428 OF SPIRITUAL GIFTS. [BOOK IX.
glorify Christ and the gospel in the exercise of it, Col. i. 6; John xv. 8. But gifts are bestowed on the professing church to render it visible in such a way as whereby God is glorified. Grace gives an invisible life to the church, gifts give it a visible profession; for hence doth the church become organical, and disposed into that order which is beautiful and comely. Where any church is organ- ized merely by outward rules, perhaps of their own devising, and makes profession only in an attendance unto outward order, not fol- lowing the leading of the Spirit in the communication of his gifts, both as to order and discharge of the duties of profession, it is but the image of a church, wanting 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 conversation evidencing the invisible principle of saving grace- Now, these gifts are conferred on the church in order unto "the edi- fication of itself in love/' Eph. iv. 1 6, as also for the propagation of its profession in the world, as shall be declared afterward. 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.
4. It may also be added, 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 given and freely bestowed on them that have it, Matt. xiii. 11; Phil. i. 29. And although, on the other side, every gift 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 exer- cise, they are mutually helpful and assistant unto each other, shall be declared afterward.
Secondly, We may consider wherein the difference lies or cloth consist which is between these spiritual gifts and sanctifying graces : and this may be seen in sundry instances; as, —
1. Saving graces are xccpnog, 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," Matt. xii. S3. No external watering or applications unto the earth will cause it to bring forth useful fruits, unless there 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 into everlast-
CHAP. II.] SPIRITUAL GIFTS DISTINGUISHED FROM SAVING GRACE. 429
ing life," John iv. 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, 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 ; 1 Cor. hi. 16; whereby the Lord Christ effecteth his purpose in " ordaining his disciples to bring forth fruit" that should "remain," John xv. 1 6. In the place of his holy residence, he worketh these effects freely, according to his own will. And there is nothing that hath the true nature of saving grace but what is so & 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.
With gifts, singly considered, it is otherwise. They are indeed works and effects, but not properly fruits of the Spirit, nor are any- where so called. 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 receive him not to sanctify and make them temples unto God ; though metonymically, with respect unto his out- ward effects, they may be said to be made partakers of him. This renders them of a different nature and kind from saving graces; for whereas there is an agreement and coincidence between them in the respects before mentioned, and whereas the seat and subject of them, — 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.
2. Saving grace proceeds from, or is the effect and fruit of, electing love. This I have proved before, in our inquiry into the nature of holiness. See it directly asserted, Epb. i. 3, 4; 2 Thess. ii. 13; Acts ii. 47, 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. 28-30. Here- of sanctification, or the communication of saving grace, is compre- hensive ; for we are " chosen to salvation through sanctification of the Spirit," 2 Thess. ii. 13, for this is that whereby we are "made meet to be partakers of the inheritance of the saints in light," Col. i. 12. The end of God in election is the sonship and salvation of the elect, " to the praise of the glory of his grace," Eph. i. 5, 6 ; and this can- not be unless his 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