2. Gracious dispositions are moveable qualities, this differenceth the disposition from the habit of grace; and ⟨p. 241⟩therefore know wherein spiritual dispositions and spiritual habits agree; and 2. wherein they differ. 1. Both are above nature, for we being born in sin, mind, conscience, will, and affections, being polluted and corrupt in such heirs of wrath; no man is born with habits of grace, or gracious disposition. 2. Through the want of both, all are alike unfit by nature to be the work-house of the holy Ghost. 3. Both the habit of grace, as it is proved Book 2. and much more gracious dispensations are the purchase of the merit of Christ. 4. Both are the supernatural gifts of God infused from above, and neither of them acquired or purchased by natural actings: it's clear of the habit of grace. John 14. 16. I will pray the Father, and he shall send you the Comforter. Christ sends him, the Father sends him in Christs name. John 14. 26. he shall receive of mine and show it to you. Now the holy Spirit, the Comforter dwells in the Children of God not personally, though he be said to dwell in them, and to speak in them. 1. In the habit and divine power, given to them to confess Christ before men, Matth. 10. 19. Acts 4. 8. or in preaching, working of miracles, Acts 6. 8. or in praying, Acts 6. 10, 11. Acts 7. 55, 56. 2. In actuating that power, in giving grace actually to will and to do, to confess, prophesy, Luke 1. 27, 41, 42. Luke 2. 27, 28. to pray▪ Acts 7. 55, 56. as the Lord is said to thunder in the clouds, to give rain, not that he is personally united with the clouds, but because he creates in the clouds the power of thunder and raining, and doth actually determine the clouds to rain. 5. Supernatural habits and supernatural dispositions are near to other, as the fire and the flaming of the fire, the clouds and the rain, the sea, and the ebbing and flowing of the sea; not that the disposition is the very operation and second act of the habit, but because the disposition is a quality superadded to the habit, or the nearer principle and power of spiritual acting. Stephen, and Peter, and John, were full of the holy Ghost, habitu, from the time that the holy Ghost was given them; but when they are conveyed to answer before the rulers, they are said to speak being full of the holy Ghost, Acts 4. 8. Acts 7. 55, 56.
2. Gracious dispositions are moveable qualities, this differenceth the disposition from the habit of grace; and ⟨p. 241⟩therefore know wherein spiritual dispositions and spiritual habits agree; and 2. wherein they differ. 1. Both are above nature, for we being born in sin, mind, conscience, will, and affections, being polluted and corrupt in such heirs of wrath; no man is born with habits of grace, or gracious disposition. 2. Through the want of both, all are alike unfit by nature to be the work-house of the holy Ghost. 3. Both the habit of grace, as it is proved Book 2. and much more gracious dispensations are the purchase of the merit of Christ. 4. Both are the supernatural gifts of God infused from above, and neither of them acquired or purchased by natural actings: it's clear of the habit of grace. John 14. 16. I will pray the Father, and he shall send you the Comforter. Christ sends him, the Father sends him in Christs name. John 14. 26. he shall receive of mine and shew it to you. Now the holy Spirit, the Comforter dwells in the Children of God not personally, though he be said to dwell in them, and to speak in them. 1. In the habit and divine power, given to them to confess Christ before men, Matth. 10. 19. Acts 4. 8. or in preaching, working of miracles, Acts 6. 8. or in praying, Acts 6. 10, 11. Acts 7. 55, 56. 2. In actuating that power, in giving grace actually to will and to do, to confess, prophesie, Luke 1. 27, 41, 42. Luke 2. 27, 28. to pray▪ Acts 7. 55, 56. as the Lord is said to thunder in the clouds, to give rain, not that he is personally united with the clouds, but because he creats in the clouds the power of thunder and raining, and doth actually determine the clouds to rain. 5. Supernatural habits and supernatural dispositions are neer to other, as the fire and the flaming of the fire, the clouds and the rain, the sea, and the ebbing and flowing of the sea; not that the disposition is the very operation and second act of the habit, but because the diposition is a quality superadded to the habit, or the neerer principle and power of spiritual acting. Stephen, and Peter, and John, were full of the holy Ghost, habitu, from the time that the holy Ghost was given them; but when they are conveyed to answer before the rulers, they are said to speak being full of the holy Ghost,
