460 OF SPIRITUAL GIFTS. [BOOK IX.
liable thereunto. The knoivledge mentioned in that place by the apostle, which he ascribes in common unto all the church, was only that which concerned "things sacrificed unto idols;" and if we should extend it farther, unto an understanding of the " mystery of the gos- pel," which was in the community of believers, yet is there place re- maining for an eminency therein by virtue of an especial spiritual gift. And as to what he adds about " knowledge puffing up," he expounds in the next words: "If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know," verse 2. It is not men's knowledge, but the vain and proud conceit of igno- rant men, supposing themselves knowing and wise, that so puffeth up and hindereth edification.
Wherefore, — 1. By this "word of knowledge," not that degree of it which is required in all Christians, in all the members of the church, is intended. Such a measure of knowledge there is necessary both unto faith and confession. Men can believe nothing of that whereof they know nothing, nor can they confess with their mouths what they apprehend not in their minds. But it is somewhat singular, eminent, and not common to all. 2. Neither doth that eminency or singularity consist in this, that it is saving and sanctifying know- ledge which is intended (that there is such a peculiar knowledge, whereby " God shines in the heart of believers" with a spiritual, saving insight into spiritual things, transforming the mind into the likeness of them, I have at large elsewhere declared) ; for it is reckoned among gifts, whereas that other is a saving grace, whose difference hath been declared before. It is expressed by the apostle, 1 Cor. xiii. 2, by "understanding all mysteries and all knowledge;" that is, having an understanding in, and the knowledge of, all mysteries. This knowledge he calleth a gift which "shall vanish away," verse 8, and so not belonging absolutely unto that grace which, being a part of the image of God in us, shall go over into eternity. And " know- ledge," in verse 2, is taken for the thing known : "Though I understand all knowledge;" which is the same with "all mysteries." Wherefore the knowledge here intended is such a peculiar and especial insight into the mysteries of the gospel, as whereby those in whom it was were enabled to teach and instruct others. Thus the apostle Paul, who had received all these gifts in the highest degree and measure, affirms that by his writing, those to whom he wrote might perceive his " skill and understanding in the mystery of Christ."
And this was in an especial manner necessary unto those first dis- pensers of the gospel; for how else should the church have been instructed in the knowledge of it? This they prayed for them, — namely, that they might be filled with the knoivledge of the will of God "in all wisdom and understanding ' Col. i. 9; Eph. i. 15-20,
CHAP. IV.] OF EXTRAORDINARY SPIRITUAL GIFTS. 4G1
iii. 14-19; Col. ii. 1, 2. The means whereby they might come here- unto was by their instruction; who therefore were to be skilled in a peculiar manner in the knowledge of those mysteries which they were to impart unto others, and to do it accordingly: and so it was with them, Acts xx. 27; Eph. iii. 8, 9; Col. iv. 2-4. Now, although this gift, as to that excellent degree wherein it was in the apostles and those who received the knowledge of Christ and the gospel by immediate revelation, be withheld, yet it is still communicated in such a measure unto the ministers of the church as is necessary unto its edification. And for any one to undertake an office in the church who hath not received this gift in some good measure of the know- ledge of the mystery of God and the gospel, is to impose himself on that service in the house of God, which he is neither called unto nor fitted for. And whereas we have lived to see all endeavours after an especial acquaintance with the mysteries of the gospel despised or derided by some, it is an evidence of that fatal and fearful apostasy whereinto the generality of Christians are fallen.
Faith is added in the third place: " To another faith by the same Spirit/' That the saving grace of faith, which is common unto all true believers, is not here intended, is manifest from the context. There is a faith in Scripture which is commonly called the "faith of miracles," mentioned by our apostle in this epistle as a principal, extraordinary, spiritual gift : 1 Cor. xiii. 2, " Though I have all faith, so that I could remove mountains," — that is, the highest degree of a faith of miracles, or such as would effect miraculous operations of the highest nature. This I should readily admit to be here intended, but that there is mention made of working 'miracles in the next verse, as a gift distinct from this iaith. Yet whereas this working of miracles is everywhere ascribed to faith, and could not be any- where but where the peculiar faith from which those operations did proceed was first imparted, it is not unlikely but that by " faith" the principle of all miraculous operations may be intended, and by the other expressions the operations themselves. But if the distinction of these gifts be to be preserved, as I rather judge that it ought to be, considering the placing of "faith" immediately upon "wisdom" and "knowledge," I should judge that a peculiar confidence, boldness, and assurance of mind in the profession of the gospel and the admini- stration of its ordinances is here intended. "Faith," therefore, is that vap'pncsiu h tistsi, that freedom, confidence, and " boldness in the faith," or profession of the faith, "which is in Christ Jesus," mentioned by the apostle, 1 Tim. iii. 13; that is, our bvocraeii, or " confidence" in profession, whose " beginning we are to hold steadfast unto the end," Heb. iii. 14. And we do see how excellent a gift this is on all occasions. When troubles and trials do befall the church upon