Thirst intimated Mat. 5.6. after Righteousnesse; but not at all to that Thirst, which they have a Promise here to be freed from; a Thirst of an p. 210universall want of that water, wherewith they are refreshed; and that their freedome from this Thirst, is their portion in this life, we have the Testimony of Christ himselfe, he that believes on mee, shall thirst no more. Ioh. 6. 35. And the reason of their not Thirsting, is the receiving, and drinking in that water, which Christ gives them, which, as himselfe saies, is his Spirit, which they receive who believe on him. Ioh. 7. 38, 39. neither is that Thirst of theirs, which doth remaine, troublesome, as is insinuated, it being a grace of the Spirit, and so quieting, and composing; Though they are troubled for the want of that in its fulnesse, which they Thirst after, yet their Thirst is no way troublesome: That then which is farther added by Mr Goodwin, is exceeding sophisticall.

Saith he, §. 34.by the way, this spirituall thirst, which is incident unto the life which is derived from Christ, and the waters given by him unto men, as 'tis enjoyed and possessed by them in this present World, is (according to the purport of our Saviour's own arguing) an Argument, that for the present, and whilest it is obnoxious to such a thirst, it is dissolveable and may faile; for in the latter part of the said passage, he plainly implies, that the eternallnesse of that life, which springs from the drinking of this water, is the reason or cause, why it is exempt from thirst. Let the whole passage be read and minded, and this will clearly appeare: If then the eternality of a life, be the cause or reason, why tis free from the inconveniency of thirst, Evident it is, that such a life, which is not free from thirst, is not, during this weaknesse or imperfection of it, eternall, or Priviledged against dissolution.

Ans. 1. That we cannot thirst under the enjoyment of the Life promised, proves this life not here to be enjoyed, is proved, because the eternallnesse of this life, is the cause of its exemption from Thirst; But that the plaine contrary is the intendment of the Holy Ghost, I presume is evident to all men. The reason of our preservation to Eternall Life, and being carried on thereunto, is apparently assigned to those supplies of the Spirit, whereby our Thirst is taken away; The taking away of our Thirst, is the certain meanes of our Eternall Life, not a consequent of the Eternity of it. All the proofe of what is here asserted, is, Let the whole passage be read, and minded, in which appeale, I dare acquiesce before the judgement seat of any Believer in the World, whose concernment this is. It is here then supposed, that the Eternity of the Life promised, is the cause of their not thirsting, in whom it is, which is besides the Text; and that they may thirst againe (in the sence spoken of) who drink of that water of the Spirit, which Christ gives, which is contrary unto it: and of these two supposalls, is this part of this discourse composed.

The ensuing Discourse, rendring a reason upon the account whereof, Life may be called eternall, though it be interrupted and cut off, we shall have farther time, God assisting, to consider, and to declare its utter inconsistency with the intendment of the Holy Ghost in the expressions now before us.

He addes then in the last place Sect. 12.§. 35. That the intendment of Christ is not, that the water he gives, shall alway end in the issue of Eternall Life, but that it lies in a tendency thereunto.

Ans. Which, upon the matter, is all one, as if he had said, Christ saith indeed, that the water which he gives, shall spring up unto Everlasting Life, and wholly remove that Thirst, which is comprehensive of all interveniences, that might hinder it, (as God said to Adam, In the day thou eatest of that fruit, thou shalt dye) but he knew full well, that it might otherwise come to passe: which, whether it doth not amount to a calling of his Truth, and credit in his Word and Promises, into question, deserves (as I suppose) Mr Goodwins serious consideration. To conclude then, our Saviour hath assured us, that the Living Water wich he gives us, shall take away such Thirst, all such totall want of Grace p. 211and Spirit, (be it to be brought about, not by this or that meanes, but by what meanes soever) as should cause us to come short of eternall life with himselfe, which we shall look upon, as a Promise of the Saints Perseverance in Faith, notwithstanding all the Exceptions, which as yet to the contrary hath been produced.

Having thus long insisted on this influence of the Mediation of Christ,§. 36. into the continuance of the Love and Favour of God unto Believers, by procuring the Spirit for them, sending him to them, to dwell in them, and abide with them for ever, (the most effectuall principle of their continuance with God) give me leave farther to confirme the Truth of what hath been spoken, by remarking some inferences, which the Scripture holds out unto us, upon a supposition of those Assertions, which we have laid downe concerning the Indwelling of the Spirit, and the Assistance which we receive from him on that account, all tending to the end and purpose we have in hand. As,

1. First,§. 37. because the Spirit dwells in us, we are therefore to consider, and dispose of our persons, as Temples of the Holy Ghost, that is, of this Indwelling Spirit: the Scripture manifesting hereby, that the Doctrine of the Indwelling of the Spirit, is not only a Truth, but a very usefull Truth, being made the Fountaine of, and the inforcement unto so great a duty. He dwells in us, and we are to look well to his habitation; our Saviour tells us, that when the evill Spirit finds his dwelling swept and garnished, Mat. 12.44.Matt 12:44he instantly takes possession, and brings company with him: he will not be absent from it, when 'tis fitted for his turne. In reference to the Saints, and their holy Indweller, this the Apostle urgeth. 1 Cor. 6. 19. Your Bodies are the Temples of the Holy Ghost, which dwells in you, whence he concludes, whose ye are, not your owne, and therefore ought to glorify God in your Bodies; From hence is the strength of his Argument, for the avoiding of all uncleannesse. v. 16. 17. Know ye not that he who is joyned to an Harlot, is one body? he who is joyned to the Lord is one spirit: flye Fornication, know ye not that your Body is the Temple of the Holy Ghost? On this account also doth he presse to universall holinesse. 1 Cor: 3. 16. 17. Know ye not that ye are the Temples of God, and that the Spirit of God dwelleth in you? if any man desile the Temple of God, him shall God destroy; for the Temple of God is holy, which Temple ye are. In v. 12. 13. 14. the Apostle discovers the fruitlesnesse of Building hay and stubble, light and unsound Doctrines or practises, upon the foundation of Faith in Jesus Christ once laid, and tells us, that all such things shall burne and suffer losse, and put the contrivers and workers of them to no small difficulty, in escaping like men, when the Garments they are cloathed withall, are on fire about them. On the account of this sad event, of foolish and carelesse walking, he presses v.16. as was said, earnestly to universall Holinesse, laying downe as the great motive thereunto, that which we have insisted on, viz. the Indwelling of the Holy Spirit in us: know ye not that ye are the Temple of God? The Temple, wherein God of old did dwell, was built with hewen stone, Cedar, Wood, and overlaid with pure Gold; and will ye now, who are the spirituall Temple of God, build up your Soules with hay, and stubble? Which he furthers, by that dreadfull commination taken from the zeale of God for the purity of his Temple; so that on each hand, he doth presse to the universall close keeping of our Hearts in all Holinesse, and purity, because of the Indwelling of the Holy Spirit. And indeed, where ever we are said to be Temples of God, or an Habitation for him, as it still relates to this cause of the Expression which we now insist upon, so there is ever some intimation of Holinesse, to be pursued on that account. Eph: 2. 21. 22. In whom the whole building fitly framed together, groweth unto an holy Temple in the Lord, in whom ye also are builded together, for an habitation of God through the Spirit; being made an habitation p. 212of the Lord, by the Spirits Indwelling in us, we grow up, or thrive in grace, into an Holy Temple to the Lord, to be a more compleate and well furnished Habitation for him.

This then is that which I say: The Truth of what hath formerly been spoken, concerning the manner of the Spirits abode with us, being procured for us by Jesus Christ, is farther cleared by this inference, that the Scripture makes thereof. The Saints are exhorted with all diligence to keepe themselves a fit Habitation for him, that they may not be uncleane and defiled lodgings for the Spirit of purity and Holinesse. This is, and this is to be, their daily Labour, and indeavour; that vaine thoughts, unruly passions, corrupt lusts, may not take up any Roome in their bosome; that they put not such unwelcome and unsavory inmates upon the Spirit of Grace; that sinne may not dwell, where God dwells. On this ground they may plead with their owne Souls, and say; Hath the Lord chosen my poore heart, for his Habitation? Hath he said, I delight in it, and there will I dwell for ever? Hath he forsaken that goodly and stately Materiall Temple, whereunto he gave his speciall presence of old, to take up his abode, in a farre more eminent way, in a poore sinfull soule? Doth that Holy Spirit, which dwells in Jesus Christ, who was Holy, Blamelesse, Vndefiled, separate from sinners, who did no sinne, neithere was guile found in his mouth, dwell also in me, that am in, and of my selfe wholly corrupted and defiled? And shall I be so foolish, so unthankfull, as willingly to defile the Habitation, which he hath chosen? Shall I suffer vaine Thoughts, foolish Lust, distempered Affections, worldly aimes; to put in themselves upon him there? He is a Spirit of Grace: can he beare a Gracelesse Corruption to be cherished in his Dwelling? He is a Spirit of Holynesse, and shall I harbour in his Lodging a frame of worldlynesse? He is a Spirit of Joy, & Consolation: & shall I fill my bosome with foolish feares, and devouring Cares? Would not this be a griefe unto him? Would it not provoke the eyes of his Glory? Can he beare it, that, when he is with me before his face, in his presence, I should spend my time in giving entertainement to his enemyes? He is the high and the Holy one, who dwells in Eternity, and he hath chosen to inhabit, with me also; Surely I should be more bruitish then any man, should I be carelesse of his Habitation: And should not this fill my soule with an Holy scorne, and indignation against sinne? Shall I debase my soule unto any vile Lust. which hath this exceeding honour, to be an Habitation for the Spirit of God? Hence, upon a view of any defilement of Lust, or passion, nothing troubles the Saints more, nor fills them with more selfe-abhorrence and confusion of face, then this, that they have rendred their hearts an unsuitable habitation for the Spirit of God. This makes David, upon his sinne, cry so earnestly, that the Spirit might not depart from him, Psal. 51.Ps 51being conscious to himselfe, that he had exceedingly defiled his dwelling place; And were this Consideration alwayes fresh upon the Spirits of the Saints, were it more constant in their thoughts, it would keepe them more upon their Guard, that nothing might breake in, to disquiet their gracious Indweller.

2. Secondly,§. 38. because be the Spirit we have guidance and direction, there is Wisdome given unto us, and we are called to a holy discerning between the Directions of the Spirit of Grace, and the delusions of the Spirit of the World, and the seduction of our owne Hearts. Christ gives this character of his Sheepe, that they know his voice, heare him, and follow him; but a stranger they will not follow▪ John 10. 25. Christ speakes by his Spirit; in his guidance and direction, is the voice of the Lord Jesus, He that hath an eare to heare, let him heare what the Spirit saith to the Churches Rev. 2. 29. What Christ saith, as to the Fountain of Revelation, he being the great Prophet of the Church, that the Spirit saith, p. 213as to the Efficacy of the Revelation, unto the Hearts of the Saints. And as the Vnction teacheth them, so do they abide in Christ, 1 John 2. 27. The seducements of the Spirit of the world, either immediatly by himselfe, or mediately by others, are the voice of strangers; between these and the voice of the Spirit of Christ that dwells in them, the Saints have a Spirit of discerning. This the Apostle affirmes, 1 Cor. 2. 15. He that is Spirituall, judgeth all things. He discerneth between things, and judgeth aright of them. He judgeth all things; that is, all things of that nature whereof he speakes, that is, the things which are freely given us of God, v. 12. for the discerning & knowledge whereof, the Spirit is given them; For the things of God knoweth no man, but the Spirit of God v. 11. They know also the suggestions of the Spirit of the world, & judge them. 2 Cor. 2. 11. We are not ignorant of his devices. There is a twofold knowledge of the depths and devices of Sathan: one with Approbation, to the imbracing, and practice of them: the other with Condemnation; to their hatred and rejection. The first ye have mentioned Rev. 2. 24. As many as have not knowne the depths of Sathan, as they speake, Their Doctrinall depths, so they call them: Of them our Saviour there speakes; New Doctrines were broached by Sathan, unintelligible notions; some pretended to attaine an acquaintance with them, and boasted, it seemes, in them as very great and high Attainements. They called them depths, such as poore ordinary Believers, that contented themselves with their low formes, could not reach unto: Saith Christ, they are depths, as they speake: indeed in themselves nothing at all, things of no solidity, weight, nor Wisdome: but as managed by Sathan, they are depths indeed, such as whereby he destroyes their soules. And as some approve his Doctrinall depths, so some close with his Practicall depths, and imbrace them. Men that study his wayes, and paths, becoming desperately wicked, maliciously fcoffing at Religion, and despising the profession of it; But there is a knowledge also of the depths, and devices of Sathan, leading to judging, condemning, rejecting, and watching against them. The suggestions of Sathan, in their infinite variety, their Rise, Progresse, Efficacy, and Advantages, their various aimes, and tendencyes unto sinne, against Grace, I do not now consider. But this I say, those who are lead by the Spirit of God, who have directions from him, and guidance, they discerne between the voice of the Spirit, which dwells in them; and the voice of the Spirit, which dwells in the world.

Now because this is not alwaies to be done,§. 39. from the manner of their speaking, the Serpent counterfeiting the voyce of the Dove, and coming on, not only with earnestnesse and continuance of impulse, but with many faire and specious pretences, making good his impressions, labouring to win the understanding over to that, wherewith he inticeth the Affections and Passions of men, they use the helpe of such Considerations as these insuing, to give them direction in attending to the voice of that Guide, which leades them into the paths of Truth, and to stoppe their eares to the songs of Sathan, which would transforme them into Monsters of disobedience. Thus they know.

1. That all the motions of the holy Spirit, whereby they are, and ought to be lead, are regular: that he moves them to nothing, but what is according to the mind of Christ, delivered in the Word, which he hath appointed for their Rule to walke by; to no duty, but what is acceptable to him, and what he hath revealed so to be;1 John 4. 1.1 John 4:1 So that, as Believers are to try the spirits of others, by that standard, whether they are of God or no, so because of the subtilty of Sathan, transforming himselfe into an Angell of Light, yea into a spirit of duty, what ever immediate motions and impressions fall upon their Spirits, they p. 214try them by the Rule. 'Tis no dishonour to the Holy Spirit, yea it is a great Honour to have his motions within us, tryed by the Word, that he hath given for a Rule without us. Yea when any preached by immediate inspiration, he commends those,Acts 17. 10.Acts 17:10 who examined what they delivered by that which he had given out before; He doth not now move in us, to give a new Rule, but a new Light and Power, as was said before. The motions of the Spirit of the World, are for the most part unto things, wherein, though the persons with whom he deales, may be in the darke or blind, and darkened by him, yet themselves are against the Rule, or besides it, in the whole, or in part, in respect of some such circumstances, as vitiate the whole performance.

2. They know that the Commands and motions of the Spirit, which dwells in them,1 John 5. 1.1 John 5:1 are not grievous. The commands of Christ, for the matter of them,Mal. 11. 30. are not grievous, his burthen is light, his yoake easy: and the manner, whereby we are carried out to the performance of them, is not Grievous: where the Spirit of the Lord is, there is Liberty. 2. Cor. 3. 17. It carries out the soule to duty, in a free, sweet, calme, ingenuous manner. The motions of the Spirit of the World, even unto good things, and duties, (for so, for farther ends of his, it often falls out that they are) are troublesome, vexatious, perplexing, grievous, and tumultuating. Sathan falls like lightning upon the Soule, and comes upon the powers of it, as a Tempest: Hence acting in any thing, upon his closing with, and provoking our convictions, is called a being under the Spirit of bondage. Rom: 8. 15. which is opposed to the Spirit of God, the Spirit of Adoption, of Liberty, boldnesse, power, and a sound mind.

3. They know that all motions of the Spirit whereby they are lead, are orderly; as is Gods Covenant with us, ordered in all things, so the Spirit of God carries us out unto every duty, in its own order and season; when as we see some poore soules to be in such bondage, as to be hurried up and downe, in the matter of duties, at the pleasure of Satan. They must runne from one to another, and commonly neglect that which they should doe; When they are at Prayer, then they should be at the worke of their calling; and when they are at their Calling, they are tempted, for not laying all aside, and running to Prayer; Believers know that this is not from the Spirit of God, which makes every thing beautifull in its season.

4. They know that all the workings of the Spirit of God, as they are good, so also they tend unto a good end. Doth that stirre them up to close walking with God? It is that God may be glorified, his Graces exercised in them, their soules strengthened in obedience, and their progresse in Sanctification furthered. Doth it assure them of the love of God? It is that they may be more humble, thankefull, watchfull? When all the compliances and combinations of Sathan, and mens corrupt hearts, even when they compell to good duties, are for false, evill, and corrupt ends: Duty is prest to pacify Conscience; Peace is given to make men secure; Gifts are stirred up to tempt to Pride; and indeed it may easily be observed, that the Divell never doth any work, but he will quickly come for his Wages. By the help (I say) of these and such like Considerations, the Saints of God, in whom this Spirit doth dwell, are inabled to discerne and know the voyce of their Leader and Guide, from the neerest resemblance of it, that the Spirit, which is in the World, doth, or at any time can make shew of. And this Indwelling of the Spirit yeelds a considerable contribution of strength, toward the confirmation of the maine Theses undertaken to be proved. Our Adversaries dispute about the removall of acquired habits, but how infused habits may be cast out or expelled, they have not any tolerable measure been able to declare. If moreover it shall be evinced as it hath been by plentifull Testimonies of Scripture, that the Holy Ghost p. 215himselfe dwelles in Believers, what way can be fixed on for his Expulsion: That he cannot be removed, but by his own will, the will of him that sends him, I suppose will easily be granted: Whilest he abides with them, they are accepted with God, and in Covenant with him. That God, whilest his Children are in such a state and condition, doth take away his Spirit from them, and give them up to the power of the Divell, is incumbent on our Adversaries to prove.

But to returne at length from this digression. Thus farre have wee proceeded in manifesting, upholding, and vindicating that influence, which the Oblation of Christ hath into the preservation of the Saints, in the Love and Favour of God unto the end. His Intercession being Eminently effectuall also to the same end and purpose, comes in the next place to be considered.