50. Chapter II.

Chapter II.

Differences between spiritual gifts and saving grace. Their nature in general, which we inquire into next, will be much revealed in the consideration of those things in which these gifts agree with saving graces, and those in which they differ.

First. There are four things in which spiritual gifts and saving graces agree:

1. Both sorts are the purchase of Christ for his church, the special fruit of his mediation. We are not speaking of those gifts or endowments of men’s minds, which consist merely in the improvement of their natural faculties: such are wisdom, learning, and skill in arts and sciences. These may abound and excel in those who are utter strangers to the church of Christ, and frequently they do, to their own exaltation and the contempt of others. Nor do I intend abilities for actions, whether moral, civil, or political — such as fortitude, skill in government or rule, and the like. For although these are gifts of the power of the Spirit of God, they belong to those operations which he exercises in upholding or ruling the world, or the old creation as such, which I have treated before. But I intend those gifts alone which surround the gospel, the things and duties of the gospel, the administration of its ordinances, the propagation of its doctrine, and the profession of its ways. And herein I also differentiate between these, 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 gifts which are "powers of the world to come." Hebrews 6:5 Those others were suited to the economy of the old covenant, and they were confined by the light which God was then pleased to communicate to his church. They were not suited to the gospel state, nor would they be useful in it.

Hence the prophets, who had the most eminent gifts, all of them, still came short of John the Baptist because they did not have, by virtue of their gifts, that acquaintance with the person of Christ, and that insight into his work of mediation, that the Baptist had. And yet, he too came short of the one who is "least in the kingdom of heaven," Matthew 11:11 because his gifts were not purely evangelical. Therefore, those gifts which we treat, are those which belong to the kingdom of God, erected in a special manner by Jesus Christ after his ascension into heaven. For he was exalted that he might fill all things,648 that is, fill the whole church with these effects of his power and grace. Therefore, the power of communicating these gifts was granted by the Father to the Lord Christ, as mediator, for the foundation and edification of his church, as it is expressed in Acts 2.33.649 And by these gifts, his kingdom was both set up, propagated, and preserved in the world. These were the weapons of warfare with which he furnished his disciples when he commissioned them to go out and subdue the world to the obedience of the gospel, Acts 1.4, 8;650 and they were mighty through God for that purpose, 2 Corinthians 10:3-6. In the use and exercise of these gifts, the gospel would "run and be glorified," 2 Thessalonians 3:1 to the ruin of the kingdom of Satan and darkness in the world. And the fact that Satan was ever able to erect it again, under another form than Gentilism (as he has done in the antichristian apostasy of the visible church), was from a neglect and contempt of these gifts, of their due use and improvement. When men began to neglect attaining these spiritual gifts, and exercising them in praying, preaching, and interpreting the Scripture, in all the administrations and whole worship of the church — resorting wholly to their own abilities and inventions, accommodated to their ease and secular interest — it was an easy thing for Satan to erect his kingdom again. Yet it was not erected in the old manner, because the light of the Scripture had made an impression on the minds of men, which Satan could not obliterate. Therefore, he never attempted openly any more to set up Heathenism or Paganism, with the gods of the old world and their worship. But he imperceptibly raised another kingdom, which pretended some likeness to and compliance with the letter of the word — though it came at last to be expressly contrary to this in all things. This was his kingdom of apostasy and darkness, under the papal antichristianism and the woeful degeneracy of other Christians in the world. For when men who pretend to be entrusted with the preservation of the kingdom of Christ, wilfully cast away those weapons of their warfare by which the world was subdued to Christ, and by which it should have been kept in subjection to him by those weapons, what else could ensue? By these gifts, I say, the Lord Christ demonstrates his power and exercises his rule. External force and carnal weapons were far from his thoughts, as unbecoming both to his absolute sovereignty over the souls of men, and to his infinite power and holiness. Nor did anyone ever resort to them in the affairs of Christ’s kingdom, except when they had either utterly lost and abandoned these spiritual weapons, or they did not believe they are sufficient to maintain the interest of the gospel — even though, originally, they were sufficient to introduce and fix the gospel in the world. That is, even though the gifts of the Holy Ghost were sufficient and effectual to bring in the truth and doctrine of the gospel against all opposition, they are not believed to be sufficient to maintain it; they may do well to reconsider this. Therefore, these gifts agree with saving graces in this. For it is confessed by all that they are specially from Jesus Christ the mediator, except for those by whom all real internal grace is denied. But the sanctifying operations of the Holy Spirit, with respect to the Lord Christ as mediator, have been sufficiently confirmed before.

2. There is an agreement between saving graces and spiritual gifts with respect to their immediate efficient cause. Both sorts are worked by the power of the Holy Ghost. As to what concerns saving grace, I have already addressed that argument at large; nor will any deny that the Holy Ghost is the author of these graces, except those who deny that there are any such. That these gifts are worked by him, is expressly declared wherever there is mention of them, in general or in particular. Therefore, when any acknowledge that there were such gifts, all confess that the Spirit was their author. Those who deny that he is the author, only do so because they deny the continuance of any such gifts in the church of God. But this is what we will disprove.

3. In this they also agree: that both sorts are designed for the good, benefit, ornament, and glory of the church. The church is the proper seat and subject of them; they are granted to it, and they reside in it. For Christ is given to be the "head over all things to the church, which is his body, the fullness of him that fills all in all," Ephesians 1:22-23. But this "church" falls under a double consideration: first, as it is believing; and secondly, as it is professing. In the first respect absolutely, it is the invisible church, and as such it is the particular 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 to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish," Ephesians 5:26-27. This is the work of saving grace; and by participating in this grace, men become members of this church, and not otherwise. Hereby the professing church is quickened and enabled to profess Christ in an acceptable manner. For the elect receive grace to this end in this world: that they may glorify Christ and the gospel in the exercise of it, Colossians 1:6; John 15.8.651 But gifts are bestowed on the professing church to render it visible in such a way that God is glorified by it. Grace gives an invisible life to the church; while gifts give it a visible profession. For from this, the church becomes organic, and it is disposed into that order which is beautiful and attractive. Where any church is organized merely by outward rules, perhaps of their own devising, and makes its profession only in attending to outward order — not following the leading of the Spirit in the communication of his gifts — it is but the image of a church. Both as to its order and in the discharge of its duties of profession, it lacks 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 way of life that evidences the invisible principle of saving grace. Now, these gifts are conferred on the church for "the edification of itself in love," Ephesians 4:16; and also for the propagation of its profession in the world, as will be declared afterward. Therefore, both these sorts have in general the same end, or they are given by Christ for 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 in this: that they both have the same respect to the bounty of Christ. Hence every grace is a gift — it is given and freely bestowed on those who have it, Matthew 13:11; Phi 1.29.652 And although, on the other side, every gift is not a grace, gifts are called graces because they proceed from gracious favor and bounty, Romans 12:6; Eph 4.7.653 It will be declared afterward how they are mutually helpful and assist each other in their due exercise.

Secondly. We may consider in what things these spiritual gifts, and sanctifying graces differ: and this may be seen in various instances; such as —

1. Saving graces are the "fruit" 654 or fruits "of the Spirit," Galatians 5:22; Ephesians 5:9; Php 1:11. Now, fruits proceed from an abiding root and stock, of whose nature they partake. There must be a "good tree" to bring forth "good fruit," Matthew 12:33. No external watering or applications to the earth will cause it to bring forth useful fruits, unless there are roots from which they spring and develop. The Holy Spirit is like the root to these fruits — the root which bears them, and which they do not bear, as in Rom 11.18.655 Therefore, in order of nature, the Spirit is given to men before the production of any of these fruits. Thereby they are ingrafted into the olive, and are made such branches in Christ, the true vine, that they derive their vital juice, nourishment, and fructifying virtue from him, specifically by the Spirit. So he is "a well of water springing up into everlasting life," John 4:14. 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 — come all these fruits. To this end, he dwells in them and abides with them, according to the promise of our Lord Jesus Christ, John 14:17; Romans 8:11; 1Cor 3.16.656 By this, the Lord Christ effects his purpose in "ordaining his disciples to bring forth fruit" that should "remain," John 15:16. In the place of his holy residence, he works these effects freely, according to his own will. And there is nothing that has the true nature of saving grace, except what is a fruit of the Spirit. We do not first have these graces, and then by virtue of them, receive the Spirit (for why should we have them of ourselves?). But the Spirit bestowed on us works them in us, and he gives them a spiritual, divine nature in conformity to his own. With gifts, singly considered, it is otherwise. They are indeed works and effects, but not properly fruits of the Spirit; nor are they anywhere called fruits. 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 do not receive him to sanctify and make them temples to God — though metonymically, with respect to 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 though there is an agreement and coincidence between them in the respects mentioned before, and though the seat and subject of them is the mind — that is, the seat of gifts absolutely, and principally of graces also — the difference in their nature proceeds from the different manner of their communication from the Holy Spirit.

2. Saving grace proceeds from, or it is the effect and fruit of, electing love. I have proved this before, in our inquiry into the nature of holiness. See it directly asserted in Ephesians 1:3-4; 2 Thessalonians 2:13; Acts 2.47, 13.48.657 Those whom God graciously chooses and designs for eternal life, he prepares for that life by communicating the means which are necessary to that end, Rom 8.28-30.658 This sanctification, or the communication of saving grace, is comprehensive; for we are "chosen to salvation through sanctification of the Spirit," 2 Thessalonians 2:13. This is that by which we are "made fit to be partakers of the inheritance of the saints in light," Colossians 1:12. The end of God in election is the sonship and salvation of the elect, "to the praise of the glory of his grace," Ephesians 1:5-6. And this cannot be, unless his image is renewed in them in holiness or saving graces. Therefore, he works these in them, in pursuit of his eternal purpose in this. But gifts, on the other hand, which are no more than this, and where they are solitary or alone,659 are only the effects of a temporary election. Thus God chooses some men for some office in the church, or for some work in the world. Because this includes preferring them before or above others, or using them when others are not used, we call it election; and in itself, it is their fitting for and separation to their office or work. This temporary election is the cause and rule of the dispensation of gifts. So God chose Saul to be king over his people, and gave him "another heart" upon that, or gifts fitting him for rule and government. So our Lord Jesus Christ chose and called twelve to be his apostles at first, and gave to them all alike, miraculous gifts. His temporary choice of them was the ground of his communication of gifts to them. By virtue of this, no saving graces were communicated to them, for one of them never arrived at partaking in them. "Have I not," says our Savior to them, "chosen you twelve, and one of you is a devil?" John 6:70. He had chosen them for their office, and endowed them with extraordinary gifts for the discharge of this office. But one of them, not being "chosen to salvation before the foundation of the world," 2 Thessalonians 2:13 not being "ordained to eternal life," Romans 7:10 but instead, being the "son of perdition," John 17:12 or one certainly appointed for destruction, or "of old ordained to that condemnation," Jude 1:4 he continued void of all sanctifying graces; so that, as to any acceptance with God, he was in no better condition than the devil himself, whose work he was to do. Yet by virtue of this choice to the office of apostleship for a season, he was endowed with the same spiritual gifts that the others were. And our Savior himself plainly lays down this distinction; for though he says in John 6:70, "Have not I chosen you twelve," — that is, with a temporary choice to office —he says in John 13:18, "I do not speak of you all; I know whom I have chosen." Thus he excepts Judas from that number, as it is expressly declared afterward. For the election which he intends here, is that which is accompanied with an infallible ordination to abiding fruit-bearing, John 15.16 660 — that is, eternal election, in which Judas had no interest. And thus it is in general, and in other instances. When God chooses anyone to eternal life, he will communicate saving grace to him, in pursuit of that purpose. And although all believers have gifts that are also sufficient to enable them to discharge their duty in their station or condition in the church, these gifts do not depend on the decree of election. And where God calls or chooses anyone to an office, charge, or work in the church, he always furnishes him with gifts suited to their ends. He does not do this for any who would take an office for themselves; but he does this for all those whom he calls to this office.661

Indeed, his call is not otherwise known than by the gifts which he communicates for discharging the work or office to which any are called. In common use, I confess, all things run contrary to this. Most men662 greatly insist on the necessity of an outward call to the office of the ministry; and to this extent, no doubt, they do well, for "God is the God of order" — that is, of His own order. But because they limit this outward call of theirs to certain persons, ways, modes, and ceremonies of their own — without which, they will not admit that any man is rightly called to the ministry — they only contend to oppress the consciences663 of others by their power and with their inventions. But their most pernicious mistake yet remains. So that persons have, or receive, an outward call in their mode and way — though what this has of a "call" in it I do not know — but they are not concerned whether these men are called by God or not. For they continually admit to their outward call those on whom God has bestowed no spiritual gifts to fit them for their office. For this reason, it is as evident as if written with the beams of the sun, that He never called them to it. They are as watchful as they are able, that God himself shall impose no one on them outside their way and order, or their call. For however excellently a man may be furnished with ministerial gifts, if he does not measure up to their call, they will do what lies in them to forever shut him out of the ministry. But they will impose upon God every day without his call. For if they ordain anyone to an office in their way — even if he has no more spiritual gifts than Balaam’s ass — yet (if you believe them) Christ must accept him as his minister, whether He will or not. But let men dispose of things as they please, and as it seems good to them, Christ has no other order in this matter than this: "As everyone has received the gift, so let them minister, as good stewards of the manifold grace of God," 1 Peter 4:10, Romans 12:6-8. It is true that no man ought to take upon himself the office of the ministry. But unless and until he is solemnly called and set apart to this by the church, it is no less true that no church has either rule or right to call or set apart anyone to the ministry, whom Christ has not previously called by the communication of spiritual gifts that are necessary to the discharge of his office. 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 of this covenant. This has been declared elsewhere at large, where we addressed regeneration and sanctification. All those who are taken into this covenant are sanctified and made holy. There is no grace designed for any in the eternal purpose of God, none purchased or procured by the mediation of Christ, unless it is comprised in and exhibited by the promises of the covenant.

Therefore, only those who are taken into that covenant are made partakers of saving grace, and they are all made partakers. Things are not absolutely so with respect to spiritual gifts, though in some sense they also belong to the covenant: for the promises of the covenant are of two sorts —

(1.) Those which belong to the internal form and essence of it; and

(2.) Those which belong to its outward administration — that is, the ways and means by which its internal grace is made effectual.

Saving grace proceeds from the former; gifts relate to the latter; for all the promises of the plentiful effusion of the Spirit under the new testament, which are frequently applied to Him as he works and effects evangelical gifts in men, both extraordinary and ordinary, belong to the new covenant — not as to its internal essence and form, but as to its outward administration. And if you overthrow this distinction, so that the covenant is considered either with respect to its internal grace or its external administration, then everything 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 the order which depends on that, must cease. But as it is possible that some may belong to the covenant with respect to internal grace, who are in no way taken into the external administration of it — such 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 has an immediate respect to the priestly office of Jesus Christ, with its discharge in his oblation and intercession. There is, I acknowledge, no gracious communication to men that respects any one office of Christ exclusive of the others. For his whole mediation has an influence into all that we receive from God in a way of favor or grace. And it is his person, as vested with all his offices, that is the immediate fountain of all grace to us. Yet something may (indeed, various things do) particularly respect some one of his offices, and they are the immediate effects of the virtue and efficacy of this office. Thus our reconciliation and peace with God is the particular effect of his oblation, which as a priest he offered to God. And so too, in like manner, is our sanctification, in which we are washed and cleansed from our sins in his blood, Ephesians 5:25-26; Tit 2.14.664 Although grace is worked in us by the administration of the kingly power of Christ, it is done in pursuit of what he has done for us as a priest, and for making the fruits of his oblation and intercession effectual to us. But gifts proceed solely from the regal office and power of Christ.They have a remote respect to and foundation in the death of Christ, in that they are all given and distributed to and for the good of that church which he purchased with his own blood; but immediately, gifts are the effects only of his kingly power. Hence, the authority to give and dispose of them is commonly put as a consequence of his exaltation at the right hand of God, or with respect to this exaltation, Matthew 28:18; Acts 2.33.665 The apostle declares this at large in Eph 4.7-8, 11-12.666 Christ being exalted at the right hand of God; all power in heaven and earth being given to him; and he being given as head over all things to the church; and having received for that end the promise of the Spirit from the Father; he gives out these gifts as it seems good to him. And the continuation of their communication is no small 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 of it that we can experience:

(1.) His communication of saving grace in the regeneration, conversion, and sanctification of the elect; for Christ works these things immediately by his kingly power. And while there are any in the world who are savingly called and sanctified, he has not left himself without a witness to his kingly power over all flesh, on which he "gives eternal life to as many as the Father has given him," John 17:2. But this evidence is wholly invisible to the world; nor is the world capable of receiving it when tendered, because it cannot receive the Spirit, nor does it see or know him, John 14:17; nor are such things exposed to the judgment of sense or reason, 1Cor 2.9-10.667

(2.) Another evidence of this is given in the judgments that Christ executes in the world, and the outward protection which he affords to 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, and also in the guidance, deliverance, and protection of his church, he manifests that though he was dead, yet he is alive, and has the keys of hell and of death.Revelation 1:18 Yet his power in these dispensations is largely hidden from the world at present, because he is pleased, on the one hand, to exercise great patience towards many of his open, stubborn adversaries (indeed, the greatest of them), allowing them to walk and prosper in their own ways; on the other hand, he is pleased to leave his church to various trials and distresses.

(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 their nature and use, such is the sovereignty that appears in their distribution, such is their distinction and difference from all natural endowments, that even the world cannot help but take notice of these gifts, though it violently hates and persecutes 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 to duly administer all the laws and ordinances of Christ for its edification. But all these laws and ordinances, all these offices and officers, he gives to the church as the Lord over his own house, as its sole sovereign lawgiver and ruler.668

5. Graces and gifts differ as to the end they may come to, even in this world, and often actually do. For all gifts, the best of them, in the highest degree to which they may be attained in this life, may be utterly lost or taken away. The law of their communication is that, the one who does not improve that talent or measure which he has received, it will be taken from him. For even if they are given for no other end than to trade with,669 according to the several capacities and opportunities that men have in the church, or in their families, or in their own private exercise, if that is utterly neglected, to what end should these be left to rust and uselessness in the minds of any? Accordingly, we find this comes to pass: some neglect them, some reject them, and from both sorts they are judicially taken away. We have such among us. There are some who had received considerable spiritual abilities for evangelical administrations. But after awhile they have fallen into an outward state of things in which, they suppose, they will have no advantage by them — indeed, that their exercise would turn to their disadvantage; and upon that, they wholly neglect them. By this means, they have imperceptibly decayed, until these men become as devoid of spiritual abilities as if they never experienced any assistance in that kind. They can no longer either pray, or speak, or evidence the power of the Spirit of God in anything for the edification of the church. "Their arm is dried up, and their right eye is utterly darkened," Zechariah 11:17. And they sometimes come to be sensible of this — indeed, they are ashamed of it; and yet they cannot retrieve themselves. Instead, for the most part, they fall into such a state that the profession and use of them become (they suppose) inconsistent with their present interest; and so they openly renounce all concern in them. Nor do they stop there, for the most part; but after they have rejected these gifts in themselves, and espoused lazy, profitable, outward helps in their place, they blaspheme the Author of these gifts in others. They declare them all to be delusions, fancies, and imaginations. And if anyone has the confidence to own the assistance of the Holy Spirit in the discharge of the duties of the gospel for the edification of the church, he becomes a scorn and reproach to them.Psalms 44:13

These are the branches cut off from the Vine, whom men gather for the fire;John 15:6 or those whose miserable condition is described by the apostle in Heb 6.4-6.670 But one way or another, these gifts may be utterly lost or taken away from those who once received them, whether they are ordinary or extraordinary gifts. There is no kind of them, no degree of them, that can give us any security that they will always continue with us, or continue at all beyond our diligent attendance to their use and exercise. With saving grace, this is not so. It is, indeed, subject to various decays in us; and its thriving or flourishing in our souls depends upon and corresponds to our diligent endeavor in the use of all ordinary means of holiness, 2Pet 1.5-10.671 For just as no man can have the least evidence of anything of this grace in him if he is 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 attends to it, and surrenders himself in all things to its conduct. And yet, as to the continuance of grace in the souls of the elect, as to the life and being of its principle, and its principal effect in habitual conformity to God and his will, it is secured in the covenant of grace.

6. On whomever saving grace is bestowed, it is bestowed firstly and principally for himself and his own good. It is a fruit of the special love and kindness of God to his own soul, Jer 31.3.672 Both the nature and all the ends of it declare this. For saving grace is given to us to renew the image of God in us, to make us like him, to restore our nature, enable us to obedience, and to make us fit for the inheritance of the saints in light. Yet we must take heed not to think that grace is bestowed on believers merely for themselves; for indeed, grace is that in which God designs a good for all: "Vir bonus commune bonum" 673 — "A good man is a good to all;" Mic 5.7.674 And therefore, in the communication of saving grace to anyone, God has a threefold regard for others, which it is the duty of those who receive it, to diligently consider and attend to:

(1.) He intends to give an example by it, of what His will is, and what He approves of. And therefore, he requires of those in whom saving grace abides, those fruits of holy obedience that may express the example of a holy life in the world, according to the will of God and to his glory. By this He furthers the salvation of the elect, 1 Peter 3:1-2; 1Cor 7.16;675 convinces the unbelieving world at present, 1Pet 2.12, 15, 3.16;676 condemns it hereafter, Heb 11.7;677 and He is glorified, Mat 5.16.678 Let no man therefore think that, because grace is first and principally given to him for himself and for his own spiritual advantage, he need not also account for it with respect to those other designs of God. Indeed, in the exercise of what he esteems grace, the one who regards only himself, gives evidence that he never had any grace that was genuine and of the right kind.

(2.) Hence, fruitfulness for the benefiting of others is also expected. Holy obedience, the effect of saving grace, is frequently expressed in the Scripture by fruits and fruitfulness. See Col 1.10.679 And these fruits, or the things which others are to feed on and to be sustained by, are to be born by the plants of the Lord, the trees of righteousness.Isaiah 61:3 The fruits of love, charity, bounty, mercy, wisdom, are those fruits by which grace is rendered useful in the world, and is taken notice of as that which is lovely and desirable, Eph 2.10.680

(3.) God requires that, by the exercise of grace, the doctrine of the gospel is adorned and propagated. This doctrine is from God; our profession is avowing that it is from God. The world does not know what it is, but takes its measure of it from what it observes in those by whom it is professed. And it is the unprofitable, brutal 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 by God to everyone on whom he bestows the least saving grace; and this is to be done only by the guidance of holy conduct in conformity to that grace. And there are many other such blessed ends in which God has respect to the good and advantage of other men, in the collation of saving grace upon anyone. If gracious persons are not more useful than others, in all things that may have a real benefit in them for mankind, it is their sin and shame.

Yet, after all, grace is principally and in the first place given to men for themselves, for their own good and spiritual advantage, out of love for their souls, and in order for their eternal blessedness; all other effects are but secondary ends of it. But as to these spiritual gifts, it is quite otherwise. They are not in the first place bestowed on anyone for their own sakes or their own good, but for the good and benefit of others. So the apostle expressly declares in 1 Corinthians 12:7, "The manifestation of the Spirit is given to every man to profit with."681 These gifts, by which the Spirit evidences and manifests 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 those on whom they are bestowed, as we will see afterward. Therefore, as grace is primarily given to 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, revealing itself in the different subjects, operations, and effects of each; for those already insisted on are principally from external causes and considerations. And —

(1.) As to their different subjects, spiritual gifts are placed and seated in the mind or in the 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 those which have any residence in us; for some gifts, such as miracles and tongues, consisted only in a transient operation of an extraordinary power. Illumination is the foundation of all others, and spiritual light is their matter. So the apostle declares in his order of expression in Heb 6.4.682 The will, and the affections, and the conscience are unconcerned in them. Therefore, they do not change the heart with power, although they may reform the life by the efficacy of light. And although God does not ordinarily bestow them on flagitious persons,683 nor continue these gifts with those who become flagitious after receiving them, yet they may be found in those who are unrenewed, and have nothing in them to preserve men absolutely from the worst of sins. But saving grace possesses the whole soul; men are thereby sanctified throughout, in the whole "spirit and soul and body," 1 Thessalonians 5:23, as has been declared at large. 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 to God, a principle whose nature has been fully explained elsewhere. Hence —

(2.) They differ in their operations: for grace changes and transforms the whole soul into its own nature, Isaiah 11:6-8; Romans 6:17; Romans 12:2; 2Cor 3.18.684 It is a new, divine nature for the soul; it is a habit in it that disposes, inclines, and enables the soul to obedience. It acts itself in faith, love, and holiness in all things. But gifts, of themselves, do not have this power, nor these operations. They may and do, in those who possess them, in and under their exercise, make a great impression on their own affections. But they do not change the heart; they do not renew the mind; they do not transform the soul into the image of God. Hence, where grace is predominant, every notion of light and truth which is communicated to the mind, is immediately turned into practice, by having the whole soul cast into its mould. Where only gifts bear sway, the use of it in duties for edification is best — that for which it is designed.1 Corinthians 14:12

(3.) As to effects or consequents, the great difference is on the part of Christ. Christ dwells and resides in our hearts by grace. Concerning many of those who have been made partakers of these other spiritual endowments, he may say, "Depart from me, I never knew you." But he will not say this of anyone whose soul he has inhabited.Matthew 7:23

These are some of the principal agreements and differences between saving graces and spiritual gifts, both sorts being worked in believers by "that one and the self-same Spirit, which divides to every one severally as he will." 1 Corinthians 12:11 And for a close to this discourse I will only add that where these graces and gifts are bestowed on the same persons, in any eminence or good degree, they are exceedingly helpful to each other. A soul sanctified by saving grace is the only proper soil for gifts to flourish in. Grace influences gifts to a due-exercise, prevents their abuse, stirs them up for proper occasions, keeps them from being a matter of pride or contention, and subordinates them in all things to the glory of God. God is glorified and our own salvation is promoted, when the actings of grace and gifts are inseparable; 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. Edifying gifts have a beauty and luster on 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. Indeed, when there is no evidence, no manifestation of their being accompanied with these and like graces, they are like a parable or a wise saying, in the mouth of a fool.

Gifts, on the other side, excite and stir up grace to its proper exercise and operation. How often faith, love, and delight in God, is excited and drawn out to special exercise in believers, by the use of their own gifts! And this much may suffice as to the nature of these gifts in general. We next consider them under their most general distributions.