ANI) SPIRITUAL GIFTS. 49 account for it also with respect unto those other de- I are bestowed, as we shall see afterwards. Wherefore, signs of God. Yea, he who in the exercise of what he esteems grace, bath respect only unto himself, gives an evidence that he never had any that was genuine, and of the right kind. (2.) Fruitfulness unto the bene- fiting 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 be sustained by, are to be borne by the plants of the Lord, the trees of righteousness. The fruits of lark, charity, bounty, mercy, wisdom, are thosewhereby grace is rendered useful in the world, and is taken notice of, as that which is lovely and desire- able, Eph. ii. 10. (8.) God requires, that, by the exer- cise of grace, the doctrine of the gospel be adorned and propagated. This doctrine is from .God; our pro- fession is our avowing of it so to be: what it is the world knows not, but takes its measures of it from what it ob- serves in them by whom it is professed. And it is the unprofitable flagitious lives of-Christians that have al- most 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 be- stows the least of saving grace; and this is to be done only bythe guidanceof an holy conversation in conform- ity thereunto. And many other such blessed endsthere are, wherein God bath respect to the good and advan- tage 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 secon- dary ends of it. But as unto these spiritual gifts it is quite otherwise. They are not; in the 'first glace, be- stowed 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 toprat 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. Andyet also, where they are duly improved, they tend much to the spiritual advantage of them on whom they N as grace is, primarily, given unto us for ourselves, and, secondarily, for the good of others; so gifts are bestow- ed, in the first place, Rr the edification of others, and, secondly, for our own spiritual advantage also. 15. Seventhly, Theprincipal differencebetween them is in their nature and kind, discovering itself in their 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 ex- traordinary, they have no other hold nor 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 ope- ration of an extraordinary power. Of all others, illu- mination is the foundation, and spiritual light their matter. So the apostle declares, in his order of ex. pression, 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 al- though God doth not ordinarily bestow them on flagi- tious persons, nor continue them with such as after the reception ofthem 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; menare thereby sanctified throughout, in the whole spirit, soul, andbody, 1 Thess. v. 17. as bath been at large declared. Not the mind only has been savingly enlightened, but there is a principle of spiritual life infused into thewhole soul, enabling it in all its powers and faculties to net obedien- tia1ly unto God, whose naturebath beenfully explained elsewhere. Hence, (2.) They differ in their operations: for grace changeth and transformeth the whole soul in- to its own nature, Ise. xi. 6, 7, 8. Rev. vi. 17. chap. xii. 2. 2 Cor, iii. 18. It is a new and divine nature un- to the soul, and is in it an habitdisposing, inclining, and enabling 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. 'Theymay and do in those who are possessed of them in and under their exercise makegreat impression on their own affections, 38
RkJQdWJsaXNoZXIy OTcyMjk=