The Doctrine of the Saints Perseverance

it is to all that are in Covenant; neither is there anything that is of peculiar importance to any sort of Believers of any time, or age, or dispensation, therein comprised. It equally respecteth all, to whom the Lord extends his Covenant of Grace. Certainly the giving of the Spirit of Grace is not enwrapped in any Promise, that may be of private Interpretation: the concernment of all the Saints of God lying therein. It cannot but be judged a needless labor to give particular instances, in a thing so generally known in the word; Though the Expressions differ, the matter of this Promise is the same with that given to Abraham, the Holy Spirit being the great blessing of the Covenant, and bestowed on all, and everyone, and only on them, whom God hath graciously taken into Covenant from the foundation of the World.

Mr Goodwin then labors in the fire, in what he farther objects, Sect. 6. That this Promise exhibiteth, and holds forth some new Grace, or Favor, which God had not vouchsafed formerly either unto the persons, to whom the said Promise is now made, or to any other: but for the Grace or favor of final Perseverance, it is nothing ( at least in the opinion of our Adversaries ) but what is common to all true Believers, and what God hath conferred upon one and other, on this Generation, from the beginning of the World.

Ans. The Emphasis here put upon it, doth not denote it to be a new Promise, but a great one, not that it was never given before, but that it is now solemnly renewed, for the Consolation and Establishment of the Church. If wherever we find a solemn Promise made and confirmed and ratified to the Church, we must thence conclude, that no Saints were before made partakers of the Mercy of that Promise, we must also in particular conclude, that no one ever had their sins pardoned, before the giving of that solemn Promise. Jerem. 31. 32.

6. We say, that the Grace of Perseverance is such as Believers may expect, not upon the account of anything in themselves, nor of the dignity of the state, whereunto by Grace they are exalted; but merely on this bottom and foundation, that it is freely promised of God; who hath also discovered the rise, and Fountain of his Gracious Promise to lie in his Eternal Love towards them, so that they can lay no other claim unto it, then to any oath Grace whatsoever. When we have the Assurance given by any Promise of God, to say that what is promised of him, may be expected of course, is an expression that fell from Mr Goodwin, when in the heat of disputation, his thoughts were turned aside from the Consideration of what it is, to mixe the Promises of God with Faith.

7. Whereas this is given in for the sense of the words, that God will advance the Dispensation of his Grace and Goodness, towards, or among his People, to such an Excellency and height, that, if they prove not extremely unworthy, they shall have of the Spirit, and Word of God abundantly amongst them, and consequently abundance of Peace and Happiness forever: It is most apparent that not anything of the mind of God in the words, is reached in this gloss. For

1. That Condition, if they prove not extremely unworthy, is extremely unworthily inserted; the Promise being an engagement of God to keep and preserve them, to whom it is made by his Spirit, from being so; the Spirit is given and continued to them for that very purpose.

2. It is supposed to be given to all the Nation of the Jews, when it is expressly made to the Church, and Seed in Covenant.

3. It carries the Mercy promised no higher then outward dispensations, when the words expressly mention, the Spirit already received. Evident it is, that the whole Grace, Love, Kindnesse, and Mercy of this eminent Promise, and consequently the whole Covenant of Grace, is enervated by this corrupting Gloss; Do men think indeed, that all the mercy of the Covenant of Grace consists in such tenders, and offers, as here are intimated? that it all lies in outward endearements, and such dealings with men, as may seem to be suited to win upon them: and that, as to the real exhibition of it, it is wholly suspended upon the unstable, uncertain, frail wills of men? The Scripture seems to hold out something farther of more efficacy. The design of these exceptions, is indeed to exclude all the effectual Grace of God, promised in Jesus Christ, upon the account, that the things which he promiseth to work in us thereby, are the duties which he requireth of us.

In sum; these are the exceptions which are given into this Testimony of God, concerning the abiding of the spirit with them, on whom he is bestowed, and for whom he is procured, to whom he is sent by Jesus Christ. And this is the Interpretation of the words▪ [ As for me ] for my part, or as much as in me lieth [this is my Covenant] I will deal bountifully and graciously [with them] the whole Nation of the Jews, [my spirit that is in thee] that they ought to take care that they entertain, and retain the Holy Spirit, and not walk so extremely unworthily, that he should depart frō them: the residue of the words wherein the main Emphasis of them doth lie, is left untouched. The import then of this Promise, is the same with that of the Promises insisted on before, with especial reference to the Holy Spirit, procured for us, and given unto us by Christ. The stability, and establishing Grace of the Covenant, is here called the Covenant; as sundry other particular mercies of it are also. Of the Covenant of Grace in Christ, the blessed Spirit to dwell in us, and rest upon us, is the main and principal Promise: This for our consolation is renewed, again and again, in the Old and New Testoment. As a Spirit of sanctification, he is given to men to make them believe; and as a spirit of Adoplion, upon their Believing. In either sense, God, even the Father, who takes us into Covenant in Jesus Christ, affirms here, that he shall never depart from us: which is our first Testimony in the case in hand. With whom the Spirit abides, and whilst he abides with them, they cannot utterly forsake God, nor be forsaken of him; for they who have the spirit of God, are the Children of God, sons, and Heyres. But God hath promised that his Spirit shall abide with Believers forever: as hath been clearly evinced from the Text under consideration, with a removal of all exceptions put in thereto.

The second witness we have of the constant abode and residence of this spirit bestowed on them, which Believe, forever, is that of the Son, who assures his Disciples of it. Joh. 14. 16. I will (saith he) pray the Father, and he shall give you another Comforter, that he may abide with you forever. As our Savior gives a Rule of Interpretation, expressly of his Prayers for Believers, that he did in them intend not only the men of that present Generation, but all that should believe to the end of the World, John. 17. 20. ( I pray not for these alone, but for them also, who shall believe on me through their word, ) so is it a Rule equally infallible for the interpretation of the gracious Promises, which he made to his Disciples, that are not peculiarly appropriated to their season and work, (in which yet, as to the general Love, Faithfulness, and Kindnesse, manifested and revealed in them, the concernements of the Saints in all succeeding ages does lie) they are proper to all Believers, as such. For whom he did equally intercede, to them he makes Promises alike. They belong no less to us, on whom, in an especial manner, the ends of the World are fallen, then to those, who first followed him in the Regeneration. Let us then attend to the Testimony in this place, (and as he shall be pleased to increase our Faith, mix it therewithal) that the Spirit he procureth for us, and sends to us, shall abide with us forever: and whilst the Spirit of the Lord is with us, we are his. Doubtless it is no easy task to raise up any pretended plea against the evidence given in by this Witness, the Amen, the great and faithful witness in Heaven: He tells us, that he will send the Spirit to abide with us forever; and therein speaks to the whole of the case in hand, and Question under debate. All we say, is, that the Spirit of God shall abide with Believers forever; Christ says so too: and in the issue what ever becomes of us, he will appear to be one, against whom there is no rising up.

Against this Testimony it is objected by Mr Goodwin. Cap. 11. Sect. 14. Pag. 234. This Promise ( saith he ) concerning the abiding of this other Comforter for ever, must be conceived to be made, either to the Apostles, personally considered, or else to the whole body of the Church, of which they were principal members: If the first of these be admitted, then it will not follow, that, because the Apostles had the perpetual residence of the spirit with them, and in them, therefore every particular Believer hath the like: no more then it will follow, that, because the Apostles were infallible in their judgments, through the teachings of the spirit in them; therefore every Believer is infallible upon the same account also; If the latter be admitted, neither will it follow, that every Believer, or every member of the Church, must needs have the residence of the spirit with them forever: There are principal privileges appropriated to Corporations, which every particular member of them cannot claim: the Church may have the residence of the spirit of God with her forever, and yet every present member thereof loose his interest and part in him; yea the abiding of the spirit in the Apostles themselves, was not absolutely promised. John. 15. 10.

1. The design of this discourse is to prove, that this Promise is not made to Believers in general, or those, who through the word, are brought to believe in Christ in all Generations to the end of the World: and consequently that they have no Promise of the Spirits abiding with them: for that is the thing opposed; and this is part of the Doctrine, that tends to their Consolation and improvement in Holiness. What thanks they will give to the Authors of such an eminent discovery, when it shall be determined that they have deserved well of them, and the Truths of God, I know not: especially when it shall be considered that not only this, but all other Promises uttered by Christ to his Apostles (as we had thought) not for their own behoove alone, but also for the use of the Church in all ages, are tied up in their tendency and use to the men of that Generation, and to the employment, to which they, to whom he spoke, were designed; But let us see whether these things are so or no. I say,

2. There is not any necessary cause of that disjunctive proposition, The Promise of the perpetual residence of the Spirit is made, either to the Apostles personally, or to the whole body of the Church: By the Rule formerly given for the Interpretation of these Promises of Christ, it appears, that what in this kind was made to the one, was also given to the other; and how Mr Goodwin will enforce any necessary conclusion from this distinction framed by himself, for his own purpose, I know not; The Promise was made both to these and those, the Apostles, and all other Believers, because to the Apostles, as Believers.

3. The making of the Promise to the Apostles personally, doth not argue that it was made to them, as Apostles, but only that it was made to their Persons, or to them, though under another qualification, viz. of Believing. 'It is given to them personally as Believers, and so to all Believers whatever; This also sets at liberty, and plainly cashiers the comparison instituted between the Apostles Infallibility as Apostles, and their sanctifying grace as Believers, by the Spirit of Grace given for that end; The Apostles Infallibility, we confess, was from the Spirit; for they (as other Holy men of old) wrote as they were moved by the Spirit of God: but that this was a distinct gift bestowed on them as Apostles, and not the teaching of the Spirit of Grace, which is given to all Believers 1 John. 2. 22. we need not contend to prove.

Besides, to what end doth he contend, that it was made to the Apostles in the sense urged, and by us insisted on, seeing he denies it in the close of this Section; and chooseth rather to venture upon an opposition unto that common received persuasion, that the Apostles of Christ, (the son of perdition only excepted) had an absolute promise of Perseverance, then to acknowledge that, which would prove so prejudicial and ruinous to his cause, as he knows the confession of such a Promise made to them would inevitably be: He contends not (I say) about the sense of the Promise, but would fain divert it from other Believers, (at the entrance of the Section) by limiting it to the Apostles; but considering afterward better of the matter, and remembering that the concession of an absolute Promise of Perseverance to any one Saint whatever, would evidently root up, and cast to the ground the goodliest engine, that he hath set up against the Truth he opposeth, he suits it (in the close of the Section) to an evasion, holding better Correspondency with its associates in this undertaking.

4. I wonder what Chimericall Church he hath found out, to which Promises are made, and Privileges granted, otherwise then upon the account of the Persons, whereof'tis constituted; suppose (I pray) that Promises of the Residence of the Spirit forever with it, be made to the Church, which is made up of so many members, and that all these members everyone, should loose their interest in it, what subject of that Promise would remain? What Universal is this, that hath a real existence of it self, and by it self, in abstraction from its particulars, in which alone it hath its being? Or what whole is that, which is preserved in the destruction and dissolution of all its essentially constituent parts? The Promises then, that are made to the Church, are of two sorts. 1. Of such Grace and Mercies, as, whether inherent or relative, have their residence in, and respect unto particular persons as such; of this sort are all the Promises of the Grace of Sanctification, as also of Justification &c. which are all things of men's personal spiritual interest; The Promises made to the Church of this nature, are made unto it, merely as consisting of so many, and those Elected, Redeemed persons, whose right and interest, as those individual persons they are. 2. Of all such good things, as are the exurgency of the collected state of the Saints, in reference to their spiritual invisible Communion, or visible gathering into a Church, constituted according to the mind of Christ, and his Appointment in the Gospel; and these also are all of them founded in the former, and depend wholly upon them, and are resolved into them. All Promises then whatever made to the Church, the Body of Christ, do not respect it primarily, as a Corporation, which is the second notion of it, but as consisting of those particular Believers; much less as a Chimericall universal, having a subsistence in and by it self, abstracted from its particulars. This evasion then, not withstanding this Promise of our Savior, doth still continue to press its Testimony concerning the perpetual residence of this Holy Spirit with Believers.

The scope of the place enforces that exception of these words, which we insist upon. Our Blessed Savior observing the trouble and disconsolation of his followers, upon the apprehension of his departure from them, stirs them up to a better hope and confidence by many Gracious Promises, and engagements, of what would and should be the Issue of his being taken away. v. 1. He bids them to free their hearts from trouble, and in the next words, tells them, that the way whereby it was to be done, was by acting Faith on the Promises of his Father, and those which in his Fathers name, he had made, and was to make unto them. Of these he mentions many in the following verses, whereof the Fountain, Head, and Spring, is that of giving them the Comforter, not to abide with them for a season, as he had done, with his bodily presence, but to continue with them as a Comforter, (and consequently, to the discharging of his whole dispensation towards Believers) forever. He speaks to them as Believers, as disconsolate dejected Believrs, quickening, their Faith by Exhortations, and gives them this Promise, as a solid Foundation of peace and composedness of Sprit, which he exhorted them unto. And if our Savior intendeth anything, but what the words import viz. that he will give his Holy Spirit, as a Comforter, to abide with them forever, the Promise hath not the least suitableness to relieve them in their distress, nor to accomplish the end for which it was given them. But against this it is excepted Cap. 11. Sect. 13. Pag. 233

1. Evident it is, that our Savior doth not in this place oppose the abiding or remaining of the Holy Ghost, to his own departure from the hearts or souls of men, into which he is framed or come; but to his departure out of the world, by death, which was now at hand.

Ans. 1. This is a weighty observation: yet withal it is evident, that he opposeth the abiding of the Spirit with them as a Comforter, to his own bodily presence with them for that end. His was for a season, the other to endure forever. And I desire to know, how our Savior Christ comes, or enters into the souls or hearts of men, but by his Spirit: and how these things come here to be distinguished. But

2. He says By the abiding of the Comforter with them forever, he doth not mean his perpetual abode in their hearts, or the hearts of any particular man, but his constant abiding in the world, in, and with the Gospel, and the Children thereof, in respect of which, he saith of himself elsewhere, I am with you always even to the end of the world: as if he should have said, This the purpose of my Father, in sending me into the world, requiers, that I should make no long stay in it, I am now upon my return, but when I come to my Father, I will intercede for you, and he will send you another Comforter, upon better terms, for staying and continuing with you, then those on which I came: for he shall be sent, not to be taken out of the world by death, but to make his residence with, and among you my friends and faithful ones forever; Now from such an abiding of the Holy Ghost with them, as this, cannot be inferd his perpetual abiding with any one person or Believer, determinately, much less with everyone.

Ans. 1. It was evident before, that this Promise was made to the Disciples of Christ, as Believers, to quicken and strengthen their failing, drooping Faith, in and under that great Trial, of loosing the presence of their Master, which they were to undergo; and being made unto them as Believers, though upon a particular occasion, is made to all Believers: for à quatenus ad omne valet argumentum.

2. It is no less evident, that according to the interpretatiō, here, without the least attempt of proof, importunately suggested, the Promise is no way suited to give the least Encouragement or Consolation unto the Disciples, in reference to the Condition, upon the account whereof it is now so solemnly given thē; It is alone as if our Savior should have said, you are sadly troubled indeed, yea your hearts are filled with trouble & fear, because I have told you that I must leave you, be not so dejected; I have kept you whilst I have been with you in the world, & now I go away, and will send the Holy Spirit into the world, that, whatsoever becomes of you, or any of you, whether ye have any Consolation or no, he shall abide in the world (perhaps) with some or other, (that is, if any do believe, which it may be some will, it may be not) until the end, and consummation of it.

3. Is this Promise of sending the Holy Spirit given to the Apostles, or is it not? If you say not, assign who it is given or made unto: Christ spake it to them, and doubtless they thought he intended them, and it was wholly suited to their Condition. If it were made unto them, is it not in the letter of the Promise affirmed that the Spirit shall abide with them forever, to whom it was given? If there be any subject of this Promise in receiving the Spirit, he must of necessity keep his residence and abode with it forever. The whole design of this Section, is to put the persons, to whom this Promise is made, into the dark, that we may not see them; yea to deny that it is made to any persons at all, as the recipient subject of the Grace thereof. He tells ye, that he abides in the world: how I pray? Doubtless not as the unclean Spirit, that goes up and down in dry places, seeking rest and finding none. Christ promiseth his Spirit to his Church, not to the world, to dwell in the hearts of his, not to wander up and down. Nay he abides with the Apostles, and their Spiritual posterity, that is Believers, in our Savior's interpretation John 17. 20. Are they then, and their posterity, (that is, Believers) the persons, to whom this Promise is made, and who are concerned in it, with whom as he is promised, he is to abide? This you can scarcely find out an Answer to, in the whole Discourse. He tells you indeed, the Holy Ghost was not to die, with such other rare notions: but for any persons particularly intended in this Promise, we are still in the Darke.

4. He tells us, That from such an abiding of the Holy Ghost with them, as this, cannot be inferred his perpetual abiding with any one person, determinately. But

1. What kind of abiding it is, that he intends, is not easily apprehended.

2. If on the account of this Promise, he is given to any person, on the same account he is to abide with the same person forever.

3. That, which he seems to intend, is the presence of the Spirit in the Administration of the Word, to make it effectual, unto them to whom it is delivered; when the Promise is to give him as a Comforter, to them, on whom he is bestowed. But he adds Sect. 14.

4. And lastly, This particle 〈 in non-Latin alphabet 〉 doth not always import the certainty of the thing spoken of, by way of event, (no, not when the speech is of God himself) but oft times the intention only of the Agent: so that the words (that he may abide with you for ever) do not imply an absolute necessity of his abiding with them forever, but only; that it should be the intent of him that should send him, and that he would send him in such a way, that if they were true to their own interest, they might retain him, and have his abode with them forever. Turn the words any way, with any tolerable congruity, either to the scope of the place, manner of Scripture expression, principles of Reason, and the Doctrine of Perseverance will be found to have nothing in them.

Ans. 1. This is the 〈 in non-Latin alphabet 〉 , that when all Medicines will not heal, must serve to skin the wound given our Adversaries cause, by the Sword of the Word. The Promise is made unto Believers indeed, but on such and such conditions, as on the account whereof, it may never be accomplisht towards them. 2. This no way suits Mr Goodwin's interpretation of the place formerly mentioned and insisted on: If it be, as was said, only a Promise of sending his Spirit into the World, for the end by him insinuated, doubtless the word 〈 in non-Latin alphabet 〉 , must denote the Event of the thing, and not only an Intention, that might fail of Accomplishment. For let all, or any individuals, behave themselves how they will, it is certain, as to the Accomplishment and event, that the Spirit of God shall be continued in the World, in the sense pleaded for. But it is not what is congruous to his own thoughts, but what may oppose ours, (that is, the plain and obvious sense of the words) that he is concerned to make use of. It being not the sense of the place, but an escaping our Argument from it, that lies in his design, he cares not how many contrary and inconsistent Interpretations he gives of it: haec non successit, aliâ aggrediemur viâ. The word 〈 in non-Latin alphabet 〉 denotes, (as is confessed) the intention of Christ in sending the Spirit: that is, that he intends to send him to Believers, so as that he should abide with them forever: Now besides the impossibility in general, that the intention of God, or of the Lord Christ, as God and man, should be frustrate, whence in particular should it come to pass he should fail in this his intention? I will send ye the holy spirit to abide with you forever, that is, I intend to send you the Holy Spirit, that he may abide with you forever; what now should hinder this? Why it is given them, upon condition that they be true to their own interest, and take care to retain him; what is that I pray? Why that they continue in Faith, Obedience, Repentance, and close walking with God; but to what end is it that he is promised unto them? Is it not to teach them, to work in them Faith, Obedience, Repentance, and close walking with God, to Sanctify them throughout, and preserve them blameless to the end, making them meet for the inheritance with the Saints in Light? In case they Obey, Believe &c. the Holy Ghost is promised unto them, to abide with them to cause them to Obey, Believe, Repent &c.

4. The Intention of Christ for the sending of the Spirit, and his abiding forever, with them to whom he is sent, is but one and the same. And if any frustration of his intention do fall out, it may most probably interpose, as to his sending of the Spirit, not as to the Spirits continuance with them to whom he is sent; which is asserted absolutely upon the account of his sending him. He sends him 〈 in non-Latin alphabet 〉 : his abode is the end of his sending: which, if he be sent, shall be obtained. Upon the whole doubtless it will be found, that the Doctrine of Perseverance finds so much for its establishment in this place of Scripture, and Promise of our Savior, that by no Art or cunning it will be prevailed withal, to let go its interest therein. And though many attempts be made to turn and wrest this Testimony of our Savior several ways, and those contrary too, and inconsistent with one another, yet it abides to look straight forwards to the proof and confirmation of the Truth, that lies not only in the womb and sense of it, but in the very mouth and literal expression of it also. I suppose it is evident to all, that Mr Goodwin knows not what to say to it, nor what sense to fixe upon. At first it is made to the Apostles, not all Believers; then when this will not serve the turn, there being a Concession in that Interpretation, destructive to his whole cause, then it is made as a Privilege to the Church, not to any individual Persons; but yet for fear that this privilege must be vested in some individuals, it is denied that it is made to any, but only is a Promise of the Spirits abode in the world with the Word: but perhaps some thoughts coming upon him, that this will no way suit the scope of the place, nor be suited to the intēdmēt of Christ, it is lastly added, that let it be made to whom it will, it is conditional, though there be not the least intimation of any condition in the Text, or Context, and that by him assigned, be coincident with the thing it self promised. But hereof so far: And so our second Testimony, the Testimony of the Son abides still by the Truth, for the confirmation whereof it is produced: and in the mouth of these two witnesses, the abiding of the Spirit with Believers to the end, is established.

Add here unto (thirdly) the Testimony of the third that bears witness in Heaven, and who also comes near, and bears witness to this Truth in the hearts of Believers, even of the Spirit it self, and so I shall leave it sealed under the Testimony of the Father, Son, and Holy Ghost. As the other two, gave in their Testimony in a word of Promise, so the Spirit doth in a real work of Performance; wherein as he bears a distinct Testimony of his own, the Saints having a peculiar Communion and fellowship with him therein, so he is as the common seal of Father and Son, set unto that Truth, which by their Testimony they have confirmed. There are indeed sundry things, whereby he confirms and establisheth the Saints in the Assurance of his abode with them forever: I shall at present mention that one eminent work of his, which, being given unto them, he doth accomplish to this very end and purpose; and that is his Sealing of them to the day of Redemption. A work it is, often in the Scripture mentioned, and still upon the account of assuring the Salvation of Believers. 2 Cor. 1. 22. by whom also ye are sealed. Having mentioned the Certainty, Unchangeableness, and efficacy of all the Promises of God in Christ, and the end to be accomplished and brought about by them, namely the Glory of God in Believers, v. 20. ( all the Promises of God are yea and Amen, in him to the Glory of God by us ) the Apostle acquaints the Saints with one Foundation of the security of their interest in those Promises, whereby the end mentioned, the Glory of God by them, should be accomplished. This he ascribes to the efficacy of the Spirit bestowed on them, in sundry works of his Grace, which he reckoneth, v. 21, 22. Among them this is one, that he seals them; As to the nature of this sealing, and what that Act of the Spirit of Grace is, that is so called, I shall not now insist upon it. The end and use of Sealing is more aimed at in this expression, then the nature of it; what it imports, then wherein it consists. Being a term forensicall, and translated from the use and practice of men in their Civil Transactions, the use, and end of it may easily from the original rise thereof be demonstrated. Sealing amongst men hath a twofold use. First to give secrecy and security (in things that are under present consideration) to the things sealed. And this is the First use of Sealing, by a seal set upon the thing sealed. Of this kind of sealing chiefly have we that long Discourse of Salmasius, in the vindication of his Jus Atticum against the Animadversions of Heraldus. And 2 ^lie to give an assurance, or faith, for what is by them that seal, to be done. In the first sense, are things sealed up in Baggs, and in Treasuries, that they may be kept safe, none daring to break open their seals. In the Latter, are all promissory engagements confirmed, established, and made unalterable, wherein men either in conditional compacts, or Testamentary dispositions do oblige themselves. These are the Sigilla appensa, that are yet in use in all Deeds, Enfeofements, and the like Instruments in Law. And with men, if this be done, their engagements are accounted inviolable. And because all men have not that Truth, Faithfulness, and Honesty, as to make good even their sealed engagements, the whole Race of man-kind, hath consented unto the establishment of Laws, and Governors, amongst others, to this end, that all men may be compelled to stand to their sealed Promises; hence, whatsoever the nature of it be, and in what particular soever it doth consist, the end and use of this work in this special Acceptation, is taken evidently in the latter sense, from its use amongst men. Expressed it is upon the mention of the Promises. 2 Cor: 1. 20. To secure Believers of their certain and infallible accomplishment unto them, the Apostle tells them of this sealing of the Spirit, whereby the Promises are irrevocably confirmed unto them, to whom they are made, as is the case among the Sons of men; suitably Ephes. 1. 13. he saith, they are sealed by the Holy spirit of Promise; that is, that is promised unto us, and who confirms to us all the Promises of God. That the other end of security also, safety and preservation, is designed therein, secondarily, appears from the appointed season, whereunto this sealing shall be effectual: it is, to the day of Redemption, Eph: 4. 30. until the Saints are brought to the enjoyment of the full, whole, and complete purchase made for them by Christ, when he obtained for them eternal Redemption. And this is a real Testimony which the Holy Spirit gives to his own abiding with the Saints forever; The work he accomplisheth in them, and upon them, is on set purpose designed to assure them hereof, and to confirm them in the Faith of it.

Unto an Argument from this sealing of the spirit thus proposed; Those who are sealed, shall certainly be saved; Mr Goodwin excepts sundry things Ch. 11. Sect. 42. Pag. 255, 256, 257. which because they are applied to blur that interpretation of the words of the Holy Ghost, which I have insisted on, I shall briefly remove out of the way, that they may be no farther offensive to the meanest sealed one.

He answers then first by distinguishing the Major Proposition thus; They who are sealed, shall certainly be saved, with such a sealing, which is unchangeable by any intervenience whatsoever, as of sin and Apostasy, so that they cannot loose their Faith; but if the sealing be only such, the continuance whereof, depends on the Faith of the sealed, and consequently may be reversed, or with-drawn, it no way proves, that all they, who are partakers of it, must of necessity retain their Faith: therefore ( saith he ) 2 ^lie We Answer farther, that the sealing with the spirit spoken of, is the Latter kind of sealing, not the former, ( i.e. ) which depends upon the Faith of those that are sealed; as in the beginning or first impression of it, so in the duration or continuance of it; and consequently there is none other certainty of its continuance, but only the continuance of the said Faith, which being uncertain, the sealing depending on it must needs be uncertain also: That the sealing mentioned, depends upon the Faith of the sealed, is evident, because tis said, in whom also after ye believed, ye were Sealed with the spirit of Promise.

Ans. I dare say, there is no honest man that would take it well at the hand of Mr Goodwin, or any else, that should attempt by distinctions, or any other way, to alleviate, or take off the credit of his Truth, and Honesty, in the performance of all those things, whereunto, and for the confirmation whereof, he hath set his Seal. What acceptation an like attempt in reference to the spirit of God, is like to find with him, he may do well to consider: In the mean time he prevails not with us to discredit this work of his Grace in the least. For,

1. First, This supposal of such interveniencies of sin, and wickedness in the Saints, as are inconsistent with the life of Faith, and the favor of God, as also of Apostasy, are but a poor mean insinuation, for the begging of the thing in Question, which will never be granted of any such terms. An interveniency of Apostasy, that is defection from the Faith, is not handsomely supposed, whilst men continue in the Faith.

2. That which is given for the confirmation of their Faith, and on set purpose to add continuance to it, as this is, cannot depend on the condition of the continuance of their Faith. The Holy Ghost seals them to the day of Redemption, confirming and establishing thereby an infallible continuance, of their Faith, but it seems upon condition of their continuance in the Faith. Cui fini? Of what hitherto is said this is the sum. If they who are sealed Apostatize into sin and wickedness, they shall not be saved, notwithstanding that they have been sealed: and this must pass for an answer to our Argument proving that they cannot so apostatise, because they are Sealed, on purpose to preserve and secure them from that Condition: Men need not go far to seek for Answers to any Argument, if such as these, (pure beggings of the thing in Question and argued) will suffice.

3. Neither doth the beginning or first impression of the sealing depend upon their Faith, any otherwise, but as Believers are the subject of it, which is not to have any kind of dependence upon it, either as to its nature or use. Neither doth that place of the Apostle Fph. 1. 13. ( After ye Believed ye were sealed, ) prove any such thing, unless this general axiom be first established, that all things which in order of nature, are before, and after, have the Connection of Cause, and effect, or at least of Condition, and Event between them; It proves indeed that their Believing is in order of nature, antecedent to their sealing, respecting the use of it here mentioned; but this proves not at all, that Faith is the condition of sealing: the bestowing of Faith, and the grant of this seal to establish it, being both acts depending merely, solely, & distinctly, on the free Grace of God in Christ; Though Faith in order of nature, go before Hope, yet is no Hope bestowed on men on the condition of Believing. The truth is, both Faith & Sealing, & all other spiritual Mercyes, as to the Goodwill of God bestowing them, are at once granted us in Jesus Christ: but as to our reception of them, & the actual instating of our souls in the enjoyment of them, or rather as to the exerting of themselves in us, they have that order which either the nature of the things themselves requires, or the sovereign Will of God, hath allotted to them; neither doth sealing bespeak any Grace in us, but a peculiar improvement of the Grace bestowed on us. So that

4. We refuse the Answer suggested by Mr Goodwin, That Sealing depends (that is in his sense) upon Believing as to the first grant of it, but not as to the continuance thereof: and reject his supposal of one that hath truly Blieved, making shipwreck of his Faith, as to importune a cry, or begging of that which it is evident cannot be proved. I shall add only that Mr Goodwin granting here the continvance of Faith to be a thing, uncertain, which is a word to express a very weak probability of a thing, is much fallen off from his former confident expression of the only remote possibility of Believers falling away. That their falling away should be scarcely possible, and yet their continuance in the Faith very uncertain, is somewhat uncouth. But this is the foundation of that great Consolation which Mr Goodwin's Doctrine is so pregnant and teeming withal, that it even groans to be delivered. Their continuance in Believing is uncertain, therefore they must needs rejoice and be filled with Consolation. But he Answers farther:

1. I Answer farther, by way of exception, that the Sealing we speak of, is neither granted by God, unto Believers themselves, upon any such terms, that upon no occasion, or occasions whatsoever, as of the greatest and most horrid sins committed, and long continued in by them, or the like, it should never be interrupted, or defaced: for this is contrary to many plain Texts of Scripture, and particularly uuto all those, where either Apostates from God, or evil doers, and workers of iniquity are threatened with the loss of God's Favor, and of the inheritance of Life, such as Heb. 10. &c.

Ans. 1. It is the intent and purpose of God, that the Sealing of Believers shall abide with them forever: whence comes it to pass, that his Purposes do not stand, and that he doth not fulfill his pleasure? It is not that he changeth, but that men are changed: that is, the beginning of the change is not in him; Occasion of it is administered unto him by men. When his Sealing is removed from Believers, doth God still purpose that it shall continue with them, or no? If he doth, then he puposeth that shall be, which is not, which it is his will shall not be, and he continues in his vain Purpose to Eternity. Or if he ceases to purpose, how is it that he is not changed? Such things speak a change in the sons of men, and we thought had been incompatible with the Perfection of the Divine Nature: even that he should Will & Purpose one thing at one time, and another, yea the clean contrary, at another: Yea but the Reason of it is, because the men concerning whom his Purposes are, do change; This salves not the Immutability of God; Though he doth not change from any new consideration in himself, and from himself, yet he doth from obstructions in his way, and to his thoughts in the Creatures: yea instead of salving his Vnchangeablenesse, this is destructive to his Omnipotency.

2. This whole Answer is a supposal, that God may alter his Purposes of confirming men in Grace, if they be not confirmed in Grace; or that, though God's Purpose be to seal them to the day of Redemption, yet they may not continue, nor be preserved thereunto: and then God's Purpose of their continuance ceaseth also. This is

3. More evident in his second Answer, by way of exception, which is made up of these two parts. First a begging of the main, and upon the matter, only thing in question, by supposing that Believers may fall into the most horrible sins, and continue in them to the end: so proving with great Evidence and perspicuity, that Believers may fall away, because they may fall away. And 2. A suggestion of his own Judgment to the contrary: And his supposal, that it is confirmed by some Texts of Scripture, which (God assisting) shall be delivered from this Imputation hereafter: And these two do make up so clear an Answer to the Argument in hand, that a man knows not well what to reply: let us take it for granted, that Believers may fall away, and how shall we prevent Mr Goodwin from proving it? But he adds farther

Believers are said to be sealed by the Holy Spirit of God, against, or until, or for ( 〈 in non-Latin alphabet 〉 ) the day of Redemption, because that Holiness, which is wrought in them by the Spirit of God, qualifies them, puts them into a present and actual Capacity of partaking in that Joy and Glory, which the Great day of the full Redemption of the Saints, (that is, of those, who lived, and died, and shall be found such) shall bring with it; and it is called the Earnest of their Inheritance.

Ans. How 〈 in non-Latin alphabet 〉 comes to be against, or for, or to denote the matter spoken of, and what all this is to the purpose in hand, he shows not. The aim of him the words are spoken of, and the uninterrupted continuance of the work mentioned, to the end expressed, seems rather to be intended in the whole Coherence of the words. Neither is the use of Sealing, to prepare any thing, for such a time, but to secure and preserve it thereunto. He that hath a Conveyance Sealed unto him, is not only capacitated for the present, to receive the estate conveyed, but is principally assured of a Right & Title, for a continued enjoyment of it, not to be reversed. It is not the nature of this work of the Holy Ghost, wherein it is coincident which other acts of his Grace; but the particular use of it, as it is a Sealing, and God's intendment by it, to confirm us to the day of Redemption, that comes under our Consideration. If it were a season to inquire, wherein it consists. I suppose we should scarce close with Mr Goodwin's description of it, viz. That it is a quallifying of men, and putting them in an actual capacity to partake of Joy &c. He is the first, I know of, that gave this description of it, and probably the last that will do so. Of the Earnest of the Spirit in its propper place.

What he adds in the last place, namely, if the Apostles intent had been to inform the Ephesians, that the gift of the Holy Spirit, which they had received from God, was the earnest of their inheritance, upon such terms, that no unworthiness, or wickedness whatsoever, on their parts, could ever hinder the actual collation of this inheritance upon them, he had plainly prevaricated with that most serious Admonition, wherein he addresses himself to them afterwards, For this ye know, that no Whore-monger, &c. hath any inheritance in the Kingdom of Christ; This I say, is of the same alloy with what went before. For,

1. Here is the same begging of the Question as before, and that upon a twofold account. 1. In supposing, that Believers may fall into such sins, and unworthiness, as are inconsistent with the state of Acceptation with God, which is the very thing he hath to prove. 2. In supposing, that, if Believers are sealed up infallibly to Redemption, the Exhortations to the avoidance of sins, in themselves, and to all that continue in them, destructive to Salvation, are in vain: which is a figment, in a case somewhat alike (as to the reason of it) rejected by men, that knew nothing of the nature of God's Promises, nor his commands, nor the Accommodation of them both, to the fulfilling in Believers, all the good pleasure of his Goodness.

2. The Assurance, the Apostle gives of freedom from the wrath of God, is inseparably associated with that Assurance that he gives, that we shall not be left in, or given up to such ways, as wherein that wrath, according to the tenure of the Covenant of Grace, is not to be avoided. From this latter Testimony, this Argument also doth flow; Those, who are sealed of God to the day of Redemption, shall certainly be preserved thereunto: their preservation being the end and aim of God in his sealing of them. Mr Goodwin's Answer to this Proposition is, that they shall be so preserved, in case they fall not into abominable sins and practices, and so Apostatize from the Faith; that is in case they be preserved, they shall be preserved; but wherein their preservation should consist, if not in their effectual deliverance from such ways and courses, is not declared. That all Believers are so sealed, and to that end, as above, is the plain Testimony of the Scripture, and therefore our Conclusion is undeniably evinced.

Thus have we, through the Lord's assistance, freed the triple Testimony of Father, Son, and Spirit, given to the Truth under Consideration, from all Objections, and exceptions put in thereunto: so that we hope the mouth of iniquity may be stopped, and that the cause of the Truth in hand is secured for ever. It is a fearful thing to contend with God. Let God be true and all men liars.

CAP. VIII.

H Aving shown, 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, Son, and Spirit; I shall in the next place, (I hope to the advantage and satisfaction of the Christian Reader) a little turn 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 Favor 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 subservient to the promotion of the Dispute in hand, yet tending to the establishment, guidance, and consolation of them who do receive it, and to the cherishing, increasing, and strengthening of the Faith thereof, I cannot but conceive it much conducing to the carrying on of the main Intendment of this whole undertaking. I say then, upon the purchase made of all Good things for the Elect by Christ, the Holy and Blessed Spirit of God is given to them, to dwell in them 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 mystical union with Christ, not Personal Union with himself, that is not one Personality with him, which is impious and blasphemous to imagine) by a Gracious inhabitation, distinct from his 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 merely Scriptuall, and such (as will instantly appear) 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 supposal thereof, all conducing to the preservation of Believers, in the Love and Favor of God, unto the end. For the first, I shall refer 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 Gifts, 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 solemn 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 walk in my ways; In the verse foregoing he tells them, He will give them a new heart, and a new Spirit, which, because it may be interpreted of a renewed frame of Spirit, (though it rather seems to be the renewing Spirit, that is intended as also Cap. 11. 19.) he expressly points out, and differences the Spirit he will give them, from all works of Grace whatsoever, in that Appellation of him, my Spirit, my Holy Spirit; Him will I put 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 Soul is frequently signified by expressions of sensual things) within you. In his giving us a new heart, & new Spirit, by putting in us his Spirit, certainly more is intended then a mere 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 accomplishment, 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 dwells in thee, as was promised. And this Promise is evidently renewed by the Lord Christ to his Disciples, clearly also interpreting what that Spirit is, which is mentioned in the Promise of the Covenant, Luk. 11. 13. Your Heavenly Father will give the Holy Spirit to them that ask him, of him; that is, that pray to him for the Holy Spirit. Our Savior instructs his Disciples to ask the Holy Spirit of God, upon the account of his being so promised, as Acts 2. 23. All our supplications are to be regulated by the Promise. And surely he, who (as shall afterwards appear) did so plentifully, and richly Promise the bestowing of this Spirit on all those, that believe on him, did not instruct them to ask for any inferion Mercy, and Grace, under that name. That Spirit which the Lord Christ instructs us to ask of the Father, is the Spirit, which he hath promised to bestow so on us, as that he shall dwell in us. That the Spirit, which Christ instructs us to ask for, and which himself promiseth to send unto us, is the Holy Ghost himself, the Holy Spirit of Promise, by whom we are Sealed to the day of Redemption, I suppose will require no labor to prove: what is needful to this end, shall be afterward insisted on.

2. Positive affirmations that he doth so dwell in, and remain with the Saints, are the second ground of the Truth we assert; I shall name one, or two Testimonies of that kind. Psal. 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 beg of God, that he would continue his Spirit with them, though they have grieved him and provoked him, that no more is intended, but some Gift or Grace, is not so clear. I know men possessed with prejudice against this Truth, will think easily to evade these Testimonies, by the Distinction of the Person, and Graces of the Spirit. Wherefore for the manner how he is with them, with whom he is, the Apostle informs us, Rom: 8. 9. ye are in the spirit (that is, spiritual men, opposed to being in the flesh, that is, carnal, unregenerate, unreconciled, and enemies to God) if so be the spirit of Christ dwell in you: and if any man have not the spirit of Christ, he is none of his: Not only the thing it self 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 spiritual, and belong to Christ; otherwise not, we are none of his. This the Apostle farther confirms. 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 clearly deciphered, 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 himself, dwells in Believers, which is all we say, and, without farther curious enquiry, desire to rest therein. Doubtless 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 plain Texts of Scripture, and those literally, 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 uniform tenure of expression anywhere, the manner of the Holy Ghost. The Apostle also affirms farther v. 15. that Believers receive the spirit of Adoption to cry Abba Father; which being a work within them, cannot be wrought and effected by Adoption it self, which is an extrinsicall Relation. Neither can Adoption, and the Spirit of Adoption be conceived to be the same. He also farther affirms 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 God's dealing with us: bearing witness with our spirits to the condition wherein we are, in reference to our Favor from God, and Acceptation with him; and the same he most distinctly asserts Gal. 4. 6. God hath sent forth the spirit of his Son, into our hearts, crying Abba Father. The distinct Economy of the Father, Son, and Spirit, in the work of Adoption, is clearly discovered. He is sent, sent of God, that is, the Father. That name is Personally to be appropriated, when it is distinguished (as here) from Son, and Spirit; That is the Fathers work, that work of his Love, he sends him. He hath sent him, as the spirit of his Son, procured by him for us, promised by him to us, proceeding from him, as to his personal subsistence, and sent by him, as to his office of Adoption and Consolation. Then whether the Father hath sent the spirit of his Son, 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 sets them on work in whom he is, gives them privileges for it, Ability to it, Encouragement in it, causing them to cry Abba Father; Once, and again, 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 we might receive it: even we, who are dull and slow of heart to believe the things that are written.

3. Whereas some may say, it cannot be denied, but that the Spirit dwells 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 self; 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 self doth not dwell in us, is expressly to cast down what the word sets up. If such distinctions ought to be of force, to evade so many positive and plain Texts of Scripture, as have been produced; it may well be questioned, whether any Truth be capable of proof from Scripture or no. Yet I say farther, to obviate such Objections, and to prevent all quarrellings for the future, the Scripture it self, as to this business of the Spirits indwelling, plainly distinguisheth between the Spirit it self, 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 clearly distinguished and differenced from them, as Cause and effect. Take the Love of God, in either sense, that is controverted about this place, for our Love to God, or a sense of his Love to us, and it is an eminent Grace of the Holy, Spirit. If then by the Holy Ghost given unto us ye understand only the Grace of the Holy Ghost, He being said to be given, because that is given, then this must be the sense 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 work mentioned? Let us know what that Grace is, that hath this power & energy in its hand, of shedding abroad the Love of God in our Hearts. So Rom. 8. 11. He shall quicken your mortal bodies by the Spirit, that dwelleth in you. This quickening of our mortal bodies is generally confessed to be (and the scope of the place enforceth that sense) our Spiritual quickening in our mortal bodies: mention being made of our bodies, in Analogy to the body of Christ: by his death, we have life, and quickening. 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 Quickening of them. Spiritual Graces, have not their residence in dead souls. So that this must be the Spirit himself dwelling in us, that is here intended, and that personally: or the sense of the words must be, The Grace of quickening our mortal bodies, is wrought in us, by the Grace of Quickening our mortal bodies that dwells in us: which is plainly to confound the Cause and Effect; Besides it is the same Spirit that raised up Jesus from the dead, that is intended, which doubtless was not any inherent Grace, but the Spirit of God himself, working by the exceeding greatness of his Power. Thus much is hence cleared. Antecedent in order of nature to our Quickening, 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 Quickening, which is, the preparation, and fitting of the subject for the receiving of them; the planting of the Roote that contains them virtually, 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, as cannot be ascribed to any Created Grace, which is but a Quality in a subject, and this the Scripture doth three ways:

• 1. In personal Appellations.
• 2. In personal Operations.
• 3. Personal 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 ( 〈 in non-Latin alphabet 〉 :) He that is in you, is a personal Denomination, which cannot be used of any Grace, or gracious habit whatsoever: so John 14 16, 17. He shall abide with you, he dwelleth with you, shall be in you, 〈 in non-Latin alphabet 〉 John 16. 13. But when the Spirit of Truth is come, 〈 in non-Latin alphabet 〉 . 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 affirm the same thing in plain proper words, if they were not to be taken, in the sense which they hold out. The main Emphasis of the Expression lies upon the Termes that are of a personal designation, and to evade the force of them by the fore mentioned distinction which they seem signally to obviate and prevent: is to say what we please, so we may oppose what pleases us not.

2. Personal 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 clear 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 mortal bodies by his Spirit which dwelteh in you, or, by his indwelling Spirit, 〈 in non-Latin alphabet 〉 . To quicken our mortal bodies is a Personal acting, & such as cannot be wrought but by an Almighty Agent. And this is ascribed to the Spirit as inhabiting, which is in order of nature antecedent to his quickening of us, as was manifested. And the same is asserted, v. 15. The Spirit beareth witness with our spirits, that we are the Sons of God: That Spirit, that dwells in us, bears witness in us, a distinct Witness by himself, distinguished from the Testimony of our own spirit here mentioned, is either an Act of our natural 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 natural 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 witness-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, Son, and Spirit, are said to bear witness in Heaven, the Spirit is moreover peculiarly said to bear witness 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. Ye are the Temple of God, and his Spirit dwelleth in you; that is, as in a Temple; so plainly 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 natural 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 less: yea he gives more strength to one and the same person, at one time, and in one condition, then another, dividing to everyone as he will: and if this peculiar manner of his personal 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 withal.

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 signal 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 signal Issue and Effect which is ascribed to this Indwelling of the Spirit, is Union; not a Personal Union with himself, 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 own, and leaving us our Personality infinitely distinct; But it is a spiritual Union; the great Union mentioned so often in the Gospel, that is the sole fountain of our Blessedness; our Union with the Lord Christ, which we have thereby.

Many thoughts of heart there have been about this Union; what it is, wherein it doth consist, the causes, manner, and Effects of it; The Scripture expresses it, to be very Eminent, near, durable, setting it out, for the most part, by similitudes, and Metaphoricall Illustrations, to lead poor weak Creatures into some useful, needful acquaintance with that Mystery, whose depths in this life, they shall never fathom: That many in the days wherein we live, have miscarried in their conceptions of it, is evident; some to make out their Imaginary Union, have destroyed the person of Christ, and fancying a way of uniting man to God by him, have left him to be neither God nor Man. Others have destroyed the Person of Believers, affirming that in their Union with Christ, they loose their own Personality, that is, cease to be Men: or at least these or these Individual men.

I intend not now to handle it at large, but only (and that I hope without offense) to give in my thoughts concerning it, as far 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 ways of Expression.

I say then, this is that which gives us Union with Christ, and that wherein it consists; even that the one, and self-same Spirit, dwells in him and us; The first saving Elapse from God, upon the Hearts of the Elect, is the Holy Spirit. Their quickening is everywhere ascribed to the Spirit, that is given unto them; There is not a quickening, a life-giving Power, in a quality, a created thing. In the state of Nature, besides gracious dispensations and habits in the Soul inclining it to that which is good, and making it a suitable subject for spiritual Operations, we want also a vital Principle, which should actuate the disposed subject unto answerable Operations; this a quality cannot give. He that carries on the work of quickening, doth also begin it. Rom: 8. 11. All Graces whatever, (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 Scriptural Declarations of it; and then Secondly, from Scripture Illustrations of it, both briefly, being not my direct business in hand.

1. First Peter tells us, 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 〈 in non-Latin alphabet 〉 should be only a gracious habit, quality, or disposition of Soul in us, I cannot easily receive; that is somewhere called 〈 in non-Latin alphabet 〉 , the New Crea ure, but nowhere 〈 in non-Latin alphabet 〉 the Divine Nature. The pretended high and spiritual, but indeed gross and carnal conceits of some, from hence, destructive to the Nature of God and Man, I shall not turn aside to consider; What that is of the Divine Nature, or wherein it doth consist, that we are made partakers of by the Promises, I shown 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 〈 in non-Latin alphabet 〉 , 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, that this Union arises from the eating of his flesh, and drinking of his blood, John: 6. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him; The mutual Indwelling of Christ and his Saints, is their Union: this, saith Christ, is from their Eating my flesh, and Drinking my blood; But how may this be done? Many were offended, when this saying was spoken: near and close trials of sincerity, drive hypocrites into Apostasy; from his Christ takes away this scruple v 63. it is (saith he) the spirit that quickeneth, the flesh profiteth nothing: It is by the Indwelling of the quickening Spirit, whereby we have a real participation of Christ, whereby he dwelleth in us, and we in him; So,

3. He prays for his Disciples John. 17. 21. that they may be one, as the Father in him, and he in the Father, that they may be one in the Father and Son, and v. 22. let them be one, even as we are one; And that ye 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 himself 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 himself, which he intends v. 23. I in them (saith he) and thou in me. This Union then with him, our Savior 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 Son, in the Blessed Trinity (the Union I mean, that they have with themselves, in their distinct Personality; and not their Unity of Essence) or the Union, which was between Father, and Son 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 Son Incarnate, it is evident and beyond inquiry or dispute, that, as the Personal Union of the Divine Word, and the Human Nature, was by the Assumption of that Nature into one Personal Substance with it self; so the Person of the Father hath no other union with the Human Nature of Christ, immediately, and not by the Union of his own Nature thereunto, in the Person of his Son, but what consists in that Indwelling of his Spirit, in all fullness, in the Man Christ Jesus. Now saith our Savior, this Union I desire they may have with me, 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, given unto it from the things of the nearest Union, that are subject to our apprehension, giving the very terms 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, 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 mystical. 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 Savior 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 mystical Christ; Whence then is it that 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, sense, 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 joint supplieth, according to the effectual 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 joints 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 anything 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, quickening soul, 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 soul, he is still but one man. As then one living soul makes the natural Head & Members to be one, one body; so one quickening Spirit, dwelling in Christ and his members, gives them their Union, & makes them one Christ, one body. This is clear from the 1 Cor. 12. 12. As the first man Adam was made a living Soul, so the last man Adam, is made a quickening Spirit.

Secondly, 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 solemn 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 speak 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 himself to represent the Union between Christ and his Church? The Holy Ghost informs us, Gen. 2. 24. They shall be no more twain, but one flesh; This is their union, they shall be no more twain, but (in all mutual care, respect, tenderness, 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 joined to an harlot is one flesh, and he that is joined 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, an Olive, a Vine, and its Boughs and Branches; I am the Vine, (saith Christ) ye 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 engrafted into the Tree, they partake of the very same juice and fatness with the Root and Tree, being nou •• shed thereby. There is the same fructifying fattening virtue in 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, until the Sap 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 unless the Sap, that is in him, the Holy and Blessed Spirit, be also communicated to him, there is 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 Quickening: God Quickens our mortal bodies, (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 greatness of the power of God, which he wrought in Christ when he raised him from the dead, Ephes. 1. 8. Now in this Quickening there are two things.

1. The Actus primus, or the Life it self 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 clear that by nature we are dead in trespasses and sins. That in our Quickening, we have a new Spiritual 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 appear, whilst we are here below. All actual Graces confessedly flow from it, and are distinct from it, as the Operations of it. I say, in this sense they flow from it confessedly, as suitable actings are from habits: though to the actual exercise of any Grace within, new help and assistance is necessary, in that continual dependence are we upon the fountain. Whether it consists in that, which is called habitual Grace, or the gracious suitableness and disposition of the soul unto Spiritual Operations, may be doubted. The Apostle tells us, Christ is our Life. Gol. 3 4. When Christ, who is our Life, shall appear. 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 own good pleasure. All vital actions are from him; it may be said of Graces, and Gratious Operations, as well as Gifts, all these worketh in us that one and self same Spirit, dividing to everyone 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 walk. Rom: 8, 14. As many as are lead by the Spirit of God: The Spirit leads them in whom it is, and v: 1. They are said to walk after the Spirit: Now there is a twofold Leading, Guidance or direction.

1. Moral and Extrinsical, the leading of a Rule.

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

Of these, the one lays forth the way, the other directs, and carries 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 line, precept upon precept, yet men go backward, and are ensnared 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 Psalm cries out four times, Oh! give me understanding to keep thy Commandments, 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 adds, I pray the Lord give thee understanding in all things 2 Tim: 2. 7. How this Understanding is given, the same Apostles informs us. Eph. 1. 17, 18. The God of our Lord Jesus Christ, the Father of Glory, give unto us the Spirit of Wisdom, & Revelation in the knowledge of him, the eyes of our understandings being thereby enlightened. It is the Spirit of Wisdom and Revelation, the Holy Spirit of God, from whom is all Spiritual Wisdom and all Revelation of the will of God, who being given unto us, by the God of our Lord Jesus Christ, and our God in him, enlightens our understandings, that we may know &c. And on this account is the Son of God said to come and give us an Understanding to know him that is true: that is, himself by his Spirit, 2 Joh. 5. 20.

Now there be two ways, whereby the Spirit gives us Guidance, to walk according to the Rule of the Word.

1. By giving us the knowledge of the will of God, in all Wisdom and Spiritual Understanding. Col. 1. 9. carrying us on unto all Riches of the full assurance of Understanding, to the acknowledgment of God, and of the Father, and of Christ, Cap. 2. 2. This is that Spiritual, Habitual, Saving Illumination, which he gives to the Souls of them, to whom he is given: He, who commanded light to shine out of darkness, 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 darkness to light: opening blind eyes, giving light to them that are in darkness, freeing us from the Condition of natural men, who discern not the things that are of God. This the Apostle makes his design to clear up and manifest 1 Cor. 1. He tells you, the things of the Gospel are the Wisdom of God in a mystery, even the hidden Wisdom, 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 natural means or abilities whatsoever: v: 9. Eye hath not seen, ear hath not heard, nor hath it entered 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 deep 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 go: yea an external Light, as a light to our feet, and as a Lantern to our paths; yea as the Sun in the firmament, sending forth its beams 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 glass, 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 and direction: fundamentally, habitually, he enlightens our minds, gives us eyes, understandings, shines into us, translates us from darkness into marvelous Light, whereby alone we are able to see our way, to know our paths, and to discern the things of God: without this, men are blind, and see nothing a far off 2 Pet: 2. 9.

There are three things, 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 natural faculty of understanding; their minds remain, though depraved, destroyed, perverted; yea so far that their eye, and the light that is in them is darkness; yet the faculty remain 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 mixed with Faith. Heb: 4. 2.

3. The way and means of Communicating the truth so revealed to their minds or understandings, which is the Litterall, Grammatical, Logical delivery of the things contained in the Scriptures, as held out to their Minds and Apprehensions, in their meditation on them: and this means of convayance of the sense of the Scripture, is plain, obvious, and clear, in all necessary Truths.

A Concurrence of these three will afford, and yield them, that have it, upon their diligence and enquiry, a Disciplinary knowledge of the Litterall sense of Scripture, as they have of other things: By this means, the Light shines 〈 in non-Latin alphabet 〉 , sends out some beams of light into their dark minds, but the darkness comprehends it not, receives not the Light in a spiritual 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 spiritual 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 self, 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 natural men, and darkness, 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 Spiritual things, by mere natural mediums, they become foolishness 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 general we are enabled to discern, comprehend, and receive Spiritual things.

2. In particular, he Guides and leads men to the embracing particular Truthes and to the walking in, and up, 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 contrary unto it, then an habitual 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 Unction 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 work to Guide and Lead you into all the things, whereof I am a speaking; And more fully v: 27. You have received an Unction from him, that abideth in you, and you have no need that any teach you, but as the Unction teacheth you of all things, and is true, and is no lie, 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 work of the Spirit in an eminent manner.

Now this Guidance of Believers by the Spirit, 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 soul, 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 rendering it desirable to the soul, without which it cannot be closed withal, as not discovering, either suitableness or proportion unto the minds and hearts of men. And

2. By some actual elevation of the mind and understanding to go forth unto, and receive into it self, the Truth, as represented to it: by both of them, sending forth Light and Truth Psal. 43. 3. blowing of the Clouds, and raising up the day Star, that rises in our hearts.

Secondly, Of Power, Isa. 35. 6. The breaking forth of Streames, makes not only the blind to see, but the lame to leap; Strength comes, as well as Light, by the pouring out of the Spirit on us: Strength for the receiving and practice of all his Gracious discoveries to us: He leads us, not only in General, implanting a saving Light in the mind, whereby it is disposed and enabled to discern Spiritual things, in a Spiritual manner, but also as to Particular Truths, rendering them Glorious, and Desirable, opening the mind and Understanding by new beams of Light, he leads the soul irresistibly 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, 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 Labor in the fire, for an acquaintance with the things of God, It is (I say) a consequence of it, as darkness is of absence of the Sun. Many we see after sundry years spent in considerable labors and diligence, reading of many books, with a contribution of assistance from other useful Arts and Sciences, in the issue of all their endeavors, do wax vain in their imaginations, having their foolish hearts darkened, professing themselves wise, they become fools, being so far from any Sap, and savor, that they have not the leaves of ability in things Divine. Others indeed make some progress in a disciplinary knowledge of Doctrines of the Scriptures, and can accurately reason and distinguish about them, according to the forms, wherein they have been exercised, and that to a great height of conviction in their own spirits, and permanency in the profession they have taken up. But yet all this while they abide without any effectual power of the Truth, conforming and framing their spirits unto the likeness and mould thereof. They do but see men walking like trees: some shines of the light break in upon them which rather amaze, then guides them, they comprehend it not. They see Spiritual things in a Natural Light, and presently forget what manner of things they were: and in the species, wherein they are retained, they are foolishness.

2. From the want of the latter, it is, that we ourselves 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 beams of the Sun. Unless the Truth it self be rendered a Glory to the understanding, and the mind be actually enlightened, as to the Truth represented, it is not to be received in a spiritual 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 perverseness, that they will not receive that, which shines in with so broad a Light upon our spirits. The truth is, until 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, we have supportment: our Hearts are very ready to sink and fail under our trials: indeed a little thing will cause us so to do: flesh, and heart, and all that is within us are soon ready to fail. Whence is it, that we do not sink 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 sense of the Guilt of that great sin, which God then sorely charged upon his Conscience, and cries out like a man ready to sink 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 bears up that Infirmity, which is ready to make us go double. How often should we be overborne with our burdens, did not the Spirit put under his Power, to bear them, and to support us? Thus Paul assures himself, that he shall be carried through all his trials, by the help supplied to him by the Spirit. Phil. 1. 19.

There are two special ways, whereby the Spirit communicates supportment unto the Saints when they are ready to sink, 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 Savior 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, (John: 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 precious 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, and how coldly his Promises would come in to their assistance, when retained only in their natural faculties, and made use of by their own strength; to obviate these evils, tells them, that this work he committeth to the charge of another, who will do 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 souls, 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 straits and perplexities are round about them, that they know not what to do, nor whether to apply themselves for help 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 souls, as that they, who but now stooped, yea were almost bowed to the ground, do stand upright, and feel no weight or burden at all. Often times they go for Water to the well, and are not able to draw; or if it be poured out upon them, it comes like rain on a stick, that is fully dry. They seek to Promises for refreshment, and find no more savor in them, then in the white of an Egg: 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, in respect of Consolation, so, as to the Communion of real strength, he stirs up those Graces in them, that are strengthening and supporting. The Graces of the Spirit are indeed, all of them supporting and upholding: If the Saints fall and sink at any time, in any duty, under any trial, 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 weakness of our strength: Faith, Waiting, Patience, are small: when David's Faith and Patience began to sink and draw back, he cries All men are liars, I shall one day perish by the hand of mine Enemies; When Faith is but little, and Grace but weak, we shall be forced, if the Wind do but begin to blow, to cry out, save Lord, or we sink 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 hair cut, and the Philistines about him; he may think to do great matters, but at the first trial, he is made a scorn to his enemies; Peter thought it was the greatness of the Winds and waves that terrified him, but our Savior tells him, it was the weakness of his Faith that betrayed him. For relief in this condition, the Spirit, that dwells in the Saints, stirs 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 Cross triumphed over all his opposers; we are not only patient under tribulations, and have strength to bear them, but, saith the Apostle, we glory and rejoice in them, as things very welcome to us; How comes this about? Saith he, Tribulation worketh patience; (that is, it sets it a work; for Tribulation in it self, will never work, 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 work, do bear up, and support our souls, and raise them to such an height under their pressures, that we have great cause of rejoicing 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 fountain do all these fresh streams flow: the Spirit that is given us, that sheds abroad the Love of God in our Hearts, and thereby sets all our Graces on work. He oils the wheels of the souls obedience, when we neither know what to do, nor how to perform what we know.

5. This indwelling Spirit, gives Restraint: Restraining Grace doth mainly consist in moral persuasions, from the Causes, Circumstances, and Ends of things; When a man is dissuaded from sin, upon Considerations taken from any such head or place, as is apt to prevail with him, that persuasion so applied and intended of God for that end, is unto him restraining Grace: By this means doth the Lord keep within bounds the most of the Sons of men, notwithstanding all their violent and impetuous lusts; Hell, shame, bitternessee, disappointment on the one hand; Credit, Repute, quietness of Conscience, & the like, on the other, bind thē to their good Behaviour. God through these things, drops an awe upon their Spirits, binding them up from running out unto that compass of excess and riot in sinning, which otherwise their lusts would carry them out unto. This is not his way of dealing with the Saints, he writes his Law in their hearts, and puts his fear in their inward parts, that they may not depart from him, making them a willing people, through his own Power. By his effectually remaining Grace, he carries them out, kindly, cheerfully, willingly, to do his whole will, working in them to will and to do, of his own good pleasure: yet notwithstanding all this, often times, through the strength of Temptation, the subtlety of Satan, and his readiness to improve all Advantages to the utmost, the treachery and deceitfulness of indwelling sin, and corruption, they are carried 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 run quite out of the pasture of Christ; doth he let them go, and give them up to themselves? Nay, but he sets an hedge about them, that they shall not find their way. He leads them as the wild Ass 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 ways, whether they are going, what they are doing, and what shall be Issue of their walking so loosely. Even in this life, what shame, what scandal, what dishonor to themselves, their profession, the Gospel, their Brethren, it would prove, and so hampers them, quiets their, Spirits, and gently brings them again under obedience unto that principle of Love, that is in them, and the Spirit of Grace (whose yoke they were casting off,) whereby they are lead. Many times then, even the Saints of God are kept from sins, especially outward, actual sins, upon such outward motives, reasonings, and considerations, as other men are: Peter was broken loose, and running down hill apace, denying and forswearing his Master; Christ puts a restraint upon his Spirit by a look toward him: this minds him of his folly, unkindness, his former rash confidence, and engagement to die with his Master, and sets him on such Considerations, as stirred up the principle of Grace in him, to take its place and rule again: and in obedience thereunto, he not only desists from any farther denial, 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 evils: by neglect and omission of duty, or inclination to evil, and closing with temptations, they break 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 obediential frame, from whence, through violence of Corruption, and Temptation, they had broken. Like an Hawk sitting on a man's hand, eating her meat in quietness, is suddenly, by the original wildness of her nature, carried out to an attempt of flying away with speed, but is checked by the string at her heels, upon which she returns to her meat again. We have an innate wildness in us, provoking and stirring us up to run from God. Were we not recovered by some clog fastened on us for our Restraint, we should often run into the most desperate paths. And this Restraint (I say) is from the indwelling Spirit; He stirs up one thing or other, to smite the Hearts & Conscience, when it is under the Power of any Temptation to sin and folly. So it was with David, in the Attempt he made upon Saul, when he cut of the lap of his Garment; Temptation, & opportunity had almost turned him loose frō under the power of Faith, waiting, and dependence on God, wherein lay the general frame of his Spirit: he is recovered to it by a blow upon the heart, from some dismal Consideration of the Issue, and scandal of that which he was about.

6. We have hereby also the Renewall, daily Renewall of sanctifying Grace; Inherent Grace is a thing in its own nature, apt to decay and die; it is compared to things ready to die. Rev. 3. 2. strengthen the things that remain, (saith Christ to the Church of Sardis) that are ready to die. It is a thing, that may wither and decline from its vigor, and the soul may thereby be betrayed into manifold weaknesses and backslidings. It is not merely from the nature of the Trees in the Garden of God, that their fruit fails not, nor their leaves wither, but from their Planting by the Rivers of water; Hence are the sicknesses, weaknesses, and decays 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 fatness of the Olive, that is communicated to the branches, continually to keep them fruitful and flourishing: He is that golden Oil, which passes through the Branches, and empties it self in the fruitfulness of the Church. He continually fills our Lamps with new Oil, and puts new vigor into our spirits. Psal. 92. 10. thou liftest up my horn, as the horn of an Unicorn, I am anointed with fresh oil, 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 God's satisfying my mouth with good things: he satisfied his mouth with good things; or answered his prayers: What these good things are, which the Saints pray for, and wherewith their mouths are satisfied, our Savior tells us; your Father (saith he) knoweth how to give good things to them that ask them of him; which expressing in another place, he saith, your Father will give the Holy Spirit to them that ask him of him; He is given us, and he renews our strength as the Eagles, making our souls which were ready to languish, prompt, ready, cheerful, strong in the ways 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 savor of my spices may flow out; let my beloved come into his Garden, that he may eat of the fruit of his precious things; She is sensible of the withering of her Spices, the decays of her Graces, and her disability thereupon, to give any suitable entertainment unto Jesus Christ; Hence is her earnestness for new breathings, and operations of the Spirit of Grace, to renew, and revive, and set on work again 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, Goodness, Faith, Gentlenesse, Temperance; if the Root do not communicate fresh juice and sap continually, the fruit will quickly wither; were there not a continual communication of new life, and freshness unto our Graces, from the Indwelling Spirit, we should soon be poor withered Branches: this our Savior tells us, John. 15. 4, 5. abide in me and I in you: as the branches cannot bring forth fruit of themselves, unless they remain in the Vine, no more can ye, unless ye abide in me; I am the Vine, ye are the Branches: he who abideth in me, and I in him, he bringeth forth much fruit, for separate from me ye can do 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 virtue, and unless that be continued to us, we shall wither and consume to nothing; David in his spiritually declined condition, entangled under the power and guilt of sin, 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 him. Ps: 51. 21, 22. This the Apostle prays 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 ye 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 prays 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 bestows these Graces on us, and works them in us, doth also carry them on unto perfection. Were it not for our inflowings from that spring, our Cisterns would quickly be dry, therefore our Savior tells us, that he, the Spirit, is unto Believers, as Rivers of living water flowing out of their bowels. John: 7. 38, 39. A never failing fountain, 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 forever; but falling in conveniently in this order, I shall farther press it from John. 4. 14. whosoever (saith our Savior) shall drink of the water, which I shall give unto him, shall not thirst forever: but the water which I shall give unto him, shall be in him a fountain of water, springing up unto eternal life.

The occasion of these words is known; they are part of our Savior's Colloquie with the poor Samaritan Harlot; having told her that he could give her another manner of water, and infinitely better then that which she drew out of Jacob's well, (for which the poor Creature did almost contemn him, and asked him, whence he had that water whereof he spake, how he came by it, or what he made of himself: Did he think himself a better man then Jacob who drank of that well, which she 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 magnified; 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 again, 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 Fountain, a Well: yea perhaps in it self it is so, a Fountain or Well, but he that drinks 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 go, but a Well that he shall carry about in him. He that hath a continual spring of living water in him, shall doubtless have no occasion of fainting for thirst, anymore; This our Savior 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 poor sinful Creature in the use of the Parable, that he had used with her. Having taken an occasion to speak 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 from the words, to give Light unto their tendency to the Confirmation of the Truth we have under consideration.

First, the Water here Promised by our Savior, is the Holy and Blessed Spirit: this needs no labor to demonstrate. The Spirit himself so interprets it, John 7. 38, 39. He who believeth on me, (saith our Savior) 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 terms, called Rivers of living Water, flowing out of our bellies: And the Holy Ghost tells us, that he himself, the Blessed Spirit, is signified by that expression. Neither is there anything bestowed on us, that can be compared to a spring of water, arising up, increasing, and flowing out abundantly upon its own account, but the Spirit only. It is only the Spirit, that is a fountain 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 Fountain, continually supplies us with refreshing streams of Grace, and fills us a new therewith, when the Channells thereof in our souls 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 Savior, he that hath this Spirit of Grace, this well of living Water, shall never thirst. It is most emphatically expressed by two Negatives, and an Exegetical additional term for weight and certainty. 〈 in non-Latin alphabet 〉 he shall never thirst to eternity: or as it is exprssed, John 6. 25. 〈 in non-Latin alphabet 〉 he shall never thirst at any time. There is a twofold thirst.

1. There is a thirst totalis indigentiae of a whole and entire want, of that men thirst after: and this is the thirst, that returns upon men in their natural lives: After they have allayed it once with natural water, they thirst again, and their want of water returns as entire and full, as if they had never drank in their lives: Such a spiritual Thirst doth God ascribe to wicked men Isa. 65. 13. My servants shall eat, but you shall be hungry: my servants shall drink, but ye shall be Thirsty. Their hunger and thirst is the total want of Grace, not that they do desire it, but that they have it not. And this thirst of total 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 again into the Condition, wherein they were, before they drank of that Spirit.

2. There is also a Thirst of desire, and complacency of the good Things thirsted after. In this sense they are pronounced Blessed, who hunger and Thirst after Righteousness. And Peter instructs us to grow in this Thirst more and more, the 1 Pet. 2. 2. As new borne babes desire the sincere milk 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 means, are we preserved from that total want & indigency, which shall never again befall us.

Thirdly, our Savior gives the reason, why, and whence it is, that they, who drink of this Water, are made partakers of his Spirit, shall thirst no more, or never be brought to the Condition of total 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 shown) shall be a well of Water, a fountain 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 things in this Reason, to confirm 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 supplies of Grace that this Spirit affords them, in whom he is: He is Water always springing up: so that to say he will refresh Saints and Believ • ers with his Grace, provided that they turn not profligately wicked, is openly to contradict our Savior 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 work in us, is that, whereunto this profligate wickedness is opposed: and whilst that is, this cannot be. There is an everlasting inconsistency be • ween profligate wickedness, and a never failing spring of Grace.

3. His Permanency in this work and efficacy by it; this living Water springs up to everlasting Life: He ceases not, until our Spiritual Life be consummated in Eternity. This then is the sum of this Promise of our Savior; He gives his holy Spirit to his, who lives in them, and gives them such continual supplies of Grace, that they shall never come to a total want of it; as they do of Elementary Water, who have once drank thereof. And from this spring doth this Argument flow. They on whom the Spirit is bestowed to abide with them forever, and to whom he constantly yeildes such supplies of Grace, as that they shall never be reduced to a total want forever, they shall certainly 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 clear from his own Testimony now insisted on: Ergo.

Unto their Argument from the Promise of our Savior, Mr Goodwin endeavors 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 business in hand; To face it I suppose, is to appear at first view in its defense; 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 speak to the very heart and soul of the business in hand: and the Considerations of his Reasons to the contrary, doth seem only to give us farther light herein, and assurance hereof. He says 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 always 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 unworthiness, as should render them utterly uncapable thereof: And this is plainly here asserted, in the Assurance given of the perpetual residence of the Spirit in them, with such continual 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 self, about which it is used, nor known in the Scripture as to this purpose, and therefore we justly reject it, as to its signifying anything 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 phrase 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 do they contain? 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 again; but whosoever Drinketh of the water, that I shall give him &c. that is, the best means, that can be had and enjoyed, to render this present life free from inconveniencies, will not effect it: but whosoever shall Drink, 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 careful 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 eternal.

Ans. 1. That these words are only an Assertion of the excellency and desireablenesse of that eternal life, which Christ would give, above the natural, that the Woman sued to sustain, and that this appears from the Context, is said indeed, but no more. It is true, our Savior doth divert the thoughts of the Woman, from the natural 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 main of the opposition, or difference which at present he speaks unto, lie in the supplies, that are given for the two kinds of Life, whereof he speaks? The Water he tells her, which she drew from that Well, by which he fate, for the supply of her natural life, was such, that after her drinking of it, she should quickly return to the same Condition of thirst, as formerly before she drank of it; But that which he gave, was such, as that whoever drank of it, should thirst no more, but be certainly preserved in, and unto the full fruition of that Life, whereof it is the means and supply. The opposition is not between the lives continued, but the mean of consolation, and its efficacy.

2. It is not the Condition of the Life natural, which is subject to dissolution, & not capable of perfection, that is the Reason why they thirst again & again that have Water natural for the refreshment thereof. But 'tis the nature of the means it self, which is supplied, that is not fitted nor suited to permanency, & abiding usefulness, (as the Water, which Christ Promises, is,) that he insists on. There is not anything leads us to suppose, that it is the Imperfection of Life, and not the Condition of the means of natural life, that is primarily intended in the instituted Comparison: though the frailty, and nothingness of that life also, be afterwards intimated, in the substitution of Eternal life unto the thoughts of the poor 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 Eternal Life, if in the interim they be careful to preserve it; but to preserve them to it, and to give them that Care, which, as a Grace, is needful thereunto. The plain intendment of the Promise is, that by the water they drink they shall be kept and preserved in the Life, whereof they are made partakers, unto the fullness and perfection of it; which preservation by the parenthesis ( if any be careful in the interim to preserve it ) is directly taken away from the Spirit that Christ promiseth, and assigned to men's own 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 Christ's 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 natural thirst is unto natural 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 means of it, here spoken of. Indeed this means 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, unto the natural 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 corporeal or natural, as that which is Spiritual; yea the Spiritual 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 goodness of their Condition. Mat. 5. 6.

Ans, 1. The sum of this Answer is; that the Life here spoken of, and promised, is not that Spiritual life, whereof we are here made partakers, but eternal life, which is for to come, which, when any attain, they shall never fail in, or fall from; but whether they may or shall attain it or no, here is nothing spoken. But here is no notice taken, of the main opposition insisted on by our Savior, between the supplies of the Spirit for life Eternal, which fail not, nor suffers them to thirst, to whom they are given, and the supplies of natural life, by Elementary water, notwithstanding which, they, who are made partakers thereof, do in a short season, come to a total want of it again. Instead of Answers to our Argument from this place, we meet with nothing but perpetual 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 spiritual Life here, those words they shall never thirst, are produced; That we shall have our life continued to the full enjoyment 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 Savior: That there is no such life promised, or here to be attained, because in it we shall not thirst, is Mr Goodwin's.

3. It is not the intendment of our Savior, 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 Righteousness; but not at all to that Thirst, which they have a Promise here to be freed from; a Thirst of an universal want of that water, wherewith they are refreshed; and that their freedom from this Thirst, is their portion in this life, we have the Testimony of Christ himself, he that believes on me, shall thirst no more. John. 6. 35. And the reason of their not Thirsting, is the receiving, and drinking in that water, which Christ gives them, which, as himself says, is his Spirit, which they receive who believe on him. John. 7. 38, 39. neither is that Thirst of theirs, which doth remain, 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 fullness, which they Thirst after, yet their Thirst is no way troublesome: That then which is farther added by Mr Goodwin, is exceeding sophistical.

Saith he, by the way, this spiritual 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 Savior's own arguing) an Argument, that for the present, and whilst it is obnoxious to such a thirst, it is dissolveable and may fail; 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 appear: 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 weakness or imperfection of it, eternal, 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 plain contrary is the intendment of the Holy Ghost, I presume is evident to all men. The reason of our preservation to Eternal 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 means of our Eternal Life, not a consequent of the Eternity of it. All the proof of what is here asserted, is, Let the whole passage be read, and minded, in which appeal, I dare acquiesce before the judgment 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 again (in the sense 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, rendering a reason upon the account whereof, Life may be called eternal, 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 adds then in the last place Sect. 12. That the intendment of Christ is not, that the water he gives, shall always end in the issue of Eternal 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 die) but he knew full well, that it might otherwise come to pass: 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 Goodwin's serious consideration. To conclude then, our Savior hath assured us, that the Living Water wich he gives us, shall take away such Thirst, all such total want of Grace and Spirit, (be it to be brought about, not by this or that means, but by what means soever) as should cause us to come short of eternal life with himself, 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, into the continuance of the Love and Favor of God unto Believers, by procuring the Spirit for them, sending him to them, to dwell in them, and abide with them forever, (the most effectual principle of their continuance with God) give me leave farther to confirm 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 down 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, 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 useful Truth, being made the Fountain of, and the enforcement unto so great a duty. He dwells in us, and we are to look well to his habitation; our Savior tells us, that when the evil Spirit finds his dwelling swept and garnished, he instantly takes possession, and brings company with him: he will not be absent from it, when 'tis fitted for his turn. 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 own, and therefore ought to glorify God in your Bodies; From hence is the strength of his Argument, for the avoiding of all uncleanness. v. 16. 17. Know ye not that he who is joined to an Harlot, is one body? he who is joined to the Lord is one spirit: fly Fornication, know ye not that your Body is the Temple of the Holy Ghost? On this account also doth he press to universal holiness. 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 practices, upon the foundation of Faith in Jesus Christ once laid, and tells us, that all such things shall burn and suffer loss, and put the contrivers and workers of them to no small difficulty, in escaping like men, when the Garments they are clothed withal, are on fire about them. On the account of this sad event, of foolish and careless walking, he presses v.16. as was said, earnestly to universal Holiness, laying down 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 hewn stone, Cedar, Wood, and overlaid with pure Gold; and will ye now, who are the spiritual Temple of God, build up your Souls with hay, and stubble? Which he furthers, by that dreadful commination taken from the zeal of God for the purity of his Temple; so that on each hand, he doth press to the universal close keeping of our Hearts in all Holiness, 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 Holiness, 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 built together, for an habitation of God through the Spirit; being made an habitation of 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 complete 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 keep themselves a fit Habitation for him, that they may not be unclean and defiled lodgings for the Spirit of purity and Holiness. This is, and this is to be, their daily Labor, and endeavor; that vain thoughts, unruly passions, corrupt lusts, may not take up any Roome in their bosom; that they put not such unwelcome and unsavory inmates upon the Spirit of Grace; that sin may not dwell, where God dwells. On this ground they may plead with their own Souls, and say; Hath the Lord chosen my poor heart, for his Habitation? Hath he said, I delight in it, and there will I dwell forever? Hath he forsaken that goodly and stately Material Temple, whereunto he gave his special presence of old, to take up his abode, in a far more eminent way, in a poor sinful soul? Doth that Holy Spirit, which dwells in Jesus Christ, who was Holy, Blamelesse, Vndefiled, separate from sinners, who did no sin, neithere was guile found in his mouth, dwell also in me, that am in, and of my self wholly corrupted and defiled? And shall I be so foolish, so unthankful, as willingly to defile the Habitation, which he hath chosen? Shall I suffer vain Thoughts, foolish Lust, distempered Affections, worldly aims; to put in themselves upon him there? He is a Spirit of Grace: can he bear a Gracelesse Corruption to be cherished in his Dwelling? He is a Spirit of Holynesse, and shall I harbor in his Lodging a frame of worldlynesse? He is a Spirit of Joy, & Consolation: & shall I fill my bosom with foolish fears, and devouring Cares? Would not this be a grief unto him? Would it not provoke the eyes of his Glory? Can he bear it, that, when he is with me before his face, in his presence, I should spend my time in giving entertainment to his enemies? 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 brutish then any man, should I be careless of his Habitation: And should not this fill my soul with an Holy scorn, and indignation against sin? Shall I debase my soul unto any vile Lust. which hath this exceeding honor, 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 self-abhorrence and confusion of face, then this, that they have rendered their hearts an unsuitable habitation for the Spirit of God. This makes David, upon his sin, cry so earnestly, that the Spirit might not depart from him, being conscious to himself, that he had exceedingly defiled his dwelling place; And were this Consideration always fresh upon the Spirits of the Saints, were it more constant in their thoughts, it would keep them more upon their Guard, that nothing might break in, to disquiet their gracious Indweller.

2. Secondly, because be the Spirit we have guidance and direction, there is Wisdom 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 own Hearts. Christ gives this character of his Sheep, that they know his voice, hear him, and follow him; but a stranger they will not follow▪ John 10. 25. Christ speaks by his Spirit; in his guidance and direction, is the voice of the Lord Jesus, He that hath an ear to hear, let him hear 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, as to the Efficacy of the Revelation, unto the Hearts of the Saints. And as the Unction teacheth them, so do they abide in Christ, 1 John 2. 27. The seducements of the Spirit of the world, either immediately by himself, 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 affirms, 1 Cor. 2. 15. He that is Spiritual, 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 speaks, 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 Satan: one with Approbation, to the embracing, 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 known the depths of Satan, as they speak, Their Doctrinal depths, so they call them: Of them our Savior there speaks; New Doctrines were broached by Satan, unintelligible notions; some pretended to attain an acquaintance with them, and boasted, it seems, in them as very great and high Attainements. They called them depths, such as poor ordinary Believers, that contented themselves with their low forms, could not reach unto: Saith Christ, they are depths, as they speak: indeed in themselves nothing at all, things of no solidity, weight, nor Wisdom: but as managed by Satan, they are depths indeed, such as whereby he destroys their souls. And as some approve his Doctrinal depths, so some close with his Practical depths, and embrace them. Men that study his ways, 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 Satan, leading to judging, condemning, rejecting, and watching against them. The suggestions of Satan, in their infinite variety, their Rise, Progress, Efficacy, and Advantages, their various aims, and tendencyes unto sin, 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 discern 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 always to be done, from the manner of their speaking, the Serpent counterfeiting the voice of the Dove, and coming on, not only with earnestness and continuance of impulse, but with many fair and specious pretences, making good his impressions, laboring to win the understanding over to that, wherewith he enticeth the Affections and Passions of men, they use the help of such Considerations as these ensuing, to give them direction in attending to the voice of that Guide, which leads them into the paths of Truth, and to stop their ears to the songs of Satan, which would transform 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 walk by; to no duty, but what is acceptable to him, and what he hath revealed so to be; 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 subtlety of Satan, transforming himself into an Angel of Light, yea into a spirit of duty, what ever immediate motions and impressions fall upon their Spirits, they try them by the Rule. 'It is no dishonor to the Holy Spirit, yea it is a great Honor to have his motions within us, tried by the Word, that he hath given for a Rule without us. Yea when any preached by immediate inspiration, he commends those, 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 deals, may be in the dark 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, are not grievous. The commands of Christ, for the matter of them, are not grievous, his burden is light, his yoke 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 soul to duty, in a free, sweet, calm, 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. Satan falls like lightning upon the Soul, and comes upon the powers of it, as a Tempest: Hence acting in anything, 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, boldness, power, and a sound mind.

3. They know that all motions of the Spirit whereby they are lead, are orderly; as is God's 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 poor souls to be in such bondage, as to be hurried up and down, in the matter of duties, at the pleasure of Satan. They must run from one to another, and commonly neglect that which they should do; When they are at Prayer, then they should be at the work 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 beautiful 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 stir them up to close walking with God? It is that God may be glorified, his Graces exercised in them, their souls strengthened in obedience, and their progress in Sanctification furthered. Doth it assure them of the love of God? It is that they may be more humble, thankful, watchful? When all the compliances and combinations of Satan, and men's corrupt hearts, even when they compel to good duties, are for false, evil, and corrupt ends: Duty is pressed 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 Devil 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 enabled to discern and know the voice of their Leader and Guide, from the nearest resemblance of it, that the Spirit, which is in the World, doth, or at any time can make show of. And this Indwelling of the Spirit yields a considerable contribution of strength, toward the confirmation of the main Theses undertaken to be proved. Our Adversaries dispute about the removal 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 plentiful Testimonies of Scripture, that the Holy Ghost himself dwells 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, whilst 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 Devil, is incumbent on our Adversaries to prove.

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

CAP. IX.

O F the Intercession of Christ, both as to the nature of its typical Representation by the high Priests entering into the Holy of Holyes, every year with blood, and its effectual influence into the perfect, complete Salvation of Believers, so much hath been spoken by others, and the whole of the Doctrine delivered, with so much clearness, spirituallnesse and strength, that I shall not need to add anything thereunto. That Christ intercedes for the preservation of Believers in the Love and Favor of his Father, to the end, is that which I intend to manifest, and which may (as I suppose) be very easily undeniably evinced. Some few Considerations will make way for the demonstration of the Truth, which is under Consideration, or Confirmation of the Perseverance of Saints, from the Intercession of Christ.

First, the Intercession of Christ being his Appearance for us in the presence of God (Heb. 9. 24. He is gone into Heaven, 〈 in non-Latin alphabet 〉 to make a legal Appearance, for our defense, before the Judgment seat of God; & by being there is our Advocate. I John 2:1. he is said to save us to the utmost. Heb 7. 25.) There is certainly something, or other, that he puts in for, in the behalf of them, in whose Cause he appears and sues, that so he may save them to the utmost. Now this must be, either, that being, and continuing Believers, they may be Saved, or that they may believe and continue Believers unto Salvation. That the first is not the sole import and aim of the Intercession of Christ, may be manifested, from this double Consideration.

1. From the nature of the thing it self. There is nothing but the establishment of the very Law of the Gospel, ( He that believeth shall be Saved ) wrapped up in this interpretation of the Intercession of Christ. But this neither hath Christ any need to intercede for, it being ratified, confirmed, and declared from the beginning, neither is there, or can there any Opposition be made against it, to shake, weaken, or disturb it, in the least: it depending solely on the Truth and Unchangeableness of God, not being vested by any Condition whatsoever, in any other subject: nor would this be availing to his Militant Church, whose preservation he aims at and intends in his Intercession: For the whole of his desires may be granted him to the uttermost, and yet his whole Church at any time militant, perish forever. Though not one soul should continue believing to the end, though the gates of Hell should prevail against everyone, that names the name of Christ in the world, yet that Truth He that believeth, shall be Saved, taken in the sense of our Adversaries, for a Promise to Perseverance in believing, and not a promise to actual true Believers, might stand firm forever. To say then, that this is the whole Intercession of Christ for his Church, is to say, that in his whole Intercession, he Interceded not at all for his Church: He is heard in his Intercession, and he may be heard to the uttermost in this, and yet his whole Church be so far from being saved to the ut most, as utterly to be destroyed and consumed.

2. Doubtless the Intercession of Christ, must answer the Representation of it, which the Apostle so much insists on Heb. 7. 9. Of the Oblation of Christ there were many Types in the Aaronicall Priesthood of the Law: Of his Intercession, but one principally; namely, that solemn entrance of the high Priest with Blood and Incense into the Holiest of Holyes, in the great Anniversary Sacrifice, on the tenth day of the seventh month; (on the which day also the great Jubilee, or Joyful time of deliverance, typifying our deliverance by Christ, began:) Here unto is added the Priesthood of Melchizedek: whereof there is mention neither of its beginning, nor ending, to secure us of the Continuance of our Mediator in the act of his Priesthood, forever. Now the end of the high Priests so entering into this Holy place, was to carry on the work of Expiation and Atonement, to persection, and complete peace with God, in the behalf of them, for whom he offered, without. And therefore the Holy Ghost saith, that his entrance with Blood, was, to offer for himself, and the Errors of the people. Heb. 9. 7. It being but a continuation of his Oblation began without, unto a complete Atonement. And therefore there is no real difference between the efficacy of the death of Christ, and that of his Intercession, upon the actual Accomplishment of it. It being then the complete taking away of the sins and Errors of the people, as to the guilt of them, and the Continuance of their peace with God, which was intended by the high Priests entrance with blood into the Holiest of Holyes, that, which answers thereunto, or the deliverance of Believers from the whole guilt of sin, and their preservation in the Love and Favor of God, is the intendment of Christ in his Intercession. Let the Effects and fruits of the Oblation of Christ be bounded and limited to the procuring of a new way of Salvation, without purchasing for any one person whatever, power and Grace to walk in that way, and then exclude his Intercession, from any influence into the preservation of them who do enter that way, therein; and perhaps indifferent men will scarce think the Glory and Honor of the Lord Jesus to be of any great regard with us.

3. That this is the import of Christ's Intercession for Believers, is evident by that preface, which we have thereof, John 17. being a manifest declaration on earth of that, which Christ lives forever in Heaven to do. This was the Incense, wherewith he entered into the Holy place, which he now prepared and which was afterwards beaten small, in his Agony, that it might be ready to make a sweet perfume at his entrance into Heaven, as he was sprinkled with his own Blood. That Christ Interceded, and for his Elect, for whom he died, that they may believe, our Adversaries deny; but that he Intercedes for actual Believers, hath not hitherto been questioned. What it is, which he requests on their behalf, the tenor of that Power of his ( John 17.) will manifest. v. 11. (saith he) Holy Father keep through thine own name, those whom thou hast given me, that they may be one as we are; keep them from sin and ruin, everything that will hinder them from union with me. What is it that our Savior here prays for, & for whō is he so engaged? that it is for Believers, as such, for whom he puts up these supplications, our Adversaryes in the cause in hand, do contend. That these may be kept through the Power of God, unto Unity among themselves, which they have by their Union with him, is his dying request for them. He prays not for any such oneness, as is consistent with their separation from him, and his Fathers Love. Where now shall we fix the supposed failure those, who effectually and eventually are kept up to Spiritual Union, cannot fall out of, nor fall of from (totally nor finally) the Love of God. Either Christ is not heard in his request, or the Father cannot keep them by his Power, if these thus interceded for, are not preserved. Many Temptations, many oppositions, great Tribulations without, strong Corruptions within, they must needs meet withal: these they have no power in themselves to overcome, nor to resist. Should they be left to themselves, they would never be able to hold out to the end; Saith Christ, I should loose these poor Sheep, for whom I have laid down my life to bring them unto thee: Holy Father, do thou therefore keep and preserve them from all these evils, that they may not prevail over thē. And keep thē through thy Nam • , thy Power, (for we are kept through the Power of God unto Salvation, ) let thy Power be exerted for their preservation. And what is too strong for thy Power? Who can take them out of thy hand? Lay that upon them for their defense, show it out in their behalf, that all their enemies may feel the weight, and strength thereof. Keep them through thy Name, thy Grace, let that be sufficient for them, let them have such supplies of Gospel Grace, and pardoning Mercy, (concerning which, I manifested thy Name unto them v. 6. and so revealed thee a Father) that they may be encouraged to trust in that Name of thine, and to stay themselves upon thee; where the failure is, doubtless is not easy to manifest. In the verse following our Savior adds many motives to make his Intercession prevalent in their behalf.

First, v. 12. he saith, that according to that Commission, that he had received, he had faithfully preserved them, whilst that he was in the world; and now being ready to leave them, as to his bodily presence, he urges the special preservation of his Father as needful, that, after all the Care and Cost, which he had laid out about them, they might not utterly perish. And then

Secondly, v. 13. he urges the necessity, that they should have some Assurance of it in the midst of all their troubles and trials, that they may have Consolation upon their confidence in the words, which Christ had spoken to them, that they should be preserved through all difficulties unto the end. And he farther urges,

Thirdly, v. 14. from the certain Opposition, that they should meet withal: the world hates them, and will without doubt, use all ways and means possible, for their ruin and destruction; giving also the Reason, why the world hateth them, and will oppose them, which is such an one, as must needs engage the Heart and Goodwill of God for their preservation, to wit, because they receive the Word of his dear Son, and upon that account, left the world, separated from it, and became its enemies; and shall they now be left to the rage and fury of the world in this condition? That be far from thee: Holy Father keep them. Hereupon

Fourthly, v. 15. he reneweth his prayer in their behalf, with a farther opening of his mind, as to what he had last spoken of. The world, the world being vile, wretched, deceitful, and set upon Opposition against them, a man would have thought, that the Lord Jesus should have desired, that his Saints might be taken out from the midst of this world, and set in a quiet place by themselves, where they might no more be troubled with the baits and oppositions of it. But this is not that which he requests; he hath another work for them to do in the world, they are to bear witness to him and his Truth, by their Faith and Obedience, to convince the wicked unbelieving world; They are to Glorify his name by doing, and suffering for him; so that this is no part of his request; I pray not (saith he) that thou shouldest take them out of the world, but that they may not be prevailed on, nor conquered by the evil, that is in the world. That they may be kept, and preserved from the power of evil, which would separate them from me, and my Love. This he presseth for, and this he is heard in; and that, not only for his Apostles and present followers, but as he tells you v. 20. for all that should believe on him, to the end of the world.

The things prayed for, the Reason of his Intercession, the opposition against the accomplishment of the things interceded for, the distinction put between them for whom he Intercedes, and the perishing world, all delivered in plain and express terms, evidently evince the intendment of Christ in his Intercession, evidently to regard the safeguarding of Believers in the Love and Favor of God, by their continuance in Believing, and preservation from the Power of temptations, and oppositions, arising against their Perseverance in communion with God.

The result of what hath been spoken, as to its influence into the confirmation of the Truth under Demonstration, amounts unto thus much. That which the Lord Jesus Christ as Mediator requesteth, and prayeth for continually of the Father, according to his mind, in order to the Accomplishment of the Promises made to him, and Covenant with him (all his desires being bottomed upon his exact perfect performance of the whole will of God, both in doing and suffering) that shall certainly be accomplisht and brought to pass; But thus, in this manner, upon these accounts, doth the Lord Jesus intercede for the Perseverance of Believers, and their Preservation in the Love of the Father unto the end; therefore they shall undoubtedly be so preserved. It is confessed, that the Persons Interceded for, are Believers, all Believers, that then were, or should be to the end of the World, (the efficacy of this Intercession having commenced from the foundations thereof) the thing prayed for is their Preservation in the state of Union with Christ, and one another, the motives used for the obtaining this request in their behalf, are taken from the work they have to do, and the opposition they were to meet withal, and all the Saints being thus put into the hand of God, who shall take them from thence? On what account is it, that they shall not be preserved? To say they shall be thus preserved, in case themselves depart not willfully from God, is to say, they shall be preserved, in case they preserve themselves, as will afterwards be farther manifested.

This Argument is proposed by the Apostle, in the most triumphant assurance of the Truth and Certainty of the inference contained in it, that he any where useth, in any case whatsoever. Rom: 8. 33, 34. Who shall lay anything to the charge of God's Elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us: he lays the immunity of the Elect & justified Persons, from just crimination, or Condemnation, on the foundation of the Oblation and Intercession of Christ; The first part of this Argument, from the Oblation of Christ, ( who shall condemn? It is Christ that died ) asserting the immunity of Believers from Condemnation, upon the account of the punishing of all their sins in Christ, and the perfect satisfaction made by his death for them, whence the justice of God, in the issue, will not have any thing to lay to their charge, we have formerly insisted on; The other, which the Apostle induces emphatically and comparatively, though not in respect of procurement and purchase made, yet of assurance to be given, with 〈 in non-Latin alphabet 〉 in respect of his Oblation▪ is that now before us. To make the Assurance of Believers plentiful, that they may know both the Truth of his first general Assertion, that all things shall work together for good to them; and this particular conclusion, now laid down by way of interrogation, rejecting all evil opposed to their former enjoyments, who shall lay anything to their charge? who shall condemn? He gives them a threefold consideration of the state, and actings of the Lord Christ, after the Expiation of their sins by this blood, in reference to them; 1. He is Risen. 2. He is at the Right hand of God. 3. Makeeth Intercession for them; the First denoting his Acquitment, and theirs in him, (for he died in their stead) from all the sins that were charged on him; For he was declared to be the Son of God, accepted with him, and justified from all that debt, which he undertook, in his Resurrection; and, if he be risen, who shall lay anything to the charge of them whom he died for, and for all whose sins, in their stead, he was acquitted? The Second is his Exaltation and Power; for, having purged our sins, he is sat down at the right hand of the Majesty on High. Heb. 1. 3. receiving thereby a most plenary demonstration of his Fathers good will to him and his, in respect of the work that he had undertaken and gone through for them; For, if he had not made an end of sin, when he was obedient unto death, the death of the Cross, he could not expect that God should give him a name above every name, with fullness of power, to give Eternal Life to all that the Father gave him; This to assure us that he will do, having power in his own hand, the Apostle adds, who also Intercedes for us; hereby (thirdly) testifying abundantly his good will and care for our Salvation; Upon these considerations the Apostle leads the Faith of the Saints of God, to make a conclusion, which is to be believed as a Divine Truth, that tenders to us the Doctrine we have under Demonstration, triumphant against all Objections and oppositions that can be made against it: And hence we thus argue: Those against whom no Charge can be laid, who cannot by any means be separated from the love of God in Christ; cannot totally and finally fall away from Faith, and fall out of God's Favor: but that this is the condition of all true Believers, is evident from the Context. It is of all that are called according to the Purpose of God, sanctified and justified, the proper description of all and only Believers, that the Apostle affirms these things, and to whom he ascribes the condition mentioned: Now that this is the state and condition of those persons, the Apostle manifesteth from the causes of it, viz. the Oblation and Intercession of Christ in their behalf: For those for whom he Died, and doth Intercede, are on that account, exempted from any such charge, as might be of prevalency to separate them from God.

M. Goodwin attempts indeed once more to reinforce the triumphed over Enemies of the Saints, and to call them once more to make head against the Intercession of Christ, but, with what ill success, the consideration of what Arguments he useth with them, and for them, will demonstrate: thus then he addresseth himself to his task Ch. 11. Sect: 33. pag. 248. I answer, It is no where affirmed, that Christ Intercedes for the Perseverance of the Saints in their Faith, or, they who once believed, should never cease Believing, how sinful and wicked soever they should prove afterwards; But Christ Intercedes for his Saints, • s such, and so continuing such, that no accusation from any hand whatsoever, may be heard against them, that no afflictions or sufferings, which they meet with in the World, may cause any alienation, or abatement in the Love of God towards them: but that God will protect, and preserve them under them; and consequently, that they may be maintained at an excellent rate of Consolation in every state and condition, and against all interposures of any Creature to the contrary.

This Answer hath long since ceased to be new to us: It is that indeed which is the shield, behind which Mr Goodwin lies, to avoid the force of all manner of Arguments pointed against himself, though it be the most weak and frivolous, that ever, I suppose, was used in so weighty a matter; It is here cast (as he hath many moulds and shapes to cast it in) into a denial of the Assumption of our Syllogism, and a Reason of that denial; First he denies, that Christ intercedes for Believers, that they may Persevere in their Faith; he prays not for their Perseverance.

2. His Reason of this is twofold; 1. A supposal, that they may prove so wicked, as not to continue Believing. 2. A description of what Christ Intercedes for, in the behalf of Believers, viz. that they may continue in God's Love, if they do continue to Believe, notwithstanding all their affictions: Homo homini quid interest? Whether men will or no, these must pass for Oracular Dictates.

[ 1] 1. First, for the first: Let what hath been spoken already be weighed, and see if there be not yet hope left for poor souls, that Christ prays for them, that their Faith fail not; And, by the way, who will not embrace this comfortable Doctrine, that will assure him in his Agonies, Temptations, and Failings, that all help and supplies are made out to him, from and by the Lord Jesus, in whom is all his hope; and that he receives of his Father, upon his Intercession, all the fruits of his Death, and Bloudshedding in his behalf▪ But that he should Believe, or being tempted should be preserved in Believing, of that Christ takes no thought, nor did ever intercede with his Father for any such end or purpose; Such consolation might befit Jobs friends, miserable Comforters, Physicians of no value. (But of this before.)

[ 2] 2. For that supposal of his, of their proving wicked afterwards to an inconsistency with believing, it hath often been corrected for a sturdy Beggar, and sent away grumbling and hungry, and, were it not for pure necessity, would never once be owned anymore by its Master; Christ Intercedes not for Believers, that they may Persevere in the Faith upon such foolish supposalls, whose opposite is Continuance in the Faith, and so is coincident with the thing it self interceded for; To Intercede that they may continue Believing, is, to Intercede that they may never be so wicked, as Mr Goodwin supposeth they may be. The end of Christ's Intercession for the Saints asserted, is, that they may never wickedly depart from God; Doth Mr Goodwin indeed take this to be the tenor of the Doctrine he opposeth, and of the Argument which he undertakes to Answer? viz. That the Faith of Believers, and the continuance of that, is interceded for, without any reference to the work of Faith in Gospel Obedience, and communion with God in Christ? Or if he thinks not so, why doth he so often insist on this calumnious evasion?

3. In giving the aim of Christ in his Intercession for believers, [ 3] we have this new cogent Argument against our Position; Christ Intercedes for the things here by me mentioned; therefore he doth not Intercede for the Perseverance of the Saints; But why so? Is there any inconsistency in these things, any repugnancy in terms, or contrariety of the things themselves? Christ Intercedes, that Believers may enjoy the Love of God; therefore he doth not Intercede, that they may be established in Believing?

2. The sum of all that is here ascribed to the Intercession of Christ, at the best, is, that God will confirm and ratify that everlasting Law, that Believers, continuing so to the end, shall be saved, which whether it be the sum of Christ's Intercession for his Church or no, that Church will judge; If there be anything farther, or of more importance to them, in what is assigned to it by M. Goodwin, it is wrapped up in the knot of &c. which I am not able to untie.

3. Those words of the Apostle [ who shall lay anything to the charge of God's Elect ] do not denote, this is that the Intercession of Christ for them, that no accusation be admitted against thē, whilst they belive; which is no more, but the confirmation of that general Proposition of the Gospel before mentioned. But it is the Conclusion which they make upon the Account of the Intercession of Christ in the Application of the Promise of the Gospel to their own souls: Neither is there anymore weight in that which follows, that there be no abatement, or alienation of the Love of God from them, upon the account of their sufferings and afflictions, which for the most part, are for his sake; what Saints of God were almost so much as once tempted with a conceit, that God's Love should be abated, or alienated from them, because they suffered for him?

And this is the Foundation of that excellent rate of Consolation at which the Saints, upon the account of the Intercession of Christ, may be maintained. Into Afflictions, Temptations, Trials, they may fall: but if they continue in Faith, and Love, they shall not be rejected. No Creature shall be heard against them; that Christ takes care for; But for the worst enemies they have, their own Lusts, Corruptions, and Unbeliefe, the fiery Darts of Satan fighting against their souls, their continuance in Believing, the falling, from whence is indeed all the danger they are exposed to, (for whilst they continue so doing; all other things are lighter then vanity) that Christ takes no care about, (though he pray, that God would sanctify them and keep them,) but they must shift for themselves as well as they can, he will not, doth not Intercede for them, that from these they may be preserved; Doubtless, he that shall think to be maintained long at any high rate of Consolation, and laves in no other, nor no better provision to live on, then this mentioned, will quickly be reduced to a dry morsel.

But yet some Reasons of the foregoing interpretation of this place of the Apostle Rom. 8: are offered unto us.

This to be the tenor and effect of Christ's Intercession for his Saints (saith he) is evident from the first of the three passages cited: And for that demand [who shall separate us from the love of Christ] It is not meant from the Love, wherewith we love Christ, but from the Love wherewith Christ loveth us; as we are Saints, and abide in his love, and keep his commands: neither is it so to be conceived, as if sin, wickedness, looseness, profaneness, could not unsaint men, and hereby separate them from them from that love, wherewith Christ sometimes loved them, (for that Iniquity will separate between men, and their God, is evident from Isa. 59. 2.) But the clear meaning is, that nothing, no Creature whatsoever, person, or thing, can make Christ an enemy to those, who shall in Faith and Love, cleave fast unto him.

Ans. 1. All this respecteth only one expression in this one place of Scripture, and ariseth not, with the least power, against our Argument taken from many places in Conjunction, explicatory one of another; It runs also upon the same mistake with the former, taking the exaltation of Believers, upon the Intercession of Christ in their behalf, which holds out the Issue of it, to be expressive of the matter of his Intercession, being only a demonstration of the event of of it; But grant this to be the tenor and effect of Christ's Intercession, that Believers may not be separated from his Love: is he heard therein, or is he not? Whatsoever be the issue of the question, our procedure will be facile. But it is said, that it is not the Love, wherewith we love Christ, but that wherewith he loveth us, that we shall not be separated from; take this also for granted, that it is that, & that only: will this advantage your Cause. If we be never separated from that Love that Christ bears us, is it possible we should wholly be separated from that Love, that we bear him? Wherein consists our separation from that Love, that Christ bears us? How is it caused, or may it be procured? Is it not by the loss of our Faith and Love to him? Or at least is it not an inseparable consequence thereof? Or can it possibly come to pass any otherwise, then on that account? If then he Intercedes that we may not be separated from that Love he bears us, and that Love infers the continuance of ours, doth he not withal Intercede, that we may never loose that Love, wherewith we love him, by which we continue in his Love? If the old shift be not at hand for a relief, this young part of the Answer will instantly suffer loss. It is added therefore, he loveth us, as we are Saints and abide in his Love, that is, (for so we must understand it,) whilst we are so; for that he bears any effectual Love to us, to keep us up to Saintship, that is denied; 'tis true, Christ loveth us as Saints, and as abiding in his Commandments; but it is also his Love to keep us, and he intercedeth that we may abide in that Condition, wherein alone it is possible for us so to do: Neither is the Question, whether sin, looseness, profaneness, do not separate between God and men, more or less; but whether Believers shall not be preserved from such looseness & profaneness, as would make a total separation between God and them; and if God intercedes, as is added in the close, that nothing may make him an enemy to us, certainly he must Intercede that no sin may do it; For indeed, sin is something in this business; and this must be, as to the keeping us from it; I suppose no man thinks anything in all this Discourse of Mr Goodwin 's, to look like the least attempt of proof, that Christ doth not Intercede for the Perseverance of Saints. Neither hath he confidence enough positively to deny it, & therefore spends his whole Discourse hereabout in evasions, and diversions. Let it be directly denied, that Christ doth not intend, that the Faith of Believers may not fail, that his Saints may be preserved, and Saved; and we know what we have to apply ourselves unto: And if the contrary cannot be proved, the Saints know, what they have to trust unto, that they may no longer lean on that which will yield them no supportment. If this will not be, let it on the other hand be granted, that he doth so intercede; for, de unoquo{que} affirmare, aut negare, verum est. As to this then he proceeds

Secondly, Were it granted, that part of Christ's Intercession for his Saints, is, that their Faith may never fail, yet the intent thereof would not necessarily, nor indeed with any competent probability, be this, that no sin nor wickedness whatsoever, that shall, or can be perpetrated by them, might cause them to make shipwreck of their Faith, but rather that God would graciously vouchsafe such means and such a presence of his Spirit unto them, as whereby they may be richly enabled, to keep themselves in Faith & Good conscience, to the end.

Ans. Whether prejudiced men will grant it or no, it is clearly proved, if the words of Christ themselves may be taken for proof, that he Intercedes for his Saints, that their Faith may not fail, and that, notwithstanding the interposition of any such sins, as they can or may ( suppositis supponendis, amongst which is his Intercession ) fall into; So he tells Peter upon the prediction of his dreadful fall, that nevertheless he had prayed for him, that his Faith should not fail; That they may fall into such sins, and continue in such, as are inconsistent with their Acceptation with God, according to the terms and tenor of the new Covenant, is that, which we have been disproving all this while; and which our Author ought not, as he doth in all his Reasonings, to suppose; In the not failing or dying of their Faith, in their preservation therein, is included their deliverance from the perpetration of the sins intimated, or at least from such a manner of committing any sin, as should utterly separate them from God. It is the continuance of a living Faith, that Christ prays for; and where that is, there will be works of new Obedience: and there will be the work of that Faith, in purifying the Heart, and mortifying of the sins supposed. Farther, the way here prescribed and limited to the Lord Jesus, how he shall intercede for his, and for what, viz. not for actual Perseverance, and continuance in the Faith, to be wrought in them by the exceeding greatness of the power of God, but for means to enable them to preserve themselves, we are persuaded he walks not in; And that much upon this account, that the way, whereby God begins and carries on Believers, in the way of Faith and Obedience, is not by such a supply of means, as leaves them to themselves to work and effect the things, for which they are so supplied; but he himself works in them to will and to do of his own good pleasure, fulfilling in them all the good pleasure of his Goodness, and the work of Faith with power, giving them all their sufficiency, and preserving them by his power, through Faith unto salvation; To make Faith, and Perseverance therein, to follow such a supply of means, as leaves the production of them, to the power of the wills of men, so that after God hath done, all that on his part is to be done or performed, that is, quickened them being dead, giving them new Hearts & Spirtis, shone into their minds, to give them the knowledge of his Glory in the Face of his Son &c. it is yet uncertain, whether • ver Faith shall be wrought in their Souls or no, or rather, whether men so supplied with means will Believe and Persevere, or no, is an Assertion, that will never be proved to Eternity; nor whilst Truth is Truth, it is capable of proof: The granting of such means, and such a presence of his Spirit, that men may be enabled to work for themselves, is an expression exceedingly unsuited to all the Promises of the new Covenant; what ever either of the Spirit of Grace, or the means of it, is given out to Believers, Christ intercedes that his Father would keep them, not that they should keep themselves: he was too well acquainted with our frame, and our temptations, to desire we might be our own keepers; God forbid we should be left to our own preservation, to the hand of our own counsel and power, though compassed with all the supposed sufficient means: that may be, not eventually effectually God creates a defense upon our Glory, and doth not leave it to our own safegarding. Our salvation is not in our own custody; That the Father doth not keep us, or preserve us, that the Son doth not Intercede, that we may be so preserved, that the Spirit doth not make us meet for, and keep us unto the Inheritance of the Saints in Light, but that, in the use of means we are, as Adam was, our own keepers, are some of the Principles of that new way of administering consolation to Believers, which Mr Goodwin hath found out. This then is the utmost, which Mr Goodwin will allow to be (for disputation sake, not that he really believes it) granted, that Christ intercedes for his Saints, as to their continuance and preservation in that condition, viz. That God would give them such means, as they may use, or not use, at their liberty, which may be effectual, or not effectual, as their own wills shall choose to make use of them, which he also takes for granted, to be common to all the World, and not to be peculiar unto Believers.

But it is farther argued, If Christ should simply and absolutely Intercede, that no sin or wickedness whatsoever, may destroy the Faith of any true Believer, and consequently deprive him of Salvation, should he not hereby become that, which the Apostle rejects with indignation, as altogether unworthy of him, I mean, a Minister of sin? Is therefore Christ the Minister of sin? God forbid; or whereby, or wherein, can it lightly be imagined, that Christ should become a minister of sin, rather then by interceding with his Father, that such and such men, how vile and abominable soever they shall become, may yet be precious in his sight, and receive a Crown of Righteousness from his hand? Or doth not such an Intercession, as some men put upon him, as they who make him to Intercede simply and absolutely for the Perseverance of Believers in their Faith, amount to an Intercession of every whit as vile and unworthy Import as this?

Ans: That this is the tenor of Christ's Intercession with his Father, for men, let them become as vile as they will, how vile and abominable soever, yet that they may be still precious in his sight, and that he would give them a Crown of Righteousness, M. Goodwin knoweth full well, not to be the Doctrine of them he opposeth; If he shall otherwise affirm, it will be incumbent on him to produce someone Author, that hath wrote about this Doctrine, in what language soever, and so stated it; If he be ignorant, that this is not their Doctrine, he ought not to have engaged into an opposition thereof: if he argue that it is otherwise, this procedure is unworthy of him. That Christ Intercedes for his Saints, that they may be kept from all such sins, as would separate them from the Love and Favor of his Father, for which there is no Remedy provided in the Covenant of Grace, and that their Faith may not fail or perish under such sins, as they may through Temptation fall into, is the Doctrine, which he opposeth, or at least ought to oppose, to make good his undertaking; Now if this be so, then (saith he) is Christ the minister of sin: why so? He sees and foretells, that Peter should deny him thrice, yet he prays, that Peters Faith may not fail under that sin and wickedness: is he therefore a minister of sin? because he Intercedes, that his Saints may not be given up to the power of sin, nor every time they are assaulted, lie conquered by sin, is he therefore a minister of sin? or rather a deliverer from sin? That very thing, which M. Goodwin affirms would make him a minister of sin, he affirms himself to do in the case of Peter; how he will free himself from this charge and imputation, ipse viderit.

2. What it is to Intercede simply and absolutely for Believers, that they may continue believing, we are not so clear in; Christ Intercedes, that they may be preserved by the power of his Father, in and through the use of those means, which he graciously affords them, and the Powerful presence of the Spirit of God with them therein; and that, not on any such absurd and foolish conditions, that they may be so preserved by his Father, provided they preserve themselves, and continue Believers, on condition they continue to believe; and, if this be of a vile and unworthy import, the Gospel is so too, and one of the most eminent Graces, that is inwrapped in the New Covenant, is so too.

What there is farther in M. Goodwin Sect. 34. Pag. 249, 250. unto this Argument, is either a mere repetition of what was spoken before, or a pressing of Consequences upon such supposalls, as he is pleased to make, concerning the Doctrine that he doth oppose; As we cannot hinder any man from making what supposals they please, and suiting inferences to them, manifesting their skill in casting down what themselves set up, so we are not in the least concerned in such Theatricall contests.

What it is, that we teach of the Intercession of Christ for Believers, hath been sufficiently explained; The end, and aim of it is, that they may be kept, that they may not be lost, that the evil one may not touch them, that they may be Saved to the utmost, and kept by the Power of God unto Salvation; All that the Lord Jesus hath for his Church, either by bis Oblation, or his Intercession, procured, or doth procure, being made out unto them by the Holy and Blessed Spirit, which he sent them from his Father, as the first fruits of his undertaking for them, by, and in the use of such means and ways, as he hath appointed for them to walk in, in reference to the end proposed: He Intercedes that through supplies of that Spirit, their Faith fail not, that no temptation prevail against them, that they may have suitable helps in time of need, and so be preserved, according to the tenor of that Sanctification, which he is pleased to give them in this life, which is imperfect, not from all sins, (for it is the will of God, to keep them and walk with them in a Covenant of pardoning Mercy,) not absolutely, from this, or that great sin, as is evident in the case of David and Peter, whereof, under such sins, the one lost not the Spirit, nor the other his Faith, but from such sins, or such a course or way, in and under sin, as would disappoint him, and make his desires frustrate, as to the end first proposed, of bringing them to Glory; so that, as the intendment of his Oblation is, meritoriously, and by way of procurement, to take away all our sins whatsoever; and yet in the application of it unto us, as to the taking of them away, by purifying us to be an Holy People unto himself, it is not perfected and completed at once, nor the work thereof consummated, but by degrees; so in his Intercession, which respecteth the same persons and things with his Oblation, he puts in for our deliverance from all sins, & the power of them, but so and in a such manner, as the nature of our present condition, whilst we are in viâ, and the condition of the Covenant, whereunto God hath graciously taken us, doth require.

Through the Goodness of God, we have now brought this first Part to an end. They, who are in any measure acquainted, in what straights, under what pressing employments, and urgent Avocations, and in what space of time this Offering was provided for the Sanctuary of God, will accept it in him, whose it is, and from whom it was received.

CAP. X.

T Hat which remains to complete our intendment, as to that Part of the work, which now draws towards a close, is, the importment of that Doctrine so long insisted on, (having in some measure vindicated and cleared up the Truth of it) as to the effectual influence it hath into the Obedience, and Consolation of them that are concerned therein; And this I shall do in the Order that I have named, giving the Preeminence unto their Obedience; which more immediately respecting the Glory of God, & the honor of the Gospel, is to be preferred before their Consolation; yea though God should never afford his Saints any drop of that Consolation, which we affirm to stream from the Truth discussed, yet it is Honor unspeakable for them, that he is pleased to admit them, and enable them, to do him Service in this life; and it will be their infinite Consolation, that they have done so, to Eternity.

For the making our way clear to the demonstration of that influence, which the Doctrine of the Perseverance of the Saints hath into their Obed • ence, and close-walking with God, and so to manifest, what weight is to be laid upon it, on that Consideration; I shall give some previous Observations, which may direct, and give us light in our passage, both concerning Gospel Truths, Gospel Obedience, and Gospel Motives thereunto; I hope it will not be thought amiss, if I look a little backwards to fortify and clear this part of our progress; there being no concernment of our Doctrine, that is more clamoured by the Adversaries of it; nor can any respect of it, or any Truth of God, more causelessly meet with such entertainment; as I hope will abundantly (in the progress of our business) be evinced, to the consciences of all, who know indeed, what it is to walk before God, in a course of Gospel Obedience, and who have their communion with the Father, and his Son Jesus Christ. For the first

1. Every Truth revealed from God is to be received not only with Faith, and Love, but with equal Reverence to any that is revealed, though we are not able to discern such an immediate tendency unto usefulness in our Communion with him, as in some others we may; The formal Reason, whereunto our Faith, Love, and Reverence unto the Word of God is resolved, is, that it is His: Now this is common to the whole, for he is the Author of every part, and portion a like; And though perhaps we may want some part of it, at a less fatal price then some other, yet to reject any one title or jot of it, as that which is revealed of God, is a sufficient demonstration, that no one jot or title of it, is received as it ought; upon whatever this Title & Inscription is Verbum Jehovae, there must we stoop and bow down our souls before it, and captivate our Understandings to the obedience of Faith; Whatsoever then may hereafter be spoken, concerning the usefulness of the Truth under Consideration, and that comparative regard, which, in respect of others, ought on that account to be had thereunto, doth not in the least exalt it (as it is in it self, in respect of Faith and Reverence due thereunto) above any other Truth whatsoever, that is in Scripture revealed.

2. That next to the Revelation of God, his Will, and his Grace, the grand immediate tendency of the whole Scripture is, to work them, to whom the Revelation is made, into a conformity to himself, and to mould them into his own Image: All Scripture, (the Apostle tells us. 2 Tim 3.16.) is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all Good works; Hereunto all Scripture tends, and is useful & profitable for this end; And the Gospel is called the Truth, that is, according to Godliness. Titus 1. 1. As the end of the Law is Charity out of a pure heart, and a Faith unfeigned, 1 Tim. 1. 5. That which in respect of the prime Author of it, is 〈 in non-Latin alphabet 〉 the Word of God, 1 Thess. 2 13. and in respect of the principal matter of it, is 〈 in non-Latin alphabet 〉 the Word of the Cross 1 Cor. 1.18. in respect of its end and tendency towards us, is 〈 in non-Latin alphabet 〉 the Word, or Truth, that is according to Godliness. The Word is that revealed Will of God, which is our Sanctification. 1 Thess. 4. 3. and the Instrument whereby he works our Holiness, according to that prayer of our Savior. Sanctify them by thy Word, thy Word is Truth. John 17. 19. And that, which when we are cast into the mould of, our Obedience is in some measure wrought. Rom. 6. 17 the substance also or matter being written in our hearts, is the Grace, and Holiness promised unto us in the Covenant. Jere. 31.33. And that this is the Improvement, which ought to be made by Believers, of every Gospel Truth; or rather that it hath an Efficacy to this purpose, the Apostle tells us 2 Cor. 3. 18. We all with open face beholding as in a glass the Glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Spirit of the Lord; By apprehensions of the glorious Truths discovered in the glass or mirror of the Gospel, we are changed and molded into the frame and Image therein discovered, by the power of the Spirit, effectually accompanying the Word in the dispensation thereof; And unless this be done, whatsoever we may pretend, we have not received any Truth of the Gospel, as it is in Jesus, in the power of it. Eph. 4. 20, 21, 22, 23, 24. Ye have not (saith the Apostle) so learned Christ: If so be that ye have heard him, and have been taught by him, as the Truth is in Jesus; That ye put of, as concerning the former conversation, the old man, which is corrupt according to the deceitful lusts: And be renewed in the spirit of your mind: and that ye put on the new man, which after God is created in Righteousness and true Holiness. Whatsoever men may profess, if we have learned the Truth, as it is in Jesus, it will have these Effects in us, even universal relinquishment, (as to sincerity ) of all ungodliness, and a through change, (both as to principles, and practices) unto Holiness, and to Righteousness, which the Gospel teaches us, which, if we have not learned, we have not yet learned it, as it is in Jesus: Tit. 2. 11, 12. The Grace of God, that bringeth Salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live Soberly, Righteously, and Godlily in this present evil world.

3. Some Truths have a more immediate, direct, and effectual tendency to the promotion of Godliness, and Gospel Obedience, then others; This the Apostle emphatically ascribes, as a privilege, to that Doctrine, that reveals the Love of Christ unto us. 2