[4.] It is true, the saints, notwithstanding this promise, are still liable to thirst, that thirst intimated Matt. v. 6, "after righteousness;" but not at all to that thirst which they have a promise here to be freed from, a thirst of a universal want of that water wherewith they are refreshed. And that their freedom from this thirst is their por- tion in this life, we have the testimony of Christ himself: "He that believe th on me shall never thirst," John vi. 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 vii. 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 fulness 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 it is enjoyed and possessed by them in this present world, is (according to the purport of our Saviour's own arguing) an argument that for the present, and whilst it is obnoxious to such a thirst, it is dissolvable and may fail; for in the latter part of the said passage, he jDlainly implies that the eternalness 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 it is free from the inconveniency of thirst, evi- dent it is that such a life which is not free from thirst is not, during this weakness or imperfection of it, eternal, or privileged agamst dis- solution."
Ans. " That we cannot thirst under the enjoyment of the life pro- mised proves this life not here to be enjoyed, is proved, because the eternalness 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
VIII.] THE INDWELLING OF THE SPIRIT. S59
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 Avhat 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 Avorld, whose concernment this is. It is here, tben, supposed that the eternity of the life promised is the cause of their not thirsting in whom it is, which is beside 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 supposals 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 de- clare 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 into everlasting life, and wholly remove that thirst which is comprehensive of all inten^eniencies that might hinder it" (as God said to Adam, "In the day that thou eatest of that fruit, thou shalt surely 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 words and promises into question, deserves, as I sup- pose, Mr Goodwin's serious consideration. To conclude, then, our Saviour hath assured us that the living water which 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' perse- verance in faith, notwithstanding all the exceptions which as yet to the contrary have been produced.
Having thus long insisted on this influence of the mediation of Christ into the continuance of the love and favour of God unto be- lievers, by procuring the Spirit for them, sending him to them, to "dwell in them and abide with them for ever" (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 in- ferences 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, —