Works (theological treatises)

A discourse of spiritual gifts.

Spiritual gifts, their names and signification.

The second part of the dispensation of the Spirit in order unto the perfecting of the new creation, or the edification of the church, consists in his communication of spiritual gifts unto the members of it, according as their places and stations therein do require. By his work of saving grace (which in other discourses we have given a large account of), he makes all the elect living stones; and by his communication of spiritual gifts, he fashions and builds those stones into a temple for the living God to dwell in. He spiritually unites them into one mystical body, under the Lord Christ as a head of influence, by faith and love; and he unites them into an organical body, under the Lord Christ as a head of rule, by gifts and spiritual abilities. Their nature is made one and the same by grace, their use is various by gifts. Every one is a part of the body of Christ, of the essence of it, by the same quickening, animating Spirit of grace; but one is an eye, another a hand, another a foot, in the body, by virtue of peculiar gifts: for "unto every one of us is given grace according to the measure of the gift of Christ," Eph. iv. 7.

These gifts are not saving, sanctifying graces; those were not so in themselves which made the most glorious and astonishing appearance in the world, and which were most eminently useful in the foundation of the church and propagation of the gospel, such as were those that were extraordinary and miraculous. There is something of the divine nature in the least grace, that is not in the most glorious gift, which is only so. It will therefore be part of our work to show wherein the essential difference between these gifts and sanctifying graces doth consist: as also, what is their nature and use must be inquired into; for although they are not grace, yet they are that without which the church cannot subsist in the world, nor can believers be useful unto one another and the rest of mankind, unto the glory of Christ, as they ought to be. They are the "powers of the world to come;" those effectual operations of the power of Christ whereby his kingdom was erected and is preserved.

And hereby is the church-state under the new testament differenced from that under the old. There is, indeed, a great difference between their ordinances and ours; — theirs being suited unto the dark apprehensions which they had of spiritual things; ours accommodated unto the clearer light of the gospel, more plainly and expressly representing heavenly things unto us, Heb. x. 1. But our ordinances with their spirit would be carnal also. The principal difference lies in the administration of the Spirit for the due performance of gospel worship by virtue of these gifts, bestowed on men for that very end. Hence the whole of evangelical worship is called the "ministration of the Spirit," and thence said to be "glorious," 2 Cor. iii. 8. And where they are neglected, I see not the advantage of the outward worship and ordinances of the gospel above those of the law; for although their institutions are accommodated unto that administration of grace and truth which came by Jesus Christ, yet they must lose their whole glory, force, and efficacy, if they be not dispensed and the duties of them performed by virtue of these spiritual gifts. And, therefore, no sort of men by whom they are neglected do or can content themselves with the pure and unmixed gospel institutions in these things, but do rest principally in the outward part of divine service, in things of their own finding out; for as gospel gifts are useless without attending unto gospel institutions, so gospel institutions are found to be fruitless and unsatisfactory without the attaining and exercising of gospel gifts.

Be it so, therefore, that these gifts we intend are not in themselves saving graces, yet are they not to be despised; for they are, as we shall show, the "powers of the world to come," by means whereof the kingdom of Christ is preserved, carried on, and propagated in the world. And although they are not grace, yet are they the great means whereby all grace is ingenerated and exercised; and although the spiritual life of the church doth not consist in them, yet the order and edification of the church depend wholly on them. And therefore are they so frequently mentioned in the Scripture as the great privilege of the New Testament, directions being multiplied in the writings of the apostles about their nature and proper use. And we are commanded earnestly to desire and labour after them, especially those which are most useful and subservient unto edification, 1 Cor. xii. 31. And as the neglect of internal saving grace, wherein the power of godliness doth consist, hath been the bane of Christian profession as to obedience, issuing in that form of it which is consistent with all manner of lusts; so the neglect of these gifts hath been the ruin of the same profession as to worship and order, which hath thereon issued in fond superstition.

The great and signal promise of the communication of these gifts is recorded, Ps. cxviii. 18, "Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men:" for these words are applied by the apostle unto that communication of spiritual gifts from Christ whereby the church was founded and edified, Eph. iv. 8. And whereas it is foretold in the psalm that Christ should receive gifts, — that is, to give them unto men, as that expression is expounded by the apostle, — so he did this by receiving of the Spirit, the proper cause and immediate author of them all, as Peter declares, Acts ii. 33, "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear," speaking of the miraculous gifts conferred on the apostles at the day of Pentecost; for these gifts are from Christ, not as God absolutely, but as mediator, in which capacity he received all from the Father in a way of free donation. Thus, therefore, he received the Spirit as the author of all spiritual gifts. And whereas all the "powers of the world to come" consisted in them, and the whole work of the building and propagation of the church depended on them, the apostles, after all the instructions they had received from Christ, whilst he conversed with them in the days of his flesh, and also after his resurrection, were commanded not to go about the great work which they had received commission for until they had received power by the coming of the Holy Ghost upon them in the communication of those gifts, Acts i. 4, 8. And as they neither might nor could do any thing in their peculiar work, as to the laying of the foundation of the Christian church, until they had actually received those extraordinary gifts which gave them power so, to do; so if those who undertake, in any place, degree, or orifice, to carry on the edification of the church, do not receive those more ordinary gifts which are continued unto that end, they have neither right to undertake that work, nor power to perform it in a due manner.

The things which we are to inquire into concerning these gifts are, — I. Their name; II. Their nature in general, and therein how they agree with and differ from saving graces; III. Their distinction; IV. The particular nature of them; and, V. Their use in the church of God.

The general name of those spiritual endowments which we intend is domata, — so the apostle renders mtnvt?, Eph. iv. 8, from Ps. lxviii. 18, dona, gifts; that is, they are free and undeserved effects of divine bounty. In the minds of men on whom they are bestowed, they are spiritual powers and endowments with respect unto a certain end; but as to their original and principal cause, they are free, undeserved gifts. Hence the Holy Spirit, as the author of them, and with respect unto them, is called Dorea tou Theou, "The gift of God," John iv. 10. And the effect itself is also termed Dorea tou hagiou Pneumatos, "The gift of the Holy Ghost," Acts x. 45; "The gift of God," chap. viii. 20; "The gift of the grace of God," Eph. iii. 7; "The gift of Christ," chap. iv. 7; "The heavenly gift," Heb. vi. 4; — all expressing the freedom of their communication on the part of the Father, Son, and Spirit. And in like manner, on the same account, are they called charismata, — that is, "gracious largesses," gifts proceeding from mere bounty. And therefore saving graces are also expressed by the same name in general, because they also are freely and undeservedly communicated unto us, Rom. xi. 29. But those gifts are frequently and almost constantly so expressed, Rom. xii. 6; 1 Cor. i. 7, vii. 7, xii. 4, 9, 28, 30; 2 Tim. i. 6; 1 Pet. iv. 10. And it is absolute freedom in the bestower of them that is principally intended in this name. Hence he hath left his name as a curse unto all posterity who thought this free gift of God might be "purchased with money," Acts viii. 20; a pageantry of which crime the apostate ages of the church erected, in applying the name of that sin to the purchase of benefices and dignities, whilst the gift of God was equally despised on all hands. And, indeed, this was that whereby in all ages countenance was given unto apostasy and defection from the power and truth of the gospel. The names of spiritual things were still retained, but applied to outward forms and ceremonies; which thereby were substituted insensibly into their room, to the ruin of the gospel in the minds of men. But as these gifts were not any of them to be bought, no more are they absolutely to be attained by the natural abilities and industry of any; whereby an image of them is attempted to be set up by some, but deformed and useless. They will do those things in the church by their own abilities which can never be acceptably discharged but by virtue of those free gifts which they despise; whereof we must speak more afterward. Now, the full signification of these words in our sense is peculiar unto the New Testament; for although in other authors they are used for a gift or free grant, yet they never denote the endowments or abilities of the minds of men who do receive them, which is their principal sense in the Scripture.

With respect unto their especial nature they are called pneumatika, sometimes absolutely: 1 Cor. xii. 1, Peri de ton pneumatikon, "But concerning spirituals," — that is, spiritual gifts. And so again, chap. xiv. 1, Zeloute ta pneumatika, "Desire spirituals," — that is, gifts; for so it is explained, chap. xii. 31, Zeloute ta charismata ta kreittona, "Covet earnestly the best gifts." Whenever, therefore, they are called pneumatika, there charismata, denoting their general nature, is to be supplied; and where they are called charismata only, pneumatika is to be understood, as expressing their especial difference from all others. They are neither natural nor moral, but spiritual endowments; for both their author, nature, and object, are respected herein. Their author is the Holy Spirit; their nature is spiritual; and the objects about which they are exercised are spiritual things.

Again; with respect unto the manner of their communication, they are called merismoi tou Pneumatos hagiou, Heb. ii. 4, "distributions," or partitions "of the Holy Ghost;" not whereof the Holy Ghost is the subject, as though he were parted or divided, as the Socinians dream on this place, but whereof he is the author, the distributions which he makes. And they are thus called divisions, partitions, or distributions, because they are of divers sorts and kinds, according as the edification of the church did require; and they were not at any time all of them given out unto any one person, at least so as that others should not be made partakers of the same sort. From the same inexhaustible treasure of bounty, grace, and power, these gifts are variously distributed unto men. And this variety, as the apostle proves, gives both ornament and advantage to the church: "If the whole body were an eye, where were the hearing?" etc., 1 Cor. xii. 15-25. It is this merismos, this various distribution of gifts, that makes the church an organical body; and in this composure, with the peculiar uses of the members of the body, consist the harmony, beauty, and safety of the whole. Were there no more but one gift, or gifts of one sort, the whole body would be but one member; as where there is none, there is no animated body, but a dead carcass.

And this various distribution, as it is an act of the Holy Spirit, produceth diairesin; Diareseis charismaton eisi, — "There are diversities of gifts," 1 Cor. xii. 4. The gifts thus distributed in the church are divers as to their sorts and kinds, one of one kind, another of another. An account hereof is given by the apostle particularly, verses 8-10, in a distinct enumeration of the sorts or kinds of them, The edification of the church is the general end of them all; but divers, distinct, different gifts are required thereunto.

These gifts being bestowed, they are variously expressed, with regard unto the nature and manner of these operations which we are enabled unto by virtue of them. So are they termed diakonias, "ministrations," 1 Cor. xii. 5, — that is, powers and abilities whereby some are enabled to administer spiritual things unto the benefit, advantage, and edification of others; and energemata, verse 6, "effectual workings" or operations, efficaciously producing the effects which they are applied unto; and lastly, they are comprised by the apostle in that expression, Phanerosis tou Pneumatos, — "The manifestation of the Spirit," verse 7. In and by them doth the Holy Spirit evidence and manifest his power; for the effects produced by them, and themselves in their own nature, especially some of them, do evince that the Holy Spirit is in them, that they are given and wrought by him, and are the ways whereby he acts his own power and grace.

These things are spoken in the Scripture as to the name of these spiritual gifts. And it is evident that if we part with our interest and concern in them, we must part with no small portion of the New Testament; for the mention of them, directions about them, their use and abuse, do so frequently occur, that if we are not concerned in them we are not so in the gospel.

Differences between spiritual gifts and saving grace.

Their nature in general, which in the next place we inquire into, will be much discovered in the consideration of those things wherein these gifts do agree with saving graces, and wherein they differ from them.

First, There are four things wherein spiritual gifts and saving graces do agree:—

1. They are, both sorts of them, the purchase of Christ for his church, the especial fruit of his mediation. We speak not of such gifts or endowments of men's minds as consist merely in the improvement of their natural faculties: such are wisdom, learning, skill in arts and sciences; which those may abound and excel in who are utter strangers to the church of Christ, and frequently they do so, to their own exaltation and contempt of others. Nor do I intend abilities for actions, moral, civil, or political; as fortitude, skill in government or rule, and the like. For although these are gifts of the power of the Spirit of God, yet they do belong unto those operations which he exerciseth in upholding or ruling of the world, or the old creation as such, whereof I have treated before. But I intend those alone which are conversant about the gospel, the things and duties of it, the administration of its ordinances, the propagation of its doctrine, and profession of its ways. And herein also I put a difference between them and all those gifts of the Spirit about sacred things which any of the people of God enjoyed under the old testament; for we speak only of those which are "powers of the world to come." Those others were suited to the economy of the old covenant, and confined with the light which God was pleased then to communicate unto his church. Unto the gospel state they were not suited, nor would be useful in it, Hence the prophets, who had the most eminent gifts, did yet all of them come short of John the Baptist, because they had not, by virtue of their gifts, that acquaintance with the person of Christ and insight into his work of mediation that he had; and yet also he came short of him that is "least in the kingdom of heaven," because his gifts were not purely evangelical. Wherefore, those gifts whereof we treat are such as belong unto the kingdom of God erected in an especial manner by Jesus Christ after his ascension into heaven; for he was exalted that he might fill all things, ta panta, that is, the whole church, with these effects of his power and grace. The power, therefore, of communicating these gifts was granted unto the Lord Christ as mediator, by the Father, for the foundation and edification of his church, as it is expressed, Acts ii. 33; and by them was his kingdom both set up and propagated, and is preserved in the world. These were the weapons of warfare which he furnished his disciples withal when he gave them commission to go forth and subdue the world unto the obedience of the gospel, chap. i. 4, 8; and mighty were they through God unto that purpose, 2 Cor. x. 3-6. In the use and exercise of them did the gospel "run, and was glorified," to the ruin of the kingdom of Satan and darkness in the world. And that he was ever able to erect it again, under another form than that of Gentilism, as he hath done in the antichristian apostasy of the church visible, it was from a neglect and contempt of these gifts, with their due use and improvement, When men began to neglect the attaining of these spiritual gifts, and the exercise of them, in praying, in preaching, in interpretation of the Scripture, in all the administrations and whole worship of the church, betaking themselves wholly to their own abilities and inventions, accommodated unto their ease and secular interest, it was an easy thing for Satan to erect again his kingdom, though not in the old manner, because of the light of the Scripture, which had made an impression on the minds of men which he could not obliterate. Wherefore he never attempted openly any more to set up Heathenism or Paganism, with the gods of the old world and their worship; but he insensibly raised another kingdom, which pretended some likeness unto and compliance with the letter of the word, though it came at last to be in all things expressly contrary thereunto. This was his kingdom of apostasy and darkness, under the papal antichristianism and woful degeneracy of other Christians in the world; for when men who pretend themselves intrusted with the preservation of the kingdom of Christ did wilfully cast away those weapons of their warfare whereby the world was subdued unto him, and ought to have been kept in subjection by them, what else could ensue?

By these gifts, I say, doth the Lord Christ demonstrate his power and exercise his rule. External force and carnal weapons were far from his thoughts, as unbecoming his absolute sovereignty over the souls of men, his infinite power and holiness. Neither did any ever betake themselves unto them in the affairs of Christ's kingdom, but either when they had utterly lost and abandoned these spiritual weapons, or did not believe that they are sufficient to maintain the interest of the gospel, though originally they were so to introduce and fix it in the world, — that is, that although the gifts of the Holy Ghost were sufficient and effectual to bring in the truth and doctrine of the gospel against all opposition, yet are they not so to maintain it; which they may do well once more to consider. Herein, therefore, they agree with saving graces; for that they are peculiarly from Jesus Christ the mediator is confessed by all, unless it be by such as by whom all real internal grace is denied. But the sanctifying operations of the Holy Spirit, with their respect unto the Lord Christ as mediator, have been sufficiently before confirmed.

2. There is an agreement between saving graces and spiritual gifts with respect unto their immediate efficient cause. They are, both sorts of them, wrought by the power of the Holy Ghost. As to what concerneth the former, or saving grace, I have already treated of that argument at large; nor will any deny that the Holy Ghost is the author of these graces but those that deny that there are any such. That these gifts are so wrought by him is expressly declared wherever there is mention of them, in general or particular. Wherefore, when they acknowledge that there were such gifts, all confess him to be their author. By whom he is denied so to be, it is only because they deny the continuance of any such gifts in the church of God. But this is that which we shall disprove.

3. Herein also they agree, that both sorts of them are designed unto the good, benefit, ornament, and glory of the church. The church is the proper seat and subject of them, to it are they granted, and in it do they reside; for Christ is given to be the "head over all things to the church, which is his body, the fullness of him that filleth all in all," Eph. i. 22, 23. But this "church" falls under a double consideration:— first, as it is believing; secondly, as it is professing. In the first respect absolutely it is invisible, and as such is the peculiar subject of saving grace. This is that church which "Christ loved and gave himself for, that he might sanctify and cleanse it, and present it unto himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish," chap. v. 26, 27. This is the work of saving grace, and by a participation thereof do men become members of this church, and not otherwise. And hereby is the professing church quickened and enabled unto profession in an acceptable manner; for the elect receive grace unto this end in this world, that they may glorify Christ and the gospel in the exercise of it, Col. i. 6; John xv. 8. But gifts are bestowed on the professing church to render it visible in such a way as whereby God is glorified. Grace gives an invisible life to the church, gifts give it a visible profession; for hence doth the church become organical, and disposed into that order which is beautiful and comely. Where any church is organized merely by outward rules, perhaps of their own devising, and makes profession only in an attendance unto outward order, not following the leading of the Spirit in the communication of his gifts, both as to order and discharge of the duties of profession, it is but the image of a church, wanting an animating principle and form. That profession which renders a church visible according to the mind of Christ, is the orderly exercise of the spiritual gifts bestowed on it, in a conversation evidencing the invisible principle of saving grace. Now, these gifts are conferred on the church in order unto "the edification of itself in love," Eph. iv. 16, as also for the propagation of its profession in the world, as shall be declared afterward. Wherefore, both of these sorts have in general the same end, or are given by Christ unto the same purpose, — namely, the good and benefit of the church, as they are respectively suited to promote them.

4. It may also be added, that they agree herein, that they have both the same respect unto the bounty of Christ. Hence every grace is a gift, that which is given and freely bestowed on them that have it, Matt. xiii. 11; Phil. i. 29. And although, on the other side, every gift be not a grace, yet, proceeding from gracious favour and bounty, they are so called, Rom. xii. 6; Eph. iv. 7. How, in their due exercise, they are mutually helpful and assistant unto each other, shall be declared afterward.

Secondly, We may consider wherein the difference lies or doth consist which is between these spiritual gifts and sanctifying graces: and this may be seen in sundry instances; as, —

1. Saving graces are karpos, the "fruit" or fruits "of the Spirit," Gal. v. 22; Eph. v. 9; Phil. i. 11. Now, fruits proceed from an abiding root and stock, of whose nature they do partake. There must be a "good tree" to bring forth "good fruit," Matt. xii. 33. No external watering or applications unto the earth will cause it to bring forth useful fruits, unless there are roots from which they spring and are educed. The Holy Spirit is as the root unto these fruits; the root which bears them, and which they do not bear, as Rom. xi. 18. Therefore, in order of nature, is he given unto men before the production of any of these fruits. Thereby are they ingrafted into the olive, are made such branches in Christ, the true vine, as derive vital juice, nourishment, and fructifying virtue from him, even by the Spirit. So is he "a well of water springing up into everlasting life," John iv. 14. He is a spring in believers; and all saving graces are but waters arising from that living, overflowing spring. From him, as a root or spring, as an eternal virtue, power, or principle, do all these fruits come. To this end doth he dwell in them and abide with them, according to the promise of our Lord Jesus Christ, John xiv. 17; Rom. viii. 11; 1 Cor. iii. 16; whereby the Lord Christ effecteth his purpose in "ordaining his disciples to bring forth fruit" that should "remain," John xv. 16. In the place of his holy residence, he worketh these effects freely, according to his own will. And there is nothing that hath the true nature of saving grace but what is so a fruit of the Spirit. We have not first these graces, and then by virtue of them receive the Spirit, (for whence should we have them of ourselves?) but the Spirit bestowed on us worketh them in us, and gives them a spiritual, divine nature, in conformity unto his own.

With gifts, singly considered, it is otherwise. They are indeed works and effects, but not properly fruits of the Spirit, nor are anywhere so called. They are effects of his operation upon men, not fruits of his working in them; and, therefore, many receive these gifts who never receive the Spirit as to the principal end for which he is promised. They receive him not to sanctify and make them temples unto God; though metonymically, with respect unto his outward effects, they may be said to be made partakers of him. This renders them of a different nature and kind from saving graces; for whereas there is an agreement and coincidence between them in the respects before mentioned, and whereas the seat and subject of them, — that is, of gifts absolutely, and principally of graces also, — is the mind, the difference of their nature proceeds from the different manner of their communication from the Holy Spirit.

2. Saving grace proceeds from, or is the effect and fruit of, electing love. This I have proved before, in our inquiry into the nature of holiness. See it directly asserted, Eph. i. 3, 4; 2 Thess. ii. 13; Acts ii. 47, xiii. 48. Whom God graciously chooseth and designeth unto eternal life, them he prepares for it by the communication of the means which are necessary unto that end, Rom. viii. 28-30. Hereof sanctification, or the communication of saving grace, is comprehensive; for we are "chosen to salvation through sanctification of the Spirit," 2 Thess. ii. 13, for this is that whereby we are "made meet to be partakers of the inheritance of the saints in light," Col. i. 12. The end of God in election is the sonship and salvation of the elect, "to the praise of the glory of his grace," Eph. i. 5, 6; and this cannot be unless his image be renewed in them in holiness or saving graces. These, therefore, he works in them, in pursuit of his eternal purpose therein. But gifts, on the other hand, which are no more but so, and where they are solitary or alone, are only the effects of a temporary election. Thus God chooseth some men unto some office in the church, or unto some work in the world. As this includeth a preferring them before or above others, or the using them when others are not used, we call it election; and in itself it is their fitting for and separation unto their office or work. And this temporary election is the cause and rule of the dispensation of gifts. So he chose Saul to be king over his people, and gave him thereon "another heart," or gifts fitting him for rule and government. So our Lord Jesus Christ chose and called at the first twelve to be his apostles, and gave unto them all alike miraculous gifts. His temporary choice of them was the ground of his communication of gifts unto them. By virtue hereof no saving graces were communicated unto them, for one of them never arrived unto a participation of them. "Have not I," saith our Saviour unto them, "chosen you twelve, and one of you is a devil?" John vi. 70. He had chosen them unto their office, and endowed them with extraordinary gifts for the discharge thereof; but one of them being not "chosen unto salvation before the foundation of the world," being not "ordained unto eternal life," but, on the other side, being the "son of perdition," or one certainly appointed unto destruction, or "before of old ordained unto that condemnation," he continued void of all sanctifying graces, so as, unto any acceptation with God, he was in no better condition than the devil himself, whose work he was to do. Yet was he, by virtue of this choice unto the office of apostleship for a season, endowed with the same spiritual gifts that the others were. And this distinction our Saviour himself doth plainly lay down; for whereas he says, John vi. 70, "Have not I chosen you twelve," — that is, with a temporary choice unto office, — chap. xiii. 18, he saith, "I speak not of you all; I know whom I have chosen," so excepting Judas from that number, as is afterward expressly declared: for the election which here he intends is that which is accompanied with an infallible ordination unto abiding fruit-bearing, chap. xv. 16, that is, eternal election, wherein Judas had no interest.

And thus it is in general, and in other instances. When God chooseth any one to eternal life, he will, in pursuit of that purpose of his, communicate saving grace unto him. And although all believers have gifts also sufficient to enable them unto the discharge of their duty in their station or condition in the church, yet they do not depend on the decree of election. And where God calleth any, or chooseth any, unto an office, charge, or work in the church, he always furnisheth him with gifts suited unto the end of them. He doth not so, indeed, unto all that will take any office unto themselves; but he doth so unto all whom he calls thereunto. Yea, his call is no otherwise known but by the gifts which he communicates for the discharge of the work or office whereunto any are called. In common use, I confess, all things run contrary hereunto. Most men greatly insist on the necessity of an outward call unto the office of the ministry; and so far, no doubt, they do well, for "God is the God of order," — that is, of his own: but whereas they limit this outward call of theirs unto certain persons, ways, modes, and ceremonies of their own, without which they will not allow that any man is rightly called unto the ministry, they do but contend to oppress the consciences of others by their power and with their inventions. But their most pernicious mistake is yet remaining. So that persons have, or do receive, an outward call in their mode and way, — which what it hath of a call in it I know not, — they are not solicitous whether they are called of God or no: for they continually admit them unto their outward call on whom God hath bestowed no spiritual gifts to fit them for their office; whence it is as evident as if written with the beams of the sun, that he never called them thereunto. They are as watchful as they are able that God himself shall impose none on them besides their way and order, or their call; for let a man be furnished with ministerial gifts never so excellent, yet if he will not come up to their call, they will do what lies in them for ever to shut him out of the ministry. But they will impose upon God without his call every day; for if they ordain any one in their way unto an office, though he have no more of spiritual gifts than Balaam's ass, yet (if you will believe them) Christ must accept of him for a minister of his, whether he will or no. But let men dispose of things as they please, and as it seemeth good unto them, Christ hath no other order in this matter, but "As every one hath received the gift, so let them minister, as good stewards of the manifold grace of God," 1 Pet. iv. 10, Rom. xii. 6-8. It is true that no man ought to take upon him the office of the ministry but he that is, and until he be, solemnly called and set apart thereunto by the church; but it is no less true that no church hath either rule or right so to call or set apart any one to the ministry whom Christ hath not previously called by the communication of spiritual gifts necessary to the discharge of his office. And these things must be largely insisted on afterward.

3. Saving grace is an effect of the covenant, and bestowed in the accomplishment and by virtue of the promises thereof. This hath been declared elsewhere at large, where we treated of regeneration and sanctification. All that are taken into this covenant are sanctified and made holy. There is no grace designed unto any in the eternal purpose of God, none purchased or procured by the mediation of Christ, but it is comprised in and exhibited by the promises of the covenant. Wherefore, they only who are taken into that covenant are made partakers of saving grace, and they are all so. Things are not absolutely so with respect unto spiritual gifts, although they also in some sense belong unto the covenant: for the promises of the covenant are of two sorts, — (1.) Such as belong unto the internal form and essence of it; (2.) Such as belong unto its outward administration, — that is, the ways and means whereby its internal grace is made effectual. Saving grace proceedeth from the former, gifts relate unto the latter; for all the promises of the plentiful effusion of the Spirit under the new testament, which are frequently applied unto him as he works and effects evangelical gifts, extraordinary and ordinary, in men, do belong unto the new covenant, — not as unto its internal essence and form, but as unto its outward administration. And if you overthrow this distinction, that the covenant is considered either with respect unto its internal grace or its external administration, every thing in religion will be cast into confusion. Take away internal grace, as some do, and the whole is rendered a mere outside appearance; take away the outward administration, and all spiritual gifts and order thereon depending must cease. But as it is possible that some may belong unto the covenant with respect unto internal grace who are no way taken into the external administration of it, as elect infants who die before they are baptized; so it is frequent that some may belong to the covenant with respect to its outward administration, by virtue of spiritual gifts, who are not made partakers of its inward effectual grace.

4. Saving grace hath an immediate respect unto the priestly office of Jesus Christ, with the discharge thereof in his oblation and intercession. There is, I acknowledge, no gracious communication unto men that respects any one office of Christ exclusively unto the others: for his whole mediation hath an influence into all that we receive from God in a way of favour or grace; and it is his person, as vested with all his offices, that is the immediate fountain of all grace unto us: but yet something may, yea, sundry things do, peculiarly respect some one of his offices, and are the immediate effects of the virtue and efficacy thereof. So is our reconciliation and peace with God the peculiar effect of his oblation, which as a priest he offered unto God. And so in like manner is our sanctification also, wherein we are washed and cleansed from our sins in his blood, Eph. v. 25, 26; Tit. ii. 14. And although grace be wrought in us by the administration of the kingly power of Christ, yet it is in the pursuit of what he hath done for us as a priest, and for the making of it effectual unto us; for by his kingly power he makes effectual the fruits of his oblation and intercession. But gifts proceed solely from the regal office and power of Christ. They have a remote respect unto and foundation in the death of Christ, in that they are all given and distributed unto and for the good of that church which he purchased with his own blood; but immediately they are effects only of his kingly power. Hence authority to give and dispose them is commonly placed as a consequent of his exaltation at the right hand of God, or with respect thereunto, Matt. xxviii. 18; Acts ii. 33. This the apostle declares at large, Eph. iv. 7, 8, 11, 12. Christ being exalted at the right hand of God, all power in heaven and earth being given unto him, and he being given to be head over all things unto the church, and having for that end received the promise of the Spirit from the Father, he gives out these gifts as it seemeth good unto him. And the continuation of their communication is not the least evidence of the continuance of the exercise of his kingdom; for besides the faithful testimony of the word to that purpose, there is a threefold evidence thereof, giving us experience of it:— (1.) His communication of saving grace in the regeneration, conversion, and sanctification of the elect; for these things he worketh immediately by his kingly power. And whilst there are any in the world savingly called and sanctified, he leaves not himself without witness as to his kingly power over all flesh, whereon he "gives eternal life unto as many as the Father hath given him," John xvii. 2. But this evidence is wholly invisible unto the world, neither is it capable of receiving it when tendered, because it cannot receive the Spirit, nor seeth him, nor knoweth him, John xiv. 17; nor are the things thereof exposed to the judgment of sense or reason, 1 Cor. ii. 9, 10. (2.) Another evidence hereof is given in the judgments that he executes in the world, and the outward protection which he affords unto his church. On both these there are evident impressions of the continued actual exercise of his divine power and authority; for in the judgments that he executes on persons and nations that either reject the gospel or persecute it, especially in some signal and uncontrollable instance, as also in the guidance, deliverance, and protection of his church, he manifests that though he was dead, yet he is alive, and hath the keys of hell and of death. But yet because he is, on the one hand, pleased to exercise great patience towards many of his open, stubborn adversaries, yea, the greatest of them, suffering them to walk and prosper in their own ways; and, [on the other], to leave his church unto various trials and distresses, his power is much hid from the world at present in these dispensations. (3.) The third evidence of the continuance of the administration of his mediatory kingdom consists in his dispensation of these spiritual gifts, which are properly the powers of the new world; for such is the nature of them and their use, such the sovereignty that appears in their distribution, such their distinction and difference from all natural endowments, that even the world cannot but take notice of them, though it violently hate and persecute them, and the church is abundantly satisfied with the sense of the power of Christ in them. Moreover, the principal end of these gifts is to enable the officers of the church unto the due administration of all the laws and ordinances of Christ unto its edification. But all these laws and ordinances, these offices and officers, he gives unto the church as the Lord over his own house, as the sole sovereign lawgiver and ruler thereof.

5. They differ as unto the event even in this world they may come unto, and ofttimes actually do so accordingly; for all gifts, the best of them, and that in the highest degree wherein they may be attained in this life, may be utterly lost or taken away. The law of their communication is, that he who improveth not that talent or measure of them which he hath received, it shall be taken from him; for whereas they are given for no other end but to trade withal, according to the several capacities and opportunities that men have in the church, or their families, or their own private exercise, if that be utterly neglected, to what end should they be left unto rust and uselessness in the minds of any? Accordingly we find it to come to pass. Some neglect them, some reject them, and from both sorts they are judicially taken away. Such we have amongst us. Some there are who had received considerable spiritual abilities for evangelical administrations, but after a while they have fallen into an outward state of things wherein, as they suppose, they shall have no advantage by them, yea, that their exercise would turn to their disadvantage, and thereon do wholly neglect them. By this means they have insensibly decayed, until they become as devoid of spiritual abilities as if they never had experience of any assistance in that kind. They can no more either pray, or speak, or evidence the power of the Spirit of God in any thing unto the edification of the church. "Their arm is dried up, and their right eye is utterly darkened," Zech. xi. 17. And this sometimes they come to be sensible of, yea, ashamed of, and yet cannot retrieve themselves. But, for the most part, they fall into such a state as wherein the profession and use of them become, as they suppose, inconsistent with their present interest; and so they openly renounce all concernment in them. Neither, for the most part, do they stay here, but after they have rejected them in themselves, and espoused lazy, profitable, outward helps in their room, they blaspheme the Author of them in others, and declare them all to be delusions, fancies, and imaginations; and if any one hath the confidence to own the assistance of the Holy Spirit in the discharge of the duties of the gospel unto the edification of the church, he becomes unto them a scorn and reproach. These are branches cut off from the Vine, whom men gather [for the fire], or those whose miserable condition is described by the apostle, Heb. vi. 4-6. But one way or other these gifts may be utterly lost or taken away from them who have once received them, and that whether they be ordinary or extraordinary. There is no kind of them, no degree of them, that can give us any security that they shall be always continued with us, or at all beyond our diligent attendance unto their use and exercise. With saving grace it is not so. It is, indeed, subject unto various decays in us, and its thriving or flourishing in our souls depends upon and answers unto our diligent endeavour in the use of all means of holiness ordinarily, 2 Pet. i. 5-10; for besides that no man can have the least evidence of any thing of this grace in him if he be totally negligent in its exercise and improvement, so no man ought to expect that it will thrive or abound in him unless he constantly and diligently attend unto it, and give up himself in all things to its conduct; — but yet, as to the continuance of it in the souls of the elect, as to the life and being of its principle, and its principal effect in habitual conformity unto God and his will, it is secured in the covenant of grace.

6. On whomsoever saving grace is bestowed, it is so firstly and principally for himself and his own good. It is a fruit of the especial love and kindness of God unto his own soul, Jer. xxxi. 3. This both the nature and all the ends of it do declare; for it is given unto us to renew the image of God in us, to make us like unto him, to restore our nature, enable us unto obedience, and to make us meet for the inheritance of the saints in light. But yet we must take heed that we think not that grace is bestowed on any merely for themselves; for, indeed, it is that wherein God designeth a good unto all: "Vir bonus commune bonum," — "A good man is a good to all;" Mic. v. 7. And, therefore, God in the communication of saving grace unto any hath a threefold respect unto others, which it is the duty of them that receive it diligently to consider and attend unto:— (1.) He intends to give an example by it of what is his will, and what he approveth of; and, therefore, he requires of them in whom it is such fruits in holy obedience as may express the example of a holy life in the world, according to the will of God and unto his glory. Hereby doth he further the salvation of the elect, 1 Pet. iii. 1, 2; 1 Cor. vii. 16; convince the unbelieving world at present, 1 Pet. ii. 12, 15, iii. 16; and condemn it hereafter, Heb. xi. 7; and himself is glorified, Matt. v. 16. Let no man, therefore, think that because grace is firstly and principally given him for himself and his own spiritual advantage, he must not account for it also with respect unto those other designs of God; yea, he who, in the exercise of what he esteems grace, hath respect only unto himself, gives an evidence that he never had any that was genuine and of the right kind. (2.) Fruitfulness unto the benefiting of others is hence also expected. Holy obedience, the effect of saving grace, is frequently expressed in the Scripture by fruits and fruitfulness. See Col. i. 10. And these fruits, or the things which others are to feed upon and to be sustained by, are to be born by the plants of the Lord, the trees of righteousness. The fruits of love, charity, bounty, mercy, wisdom, are those whereby grace is rendered useful in the world, and is taken notice of as that which is lovely and desirable, Eph. ii. 10. (3.) God requires that by the exercise of grace the doctrine of the gospel be adorned and propagated. This doctrine is from God; our profession is our avowing of it so to be. What it is the world knows not, but takes its measure of it from what it observes in them by whom it is professed. And it is the unprofitable, flagitious lives of Christians that have almost thrust the gospel out of the world with contempt. But the care that it be adorned, that it be glorified, is committed of God unto every one on whom he bestows the least of saving grace; and this is to be done only by the guidance of a holy conversation in conformity thereunto. And many other such blessed ends there are, wherein God hath respect unto the good and advantage of other men in the collation of saving grace upon any. And if gracious persons are not more useful than others in all things that may have a real benefit in them unto mankind, it is their sin and shame. But yet, after all, grace is principally and in the first place given unto men for themselves, their own good and spiritual advantage, out of love to their souls, and in order unto their eternal blessedness; all other effects are but secondary ends of it. But as unto these spiritual gifts it is quite otherwise. They are not in the first place bestowed on any for their own sakes or their own good, but for the good and benefit of others. So the apostle expressly declares, 1 Cor. xii. 7, "The manifestation of the Spirit is given to every man to profit withal." These gifts, whereby the Spirit evidenceth and manifesteth his power, are bestowed on men for this very end, that they may profit and benefit others in their edification; and yet, also, where they are duly improved, they tend much to the spiritual advantage of them on whom they are bestowed, as we shall see afterward. Wherefore, as grace is primarily given unto us for ourselves, and secondarily for the good of others; so gifts are bestowed in the first place for the edification of others, and secondly for our own spiritual advantage also.

7. The principal difference between them is in their nature and kind, discovering itself in the different subjects, operations, and effects; for those already insisted on are principally from external causes and considerations. And, — (1.) As to the different subjects of them, spiritual gifts are placed and seated in the mind or understanding only; whether they are ordinary or extraordinary, they have no other hold or residence in the soul. And they are in the mind as it is notional and theoretical, rather than as it is practical. They are intellectual abilities, and no more. I speak of them which have any residence in us; for some gifts, as miracles and tongues, consisted only in a transient operation of an extraordinary power. Of all others, illumination is the foundation, and spiritual light their matter. So the apostle declares in his order of expression, Heb. vi. 4. The will, and the affections, and the conscience are unconcerned in them, Wherefore, they change not the heart with power, although they may reform the life by the efficacy of light. And although God doth not ordinarily bestow them on flagitious persons, nor continue them with such as after the reception of them become flagitious, yet they may be in those who are unrenewed, and have nothing in them to preserve men absolutely from the worst of sins. But saving grace possesseth the whole soul; men are thereby sanctified throughout, in the whole "spirit and soul and body," 1 Thess. v. 23, as hath been at large declared. Not only is the mind savingly enlightened, but there is a principle of spiritual life infused into the whole soul, enabling it in all its powers and faculties to act obedientially unto God, whose nature hath been fully explained elsewhere. Hence, — (2.) They differ in their operations: for grace changeth and transformeth the whole soul into its own nature, Isa. xi. 6-8; Rom. vi. 17, xii. 2; 2 Cor. iii. 18. It is a new, a divine nature unto the soul, and is in it a habit disposing, inclining, and enabling of it unto obedience. It acts itself in faith, love, and holiness in all things. But gifts of themselves have not this power nor these operations. They may and do, in those who are possessed of them in and under their exercise, make great impression on their own affections, but they change not the heart, they renew not the mind, they transform not the soul into the image of God. Hence, where grace is predominant, every notion of light and truth which is communicated unto the mind is immediately turned into practice, by having the whole soul cast into the mould of it; where only gifts bear away, the use of it in duties unto edification is best, whereunto it is designed. (3.) As to effects or consequents, the great difference is that on the part of Christ; Christ doth thereby dwell and reside in our hearts, when concerning many of those who have been made partakers of these other spiritual endowments, he will say, "Depart from me, I never knew you," which he will not say of any one whose soul he hath inhabited.

These are some of the principal agreements and differences between saving graces and spiritual gifts, both sorts of them being wrought in believers by "that one and the self-same Spirit, which divideth to every one severally as he will." And for a close of this discourse I shall only add, that where these graces and gifts, in any eminency or good degree, are bestowed on the same persons, they are exceedingly helpful unto each other. A soul sanctified by saving grace is the only proper soil for gifts to flourish in. Grace influenceth gifts unto a due-exercise, prevents their abuse, stirs them up unto proper occasions, keeps them from being a matter of pride or contention, and subordinates them in all things unto the glory of God. When the actings of grace and gifts are inseparable, as when in prayer the Spirit is a Spirit of grace and supplication, the grace and gift of it working together, when utterance in other duties is always accompanied with faith and love, then is God glorified and our own salvation promoted. Then have edifying gifts a beauty and lustre upon them, and generally are most successful, when they are clothed and adorned with humility, meekness, a reverence of God, and compassion for the souls of men; yea, when there is no evidence, no manifestation of their being accompanied with these and the like graces, they are but as a parable or wise saying in the mouth of a fool. Gifts, on the other side, excite and stir up grace unto its proper exercise and operation. How often is faith, love, and delight in God, excited and drawn forth unto especial exercise in believers by the use of their own gifts!

And thus much may suffice as to the nature of these gifts in general; we next consider them under their most general distributions.