44 A DISCOURSE ON THE HOLY SYIRIT., 4. There -is-an agreement between saving graces and spiritual gifts, with respect unto their immediateefficient 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 ar- gument 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. 5. 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 Head over all things unto the clrarch, which is his body, the fulness of him thatfilleth all in all, Eph. i. 22, 23. But this church falls undera double consideration: First, As it is believing. Second- ly, As it is professing. In thefirst 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 it, that he might sanctify and cleanse << it, and present it unto himselfa glorious church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish," Eph. v. 26, 27. This is the work of saving grace, and by a parti- cipation thereof domen become members of this church, and not otherwise. And hereby is the professingchurch 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 an the professing church, to render it vi- sible in such a way as whereby God is glorified. Grace gives an invisible life to the church; gifts give it a visi- ble profession. For hence doth the church become or- ganical, 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 dis- charge of the duties of profession, it is but the image of a church wanting an sidelining principle and form. That profession which renders a church visible accord- ing to the mind of Christ, is the orderly exercise of the spiritual gifts bestowed on it, in a conversation evidenc- ing the invisible principle of saving grace. Now, these gifts are conferred on the church, in order unto the e- dification of itself in love, Eph. iv. 16. as also the pro- pagation of its profession in the world, as shall be de- clared afterwards. 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. 6. It may also beadded, 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 gi- ven and freely bestowed on them that have it, Matth, xiii. 11. Phil. i. 29. And, although on the other side, . everygift 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 help- ful and assistant unto each other, shall be declared al', terwards. 7. Secondly, We may consider wherein the difference lies or doth consist, which is between these spiritual gifts And sanctifying graces. And this maybe seen in sundry instances: As, I. Saving graces are aaçrn, 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, Matth. xii. 33. No external watering or applications unto the earth will cause it to bringforth useful fruits, unless they 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 unto everlasting life, John iv. 14. He is a spring in believers, and all saving graces are but
RkJQdWJsaXNoZXIy OTcyMjk=