46 A DISCOURSE ON 16. that is, eternal alection wherein Judas bad no interest. 10. 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 them. And although all believers have gifts also sufficient to enable them unto the discharge of their duty in their stationor condition in thechurch, yet they do not depend on the decree of election. And where God calleth any, or choosing any unto office, charge, or work in the church, he always furnisheth them with gifts suited tinto the end of them. He doth notso indeed -onto all that will take any office unto themselves, but he doth so untoall whom he calls thereunto. Yea, his call is no otherwise known, but by the gifts which he com- municates for the discharge of the work or office where- unto any are called. In commonuse; 1 confess all things run contrary hereunto. Most men greatly insist on the necessity of an outward call unto the office of the minis- try, 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 ceremoniesof theirown, without which they will not allow that any man is rightly called unto the mi- nistry, they do but contend to oppress theconsciences of others by their power, and with their inventions. But their most pernicious mistake is yet remaining: so that persons haveor do receive an outward call in their mode and way, which what it bath ofa call in it, I Itnow not, they are not solicitous whether they are called of God or no. For they continually admit of them unto their outward call, on whom God bath 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 watchful as theyare able, that God himself shall impose none on them be- sides 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 lieth 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 Balsam'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 saemeth good tinto them, Christ bath no other order in TIIEYtOLY SPIRIT, this matter, but as every one bath received the gift, so let them minister as good stewards of the grace of God, 1 Peter iv. 10. and Rota. xii. G, 7, 8. It is true, that no man ought to take upon bim the office of the minis- try, 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 to to call or set apart any one to the ministry, whom Christ bath not previously called by the communicationof spiritual gifts necessary to the discharge of his office; and these things most be largely insisted on afterwards. 11. Thirdly, Saving grace is an effect of the covenant, and bestowed in the accomplishment,-and by virtue of the promises thereof. This bath been declared else- where 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 purchas- ed or procured by the mediation of Christ, but it is comprised in, and exhibited by the promises of the co- venant. Wherefore they only who are taken into that covenant are made partakers of saving grace, and they areall 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 inter- nal 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 fre- quently applied unto him as he works and effects evan- gelical gifts extraordinary and ordinary in men, do be- long unto the new covenant ; not as unto its internal es- sence 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 ap- pearance: 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 co- venant with respect unto internal grace, who areno way taken into the external administration of it, as elect in-
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