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sense of it, to include and connote the effects of that favour, whereof those Allistencies 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 Sense. 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 ftric and primary sense it imports only Favour, be yet allowed not only to signifie Favour abstractly and at large, but also 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 Charismata, or Miraculous Gifts of the Holy Spirit, why it may not also be allowed to signifie those inward Operations of the fame Spirit wbich help our Infirmities in the practice of our Chriftian 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 Alistencies being though not fo extraordinary, yet 'really the greater Favours of the two. Even as much greater as Cbarity is more excellent than those Cham rismata, or Spiritual Gifts, as the Apostle positively allures us that
it is. And since 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 Meds tbe Love of God abroad in our Hearts, should not be allowed to be
significations of Grace, at least in the New Testament. But this with Submission to better Judgments.
A N account of the Nature of Humi-
. p. 183