AND SPIRIT waters arising from that living overflowing spring. From him a root or spring, as an internal virtue, pow- er, 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. Cor. iii. ID. 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 ac- cording to his own will. And there is nothing that bath 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. 8. With gifts singlyconsidered, it is otherwise. They are indeed works and effects, but not properly fruits of the Spirit, nor are any where so called. They are ef- fects of his operation upon men, not fruits of his work- ing in them. And therefore many receive these gifts, who never receive the Spirit as to the principal ends for which he is promised. They receive him not to sanctify and make them temples unto God, though metonymi- cally, 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 savinggraces. For, whereas there is anagreement and coincidence between them in the respects before-mentioned, and whereas the Seat and subject ofthem, 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. 9. Secondly, Saving grace proceeds from, or is the effect and fruit ofelecting love. This I have proved be- fore in our inquiry into the nature of holiness. See it directly asserted, Eph. i. 3, 4. 2 Thess. ii. 13. Acts ii. 41. chap. 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, 29, 30. Hereof sanctifi- cation, or the communication of saving grace, is com- prehensive; for weare chosen unto salvation through the sanctificationof the Spirit, 2 Thess. ii. 13. For this is that whereby we are made meetfor the inheritance ofthe M UAL GIFTS. 45 saints in light, Col. i. 12. The end of God in election is the sonship and salvation of the elect, unto thepraise of the glory of hisgrace, Eph. i. 1, 6. And this cannot be unless Isis 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 so, and where they are solitary or alone, are only the effects of a temporary election. Thus God chooseth some men into 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 elec- tion; and in itself it is their fitting for, and separation unto their office or work. And this temporary election is the cause and rule ofthe dispensation of gifts. So he chose Saul to be king over his people, and gave him thereon another Spirit, or gifts fitting him for rule and government. So our Lord Jesus Christ chose and cal- led the first twelve to be his apostles, and gave unto them all alike miraculous gifts. His temporary choice ofthem 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, chosen you twelve, and one ofyou is a devil ? John vi. 70. He had chosen them tinto their office, and endowed them with extraordinary gifts for the dis- charge 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, hecontinued voidof 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 ofapostleship, for a season, endowed with thesame spin. itual gifts that the others were. And this distinction our Saviour himself doth plainly lay down, For, whereas he says, John vi. 70. I have chosenyou twelve, thát is, with a temporary choice unto office, John xiii. 18. he saith, 1 speak not ofyou all, I knots whom Ihave chosen, so excepting Judas from that number, as is af- terwards expressly declared; for the election which here he intends, is that which is accompanied with in.. fallible ordination unto abiding fruit-bearing, chap. xv. 88
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