DISPENSATION OF down, and afterwards considered. It must be some- what that bath a subsistence of its own, that is thus given and received. So the Lord Christ is frequently said to begiven of God, and received by us. It is true, we may be said, in another sense, to receive the grace of God. Which is the exception of the Socinians unto this consideration, and the constant practice they use to evade plain testimonies of the scripture. For, if they can find any words in them used elsewhere, in another sense, they suppose it sufficient to contradict their plain design andproper meaning in another place. Thus we are exhorted not to receive the grace of God in vain, 2 Cor. vi. 1. I answer the grace of God may be con- sidered two ways. (1.) Objectively, for the revelation or doctrine of grace; as Tit. ii. 11, 12. So we are said to receive it when we believe and profess it, in opposi- tion unto them by whom it is opposed and rejected. And this is the same with our receiving theword preach- ed, so often mentioned in the scripture; Acts ií. 41. James i. 21; which is by faith to give it entertainment in our hearts; which is the meaning of the word in this place, 2 Cor. vi. 1. Having taken the profession of the doctrine of grace, that is of the gospel upon us, we ought to express its power in holiness and suitable obe- dience, without which it will be of no use or benefit un- to us. And the grace of God is sometimes (2.) taken subjectively for thegrace which God is pleased to com- municate unto ns, or gracious qualities that he works in our souls by his Spirit. In this sense also we are some- times said to receive it; 1 Cor. iv. 7. " Who maketh " thee to differ from another, and what hast thou which "thou' didst not receive;" where the apostle speaketh both of the gifts and graces of the Spirit. And the rea- son hereof is, because in the communicationof internal grace unto us, we contribute nothing to the procure- ment of it, but are merely capable recipient subjects. And this grace is a quality or spiritual habit permanent and abiding in the soul. But in neither of these senses can we be said to receive the Spirit of God, nor God give him, if he be only the power of God making an impression on our minds and spirits; no more than a man can be said to receive the sun -beams, which cause heat in him by their natural efficacy, falling on him. Much less can the giving and receivingof the Spirit be so interpreted, considering what is said of his being sent, and his own coming, with the like declarations of God's dispensation of hint, whereof afterwards. THE HOLY SPIRIT. Sect. 4. Now this givingof the Spirit, as it is the act of him bywhom he is given, denotes authority, free- dom, and bounty; and, on the part of them that re- ceive him, privilege and advantage. (1.) Authority; he that gives any thing, bath autho- rity to disposeof it. None cangive butofhis own, and that which in some sense he hath inhis power. Now the Father is said to give the Spirit, and that upon our request; as Luke xi. 13. This I acknowledge wants not some difficulty in its explication. For if the Holy Ghost be God himself, as hathbeen declared, how can he be said to be given by the Father, as it were, in a way of authority? But keeping ourselves to the sacred rule of truth, we may solve this difficulty without curi- osity or danger. Wherefore, (1.) the order of the sub- sistence of the three persons in the divine nature is re- garded herein. For the Father, as bath been showed, is the fountain and original of the Trinity, the Son'be- ingof him, and theSpirit of them both.- Hence he is to be considered as the principal author and cause of all those works which are immediately wrought by ei- ther of them. 'For of whom the Son and Spirit have their essence as to their personality, front him have they life and power of operation; John v. 19, 26. There- fore when the Holy Spirit comes unto any, the Father is said to give hint, for he is the Spirit of the Father. And this authority of the Father doth immediately re- spect the work itself, and not the person working. But the person is said to be given for the work's sake. (2.) The economy of the blessed Trinity, in the work of our redemption and salvation, is respected in this order of things. The fountain hereof lies in the love, wisdom, grace, and counsel of the Father. Whatever is done in the pursuit hereof is originally the gift of the Father, because it is designed unto no other end but to make his grace effectual. Hence is he said to send and give his Son also. And the whole work of the Holy Ghost, as our sanctifier, guide, comforter, and advocate, is to make the love of the Father effectual unto us, John x. 13, 14. r As this, out of his own love and care he hath condescended unto, so the fountain of it being in the love and purpose of the Father, and that also, or the making them effectual, being their end, he is rightly said to be given of him. (3.) In the whole communi- A,reTEr>iv. (o TO ,,vfivfsaa TO ay/e, 11(%0,010(XUç, ing), , ói ci.)- .slsv,oç.-_Basil. Hem. 15. de fide.
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