43 G OF SPIRITUAL GIFTS. [BOOK IX.
an evidence that he never had any that was genuine and of the right kind. (2.) Fruitfulness unto the benefiting of others is hence also expected. Holy obedience, the effect of saving grace, is fre- quently 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 to be sustained by, are to be born by the plants of the Lord, the trees of righteousness The fruits of love, charity, bounty, mercy, wisdom, are those whereby grace is rendered useful in the world, and is taken notice of as that which is lovely and desirable, Eph. ii. 10. (3.) God requires that by the exercise of grace the doctrine of the gospel be adorned and propagated. This doctrine is from God ; our profession is our avowing of it so to be. What it is the world knows not, but takes its measure of it from what it observes in them by whom it is professed. And it is the unprofitable, flagi- tious 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 of God unto every one on whom he bestows the least of saving grace; and this is to be done only by the guidance of a holy conversation in conformity thereunto. And many other such blessed ends there are, wherein God hath respect unto the good and advantage 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 spiri- tual advantage, out of love to their souls, and in order unto their eternal blessedness; all other effects are but secondary ends of it. But as unto these spiritual gifts it is quite otherwise. They are not in the first place bestowed on any for their own sakes or their own good, but for the good and benefit of others. So the apostle ex- pressly declares, 1 Cor. xii. 7, " The manifestation of the Spirit is given to every man to profit 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 ; and yet, also, where they are duly improved, they tend much to the spiritual advantage of them on whom they are bestowed, as we shall see afterward. Wherefore, as grace is primarily given unto 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, discovering itself in the 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
CHAP. II.] SPIRITUAL GIFTS DISTINGUISHED FROM SAVING GRACE. 437
them, spiritual gifts are placed and seated in the mind or under- standing 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 them which have any residence in us; for some gifts, as miracles and tongues, consisted only in a transient operation of an extraordinary power. Of all others, illumination is the foundation, and spiritual light their matter. So the apostle declares in his order of expression, 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 although God doth not ordinarily bestow them on flagitious persons, nor continue them with such as after the reception of them become flagitious, yet they may be in those who are unrenewed, and have nothing in them to pre- serve men absolutely from the worst of sins. But saving grace pos- sesseth the whole soul; men are thereby sanctified throughout, in the whole "spirit and soul and body/' 1 Thess. v. 23, as hath been at large declared. 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 unto God, whose nature hath been fully explained elsewhere. Hence, — (2.) They differ in their operations : for grace changeth and transformeth the whole soul into its own nature, Isa. xi. 6-8; Rom. vi. 17, xii. 2; 2 Cor. iii. 18. It is a new, a divine nature unto the soul, and is in it a habit disposing, inclining, and enabling of 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. They may and do, in those who are possessed of them in and under their exer- cise, make great impression on their own affections, but they change not the heart, they renew not the mind, they transform not the soul into the image of God. Hence, where grace is predominant, every notion of light and truth which is communicated unto the mind is immediately turned into practice, by having the whole soul cast into the mould of it; where only gifts bear sway, the use of it in duties unto edification is best, whereunto it is designed. (3.) As to effects or consequents, the great difference is that on the part of Christ; Christ doth thereby dwell and reside in our hearts, when concerning many of those who have been made partakers of these other spiritual endowments, he will say, " Depart from me, I never knew you," which he will not say of any one whose soul he hath inhabited.