The Life of Faith, Part 3 · Chapter 3
CHAP. III. Directions to live by Faith on the Holy Ghoſt.
THis is not the leaſt part of the life of Faith. If the Spirit give us Faith it ſelf, then Faith hath certainly its proper work to do towards that Spirit which giveth it: And if the Spirit be the worker of all other grace, and Faith be the means on our part, then Faith hath ſomewhat to do with the Holy Ghoſt herein. The beſt way that I can take in helping you to believe aright in the Holy Ghoſt, will be by opening the true ſenſe of this great Article of our Faith to you, that by underſtanding the matter aright, you may know what you are here both to do, and to expect.
Direct. 1. The name of the Holy Ghoſt, or Spirit of God, is uſed in Scripture for the third perſon in the Trinity as conſtitutive, and as the third perfective principle of operation; and moſt uſually as operating ad extra, by communication. And therefore many Fathers, and ancient Divines and Schoolmen, ſay. That the Holy Ghoſt, the third perſon and principle is THE LOVE OF GOD; which as it is Gods Love of himſelf, is a conſtitutive perſon or principle in the Trinity; but as it is pregnant and productive, it is the third principle of operation ad extra; and ſo that it is taken uſually, for the pregnant, operative Love of God.
And thus they ſuppoſe that the Divine POWER, INTELLECT and WILL (or Wiſdom and Love) are the three conſtitutive perſons in themſelves, and the three principles of operation ad extra. To this purpoſe writeth Origen, Ambroſe and Richardus the Schoolman; but plainlier and fullier Damaſcene and Bernard, and Edmundus Cantuarienſis, and Potho Prumenſis cited by me in my Reaſons of the Chriſtian Religion, page 372, 373, 374. Auguſtine only putteth Memory for Power, by which yet Campanella thinketh he meant Power, (Metaphyſ. par. 2. l. 6. c. 12. art. 4. pag. 88.) what Caeſarius and many other ſay de triplici lumine, I paſs by: The Lux Radii & Lumen, are thought a fit ſimilitude by many. But the Motion, Light and Heat, is a plain impreſſion of the Trinity on that noble element of fire. That holy man Ephraem Syrus in his Teſtament uſeth the phraſe (in his adjuration of his Diſciples, and the proteſtation of his own ſtedfaſtneſs in the doctrine of the Trinity againſt all Hereſies) [By that three-named fire of the moſt holy Trinity] (or Divine Majeſty as another Copy hath it) [And by that infinite and ſole, one Power of God; and by thoſe three ſubſiſtences of the intelligible (or intellectual) fire.] And as it is a moſt great and certain truth, that this ſacred Trinity of Divine Principles, have made their impreſs communicatively upon the frame of nature, and moſt evidently on the nobleſt parts, which are in excellency neareſt their Creatour; ſo it is evident that in the creatures LOVE is the pregnant communicative principle: So is Natural Love in Generation and friendly Love in benefiting others; and ſpiritual Love, in propagating knowledge and grace, for the winning of ſouls.
What I ſaid of the Scripture uſe of the word is found in 1 John 5.5, 6, 7, 8. Heb. 9.14. 1 Cor. 12.2, 3, 4. Rom. 1.4. John 1.32, 33. & 3.5, 34. & 6.63. Gen. 1.2. Job 33.4. 2 Cor. 3.17, 18. Luke 4.18. Micah 3.8. Iſa. 11.2. & 61.1.
Direct. 2. The more excellent meaſure of the Spirit given by Chriſt after his aſcenſion to the Goſpel Church, is to be diſtinguiſhed from that which was before communicated; and this Spirit of Chriſt is it which our Chriſtian Faith hath ſpecial reſpect to.
Without the Spirit of God, as the perfective principle, nature would not have been nature, Gen. 1.2. All things would not have been good, and very good, but by the communication of goodneſs: And without ſomewhat of that Spirit, there would be no Moral Goodneſs in any of mankind: And without ſome ſpecial operations of that Spirit, the godly before Chriſts coming in the fleſh, would not have been godly, nor in any preſent capacity of glory: Therefore there was ſome gift of the Spirit before.
But yet there was an eminent gift of the Spirit proper to the Goſpel times, which the former ages did not know; which is ſo much above the former gift, that it is ſufficient to prove the Verity of Chriſt.
For 1. There was uſe for the ſpeciall atteſtation of the Father by way of Power, by Miracles, and his Reſurrection to own his Son. 2. The Wiſdom and Word of God incarnate, muſt needs bring a ſpecial meaſure of Wiſdom to his Diſciples; and therefore give a greater meaſure of the Spirit for illumination. 3. The deſign of Redemption being the revelation of the Love of God, and the recovery of our Love to him, there muſt needs be a ſpecial meaſure of the Spirit of Love ſhed abroad upon our hearts. And in all theſe three reſpects, the Spirit was accordingly communicated.
Queſt. Was it not the Spirit of Chriſt which was in the Prophets, and in all the godly before Chriſts coming?
Anſw. The Spirit of Chriſt is either that meaſure of the Spirit, which was given after the firſt Covenant of Grace, as it differeth from the ſtate of man in innocency, and from the ſtate of man in his Apoſtacy and condemnation: And thus it was the Spirit of Chriſt which was then given, ſo far as it was the Covenant and Grace of Chriſt, by which men were then ſaved. But there was a fuller Covenant to be made after his coming, and a fuller meaſure of Grace to be given, and a full atteſtation of God for the eſtabliſhment and promulgation of this Covenant: And accordingly a fuller and ſpecial gift of the Spirit. And this is called The Spirit of Chriſt, in the peculiar Goſpel ſenſe.
Queſt. How is it ſaid, Joh. 7.37. that the Holy Ghoſt was duplicate page duplicate page duplicate page duplicate page not yet given, becauſe Chriſt was not yet glorified?
Anſw. It is meant of this ſpecial meaſure of the Spirit, which was to be Chriſts ſpecial witneſs and agent in the world. They had before that meaſure of true grace, which was neceſſary to the ſalvation of Believers, before the Incarnation and Reſurrection of Chriſt, (which was the Spirit of Chriſt, as the Light before Sun-riſing is the Light of the Sun;) and if they died in that caſe, they would have been ſaved: But they had not the ſignal Spirit of the Goſpel, ſettled and reſident with them, but only ſome little taſte of it for caſting out Devils, and for Cures, at that time when Chriſt ſent them by a ſpecial miſſion to preach, and gave them a ſudden ſpecial gift, Luke 9.1. & 10.17.
Queſt. How is it ſaid of thoſe baptized Believers, Acts 19. that they had not heard that there was a Holy Ghoſt?
Anſw. It is meant of this eminent Goſpel gift of the Holy Ghoſt, as he is the great Witneſs and Agent of Chriſt; and not of all the graces of the Holy Ghoſt?
Queſt. Was it before neceſſary to have an explicite belief in the Holy Ghoſt as the third perſon in the bleſſed Trinity, and as the third principle of the divine operations, and were the faithful then in Covenant with him?
Anſw. Diſtinguiſh between the Perſon and the Name: No Name is neceſſary to ſalvation; elſe none could be ſaved but men of one language: To believe in the Holy Ghoſt under that Name, was not neceſſary to ſalvation (nor yet is) for he that ſpeaketh and heareth of him in Greek, or Latine, or Sclavonian, &c. may be ſaved, though he never learnt the Engliſh tongue: But to believe in the Energetical, or operative, or communicative Love of God, was alwaies neceſſary to ſalvation, conſidered in the thing, and not only in the Name: As it was to believe in his Power and his Wiſdom: And to believe which is the firſt, and which the ſecond, and which the third, is not yet of abſolute neceſſity to ſalvation; while they are coequal and coeſſential; and it was neceſſary to the Jews to believe, that this Love of God did operate, and was communicated to the faithful, not upon the terms of innocency, according to the firſt Covenant; but to ſinners that deſerved death, and upon terms of mercy, through the Covenant of Grace, which was made with lapſed man in order to his recovery, through a Redeemer.
Direct. 3. All that is efficiently neceſſary to our ſalvation, in or of God, is not objectively neceſſary to be known. And ſuch a meaſure of the knowledge of the Son, and of the Holy Ghoſt is neceſſary to ſave us, as is neceſſary objectively to ſanctifie us under the efficiency of the ſaid Spirit: And all the reſt is not of ſuch neceſſity. And therefore as under the Goſpel, the Spirit is Chriſts great Witneſs, as well as Agent in the world, it is more neceſſary now to believe diſtinctly in the Holy Ghoſt in that relation, than it was before Chriſts coming in the fleſh.
There is a great deal of the Divine Perfection, which cauſeth our ſalvation, unknown to us: As the Sun will ſhine upon us, and the wind will blow, and the rain will fall, and the earth will bear fruits, whether we know it or not; ſo our knowledge of it, is not at all neceſſary to any Divine Efficiency as ſuch: The Spirit by which we are regenerate, is like the wind that bloweth, whoſe ſound we hear, but know not whence it cometh, nor whither it goeth (no nor what it is) John 3.6, 7, 8, 9. But all thoſe things which are neceſſary to work objectively and morally on the ſoul, do work in eſſe cognito; and the knowledge of them is as neceſſary as the operation is. It was of abſolute neceſſity to the ſalvation of all, before Chriſts coming, and among the Gentiles as well as the Jews, that the Spirit ſhould ſanctifie them to God, by poſſeſſing them with a predominant Love of him in his Goodneſs; and that this Spirit proceed from the Son or Wiſdom of God: But it was not ſo neceſſary to them as it is now to us, to have a diſtinct knowledge of the perſonality and operations of the Spirit, and of the Son. And though now it is certain that Chriſt is the Way, the Truth, and the Life, and no man cometh to the Father, but by the Son, Joh. 14.6. Yet that knowledge of him, which is neceſſary to them that hear the Goſpel, is not all neceſſary to them that never hear it; though the ſame efficiency on his part be neceſſary: And ſo it is about the knowledge of the Holy Ghoſt▪ without which Chriſt cannot be ſufficiently now known, and rightly believed in.
Direct. 4. The preſence or operation of the Spirit of God is caſually the ſpiritual Life of man, in his holineſs: As there is no natural Being but by influence from his Being; ſo no Life but by communication from his Life, and no Light but from his Light, and no Love or Goodneſs, but from his Spirit of Love.
It is therefore a vain conceit of them, that think man in innocency had not the Spirit of God: They that ſay, his natural rectitude was inſtead of the Spirit, do but ſay, and unſay: for his natural rectitude was the effect of the influx or communication of Gods Spirit: And he could have no moral rectitude without it; as there can be no effect without the chief cauſe: The nature of Love and Holineſs cannot ſubſiſt, but in dependance on the Love and Holineſs of God: And thoſe Papiſts who talk of mans ſtate firſt in pure naturals, and an after donation of the Spirit, muſt mean by pure naturals, man in his meer eſſentials, not really, but notionally by abſtraction diſtinguiſhed, from the ſame man at the ſame inſtant as a Saint; or elſe they ſpeak unſoundly: For God made man in moral diſpoſitive goodneſs at the firſt; and the ſame Love or Spirit, which did firſt make him ſo, was neceſſary after to continue him ſo. It was never his nature to be a prime good, or to be good independently without the influence of the prime good, Iſa. 44.3. Ezek. 36.27. Job 26.13. Pſal. 51.10, 12. & 143.10. Prov. 20.27. Mal. 2.15. John 3.5, 6. & 6.63. & 7.39. Rom. 8.1, 5, 6▪ 9, 13, 16. 1 Cor. 6.11. & 2.11, 12. & 6.17. & 12.11, 13. & 15.45. 2 Cor. 3.3, 17. Epheſ. 2.18, 22. & 3.16. & 5.9. Col. 1.8. Jude 19.
Direct. 5. The Spirit of God, and the Holineſs of the ſoul may be loſt, without the deſtruction of our eſſence, or ſpecies of humane nature▪ and may be reſtored without making us ſpecifically other things.
That influence of the Spirit which giveth us the faculty of a Rational Appetite or Will, inclined to good as good, cannot ceaſe, but our humanity or Being would ceaſe: But that influence of the Spirit, which cauſeth our adherence to God by Love, may ceaſe, without the ceſſation of our Beings; as our health may be loſt, while our life continueth, Pſal. 51.10. 1 Theſ. 5.19.
Direct. 6. The greateſt mercy in this world, is the gift of the Spirit, and the greateſt miſery is to be deprived of the Spirit; and both theſe are done to man by God, as a Governour, by way of reward and puniſhment oft-times: Therefore the greateſt reward to be obſerved in this world, is the increaſe of the Spirit upon us, and the greateſt puniſhment in this world is the denying or with-holding of the Spirit.
It is therefore a great part of a Chriſtians wiſdom and work, to obſerve the acceſſes and aſſiſtances of the Spirit, and its withdrawings; and to take more notice to God in his thankfulneſs of the gift of the Spirit, than of all other benefits in this world: And to lament more the retiring or withholding of Gods Spirit, than all the calamities in the world: And to fear this more as a puniſhment of his ſin: Leſt God ſhould ſay as Pſal. 81.11, 12. But my people would not hearken to my voice, Iſrael would none of me: ſo I gave them up to their own hearts luſts, to walk in their own counſels: And we muſt obey God through the motive of this promiſe and reward, Prov. 1.23. Turn you at my reproof; behold, I will powre out my Spirit unto you, I will make known my words to you, Joh. 7.39 He ſpake this of the Spirit, which they that believe on him ſhould receive, Luke 11.13. God will give his holy Spirit to them that ask it. And we have great cauſe when we have ſinned, to pray with David, Caſt me not away from thy preſence, and take not thy holy Spirit from me. Create in me a clean heart, O God, and renew a right ſpirit in me. Reſtore to me the joy of thy ſalvation, and ſtabliſh me with thy free Spirit, Pſal. 51.10, 11, 12. And as the ſin to be feared is the grieving of the holy Spirit, Epheſ 4.30. ſo the judgement to be feared, is accordingly the withdrawing of it, Iſaiah 63.10, 11. But they rebelled and vexed his holy Spirit; therefore he was turned to be their enemy, and fought againſt them. Then he remembred the daies of old, Moſes and his people, ſaying, Where is he that brought them up—Where is he that put his holy Spirit within them? The great thing to be dreaded, is, leſt [thoſe that were once enlightened, and have taſted of the heavenly gift, and were made partakers of the Holy Ghoſt—ſhould fall away, and be no more renewed by repentance—Heb. 6.4 6.
Direct. 7. Therefore executive pardon or juſtification cannot poſſibly be any perfecter than ſanctification is: Becauſe no ſin is further forgiven, or the perſon juſtified executively, than the puniſhment is taken off: and the privation of the Spirit, being the great puniſhment, the giving of it, is the great executive remiſſion in this life.
But of this more in the Chapter of Juſtification following.
Direct. 8. The three great operations in m…n, which each of the three perſons in the Trinity eminently perform, are, Natura, Medicina, ſalus; the firſt by the Creator, the ſecond by the Redeemer, the third by the Sanctifier.
Commonly it is called Nature, Grace and Glory: But either the terms [Grace and Glory] muſt be plainlier expounded, or that diſtribution is not ſound: If by Grace be meant all the extrinſick medicinal preparations made by Chriſt; and if by [Glory] be meant only the Holineſs of the ſoul, the ſenſe is good: But in common uſe thoſe words are otherwiſe underſtood. Sanctification is uſually aſcribed to the Holy Ghoſt: but Glorification in Heaven, is the perfective effect of all the three perſons in our ſtate of perfect union with God, Rom. 15.16. Titus 3.5, 6. But yet in the work of Sanctification it ſelf, the Trinity undividedly concur: And ſo in the ſanctifying and raiſing the Church, the Apoſtle diſtinctly calleth the act of the Father, by the name of Operation; and the work of the Son by the name of Adminiſtration, and the part of the Holy Ghoſt by the name of Gifts, 1 Cor. 12.4, 5, 6. And in reſpect to theſe ſanctifying Operations of God, ad extra, the ſame Apoſtle diſtributeth them thus, 2 Cor. 13.14. The Grace of the Lord Jeſus Chriſt, and the Love of God, and the Communion of the Holy Ghoſt, be with you all: Where by God, ſeemeth to be meant all the perſons in the Trinity in their perfection; but eſpecially the Father as the Fountain of Love, and as expreſſing Love by the Son and the Spirit; and by the Grace of Chriſt, is meant all that gracious proviſion he hath made for mans ſalvation, and the Relative application of it, by his interceſſion, together with his miſſion of the holy Spirit. And by the Communion of the Spirit is meant that actual communication of Life, Light and Love to the ſoul it ſelf, which is eminently aſcribed to the Spirit.
Direct. 9. The Spirit it ſelf is given to true Believers, and not only grace from the Spirit.
Not that the Eſſence of God, or the perſon of the Holy Ghoſt, is capable of being contained in any place, or removing to or from a place, by local motion: But 1. The Holy Ghoſt is given to us Relatively, as our Covenanting Sanctifier in the Baptiſmal Covenant: We have a Covenant-right to him, that is, to his operations. 2. And the Spirit it ſelf is preſent as the immediate Operator; not ſo immediate as to be without Means, but ſo immediately as to be no diſtant Agent, but by proximate attingency, not only ratione virtutis, but alſo ratione ſuppoſiti, performeth his operations: If you ſay, ſo he is preſent every where; I anſwer, but he is not a preſent Operator every where alike. We are called the Temples of the Holy Ghoſt, both becauſe he buildeth us up for ſo holy a uſe, and becauſe he alſo dwelleth in us, 1 Cor. 6.19.
Direct. 10. By the ſanctification commonly aſcribed to the Holy Ghoſt, is meant that recovery of the ſoul to God, from whom it is fallen, which conſiſteth in our primitive Holineſs, or devotedneſs to God, but ſummarily in the Love of God, as God.
Direct. 11. And Faith in Chriſt is oft placed as before it, not as if the Spirit were no cauſe of Faith, nor as if Faith were no part of our ſaving ſpecial grace; nor as if any had ſaving Faith before they had Love to God; but becauſe as Chriſt is the Mediatour and way to the Father; ſo Faith in him is but a mediate grace to bring us up to the Love of God, which is the final perfective grace: And becauſe, though they are inſeparably complicate, yet ſome acts of Faith go before our ſpecial Love to God in order of nature, though ſome others follow after it, or go with it.
It is a queſtion which ſeemeth very difficult to many, whether Love to God, or Faith in Chriſt muſt go firſt (whether in time or order of nature.) For if we ſay that Faith in Chriſt muſt go firſt, then it ſeemeth that we take not Faith or Chriſt as a Means to bring us to God as our End; for our End is Deus amatus, God as beloved; and to make God our End, and to love him, are inſeparable. We firſt love the good which appeareth to us, and then we chuſe and uſe the Means to attain it; and in ſo doing we make that our End which we did love; ſo that it is the firſt loved for it ſelf, and then made our End. Now if Chriſt be not uſed as a Means to God, or as our Ʋltimate End, then he is not believed in, or uſed as Chriſt, and therefore it is no true Faith: And that which hath not the true End, is not the true act or grace in queſtion, nor can that be any ſpecial grace at all, which hath not God for his Vltimate End: On both which accounts, it can be no true Faith: The intentio finis, being before the choice or uſe of means, though the aſſecution be after.
And yet on the other ſide, if God be loved as our End, before we believe in Chriſt as the means, then we are ſanctified before we believe. And then faith in Chriſt is not the Means of our firſt ſpecial Love to God. And the conſequents on both parts are intollerable; and how are they to be avoided?
Conſider here 1. You muſt diſtinguiſh betwixt the aſſenting or knowing act of faith, and the conſenting or chuſing act of it in the will. 2. And between Chriſt as he is a Means of Gods chuſing and uſing, and as he is a means of our chuſing and uſing. And ſo I anſwer the caſe in theſe Propoſitions.
1. The knowledge of a Deity is ſuppoſed before the knowledge of Chriſt as a Mediator: For no man can believe that he is a Teacher ſent of God, nor a Mediator between us and God, nor a Sacrifice to appeaſe Gods wrath, who doth not believe firſt that there is a God.
2. In this belief or knowledge of God, is contained the knowledge of his Eſſential Power, Wiſdom and Goodneſs; and that he is our Creator and Governour, and that we have broken his Laws, and that we are obnoxious to his Juſtice, and deſerve puniſhment for our ſins. All this is to be known before we believe in Chriſt as the Mediatour.
3. Yet where Chriſtianity is the Religion of the Country, it is Chriſt himſelf by his Word and Miniſters, who teacheth us theſe things concerning God; But it is not Chriſt as a Means choſen or uſed by us, to bring us to the Love of God; (for no man can chuſe or uſe a Means for an End not yet known or intended:) but it is Chriſt as a Means choſen and uſed by God, to bring home ſinners to himſelf: (even as his dying for us on the Croſs was.)
4. The ſoul that knoweth all this concerning God, cannot yet love him ſavingly, both becauſe he wanteth the Spirit to effect it, and becauſe a holy ſin-hating God, engaged in Juſtice to damn the ſinner, is not ſuch an object, as a guilty ſoul can love: but it muſt be a loving and reconciled God that is willing to forgive.
5. When Chriſt by his Word and Miniſters hath taught a ſinner both what God is in himſelf, and what he is to us, and what we have deſerved, and what our caſe is; and then hath taught him, what he himſelf is as to his perſon and his office, and what he hath done to reconcile us to God, and how far God is reconciled hereupon, and what a common conditional pardoning Covenant, he hath made and offereth to all, and what he will be and do to thoſe that do come in, the belief of all this ſerio…ſly (by the aſſenting act of the underſtanding) is the firſt part of ſaving Faith, going in nature before both the Love of God, and the conſenting act of the Will to the Redeemer. (And yet perhaps the ſame acts of faith in an uneffectual ſuperficial meaſure, may go long before this in many.)
6. In this aſſent our belief in God, and in the Mediatour, are conjunct in time and nature; they being Relatives here as the objects of our faith. It is not poſſible to believe in Chriſt as the Mediatour, who hath propitiated God to us, before we believe that God is propitiated by the Mediatour; nor vice verſâ: Indeed there is a difference in order of dignity and deſirableneſs; God as propitiated being repreſented to us as the End, and the Propitiator, but as the Means: But as to the order of our apprehenſion or believing, there can be no difference at all, no more than in the order of knowing the Father and the Son, the Husband and Wife, the King and ſubjects: Theſe Relatives are ſimul naturá & tempore.
7. This aſſenting act of Faith, by which at once we believe Chriſt to be the Propitiator, and God to be propitiated by him, is not the belief that my ſins are actually pardoned, and my ſoul actually reconciled and juſtified; but it includeth the belief of the hiſtory of Chriſts ſatisfaction, and of the common conditional Covenant of Promiſe and Offer from God, viz. that God is ſo far reconciled by the Mediatour, as that he will forgive, and juſtifie, and glorifie all that Repent and Believe, that is, that return to God by faith in Chriſt; and offereth this mercy to all, and intreateth them to accept it, and will condemn none of them but thoſe that finally reject i…. … things are of God, who hath reconciled us to himſelf by Jeſus Chriſt, and hath given to us the Miniſtry of reconciliation, to wit, that God was in Chriſt reconciling the world unto himſ…lf, not imputing their treſpaſſes to them; and hath committed to us the word of reconciliation: Now then we are Embaſſadors for Chriſt, as though God did beſeech you by us: we pray you in Chriſts ſtead, be ye reconciled unto God, 2 Cor. 5.18, 19, 20. So that it is at once the belief of the Father as reconciled, and the Son as the Reconcil…r, and that according to the tenour of the common conditional Covenant, which is the firſt aſſenting part of ſaving Faith.
8. This ſame Covenant which revealeth God as thus far reconciled by Chriſt, doth offer him to be further actualy and fully reconciled, and to juſtifie and glorifie us, that is, to forgive, accept, and love us perfectly for ever. And it offereth us Chriſt to be our actual Head and Mediatour, to procure and give us all this mercy, by communicating the benefits which he hath purchaſed according to his Covenant-terms: ſo that as before the Father and the Son were revealed to our aſſent together; ſo here they are offered to the Will together.
9. In this offer, God is offered as the End, and Chriſt as Mediatour is offered as the Means; therefore the act of the Will to God, which is here required, is ſimple Love of complacency (with ſubjection, which is a conſent to obey) but the act of the Will to Chriſt, is called choice or conſent, though there be in it Amor Medii, the Love of that Means for its aptitude as to the end.
10. This Love of God as the End and Conſent to Chriſt as the Means, being not acts of the Intellect, but of the Will, cannot be the firſt acts of Faith, but do preſuppoſe the firſt aſſenting acts.
11. But the aſſenting act of Faith, doth cauſe theſe acts of the Will to God and the Mediatour. Becauſe we believe the Truth and Goodneſs, we Conſent and Love.
12. Both theſe acts of the Will are cauſed by aſſent at one time, without the leaſt diſtance.
13. But here is a difference in order of Nature, becauſe we will God as the End, and for himſelf; and therefore firſt in the natural order of intention; and we will Chriſt as the Means for that End, and therefore but ſecondarily. Though in the Intellects apprehenſion and aſſent ▪ there be no ſuch difference; becauſe in the Truth, which is the Ʋnderſtandings object, there is no d…fference, but only in the Goodneſs which is the Wills object: And as Goodneſs it ſelf is apprehended by the Ʋnderſtanding, ut verè bonum, there is only an objective d…fference of dignity.)
14. Therefore as the Goſpel revelation cometh to us in a way of offer, promiſe and covenant, ſo our Faith muſt act in a way of Acceptance & Covenanting with God and the Redeemer and Sanctifier. And the Sacrament of Baptiſm is the ſolemnizing of this Covenant on both parts. And till our hearts do conſent to the Baptiſmal Covenant of Grace, we are not Believers in a ſaving ſenſe.
15. There is no diſtance of time between the Aſſent of Faith, and the firſt true degree of Love and Conſent: (Though an unſound Aſſent may go long before; yet ſound Aſſent doth immediately produce Love and Conſent;) and though a clear and full reſolved degree of conſent may be ſome time afterward: And therefore the ſoul may not at the firſt degree ſo well underſtand it ſelf, as to be ready for an open covenanting)
16. This being the true order of the work of Faith and Love, the caſe now lyeth plain before thoſe that can obſerve things diſtinctly, and take not up with confuſed knowledge. (And no other are fit to meddle with ſuch caſes) viz that the knowing or aſſenting acts of faith in God as reconciled (ſo far) and in Chriſt as the reconciler, ſo far as to give out the offer or Covenant of Grace, are both at once, and both go before the acts of the will, as the cauſe before the immediate effect; and that this aſſent firſt in order of nature (but at once in time) cauſeth the will to love God as our End, and to conſent to, and chuſe Chriſt in heart-covenant as the means, and ſo in our covenant we give up our ſelves to both: And that this Repentance and Love to God, which are both one work called converſion, of turning from the creature to God, the one as denominated from the terminus à quo, viz. (Repentance) the other from the terminus ad quem (viz. Love) are twiſted at once with true ſaving Faith. And that Chriſt as the means uſed by God is our firſt Teacher, and bringeth us to aſſent: And then that aſſent bringeth us to take God for our End, and Chriſt for the Means of our actual Juſtification and Glory; ſo that Chriſt is not by Faith choſen and uſed by us under the notion of a M…diatour or Means to our firſt act of love and conſent; but is a Means to that of the Fathers chuſing only; but is in that firſt conſent choſen by us for the ſtanding means of our Juſtification and Glory, and of all our following exerciſe and increaſe of love to God, and our ſanctification; ſo that it is only the aſſenting act of faith, and not the electing act, which is the efficient cauſe of o… very firſt act of Love to God, and of our firſt degree of ſanctification; and thus it is that Faith is called the ſeed and mother grace: But it is not that ſaving Faith which is our Chriſtianity, and the condition of Juſtification and of Glory, till it come up to a covenant-conſent of heart, and take in the foreſaid acts of Repentance and Love to God as our God and ultimate end.
The obſervation of many written miſtakes about the order of the work of grace, and the ill and contentious conſequents that have followed them, hath made me think that this true and accurate deciſion of this caſe, is not unuſeful or unneceſſary.
Direct. 12. The Holy Ghoſt ſo far concurred with the eternal Word, in our Redemption, that he was the perfecting Operator, in the Conception, the Holineſs, the Miracles, the Reſurrection of Jeſus Chriſt.
Of his Conception it is ſaid, Mat. 1.20. For that which is conceived in her, is of the Holy Ghoſt. And verſ. 18. She was found with child of the Holy Ghoſt. And of his holy perfection, as it is ſaid, Luke 2.52. that he increaſed in wiſdom, and ſtature, and favour with God and men, (meaning thoſe poſitive perfections of his humane nature (which were to grow up with nature it ſelf, and not the ſupply of any culpable or privative defects) ſo when he was baptized, the Holy Ghoſt deſcended in a bodily ſhape like a Dove upon him, Luke 3.22. And Luke 4.1. it is ſaid, Jeſus being full of the Holy Ghoſt, &c. Iſa. 11.2. And the Spirit of the Lord ſhall reſt upon him; the Spirit of wiſdom and underſtanding; the Spirit of counſel and might; the Spirit of knowledge, and the fear of the Lord, and ſhall make him quick of underſtanding in the fear of the Lord, &c. Joh. 3.34. For God giveth not the Spirit by meaſure to him, Acts 1.2. After that he through the Holy Ghoſt had given commandments to the Apoſtles whom he had choſen, Rom. 1.4. And was declared to be the Son of God, with power, according to the Spirit of Holineſs (that is, the Holy Spirit) by the reſurrection from the dead, Mat. 12.28. If I caſt out Devils by the Spirit of God, &c. Luke 4.18. The Spirit of the Lord is upon me; becauſe he hath anointed me to preach the Goſpel to the poor, he hath ſent me to heal, &c. Iſa. 61.1.
In all this you ſee how great the work of the Holy Spirit was upon Chriſt himſelf, to fit his humane nature for the work of our redemption, and actuate him in it; though it was the Word only which was made fleſh, and dwelt among us, John 1.3.
Direct. 13. Chriſt was thus filled with the Spirit, to be the Head or quickening Spirit to his body: and accordingly to fit each member for its peculiar office: And therefore the Spirit now given is called the Spirit of Chriſt, as communicated by him.
Rom. 8.9. If any man have not the Spirit of Chriſt, the ſame is none of hi…, Joh. 7.37. This ſpake he of the Spirit, which they that believe ſhould receive, viz. it is the water of life, which Chriſt will give them. 1 Cor. 15.45. The laſt Adam was made a quickening Spirit, Gal. 4.6. God hath ſent forth the Spirit of his Son into our hearts, whereby we cry Abba Father, Phil. 1.19. Through the ſupply of the Spirit of Jeſus Chriſt. See alſo Epheſ. 1.22, 23. & 3.17, 18, 19. & 2.18, 22. & 4.3, 12, 16. 1 Cor. 12, &c.
Direct. 14. The greateſt extraordinary meaſure of the Spirit, was given by him to his Apoſtles, and the Primitive Chriſtians, to be the ſeal of his own truth and power, and to fit them to found the firſt Churches, and to convince unbelievers, and to deliver his will on record in the Scriptures, infallibly to the Church for future times.
It would be tedious to cite the proofs of this, they are ſo numerous; take but a few, Matth. 28.20. Teaching them to obſerve all things whatſoever I have commanded you (that's the commiſſion) Mark 16.17. And theſe ſigns ſhall follow them that believe, &c. Joh. 20.22. Receive ye the Holy Ghoſt, &c. 14.26. But the Comforter, the Holy Ghoſt, whom the Father will ſend in my name, he will teach you all things, and bring all things to your remembrance, whatſoever I have ſaid unto you, Joh. 16.13. When the Spirit of Truth is come, he will guide you into all Truth, &c. Heb. 2.4. God alſo bearing them witneſs, both with ſigns, and w…nders, and with divers miracles, and gifts of the Holy Ghoſt, according to his own will.
Direct. 15. And as ſuch gifts of the Spirit was given to the Apoſtles as their …ffice required; ſo th…ſe ſanctifying graces, or that ſpiritual Life, Light and Love, are given by it to all true Chriſtians, which their calling and ſalvation doth require.
John 3.5, 6. Except a man be born of Water, and of the Spirit, he cannot enter into the Kingdom of Heaven. That which is born of the fl…ſh, is fleſh; and that which is born of the Spirit, is Spirit, Heb. 12.14. Without holineſs none ſhall ſee God, Rom. 8.8, 9, 10, 14. They that are in the fleſh cannot pleaſe God: But ye are not in the fleſh, but in the Spirit, if ſo be that the Spirit of God dwell in you. Now if any man have not the Spirit of Chriſt, he is none of his. See alſo v. 1, 3, 4, 5, 6 7, &c. Titus 3.5, 6, 7. He ſaved us by the waſhing of Regeneration, and the renewing of the Holy Ghoſt, which he ſhed on us abundantly, through Jeſus Chriſt our Saviour; that being juſtified by his grace, we ſhould be made heirs, according to the hope of eternal life. But the teſtimonies of th…s truth are more numerous than I may recite.
Direct. 16. By all this it appeareth that the Holy Ghoſt is both Chriſts great witneſs objectively in the world, by which it is that he is owned of God, and proved to be true; and alſo his Advocate or great Agent in the Church, both to indite the Scriptures, and to ſanctifie ſouls.
So that no man can be a Chriſtian indeed, without theſe three: 1. The objective witneſs of the Spirit to the truth of Chriſt. 2. The Goſpel taught by the Spirit in the Apoſtles. 3. And the quickening, illuminating and ſanctifying work of the Spirit upon their ſouls.
Direct. 17. It is therefore in theſe reſpects that we are baptiz…d into the Name of the Holy Ghoſt, as well as of the Father and the Son, it being his work to make us thus both Believers and Saints; and his perfective work of our real Sanctification, being as neceſſary to us as our Redemption or Creation, Matth. 28.19, 2…. Heb. 6.1, 2, 4, 5, 6.
Direct. 18. Therefore as every Chriſtian muſt look upon himſelf, as being in ſpecial Covenant with the Holy Ghoſt, ſo be muſt underſtand diſtinctly what are the benefits, and what are the conditions, and what are the duties of that part of his Covenant.
The ſpecial Benefits are the Life, Light and Love before mentioned, by the quickening illumination and ſanctification of the Spirit; not as in the firſt Act or Seed; for ſo they are preſuppoſed in that Faith and Repentance which is the Condition. But as in the following acts and habits, and increaſe of both, unto perfection, Acts 2.38. Repent and be baptized every one of you, in the Name of Jeſus Chriſt, for the remiſſion of ſins; and ye ſhall receive the gift of the Holy Ghoſt; for the promiſe is to you and to your children, and to all that are afar off, and to as many as the Lord our God ſhall call. See Acts 26.18. Epheſ. 1.18, 19. Titus 3.5, 6, 7.
The ſpecial condition on our parts, is our conſent to the whole Covenant of Grace▪ viz. To give up our ſelves to God as our Reconciled God and Father in Chriſt, and to Jeſus Chriſt as our Saviour, and to the holy Spirit as to his Agent, and our Sanctifier. There needeth no other proof of this, than actual Baptiſm as celebrated in the Church from Chriſts daies till now. And the inſtitution of it, Mat. 28.19. with 1 John 5.7, 8, 9. & 1 Pet. 3.21. with John 3.5.
The ſpecial Duties afterward to be performed, have their rewards as aforeſaid, and the neglect of them their penalties; and therefore have the nature of a Condition as of thoſe particular rewards or benefits.
Direct. 19. The Duties which our Covenant with the Holy Ghoſt doth bind us to, are 1. Faithfully to endeavour by the power and help which he giveth us, to continue our conſent to all the foreſaid Covenant: And 2. To obey his further motions, for the work of Obedience and Love: 3. And to uſe Chriſts appointed means with which his Spirit worketh: And 4. To forbear thoſe wilful ſins which grieve the Spirit.
John 15.4. Abide in me, and I in you. v. 7. If ye abide in me, and my words abide in you, ye ſhall ask what ye will, and it ſhall be done unto you. v. 9. Continue in my love, Col. 1.23. If ye continue in the Faith, &c. Jude 21. Keep your ſelves in the Love of God. Heb. 10.25, 26. Not forſaking the aſſembling of your ſelves together, &c. For if we ſin wilfully, &c. of how much ſorer puniſhment ſhall he be thought worthy, who hath done deſpight to the Spi…it of grace, v. 29. Heb. 6.4, 5, 6. Epheſ. 4 3…. Grieve not the holy Spirit of God, 1 Theſ. 5.19. Quench not the Spirit.
Direct. 20. By this it is plain, that the Spirit worketh not on man as a dead thing, which hath no principle of activity in it ſelf; nor as on a naturally neceſſitated Agent, which hath no ſelf-determining faculty of will; but as on a living free ſelf-determining Agent, which hath duty of its own to perform for the attaining of the end deſired.
Thoſe therefore that upon the pretence of the Spirits doing all, and our doing nothing without him, will lye idle, and not do their parts with him, and ſay that they wait for the motions of the Spirit, and that our endeavours will not further the end, do abuſe the Spirit, and contradict themſelves; ſeeing the Spirits work is to ſtir us up to endeavour, which when we refuſe to do, we diſobey and ſtrive againſt the Spirit.
Direct. 21. Though ſometimes the Spirit work ſo efficaciouſly, as certainly to cauſe the volition, or other effect which it moveth to; yet ſometimes it ſo moveth, as procureth not the effect, when yet it gave man all the power and help which was neceſſary to the effect; becauſe that man failed of that endeavour of his own, which ſhould have concurred to the effect, and which he was able without more help to have performed.
That there is ſuch effectual grace, Acts 9. and many Scriptures with our great experience tell us. That there is ſuch meer neceſſary uneffectual grace poſſible, and ſometime in being, (which ſome call ſufficient grace) is undeniable in the caſe of Adam; who ſinned not for want of neceſſary grace, without which he could not do otherwiſe. And to deny this, blotteth out all Chriſtianity and Religion at one daſh.
By all which it appeareth, that the work of the Spirit is ſuch on mans will, as that ſometimes the effect is ſuſpended on our concurrence; ſo that though the Spirit be the total cauſe of its own proper effect, and of the act of man, in its own place and kind of action; yet not ſimply a total cauſe of mans act or volition; but mans concurrence may be further required to it, and may fail.
Direct. 22. Satan transformeth himſelf oft into an Angel of Light, to deceive men by pretending to be the Spirit of God: Therefore the ſpirits muſt be tryed, and not every ſpirit truſted, 2 Cor. 11.14, 15. Mat. 24.4, 5, 11, 24. 1 John 3.7. Epheſ. 4.14. Revel. 10.3 8. 2 Theſ. 3.2. 1 John 4.1, 3, 6.
Direct. 23. The way of trying the ſpirits, is to try all their uncertain ſuggeſtions, by the Rule of the certain Truths already revealed in Nature, and in the holy Scriptures: And to try them by the Scriptures, is but to try the ſpirits, by the Spirit: the doubtfull ſpirit, by the undoubted Spirit, which indited and ſealed the Scriptures more fully, than can be expected in any after revelation, 1 Theſ. 1.21. Iſa. 8.16, 20. 2 Pet. 1.19. John 5.39. Acts 17.11. The Spirit of God is never contrary to it ſelf: Therefore nothing can be from that Spirit, which is contrary to the Scriptures which the Spirit indited.
Direct. 24. When you would have an increaſe of the Spirit, go to Chriſt for it, by renewed acts of that ſame Faith, by which at firſt you obtained the Spirit, Gal. 3.3, 4. Gal. 4.6.
Faith in Chriſt doth two waies help us to the Spirit: 1. As it is that Condition upon which he hath promiſed it, to whom it belongeth to give us the Spirit. 2. As it is that act of the ſoul which is fitted in the nature of it, to the work of the Spirit: That is, as it is the ſerious contemplation of the infinite Goodneſs and Love of God, moſt brightly ſhining to us in the face of the Redeemer: and as it is a ſerious contemplation of that heavenly glory procured by Chriſt, which is the fulleſt expreſſion of the Love of God: and ſo is fitteſt to kindle that Love to God in the ſoul, which is the work of the Spirit. Theſe are joyned, Rom. 5.1, 2, 5, 6. Being juſtified by Faith, we have peace with God, through our Lord Jeſus Chriſt▪ By whom alſo we have acceſs by Faith into this grace wherein we ſtand, and rejoyce in hope of the Glory of God —The Love of God is ſhed abroad in our hearts by the Holy Ghoſt, which is given to us. For when we were without ſtrength, in due time Chriſt died for the ungodly—God commended his Love to us, that while we were yet ſinners, Chriſt died for us—So Epheſ. 3.17, 18, 19. Let Chriſt dwell in your hearts by Faith, and it would help you to be rooted and grounded in Love, and to comprehend with all Saints, what is the breadth, and length, and depth, and height; and to know the Love of Chriſt which paſſeth knowledge, and ſo to be filled with the fulneſs of God. If Faith be the way to ſee Gods Love, and Faith be the way thereby to raiſe our Love to God, then Faith in Chriſt muſt needs be the continual inſtrument of the Spirit, or that means which we muſt ſtill uſe for the increaſe of the Spirit.
Direct. 25. The works of the Spirit, next to the excitation of Life, Light and Love, do conſiſt in the ſubduing of the luſts of the fleſh, and of the power of all the objects of ſenſe which ſerve it. Therefore be ſure that you faithfully ſerve the Spirit in this mortifying work, and that you take not part with the fleſh againſt it.
A grat part of our duty towards the Holy Ghoſt, doth conſiſt in this joyning with him, and obeying him in his ſtrivings againſt the fleſh: And therefore it is that ſo many and earneſt exhortations are uſed with us, to live after the Spirit, and not after the fleſh; and to mortifie the luſts of the fleſh, and the deeds of it by the Spirit; eſpecially in Rom. 8.1. to the 16. and in Gal. 5. throughout. & Rom. 6. & 7. & Col. 3. Epheſ. 5.
Direct. 26. Take not every ſtriving for a victory, n…r every deſire of grace, to be true grace it ſelf; unleſs grace be deſired as it is the lovely Image of God, and pleaſing to him, and be deſired before all earthly things; and unleſs you not only ſtrive againſt, but conquer the predominant love of every ſin.
There are many uneffectual deſires and ſtrivings which conſiſt with the dominion of ſin. Many a fornicator, and glutton, and drunkard, hath earneſt wiſhes that he could leave his ſin, when he thinketh of the ſhame and puniſhment; and hath a great deal of ſtriving againſt it before he yieldeth: But yet he liveth in it ſtill, becauſe his love to it is the predominant part in him, Rom. 6.2. How ſhall we that are dead to ſin, live any longer therein? Know ye not that ſo many of us as were baptized into Chriſt, were baptized into his death— We are buryed with him by Baptiſm — Knowing this, that our old man is crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin: For he that is dead, is freed from ſin. —V. 12. Let not ſin reign therefore in your mortal bodies, that ye ſhould obey it in the luſts thereof. — V. 13. Neither yield your members ſervants of unrighteouſneſs unto ſin— For ſin ſhall not have dominion over you—Know ye not that to whom you yield your ſelves ſervants to obey, his ſervants ye are to whom ye obey? whether of ſin unto death, or of obedience unto righteouſneſs, Rom. 8.13. If ye live after the fleſh, ye ſhall die; but if ye through the Spirit do mortifie the deeds of the body, ye ſhall live. See Gal. 5.16, 18, 19, 20, 21, 22, 23. They that are Chriſts, have crucified the fleſh, with the affections and luſts. V. 24. and 2 Tim. 2.19. The foundation of God ſtandeth ſure, having this ſeal, The Lord knoweth who are his. And let every one that nameth the Name of Chriſt, depart from iniquity.
Object. But it is ſaid, Gal. 5.17. The fleſh luſteth againſt the Spirit—ſo that ye cannot do the things which ye would.
Anſw. That is, every true Chriſtian would fain be perfect in Holineſs and Obedience, but cannot, becauſe of the luſtings of the fleſh: But it doth not ſay or mean, that any true Chriſtian would live without wilful groſs, or reigning ſin, and cannot; that he would live without murder, adultery, theft, or any ſin which is more loved than hated, but cannot. We cannot do all that we would; but it doth not follow that we can do nothing which we would, or cannot ſincerely obey the Goſpel.
Object. Paul ſaith, Rom. 7.15, 18. To will is preſent with me; but how to perform that which is good I find not: and what I would, that I do not.
Anſw. The ſame anſwer will ſerve. To will perfect Obedience to all Gods Laws, was preſent with Paul; but not to do it. He would be free from every infirmity, but could not: (And therefore could not be juſtified by the Law of Works.) But he never ſaith, that he would obey ſincerely, and could not; or that he would live without heinous ſin, and could not. Indeed in his fleſh he ſaith, there dwelleth no good thing; but that denyeth not his ſpiritual power (who ſo often propoſeth himſelf as an example to be imitated by thoſe that he wrote to.) Thouſands are deceived about their ſtate, by taking every un…ffectual deſire and wiſh, and every ſtriving before they ſin, to be a mark of ſaving grace: miſunderſtanding Mr. Perkins, and ſome others with him, who make a deſire of grace, to be the grace it ſelf, and a combat… againſt the fleſh, to be a ſign of the renovation by the Spirit; whereas they mean only, ſuch a deſire of grace as grace for the Love of God, as is more powerful than any contrary deſires; and ſuch a combating as conquereth groſs (or mortal) ſin, and ſtriveth againſt infirmities. And of this, this ſaying is very true.
Direct. 27. Strive with your hearts when the Spirit is ſtriveing with you: and take the ſeaſon of its ſp…cial help; and make one gale of grace advantageous to another.
This is a great point of Chriſtian wiſdom: The help of the Spirit is not at our command: take it while you have it. Uſe wind and tide before they ceaſe. God will not be a ſervant to our ſlothfulneſs and negligence. As he that will not come to the Church at the hour when the Miniſter of Chriſt is there, but ſay, I will come another time, will have none of his teaching there; ſo he that will not take the Spirits time, but ſay, I am not now at leiſure, may be left without its help, and taught by ſad experience to know, that it is fitter for man to wait on God, than for God to wait on man. More may be done and got at one hour, than at another, when we have no ſuch help and motions.
Direct. 28. Be much in the contemplation of the heavenly Glory; for there are the higheſt objects, and the greateſt demonſtrations of Gods Love and Goodneſs; and therefore in ſuch thoughts we are moſt likely to meet with the Spirit with whoſe nature and deſign they are ſo agreeable.
We fall in with the heavenly Spirit in his own way, when we ſet our ſelves to be moſt heavenly. Heavenly thoughts are the work which he would ſet you on; and the Love of God is the thing which he works you to thereby: And nothing will ſo powerfully inflame the ſoul with the Love of God, as to think that we ſhall live in his Love and Glory for ever more. Set your ſelves therefore to this work, and it will be a ſign that the Spirit ſets you on it; and you may be ſure that he will not be behind with you, in a work which both he and you muſt do. To this ſenſe the Apoſtle bids us, pray in the Holy Ghoſt, Jude 20. Becauſe though prayer muſt be from the Spirit, which is not in our power; yet when we ſet our ſelves to pray, it is both a ſign that the Spirit exciteth, and a certain proof that he will not be behind with us, but will afford us his aſſiſtance.
Direct. 29. Conve…ſe with thoſe who have moſt of the Spirit, as far as you can attain it.
And that is not thoſe that are moſt for revelations or viſions, or that pretend to extraordinary illuminations, or that ſet the Spirit againſt the Word; or that boaſt moſt of the Spirit, in contempt of others: But thoſe who are moſt humble, moſt holy, and moſt heavenly; who love God moſt, and hate ſin moſt. Converſe with ſuch as have moſt of the Spirit (of love and heavenlineſs) is the way to make you more ſpiritual; as converſe with learned men is the way to learning: For the Spirit giveth his graces in the uſe of ſuitable means, as well as he doth his common gifts, Jude 20, 21. Heb. 10.24, 25. & 3.13. Epheſ. 4.12, 15, 16.
Direct. 30. Laſtly, The right ordering of the body it ſelf is a help to our ſpirituality. A clean and a chearful body is a fitter inſtrument for the Spirit to make uſe of, than one that is oppreſt with crudities, or dejected with heavy melancholy. Therefore eſpecially avoid two extreams: 1. The ſatiſfying the luſts of the fleſh, and clogging the body with exceſs of meat or drink, or corrupting the fantaſie with fooliſh pleaſures: 2. And the addicting your ſelves to diſtracting melancholy, or to any diſconſolate or diſcontented thoughts.
And from hence you may both take notice of the ſenſe of all that faſting and abſtinence which God commandeth us, and of the true meaſure of it, viz. as it either fitteth or unfitteth the body for our duty, and for our ready obedience to the Spirit of God. 1 Cor. 9.27. I keep under my body, and bring it into ſubjection, leſt by any means when I have preached to others, I myſelf ſhould be a caſt away. Rom. 13.12, 13, 14. Let us walk honeſtly as in the day; not in rioting and drunk…nneſs, not in chambering and wantonneſs, not in ſtrife and envying; but put ye on the Lord Jeſus Chriſt, and make no proviſion for the fleſh, for luſt. Pampering the body, and addicting our ſelves to the pleaſing of it, turneth a man from ſpirituality into bruitiſhneſs; and ſavouring or minding the things of the fl…ſh, deſtroyeth both the reliſh and minding of the things of the Spirit, Rom. 8.5, 6, 7, 8. And a ſowre diſcontented melancholy temper, is contrary to that alacrity requiſite in Gods ſervice; and to thoſe which the Comforter is to work in us.
So much for living by Faith on the Holy Ghoſt.