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General adjuncts or properties of the office of a comforter, as exercised by the Holy Spirit.
To evidence yet farther the nature of this office and work, we may consider and inquire into the general adjuncts of it, as exercised by the Holy Spirit; and they are four:—
First, Infinite condescension. This is among those mysteries of the divine dispensation which we may admire but cannot comprehend; and it is the property of faith alone to act and live upon incomprehensible objects. What reason cannot comprehend it will neglect, as that which it hath no concernment in nor can have benefit by. Faith is most satisfied and cherished with what is infinite and inconceivable, as resting absolutely in divine revelation. Such is this condescension of the Holy Ghost. He is by nature “over all, God blessed for ever;” and it is a condescension in the divine excellency to concern itself in a particular manner in any creature whatever. God “humbleth himself to behold the things that are in heaven, and in the earth,” Ps. cxiii. 5, 6; how much more doth he do 369so in submitting himself unto the discharge of an office in the behalf of poor worms here below!
This, I confess, is most astonishing, and attended with the most incomprehensible rays of divine wisdom and goodness in the condescension of the Son; for he carried the term of it unto the lowest and most abject condition that a rational, intelligent nature is capable of. So is it represented by the apostle, Phil. ii. 6–8: for he not only took our nature into personal union with himself, but became in it, in his outward condition, as a servant, yea, as a worm and no man, a reproach of men, and despised of the people; and became subject to death, the ignominious, shameful death of the cross. Hence this dispensation of God was filled up with infinite wisdom, goodness, and grace. How this exinanition of the Son of God was compensated with the glory that did ensue, we shall rejoice in the contemplation of unto all eternity. And then shall the character of all divine excellencies be more gloriously conspicuous on this condescension of the Son of God than ever they were on the works of the whole creation, when this goodly fabric of heaven and earth was brought, by divine power and wisdom, through darkness and confusion, out of nothing.
The condescension of the Holy Spirit unto his work and office is not, indeed, of the same kind, as to the “terminus ad quem,” or the object of it. He assumes not our nature, he exposeth not himself unto the injuries of an outward state and condition; but yet it is such as is more to be the object of our faith in adoration than of our reason in disquisition. Consider the thing in itself: how one person in the holy Trinity, subsisting in the unity of the same divine nature, should undertake to execute the love and grace of the other persons, and in their names, — what do we understand of it? This holy economy, in the distinct and subordinate actings of the divine persons in these external works, is known only unto, is understood only by, themselves. Our wisdom it is to acquiesce in express divine revelation. Nor have they scarcely more dangerously erred by whom these things are denied, than those have done who, by a proud and conceited subtilty of mind, pretend unto a conception of them, which they express in words and terms, as they say, “precise and accurate;” indeed, foolish and curious, whether of other men’s coining or their own finding out. Faith keeps the soul at a holy distance from these infinite depths of the divine wisdom, where it profits more by reverence and holy fear than any can do by their utmost attempt to draw nigh unto that inaccessible light wherein these glories of the divine nature do dwell.
But we may more steadily consider this condescension with respect unto its object: the Holy Spirit thereby becomes a comforter unto 370us, poor, miserable worms of the earth. And what heart can conceive the glory of this grace? what tongue can express it? Especially will its eminency appear if we consider the ways and means whereby he doth so comfort us, and the opposition from us which he meets withal therein; whereof we must treat afterward.
Secondly, Unspeakable love accompanieth the susception and discharge of this office, and that working by tenderness and compassion. The Holy Spirit is said to be the divine, eternal, mutual love of the Father and the Son. And although I know that much wariness is to be used in the declaration of these mysteries, nor are expressions concerning them to be ventured on not warranted by the letter of the Scripture, yet I judge that this notion doth excellently express, if not the distinct manner of subsistence, yet the mutual, internal operation of the persons of the blessed Trinity; for we have no term for, nor notion of, that ineffable complacence and eternal rest which is therein beyond this of love. Hence it is said that “God is love,” 1 John iv. 8, 16. It doth not seem to be an essential property of the nature of God only that the apostle doth intend, for it is proposed unto us as a motive unto mutual love among ourselves, and this consists not simply in the habit or affection of love, but in the actings of it in all its fruits and duties: for so is God love, as that the internal actings of the holy persons, which are in and by the Spirit, are all the ineffable actings of love, wherein the nature of the Holy Spirit is expressed unto us. The apostle prays for the presence of the Spirit with the Corinthians under the name of the “God of love and peace,” 2 Epist. xiii. 11. And the communication of the whole love of God unto us is committed unto the Spirit; for “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us,” Rom. v. 5. And hence the same apostle distinctly mentioneth the love of the Spirit, conjoining it with all the effects of the mediation of Christ: chap. xv. 30, “I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit;” — “I do so on the account of the respect you have unto Christ, and all that he hath done for you; which is a motive irresistible unto believers. I do it also for the love of the Spirit; all that love which he acts and communicates unto you.” Wherefore, in all the actings of the Holy Ghost towards us, and especially in this of his susception of an office in the behalf of the church, which is the foundation of them all, his love is principally to be considered, and that he chooseth this way of acting and working towards us to express his peculiar, personal character, as he is the eternal love of the Father and the Son And among all his actings towards us, which are all acts of love, this is most conspicuous in those wherein he is a comforter.
Wherefore, because this is of great use unto us, as that which 371ought to have, and which will have, if duly apprehended, a great influence on our faith and obedience, and is, moreover, the spring of all the consolations we receive by and from him, we shall give a little evidence unto it, — namely, that the love of the Spirit is principally to be considered in this office and the discharge of it: for whatever good we receive from any one, whatever benefit or present relief we have thereby, we can receive no comfort or consolation in it unless we are persuaded that it proceeds from love; and what doth so, be it never so small, hath refreshment and satisfaction in it unto every ingenuous nature. It is love alone that is the salt of every kindness or benefit, and which takes out of it every thing that may be noxious or hurtful. Without an apprehension hereof and satisfaction herein, multiplied beneficial effects produce no internal satisfaction in them that do receive them, nor put any real engagement on their minds, Prov. xxiii. 6–8. It is, therefore, of concernment unto us to secure this ground of all our consolation, in the full assurance of faith that there was infinite love in the susception of this office by the Holy Ghost. And it is evident that so it was, —
1. From the nature of the work itself; for the consolation or comforting of any who stand in need thereof is an immediate effect of love, with its inseparable properties of pity and compassion. Especially it must be so where no advantage redounds unto the comforter, but the whole of what is done respects entirely the good and relief of them that are comforted; for what other affection of mind can be the principle hereof, from whence it may proceed? Persons may be relieved under oppression by justice, under want by bounty, but to comfort and refresh the minds of any is a peculiar act of sincere love and compassion: so, therefore, must this work of the Holy Ghost be esteemed to be. I do not intend only that his love is eminent and discernible in it, but that it proceeds solely from love. And without a faith hereof we cannot have the benefit of this divine dispensation, nor will any comforts that we receive be firm or stable; but when this is once graciously fixed in our minds, that there is not one drop of comfort or spiritual refreshment administered by the Holy Ghost, but that it proceeds from his infinite love, then are they disposed into that frame which is needful to comply with him in his operations. And, in particular, all the acts wherein the discharge of this office doth consist are all of them acts of the highest love, of that which is infinite, as we shall see in the consideration of them.
2. The manner of the performance of this work is so expressed as to evince and expressly demonstrate that it is a work of love. So is it declared where he is promised unto the church for this work: Isa. lxvi. 13, “As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.” He whom his mother 372comforteth is supposed to be in some kind of distress; nor, indeed, is there any, of any kind, that may befall a child, whose mother is kind and tender, but she will be ready to administer unto him all the consolation that she is able. And how, or in what manner, will such a mother discharge this duty, it is better conceived than it can be expressed. We are not, in things natural, able to take in a conception of greater love, care, and tenderness, than is in a tender mother who comforts her children in distress. And hereby doth the prophet graphically represent unto our minds the manner whereby the Holy Ghost dischargeth this office towards us. Neither can a child contract greater guilt, or manifest a more depraved habit of mind, than to be regardless of the affection of a mother endeavouring its consolation. Such children may, indeed, sometimes, through the bitterness of their spirits, by their pains and distempers, be surprised into frowardness, and a present regardlessness of the mother’s kindness and compassion, which she knows full well how to bear withal; but if they continue to have no sense of it, if it make no impression upon them, they are of a profligate constitution. And so it may be sometimes with believers; they may, by surprisals into spiritual frowardness, by weakness, by unaccountable despondencies, be regardless of divine influences of consolation; — but all these things the great Comforter will bear with and overcome. See Isa. lvii. 15–19, “Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him.” When persons are under sorrows and disconsolations upon the account of pain and sickness, or the like, in a design of comfort towards them, it will yet be needful sometimes to make use of means and remedies that may be painful and vexatious; and these may be apt to irritate and provoke poor, wayward patients. Yet is not a mother discouraged hereby, but proceeds on in her way until the cure be effected and consolation administered. So doth God by his Spirit deal with his church. His design is “to revive the spirit of the humble, and to revive the heart of the contrite ones,” verse 15; and he gives this reason of it, — namely, that if he should not act in infinite love and condescension towards them, but deal with 373them after their deservings, they would utterly be consumed, “the spirit would fail before him, and the souls which he hath made,” verse 16. However, in the pursuit of this work, he must use some sharp remedies, that were needful for the curing of their distempers and for their spiritual recovery. Because of their iniquity, “the iniquity of their covetousness,” which was the principal disease they laboured under, “he was wroth and smote them, and hid his face from them,” because his so doing was necessary to their cure, verse 17. And how do they behave themselves under this dealing of God with them? They grow peevish and froward under his hand, choosing rather to continue in their disease than to be thus healed by him: “They went on frowardly in the way of their hearts,” verse 17. How, therefore, doth this Holy Comforter now deal with them? Doth he give them up unto their frowardness? doth he leave and forsake them under their distemper? No; a tender mother will not so deal with her children. He manageth his work with such infinite love, tenderness, and compassion, as that he will overcome all their frowardness, and ceases not until he hath effectually administered consolation unto them: Verse 18, “I have seen,” saith he, all these “his ways,” all his frowardness and miscarriages, and yet, saith he, “I will heal him;” — “I will not for all this be diverted from my work and the pursuit of my design; before I have done, I will lead him into a right frame, ‘and restore comforts unto him.’ And that there may be no failure herein, I will do it by a creating act of power:” Verse 19, “I create the fruit of the lips; Peace, peace.” This is the method of the Holy Ghost in administering consolation unto the church, by openly evidencing that love and compassion from whence it doth proceed. And without this method should no one soul be ever spiritually refreshed under its dejections; for we are apt to behave ourselves frowardly, more or less, under the work of the Holy Ghost towards us. Infinite love and compassion alone, working by patience and long-suffering, can carry it on unto perfection. But if we are not only froward under particular occasions, temptations, and surprisals, clouding our present view of the Holy Spirit in his work, but are also habitually careless and negligent about it, and do never labour to come into satisfaction in it, but always indulge unto the peevishness and frowardness of unbelief, it argues a most depraved, unthankful frame of heart, wherein the soul of God cannot be well pleased.
3. It is an evidence that his work proceedeth from and is wholly managed in love, in that we are cautioned not to grieve him, Eph. iv. 30. And a double evidence of the greatness of his love is herein tendered unto us in that caution:— (1.) In that those alone are subject to be grieved by us who act in love towards us. If we comply not with the will and rule of others, they may be provoked, vexed, 374instigated unto wrath against us; but those alone who love us are grieved at our miscarriages. A severe schoolmaster may be more provoked with the fault of his scholar than the father is, but the father is grieved with it when the other is not. Whereas, therefore, the Holy Spirit is not subject or liable unto the affection of grief as it is a passion in us, we are cautioned not to grieve him, namely, to teach us with what love and compassion, with what tenderness and holy delight, he performs his work in us and towards us. (2.) It is so in that he hath undertaken the work of comforting them who are so apt and prone to grieve him, as for the most part we are. The great work of the Lord Christ was to die for us; but that which puts an eminence on his love is, that he died for us whilst we were yet his enemies, sinners, and ungodly, Rom. v. 6–10. And as the work of the Holy Ghost is to comfort us, so a luster is put upon it by this, that he comforts those who are very prone to grieve himself; for although, it may be, we will not, through a peculiar affection, hurt, molest, or grieve them again by whom we are grieved, yet who is it that will set himself to comfort those that grieve him, and that when so they do? But even herein the Holy Ghost commendeth his love unto us, that even whilst we grieve him, by his consolations he recovers us from those ways wherewith he is grieved.
This, therefore, is to be fixed as an important principle in this part of the mystery of God, that the principal foundation of the susception of this office of a comforter by the Holy Spirit is his own peculiar and ineffable love: for both the efficacy of our consolation and the life of our obedience do depend hereon; for when we know that every acting of the Spirit of God towards us, every gracious impression from him on our understandings, wills, or affections, are all of them in pursuit of that infinite peculiar love whence it was that he took upon him the office of a comforter, they cannot but all of them influence our hearts with spiritual refreshment. And when faith is defective in this matter, so that it doth not exercise itself in the consideration of this love of the Holy Ghost, we shall never arrive unto solid, abiding, strong consolation. And as for those by whom all these things are despised and derided, it is no strait unto me whether I should renounce the gospel or reject them from an interest in Christianity, for the approbation of both is inconsistent. Moreover, it is evident how great a motive hence ariseth unto cheerful, watchful, universal obedience; for all the actings of sin or unbelief in us are, in the first place, reactions unto those of the Holy Ghost in us and upon us. By them is he resisted in his persuasions, quenched in his motions, and himself grieved. If there be any holy ingenuity in us, it will excite a vigilant diligence not to be overtaken with such wickednesses against unspeakable love. He will 375walk both safely and fruitfully whose soul is kept under a sense of the love of the Holy Spirit herein.
Thirdly, Infinite power is also needful unto, and accordingly evident in, the discharge of this office. This we have fixed, that the Holy Ghost is, and ever was, the comforter of the church. Whatever, therefore, is spoken thereof belongs peculiarly unto him. And it is expressed as proceeding from and accompanied with infinite power; as also, the consideration of persons and things declares it necessary that so it should be. Thus we have the church’s complaint in a deep disconsolation: “My way is hid from the Lord, and my judgment is passed over from my God,” Isa. xl. 27. It is not so much her affliction and miseries, as an apprehension that God regardeth her not therein, which causeth her dejection. And when this is added unto any pressing trouble, whether internal or external, it doth fully constitute a state of spiritual disconsolation; for when faith can take a prospect of the love, care, and concernment of God in us and our condition, however grievous things may be at present unto us, yet can we not be comfortless. And what is it that, in the consolation which God intendeth his church, he would have them to consider in himself, as an assured ground of relief and refreshment? This he declares himself in the following verses: Verses 28–31, “Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary?” etc. The church seemeth not at all to doubt of his power, but of his love, care, and faithfulness towards her. But it is his infinite power that he chooseth first to satisfy her in, as that which all his actings towards her were founded in and resolved into; without a due consideration whereof all that otherwise could be expected would not yield her relief. And this being fixed on their minds, he next proposeth unto them his infinite understanding and wisdom: “There is no searching of his understanding.” Conceive aright of his infinite power, and then leave things unto his sovereign, unsearchable wisdom for the management of them, as to ways degrees, times and seasons. An apprehension of want of love and care in God towards them was that which immediately caused their disconsolation; but the ground of it was in their unbelief of his infinite power and wisdom. Wherefore, in the work of the Holy Ghost for the comforting of the church, his infinite power is peculiarly to be considered. So the apostle proposeth it unto the weakest believers for their supportment, and as that which should assure them of the victory in their conflict, that “greater is he that is in them than he that is in the world,” 1 John iv. 4. That Holy Spirit which is bestowed on them and dwelleth in them is greater, more able and powerful, than Satan, that attempts their ruin in and by the world, seeing he 376is of power omnipotent. Thoughts of our disconsolation arise from the impressions that Satan makes upon our minds and consciences, by sin, temptation, and persecution; for we find not in ourselves such an ability of resistance as from whence we may have an assurance of a conquest. “This,” saith the apostle, “you are to expect from the power of the Holy Spirit, which is infinitely above whatever Satan hath to make opposition unto you, or to bring any disconsolation on you. This will cast out all that fear which hath torment accompanying of it.” And however this may be disregarded by them who are filled with an apprehension of their own self-sufficiency, as unto all the ends of their living and obedience unto God, as likewise that they have a never-failing spring of rational considerations about them, able to administer all necessary relief and comfort at all times; yet those who are really sensible of their own condition and that of other believers, if they understand what it is to be comforted with the “consolations of God,” and how remote they are from those delusions which men embrace under the name of their “rational considerations,” will grant that the faith of infinite power is requisite unto any solid spiritual comfort: for, —
1. Who can declare the dejections, sorrows, fears, despondencies, and discouragements that believers are obnoxious unto, in the great variety of their natures, causes, effects, and occasions? What relief can be suited unto them but what is an emanation from infinite power? Yea, such is the spiritual frame and constitution of their souls, as that they will ofttimes reject all means of comfort that are not communicated by an almighty efficacy. Hence God “creates the fruit of the lips, Peace, peace,” Isa. lvii. 19; produceth peace in the souls of men by a creating act of his power, and directs us, in the place before mentioned, to look for it only from the infinite excellency of his nature. None, therefore, was meet for this work of being the church’s comforter but the Spirit of God alone. He only, by his almighty power, can remove all their fears, and support them under all their dejections, in all that variety wherewith they are attempted and exercised. Nothing but omnipotence itself is suited to obviate those innumerable disconsolations that we are obnoxious unto. And those whose souls are pressed in earnest with them, and are driven from all the reliefs which not only carnal security and stout-heartedness in adversity do offer, but also from all those lawful diversions which the world can administer, will understand that true consolation is an act of the exceeding greatness of the power of God, and without which it will not be wrought.
2. The means and causes of their disconsolation direct unto the same spring of their comfort. Whatever the power of hell, of sin,. and the world, separately or in conjunction, can effect, it is all levelled 377against the peace and comfort of believers. Of how great force and efficacy they are in their attempts to disturb and ruin them, by what various ways and means they work unto that end, would require great enlargement of discourse to declare; and yet when we have used our utmost diligence in an inquiry after them, we shall come short of a full investigation of them, yea, it may be, of what many individual persons find in their own experience. Wherefore, with respect unto one cause and principle of disconsolation, God declares that it is he who comforteth his people: Isa. li. 12–15, “I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the ‘fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. But I am the Lord thy God, that divided the sea, whose waves roared: The Lord of hosts is his name.” He sees it necessary to declare his infinite power, and to express in sundry instances the effects thereof.
Wherefore, if we take a view of what is the state and condition of the church in itself and in the world; how weak is the faith of most believers; how great their fears; how many their discouragements; as also with how great temptations, calamities, oppositions, persecutions, they are exercised; how vigorously and sharply these things are set on upon their spirits, according unto all advantages, inward and outward, that their spiritual adversaries can lay hold upon, — it will be manifest how necessary it was that their consolation should be intrusted with Him with whom infinite power doth always dwell. And if our own inward or outward peace seem to abate of the necessity of this consideration, it may not be amiss, by the exercise of faith herein, to lay in provision for the future, seeing we know not what may befall us in the world. And should we live to see the church in storms, as who knows but we may, our principal supportment will be, that our Comforter is of almighty power, wonderful in counsel, and excellent in operation.
Fourthly, This dispensation of the Spirit is unchangeable. Unto whomsoever he is given as a comforter, he abides with them for ever. This our Saviour expressly declares in the first promise he made of sending him as a comforter, in a peculiar manner: John xiv. 16, “I will pray the Father, and he shall give you another comforter, that he may abide with you for ever.” The moment of this promise lieth in his unchangeable continuance with the church. There was, indeed, a present occasion rendering necessary this declaration of the 378unchangeableness of his abode; for in all this discourse our Saviour was preparing the hearts of his disciples for his departure from them, which was now at hand. And whereas he lays the whole of the relief which in that case he would afford unto them upon his sending of the Holy Ghost, he takes care not only to prevent an objection which might arise in their minds about this dispensation of the Spirit, but also in so doing to secure the faith and consolation of the church in all ages; for as he himself, who had been their immediate, visible comforter during the whole time of his ministry among them, was now departing from them, and that so as that “the heaven was to receive him until the times of restitution of all things,” they might be apt to fear that this comforter who was now promised unto them might continue also only for a season, whereby they should be reduced unto a new loss and sorrow. To assure their minds herein, our Lord Jesus Christ lets them know that this other comforter should not only always continue with them, unto the end of their lives, work, and ministry, but abide with the church absolutely unto the consummation of all things. He is now given in an eternal and unchangeable covenant, Isa. lix. 21; and he can no more depart from the church than the everlasting sure covenant of God can be abolished.
But it may be objected by such as really inquire into the promises of Christ, and after their accomplishment, for the establishment of their faith, whence it is, that if the Comforter abide always with the church, so great a number of believers do in all ages spend, it may be, the greatest part of their lives in troubles and disconsolation, having no experience of the presence of the Holy Ghost with them as a comforter. But this objection is not of force to weaken our faith as unto the accomplishment of this promise; for, —
1. There is in the promise itself a supposition of troubles and disconsolations thereon to befall the church in all ages; for with respect unto them it is that the Comforter is promised to be sent. And they do but dream who fancy such a state of the church in this world as wherein it should be accompanied with such an assurance of all inward and outward satisfaction as scarce to stand in need of this office or work of the Holy Ghost; yea, the promise of his abiding with us for ever as a comforter is an infallible prediction that believers in all ages shall meet with troubles, sorrows, and disconsolation.
2. The accomplishment of Christ’s promise doth not depend as to its truth upon our experience, at least not on what men sensibly feel in themselves under their distresses, much less on what they express with some mixture of unbelief. So we observed before, from that place of the prophet concerning the church, Isa. xl. 27, that “her way was hidden from the Lord, and her judgment passed over from her God;” as she complained also, “The Lord hath forsaken 379me, and my Lord hath forgotten me,” chap. xlix. 14. But yet in both places God convinceth her of her mistake, and that indeed her complaint was but a fruit of unbelief; and so it is usual in great distresses, when persons are so swallowed up with sorrow or overwhelmed with anguish that they are not sensible of the work of the Holy Ghost in their consolation.
3. He is a comforter unto all believers at all times, and on all occasions wherein they really stand in need of spiritual consolation. But yet if we intend to have experience of his work herein, to have the advantage of it or benefit by it, there are sundry things required of ourselves in a way of duty. If we are negligent herein, it is no wonder if we are at a loss for those comforts which he is willing to administer. Unless we understand aright the nature of spiritual consolations, and value them both as sufficient and satisfactory, we are not like to enjoy them, at least not to be made sensible of them. Many under their troubles suppose there is no comfort but in their removal, and know not of any relief in their sorrows but in the taking away of their cause. At best they value any outward relief before internal supports and refreshments. Such persons can never receive the consolation of the Holy Spirit unto any refreshing experience. To look for all our comforts from him, to value those things wherein his consolations do consist above all earthly enjoyments, to wait upon him in the use of all means for the receiving of his influences of love and grace, to be fervent in prayer for his presence with us and the manifestation of his grace, are required in all those towards whom he dischargeth this office. And whilst we are found in these ways of holy obedience and dependence, we shall find him a comforter, and that forever.
These things are observable in the office of the Holy Ghost, in general, as he is the comforter of the church, and [in] the manner of his discharge thereof. What is farther considerable unto the guidance of our faith, and the participation of consolation with respect hereunto, will be evident in the declaration of the particulars that belong thereunto.
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