sense of it, to include and connote the effects of that favour, whereof those Assistencies are fome of the chief, and as such therefore fit to be comprehended, as often as the Scope and Exigence of the place will comport with that Senfe. Which seems very reasonable even upon the Suppofition of the very Learned Perfon refer'd to P. 164 of this Book. For if the Grace of God, notwithstanding that in the more strict and primary sense it imports only Favour, be yet allowed not only to fignifie Favour abstractly and at large, but alfo to fignifie concretely, so as to take in fome of the principal Effects of that Favour, or certain special Fa vours as we usually speak, such as the Mercy of God in the Pardon of Sin, and also the Charifmata, or Miraculous Gifts of the Holy Spirit, why it may not alfo be allowed to fignifie those inward Operations of the fame Spirit which help our Infirmities in the practice of our Christian Duty, (which in the popular use of the word, is also what we call Grace) I should be glad to fee a good Reason, those inward Alfistencies being though not so extraordinary, yet really the greater Favours of the two. Even as much greater as Charity is more excellent than those Charifmata, or Spiritual Gifts, as the Apostle positively affures us that it is. And fince he does so, it would,in my Opinion,seem somewhat strange, if that Operation of the Holy Ghost which works this Charity in us, or as the Apostle expresses it, that sheds the Love of God abroad in our Hearts, should not be allowed to be comprehended among the other fignifications of Grace, at least in the New Testament. But this with Submission to better Judg ments. THE
THE |