his infinite Power that he chooseth first to satisfie her in as that which all his actings towards her were founded in and resolved into without a due consideration whereof all that otherwise could be expected would not yield her Relief And this being fixed on their Minds he next proposeth unto them his Infinite Understanding and Wisdom there is no searching of his Understanding Conceive aright of his Infinite Power and then leave things unto his Sovereign unsearchable Wisdom for the Management of them as to Ways Degrees Times and Seasons An Apprehension of want of Love and Care in God towards them was that which immediately caused their Disconsolation but the Ground of it was in their Unbelief of his Infinite Power and Wisdom Wherefore in the Work of the Holy Ghost for the comforting of the Church his Infinite Power is peculiarly to be considered So the Apostle proposeth it unto the weakest Believers for their Supportment and that which should assure them of the Victory in their Conflict That greater is he that is in them than he that is in the World 1 John 4. 4. That Holy Spirit which is bestowed on them and dwelleth in them is greater more able and powerful than Sathan that attempts their Ruine in and by the World seeing he is of Power Omnipotent Things of our Disconsolation arise from the Impressions that Sathan makes upon our Minds and Consciences by Sin Temptation and Persecution For we find not in our selves such an Ability of Resistance as from whence we may have an Assurance of a Conquest This saith the Apostle you are to expect from the Power of the Holy Spirit which is infinitely above what-ever Sathan hath to make Opposition unto you or to bring any Disconsolation on you This will cast out all that Fear which hath Torment accompanying of it And however this may be disregarded by them who are filled with an Apprehension of their own Self-sufficiency as unto all the Ends of their Being and Obedience unto God as likewise that they have a never-failing Spring of Rational Considerations about them able to administer all necessary Relief and Comfort at all Times Yet those who are really sensible of their own Condition and that of other Believers if they understand what it is to be comforted with the Consolation of God and how remote they are from those Delusions which Men embrace under the Name of their Rational Considerations will grant that the Faith of Infinite Power is requisite unto any Solid Spiritual Comfort For 1. WHO can declare the Dejections Sorrows Fears Despondencies and Discouragements that Believers are obnoxious unto in the great Variety of their Natures Causes Effects and Occasions What Relief can be suited unto them but what is an Emanation from Infinite Power Yea such is the Spiritual Frame and Constitution of their Souls as that they will oft-times reject all means of Comfort that are not communicated by an Almighty Efficacy Hence God creates the Fruit of the Lips Peace Peace Isa. 57. 20. produceth Peace in the Souls of Men by a creating Act of his Power and Direction in the place before mentioned to look for it only from the infinite Excellency of his Nature None therefore was meet for this Work of being the Churches Comforter but the Spirit of God alone He only by his Almighty Power can remove all their Fears and support them under all their Dejections in all that Variety wherewith they are attempted and exercised Nothing but Omnipotence it self is suited to obviate those innumerable Disconsolations that we are obnoxious unto And those whose Souls are pressed in earnest with them and are driven from all the Reliefs which not only carnal Security and Stout-beartedness in Adversity do offer but also from all those lawful Diversions which the World can administer will understand that true Consolation is an Act of the exceeding Greatness of the Power of God and without which it will not be wrought 2. THE Means and Causes of their Disconsolation direct unto the same Spring of their Comfort Whatever the Power of Hell of Sin and the World separately or in Conjunction can effect it is all levelled against the Peace and Comfort of Believers Of how great Force and Efficacy they are in their Attempts to disturb and ruine them by what various ways and means they work unto that End would require great Enlargement of Discourse to declare And yet when we have used our utmost Diligence in an Enquiry after them we shall come short of a full Investigation of them yea it may be of what many Individual Persons find in their own Experience Wherefore with respect unto One Cause and Principle of Disconsolation God declaring that it is he who comforteth his People Isa. 51. 12 13 14 15. I even I am he that comforteth you Who art thou that thou shouldest be afraid of a man that shall die and of the Son of Man which shall be made as Grass And forgettest the Lord thy Maker that hath stretched forth the Heavens and laid the Foundations of the Earth And hast feared continually every day because of the Fury of the Oppressor as if he were ready to destroy And where is the Fury of the Oppressor The Captive Exile hasteneth that he may be loosed and that he should not die in the Pit nor that his Bread should fail But I am the Lord thy God that divided the Sea whose Waves roared the Lord of Hosts is his Name He sees it necessary to declare his Infinite Power and to express in sundry Instances the Effects thereof WHEREFORE if we take a View of what is the State and Condition of the Church in it self and in the World How weak is the Faith of most Believers How great their Fears How many their Discouragements As also with how great Temptations Calamities Oppositions Persecutions they are exercised How vigorously and sharply these things are set on upon their Spirits according unto all Advantages inward and outward that their Spiritual Adversaries can lay hold upon It will be manifest how necessary it was that their Consolation should be entrusted with him with whom Infinite Power doth always dwell And if our own inward or outward Peace seems to abate of the necessity of this Consideration it may not be amiss by the Exercise of Faith herein to lay in Provision for the future seeing we know not what may befall us in the World And should we live to see the Church in Storms as who knows but we may our principal Supportment will be that our Comforter is of Almighty Power wonderful in Counsel and excellent in Operation 4. THIS Dispensation of the Spirit is unchangeable Unto whomsoever he is given as a Comforter he abides with them for ever This our Saviour expresly declares in the first Promise he made of sending him as a Comforter in a peculiar manner John 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you for
But this Communication is by Eternal Generation and not by Sealing But it is an external transient Act of God the Father on the Humane Nature with respect unto the Discharge of his Office For it is given as the Reason why he should be complied withal and believed in in that Work Labour for that Bread which the Son of Man shall give unto you for him hath God the Father Sealed It is the Ground whereon he perswades them to Faith and Obedience unto himself SECONDLY It is not spoken of him with an especial respect unto his Kingly Office as some conceive For this Sealing of Christ they would have to be his Designation of God unto his Kingdom in opposition unto what is affirmed Ver. 15. That the People designed to come and make him a King by Force For that is only an occasional Expression of the Sence of the People the principal Subject treated on is of a Nobler Nature But whereas the People did flock after him on the account of a Temporal Benefit received by him in that they were fed filled and satisfied with the Loaves which he had miraculously encreased Ver. 26. He takes occasion from thence to propose unto them the Spiritual Mercies that he had to tender unto them And this he doth in answer unto the Bread that he had eat under the Name of Meat and Bread enduring to everlasting Life which he would give unto them Under this Name and Notion of Meat he did comprize all the Spiritual Nourishment in his Doctrine Person Mediation and Grace that he had prepared for them But on what Grounds should they look for these things from him how might it appear that he was Authorized and enabled thereunto In answer unto that Enquiry he gives this Account of himself For him hath God the Father Sealed namely unto this End THIRDLY Wherefore the Sealing of God unto this End and Purpose must have two Properties and two Ends also annexed unto it 1 There is in it a Communication of Authority and Ability For the Enquiry is how he could give them that Meat which endured unto everlasting Life As afterwards they ask expresly How can this Man give us his Flesh to eat Ver. 52. To this it is answered That God the Father had Sealed him that is He it was who was enabled of God the Father to give and dispense the Spiritual Food of the Souls of Men. This therefore is evidently included in this Sealing 2 It must have Evidence in it also that is somewhat whereby it may be evinced that he was thus authorized and enabled by God the Father For whatever Authority or Ability any one may have unto any End none is obliged to make Application unto him for it or depend upon him therein unless it be evidenced that he hath that Authority and Ability This the Jews immediately enquired after What Sign say they dost thou then that we may see and believe thee What dost thou work Ver. 30. How shall it be demonstrated unto us that thou art authorized and enabled to give us the Spiritual Food of our Souls This also belonged unto his Sealing for therein there was such an express Representation of Divine Power communicated unto him as evidently manifested that he was appointed of God unto this Work These two Properties therefore must be found in this Sealing of the Lord Christ with respect unto the End here mentioned namely that he might be the Promuscondus or principal Dispenser of the Spiritual Food of the Souls of Men. FOURTHLY It being God's Seal it must also have two Ends designed in it 1 God's owning of him to be his Him hath God the Father Sealed unto this End that all may know and take notice of his Owning and Approbation of him He would have him not looked on as one among the rest of them that dispensed Spiritual things but as him whom he had singled out and peculiarly marked for himself And therefore this he publickly and gloriously testified at the Entrance and again a little before the fininishing of his Ministry For upon his Baptism there came a Voice from Heaven saying This is my beloved Son in whom I am well pleased Matth. 3. 17. which was nothing but a publick Declaration that this was He whom God had Sealed and so owned in a peculiar manner And this Testimony was afterwards renewed again at his Transfiguration in the Mount Matth. 17. 5. Behold a Voice out of the Cloud which said This is my Beloved Son in whom I am well-pleased hear ye him This is he whom I have Sealed And this Testimony is pleaded by the Apostle Peter us that whereinto their Faith in him as the Sealed One of God was resolved 2 Pet. 1. 17 18. 2 To manifest that God would take Care of him and preserve him in his Work unto the End Isa. 42. FIFTHLY Wherefore this Sealing of the Son is the Communication of the Holy Spirit in all Fulness unto him authorizing him unto and acting his Divine Power in all the Acts and Duties of his Office so as to evidence the Presence of God with him and Approbation of him as the only Person that was to distribute the Spiritual Food of their Souls unto Men. For the Holy Spirit by his powerful Operations in him and by him did evince and manifest that he was called and appointed of God to this Work owned by him and accepted with him which was God's Sealing of him Hence the Sin of them who despised this Seal of God was unpardonable For God neither will nor can give greater Testimony unto his Approbation of any Person than by the Great Seal of his Spirit And this was given unto Christ in all the Fulness of it He was declared to be the Son of God according to the Spirit of Holiness Rom. 1. 4. and justified in the Spirit or by his Power evidencing that God was with him 1 Tim. 3. 16. Thus did God Seal the Head of the Church with the Holy Spirit and thence undoubtedly may we best learn how the Members are sealed with the same Spirit seeing we have all our Measures out of his Fulness and our Conformity unto him in the design of all gracious Communications unto us SIXTHLY Wherefore Gods Sealing of Believers with the Holy Spirit is his gracious Communication of the Holy Ghost unto them so to act his Divine Power in them as to enable them unto all the Duties of their Holy Calling evidencing them to be accepted with him both unto themselves and others and asserting their Preservation unto Eternal Salvation The Effects of this Sealing are gracious Operations of the Holy Spirit in and upon Believers but the Sealing it self is the Communication of the Spirit unto them They are Sealed with the Spirit And farther to evidence the Nature of it with the Truth of our Declaration of this Priviledge we may observe 1. THAT when any Persons are so effectually called as to become true Believers they are brought into many new Relations
Grace as some do and the whole is rendred a meer outside Appearance Take away the outward Administration and all Spiritual Gifts and order thereon depending must cease But as it is possible that some may belong unto the Covenant with respect unto internal Grace who are no way taken into the External Administration of it as Elect Infants who die before they are Baptized so it is frequent that some may belong to the Covenant with respect to it's outward Administration by vertue of Spiritual Gifts who are not made Partakers of it's inward effectual Grace § 12. FOURTHLY Saving Grace hath an immediate respect unto the Friestly Office of Jesus Christ with the Discharge thereof in his Oblation and Intercession There is I acknowledge no Gracious Communication unto Men that respects any one Office of Christ exclusively unto the other For his whole Mediation hath 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 unto us But yet something may yea sundry things do peculiarly respect some one of his Offices and are the immediate Effects of the Vertue and Efficacy thereof So is our Reconciliation and Peace with God the peculiar Effect of his Oblation which as a Priest he offered unto God And so in like manner is our Sanctification also wherein we are washed and cleansed from our Sins in his Blood Ephes. 5. 25 26. Tit. 2. 14. And although Grace be wrought in us by the Administration of the Kingly Power of Christ yet it is in the pursuit of what he had done for us as a Priest and the making of it effectual unto us For by his Kingly Power he makes effectual the Fruits of his Oblation and Intercession But Gifts proceed solely from the Regal Office and Power of Christ. They have a remote respect unto and Foundation in the Death of Christ in that they are all given and distributed unto and for the good of that Church which he purchased with his own Blood but immediately they are Effects only of his Kingly Power Hence Authority to give and dispose them is commonly placed as a Consequent of his Exaliation at the Right Hand of God or with respect thereunto Mat. 28. 18. Acts 2. 33. This the Apostle declares at large Ephes. 4. 7 8 9 10 11. Christ being exalted at the Right Hand of God all Power in Heaven and Earth being given unto him and he being given to be Head over all things unto the Church and having for that end received the Promise of the Spirit from the Father he gives out these Gifts as it seemeth good unto him And the Continuation of their Communication is not the least Evidence of the Continuance of the Exercise of his Kingdom For besides the Faithful Testimony of the Word to that purpose there is a three-fold Evidence thereof giving us Experience of it 1 His Communication of Saving Grace in the Regeneration Conversion and Sanctification of the Elect. For these things he worketh immediately by his Kingly Power And whilst there are any in the World savingly called and sanctified he leaves not himself without Witness as to his Kingly Power over all Flesh whereon he gives Eternal Life unto unto as many as the Father hath given him John 17. 2. But this Evidence is wholly invisible unto the World neither is it capable of receiving it when tendred because it cannot receive the Spirit nor seeth him nor knoweth him John 14. 17. Nor are the things thereof exposed to the Judgment of Sence or Reason 1 Cor. 2. 9 10. 2 Another Evidence hereof is given in the Judgments that he executes in the World and the outward Protection which he affords unto 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 as also in the Guidance Deliverance and Protection of his Church he manifests that though he was dead yet he is alive and hath the Keys of Hell and Death But yet because he is on the one Hand pleased to exercise great Patience towards many of his open stubborn Adversaries yea the greatest of them suffering them to walk and prosper in their own ways and to leave his Church unto various Trials and Distresses his Power is much hid from the World at present in these Dispensations 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 the Nature of them and their Use such the Sovereignty that appears in their Distribution such their Distinction and Difference from all natural Endowments that even the World cannot but take notice of them though it violently hate and persecute 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 unto the due Administration of all the Laws and Ordinances of Christ unto it's Edification But all these Laws and Ordinances these Offices and Officers he gives unto the Church as the Lord over his own House as the Sole Sovereign Lawgiver and Ruler thereof § 13. FIFTHLY They differ as unto the Event even in this World they may come unto and oft-times actually do so accordingly For all Gifts the best of them and that in the hignest Degree wherein they may be attained in this Life may be utterly lost or taken away The Law of their Communication is that who improveth not that Talent or Measure of them which he hath received it shall be taken from him For whereas they are given for no other end but to Trade withall according to the several Capacities and Opportunities that Men have in the Church or their Families or their own private Exercise if that be utterly neglected to what end should they be left unto rust and uselesness in the Minds of any Accordingly we find it to come to pass Some neglect them some reject them and from both sorts they are Judicially taken away Such we have amongst us Some there are who had received Considerable Spiritual Abilities for Evangelical Administrations But after a while they have fallen into an outward state of things wherein as they suppose they shall have no Advantage by them yea that their Exercise would turn to their Disadvantage and thereon do wholly neglect them By this means they have insensibly decayed until they become as devoid of Spiritual Abilities as if they never had Experience of any Assistance in that kind They can no more either pray or speak or evidence the Power of the Spirit of God in any thing unto the Edification of the Church Their Arm is dried
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 extraordinary 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 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. 6. 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 were unrenewed and have nothing in them to preserve Men absolutely from the worst of Sins But Saving Grace possesseth the whole Soul Men are thereby sanctified throughout in the whole Spirit Soul and Body 1 Thes. 5. 17. as hath been at large declared Not the Mind only is 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. 11. 6 7 8. Rom. 6. 17. Chap. 12. 2. 2 Cor. 3. 18. It is a New a Divine Nature unto the Soul and is in it an Habit disposing inclining and enabling of it unto Obedience It acts it self 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 Exercise 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 § 16. These are some of the principal Agreements and Differences between Saving Graces and Spiritual Gifts both sorts of them being wrought in Believers by that one and self-same Spirit which divideth to every one as he will And sor a close of this discourse I shall only add that where these Graces and Gifts in any Eminency or good Degree are bestowed on the same Persons they are exceedingly helpful unto each other A Soul sanctified by Saving Grace is the only proper Soil for Gifts to flourish in Grace Influenceth Gifts unto a due Exercise prevents their abuse stirs them up unto proper occasions keeps them from being a matter of Pride or Contention and subordinates them in all things unto the Glory of God When the actings of Grace and Gifts are inseparable as 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 then is God glorified and our own Salvation promoted Then have Edifying Gifts a Beauty and Lustre upon them and generally are most successful when they are cloathed and adorned with Humility Meekness a Reverence of God and Compassion for the Souls of Men. Yea when there is no evidence no manifestation of their being accompanied with these and the like Graces they are but as a Parable or wise Saying in the Mouth of a Fool. Gifts on the other side excite and stir up Grace unto its proper Exercise and Operations How often is Faith Love and Delight in God excited and drawn forth unto especial Exercise in Believers by the use of their own Gifts And thus much may suffice as to the Nature of these Gifts in general we next consider them under their most general Distributions CHAP. III. Of Gifts and Offices Extraordinary And first of Offices § 1. THE Spiritual Gifts whereof we treat respect either Powers and Duties in the Church or Duties only Gifts that respect Powers and Duties are of two sorts or there have been or are at any time two sorts of such Powers and Duties The first whereof was Extraordinary the latter Ordinary and consequently the Gifts subservient unto them must be of two sorts also which must further be cleared § 2. Wherever Power is given by Christ unto his Churches and Duiies are required in the execution of that Power unto the Ends of his Spiritual Kingdom to be performed by vertue thereof there is an Office in the Church For an Ecclesiastical Office is an especial Power given by Christ unto any Person or Persons for the performance of especial Duties belonging unto the Edification of the Church in an especial manner And these Offices have been of two sorts 1. Extraordinary 2. Ordinary Some seem to deny that there was ever any such thing as Extraordinary Power or Extraordinary Offices in the Church For they do provide Successors unto all who are pleaded to have been of that kind and those such as look how far short they come of them in other things do exceed them in Power and Rule I shall not contend about words and shall therefore only enquire what it was that constituted them to be Officers of Christ in his Church whom thence we call Extraordinary and then if others can duely lay claim unto them they may be allowed to pass for their Successors § 3. THERE are four things which constitute an extraordinary Officer in the Church of God and consequently are required in and do constitute an extraordinary Office 1. An extraordinary Call unto an Office such as none other have or can have by virtue of any Law Order or Constitution whatever 2. An Extraordinary Power communicated unto Persons so called enabling them to act what they are so called unto wherein the Essence of any Office doth consist 3. Extraordinary Gifts for the Exercise and Discharge of that Power 4. Extraordinary Imployment as to its extent and measure requiring extraordinary Labour Travail Zeal and Self-denial All these do and must concur in that Office and unto those Offices which we call Extraordinary § 4.
Warranty from the Word to yield Obedience unto all the Commands of Christ which when we have talked of Power and Authority whilst we please is all that is lest unto us in this World or that in so doing he will not accept them and approve of what they have done is an Assertion fit for Men to maintain who have a Trade to drive in Religion unto their own especial Advantage § 10. 2ly THE Lord Christ giveth and continneth this Office by giving Spiritual Gifts and Abilities unto Men to enable them to discharge the Duties and perform the Work of it This is that which I principally design to confirm in it's proper place which will immediately ensue All I shall say at present is that Spiritual Gifts of themselves make no Man actually a Minister yet no Man can be made a Minister according to the Mind of Christ who is not partaker of them Wherefore supposing the continuance of the Law and Institution mentioned if the Lord Christ doth at any time or in any place cease to give out Spiritual Gifts unto Men enabling them in some good measure unto the Discharge of the Ministry then and in that place the Ministry it self must cease and come to an end To erect a Ministry by Vertue of outward Order Rites and Ceremonies without Gifts for the Edification of the Church is but to hew a Block with Axes and smooth it with Planes and set it up for an Image to be adored To make a Man a Minister who can do nothing of the proper peculiar Work of the Ministry nothing towards the only end of it in the Church is to set up a dead Carcass fastning it to a Post and expecting it should do you Work and Service § 11. 3ly HE doth it by giving Power unto his Church in all Ages to call and separate unto the Work of the Ministry such as he hath sitted and gifted for it The things before mentioned are essentially constituent of the Ministry this belongs unto the outward Order of their Entrance into the Ministry who are by him called thereunto And concerning this we may observe the things following 1 That this Power in the Church is not Despotical or Lordly but consists in a Faculty Right and Ability to act in this matter obedientially unto the Commands of Christ. Hence all the Acting of the Church in this matter is nothing but an instituted means of conveying Authority and Office from Christ unto Persons called thereunto The Church doth not give them any Authority of it's own or resident in it's self but only in a way of Obedience unto Christ do transmit Power from him unto them who are called Hence do they become the Ministers of Christ and not of the Bishops or Churches or Men holding their Office and Authority from Christ himself by the Law and Rule of the Gospel so that whosoever despiseth them despiseth him also in them Some would have Ministers of the Gospel to receive all their Authority from the People that choose them and some from the Bishops who Ordain them and whence they have theirs I know not But this is to make them Ministers of Men and Servants of Men and to constitute other Masters between them and Christ. And whereas all Church-Power is originally and absolutely vested in Christ and in him solely so that none can be Partaker of the least Interest in it or share of it without a Communication of it from him unto them neither Popes nor Prelates nor People are able to produce any such Grant or Concession of Power unto them from him as that they should have an Authority residing in them and in their Power to despose unto others as thay see cause so as they should hold it from them as a part or efflux of the Power vested in them It is Obedience unto the Law of Christ and following the Guidance of his previous Communication of Gifts as a Means to communicate his Power unto them who are called to the Ministry that is the whole of what is committed unto any in this kind 2 The Church hath no Power to call any unto Office of the Ministry where the Lord Christ hath not gone before it in the Designation of him by an Endowment with Spiritual Gifts For if the whole Authority of the Ministry be from Christ and he never gives it but where he bestows these Gifts with it for it's Discharge as in Eph. 4. 7 8 c. then to call any to the Ministry whom he hath not so previously gifted is to set him aside and to act in our own Names and Authority And by reason of these things the Holy Ghost is said to make Men Overseers of the Flocks who are thus called thereunto because both the Communication of Power in the Constitution of the Law and of Spiritual Gifts by internal effectual Operation are from him alone Acts 20. 28. 3 The outward way and Order whereby a Church may call any Person unto the Office of the Ministry among them and over them is by their joynt solemn Submission unto him in the Lord as unto all the Powers and Duties of this Office testified by their Choice and Election of him It is concerning this outward Order that all the World is fill'd with Disputes about the Call of Men unto the Ministry which yet in Truth is of the least concernment therein For whatever Manner or Order be observed herein if the things before mentioned be not premised thereunto it is of no Validity or Authority On the other hand grant that the Authority of the Ministry dependeth on the Law Ordinance and Institution of Christ that he calls Men unto this Office by the collation of Spiritual Gifts unto them and that the Actings of the Church herein is but an instituted moral means of communicating office-Office-Power from Christ himself unto any and let but such other things be observed as the Light and Law of Nature requireth in cases of an alike kind and the outward Mode of the Churches acting herein need not much be contended about It may be proved to be a Beam of Truth from the Light of Nature that no Man should be imposed on a Church for their Minister against their Wills or without their express Consent considering that his whole Work is to be conversant about their Understandings Judgments Wills and Affections and that this should be done by their Choice and Election as the Scripture doth manifestly declare Numb 8. 9 10. Acts 1. 23 26. Acts 6. 35. Acts 14. 23. so that it was for some Ages observed Sacredly in the Primitive Churches cannot modestly be denied But how far any People or Church may commit over this Power of declaring their Consent and Acquiescency unto others to act for them and as it were in their stead so as that the Call to Office should yet be valid provided the former Rules be observed I will not much dispute with any though I approve only of what maketh the nearest Approaches to the
Prophesie c. It is indifferent as to our present purpose whether the Apostle treat here of Offices or of Duties only The things ensuing which are plain and obvious in the Text are sufficient unto the confirmation of what we plead for 1 It is the ordinary state of the Church its Continuance being planted its Preservation and Edification that the Apostle discourseth about wherefore what he speaks is necessary unto the Church in all Ages and Conditions To suppose a Church devoid of the Gifts here mentioned is to overthrow the whole Nature and End of a Gospel Church 2 That the Principle of all Administrations in the Church-state described is Gifts received from Jesus Christ by his Spirit For declaring the way whereby the Church may be Edified he laveth the Foundation of it in this that to every one of us is Grace given according to the measure of the Gift of Christ. For the Apostle exhorts those unto whom he speaks to attend unto those Duties whereby the Church may be Edified and that by vertue of the Gifts which they had received All the whole Duty of any one in the Church lyes in this that he act according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is made partaker of And what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as also by whom they are bestowed hath been already fully declared 3. That these Gifts give not only Ability for Duty but Rule and Measure unto all Works of Service that are to be performed in the Church Every one is to act therein according to his Gift and no otherwise To say that this state of the Church is now ceased and that another state is introduced wherein all Gospel Administrations may be managed without Spiritual Gifts or not by virtue of them is to say that which de facto is true in most places but whether the true Nature of the Church is not overthrown thereby is left unto consideration 1 Pet. 4. 10 11. is a parallel Testimony hereunto and many others to the same purpose might be pleaded together with that which is the Foundation of this whole Discourse Ephes. 4. 5 6 7 8 9 10 11 c. Only let it be remembred that in this whole Discourse by Gifts I do understand those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Spiritual Largesses which are neither absolutely Natural Endowments nor attainable by our own Industry and Diligence § 9. 7thly THESE Gifts as they are bestowed unto that End so they are indispensibly necessary unto Gospel Administrations For as we have proved they are Spiritual and not Legal or Carnal and Spiritual Administrations cannot be exercised in a due manner without Spiritual Gifts Yea one Reason why they are Spiritual and so called is because they cannot be performed without the Aid and Assistance of the Holy Spirit in and by these Gifts of his Had the Lord Christ appointed Administrations of another Nature such as were every way suited unto the Reason of Men and to be exercised by the Powers thereof there had been no need of these Spiritual Gifts For the Spirit of a Man knoweth the things of a Man and will both guide and act him therein And whereas these Admistrations are in their Nature Use Signification and Efficacy Spiritual it is by Spiritual Gifts alone that they may be managed Hence these things do live and die together Where the one is not there neither will the other be Thus when many perhaps the most who were outwardly called unto Office in the Church began to be Carnal in their Hearts and Lives and to neglect the use of these Gifts neither applying themselves unto the attaining of them nor endeavouring to excite or encrease what they had received by Diligence or constant Exercise refusing to Trade with the Talent committed unto them they quickly began to wax weary of Spiritual Administrations also Hereon in compliance with many corrupt Affections they betook themselves unto an outward Carnal Ceremonious Worship and Administration of Ordinances which they might discharge and perform without the least Aid or Assistance of the Holy Ghost or Supply of Spiritual Gifts So in the neglect of these Gifts and the loss of them which ensued thereon lay the beginning of the Apostasie of the Christian Church as to its outward Profession which was quickly compleated by the neglect of the Grace of the Spirit whereby it lost both Truth and Holiness Nor could it be otherwise For as we have proved the outward Form and Being of the Church as to its visible Profession depends on the receipt and use of them On their decay therefore the Church must decay as to its Profession and in their loss is its Ruin And we have an instance in the Church of Rome what Various Extravagant and Endless Inventions the Minds of Men will put them upon to keep up a shew of Worship when by the loss of Spiritual Gifts Spiritual Administrations are lost also This is that which their innumerable Forms Modes sets of Rites and Ceremonies seasons of Worship are invented to supply but to no purpose at all but only the aggravation of their Sin and Folly § 10. IN the last place we plead the Event even in the days wherein we live For the Holy Ghost doth continue to dispense Spiritual Gifts for Gospel Administrations in great variety unto those Ministers of the Gospel who are called unto their Office according unto his Mind and Will The opposition that is made hereunto by Profane Scoffers is not to be valued The Experience of those who are Humble and Wise who fearing God do enquire into those things is appealed unto Have they not an Experiment of this Administration Do they not find the presence of the Spirit himself by his various Gifts in them by whom Spiritual things are Administred unto them Have they not a proof of Christ speaking in them by the Assistance of his Spirit making the Word mighty unto all its proper Ends And as the thing it self so variety of his Dispensations manifest themselves also unto the Experience of Believers Who see not how different are the Gifts of Men the Holy Ghost dividing unto every one as he will And the Experience which they have themselves who have received these Gifts of the especial Assistance which they receive in the Exercise of them may also be pleaded Indeed the Profaneness of a contrary apprehension is intolerable among such as profess themselves to be Christians For any to boast themselves they are sufficient of themselves for the Stewardly Dispensation of the Mysteries of the Gospel by their own Endowments Natural or Acquired and the Exercise of them without a participation of any peculiar Spiritual Gift from the Holy Ghost is a presumption which contains in it a Renunciation of all or any Interest in the Promises of Christ made unto the Church or the continuance of his presence therein Let Men be never so well perswaded of their own Abilities let them Pride themselves in their Performances in Reflection of
unto Trial for their Testimony unto the Gospel We are in such cases to make use of any Reason Skill Wisdom or Ability of Speech which we have or other honest and advantageous Circumstances which present themselves unto us as the Apostle Paul did on all occasions But our dependance is to be solely on the Presence and Supplies of our blessed Advocate who will not suffer us to be utterly defective in what is necessary unto the Defence and Justification of our Cause 2 HE is the Advocate for Christ the Church and the Gospel in and by his Communication of Spiritual Gifts both extraordinary and ordinary unto them that do believe For these are things at least in their Effects visible unto the World Where Men are not utterly blinded by Prejudice Love of Sin and of the World they cannot but discern somewhat of a Divine Power in these Supernatural Gifts Wherefore they openly testifie unto the Divine Approbation of the Gospel and the Faith that is in Christ Jesus So the Apostle confirms the Truths that he had preached by this Argument that therewith and thereby or in the confirmation of it the Spirit as unto the Communication of Gifts was received Gal. 3. 2. And herein is he the Churches Advocate justifying their Cause openly and visibly by this Dispensation of his Power towards them and in their behalf But because we have treated separately and at large of the Nature and Use of these Spiritual Gifts I shall not here farther insist on the Consideration of them 3 BY Internal Efficacy in the Dispensation of the Word Herein also is he the Advocate of the Church against the World as is declared John 16. 8 9 10 11. For when he is come he will reprove the World of Sin and of Righteousness and of Judgment Of Sin because they believe not on me Of Righteousness because I go to my Father and ye see me no more Of Judgment because the Prince of this World is judged That which is ascribed unto him with respect unto the World is expressed by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall reprove or convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture is used variously Sometimes it is to manifest or bring forth unto Light Eph. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all things that are reproved or discovered are made manifest by the Light And it hath the same Sence John 3. 20. Sometimes it is to rebuke and reprove 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that sin rebuke before all So also Rev. 3. 19. Tit. 1. 13. Sometimes it is so to convince as in that to stop the Mouth of an Adversary that he shall have nothing to answer or reply John 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being convicted by their own Consciences so as not having a Word to reply they deserted their Cause So Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convince Gainsayers is explained Ver. 11. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To stop their Mouth namely by the convincing Evidence of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an uncontroulable Evidence or an evident Argument Heb. 11. 1. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is by undeniable Argument and Evidence so to convince the World or the Adversaries of Christ and the Gospel as that they shall have nothing to reply This is the Work and Duty of an Advocate who will absolutely vindicate his Client when his Cause will bear it AND the Effect hereof is Two-fold For all Persons upon such an over-powring Conviction take one of these two ways 1 They yield unto the Truth and embrace it as finding no Ground to stand upon in its refusal Or 2 They fly out into desperate Rage and Madness as being obstinate in their Hatred against the Truth and destitute of all Reason to oppose it An Instance of the former way we have in those Jews unto whom Peter preached on the Day of Pentecost Reproving and convincing of them beyond all Contradiction they were pricked in their Hearts and cried out Men and Brethren what shall we do And therewithall came over unto the Faith Acts 2. 37 41. Of the latter we have many Instances in the Dealings of our Saviour with that People For when he had at any time convinced them and stopped their Mouths as to the Cause in hand they called him Beelzebub cried out that he had a Devil took up Stones to throw at him and conspired his Death with all Demonstration of desperate Rage and Madness John 8. 48 58. Chap. 10. 30 31 39. So it was in the case of Stephen and the Testimony he gave unto Christ Acts 7. 56 57 58. And with Paul Acts 22. 22 23. An Instance of Bestial Rage not to be parallel'd in any other Case but in this it hath often fallen out in the World And the same Effects this Work of the Holy Ghost as the Advocate of the Church ever had and still hath upon the World Many being convinced by Him in the Dispensation of the Word are really humbled and converted unto the Faith So God adds daily to the Church such as shall be saved But the generality of the World are enraged by the same Work against Christ the Gospel and those by whom it is dispensed Whilst the Word is preached in a formal manner the World is well enough contented that it should have a quiet Passage among them But where ever the Holy Ghost puts forth a convincing Efficacy in the Dispensation of it the World is enraged by it which is no less an Evidence of the Power of their Conviction than the other is of a better Success THE Subject-matter concerning which the Holy Ghost manageth his Plea by the Word against the World as the Advocate of the Church is referred unto the Three Heads of Sin Righteousness and Judgment Ver. 8. the especial Nature of them being declared Ver. 9 10 11. 1. WHAT Sin it is in particular that the Holy Spirit shall so plead with the World about and convince them of is declared Ver. 9. Of Sin because they believe not in me There are many Sins whereof Men may be convinced by the Light of Nature Rom. 2. 14 15. More that they are reproved for by the Letter of the Law And it is the Work of the Spirit also in general to make these Convictions effectual But these belong not unto the Cause which he hath to plead for the Church against the World nor is that such as any can be brought unto Conviction about by the Light of Nature or Sentence of the Law but it is the Work of the Spirit alone by the Gospel And this in the first place is Unbelief particularly not believing in Jesus Christ as the Son of God the promised Messiah and Saviour of the World This he testified concerning himself this his Works evinced him to be and this both Moses and the Prophets bare witness unto Hereon he tells the Jews that if they believed not that he was He that is the
his Office so to do CHAP. II. General Adjuncts or Properties of the Office of a Comforter as exercised by the Holy Spirit TO evidence yet further the Nature of this Office and Work we may consider and enquire into the general Adjuncts of it as exercised by the Holy Spirit And they are Four FIRST Infinite Condescention This is among those Mysteries of the Divine Dispensation which we may admire but cannot comprehend And it is the Property of Faith alone to act and live upon incomprehensible Objects What Reason cannot comprehend it will neglect as that which it hath no concernment in nor can have Benefit by Faith is most satisfied and cherished with what is infinite and inconceivable as resting absolutely in Divine Revelation Such is this Condescention of the Holy Ghost He is by Nature over all God blessed for ever And it is a Condescention in the Divine Excellency to concern it self in a particular manner in any Creature whatever God humbleth himself to behold the things that are done in Heaven and in Earth Psal. 113. 5 6. How much more doth he do so in submitting himself unto the Discharge of an Office in the behalf of poor Worms here below THIS I confess is most astonishing and attended with the most incomprehensible Rays of Divine Wisdom and Goodness in the Condescention of the Son For he carried the Term of it unto the lowest and most abject Condition that a rational intelligent Nature is capable of So is it represented by the Apostle Phil. 2. 6 7 8. For he not only took our Nature into Personal Union with himself but became in it in his outward Condition as a Servant yea as a Worm and no Man a Reproach of Men and despised of the People and became subject to Death the Ignominious shameful Death of the Cross. Hence this Dispensation of God was filled up with Infinite Wisdom Goodness and Grace How this Exinanition of the Son of God was compensated with the Glory that did ensue we shall rejoyce in the Contemplation of unto all Eternity And then shall the Character of all Divine Excellencies be more gloriously conspicuous on this Condescention of the Son of God than ever they were on the Works of the whole Creation when this Goodly Fabrick of Heaven and Earth was brought by Divine Power and Wisdom through Darkness and Confusion out of nothing THE Condescention of the Holy Spirit unto his Work and Office is not indeed of the same kind as to the Terminus ad quem or the Object of it He assumes not our Nature he exposeth not himself unto the Injuries of an outward State and Condition But yet it is such as is more to be the Object of our Faith in Adoration than of our Reason in Disquisition Consider the thing in it self how one Person in the Holy Trinity subsisting in the Unity of the same Divine Nature should undertake to execute the Love and Grace of the other Persons and in their Names What do we understand of it This Holy Oeconomy in the distinct and subordinate Actings of the Divine Persons in these external Works is known only unto is understood only by themselves Our Wisdom it is to acquiesce in express Divine Revelation Nor have they scarcely more dangerously erred by whom these things are denyed than those have done who by a proud and conceited Subtilty of Mind pretend unto a Conception of them which they express in Words and Terms as they say precise and accurate indeed foolish and curious whether of other Men's coyning or their own finding out Faith keeps the Soul at an Holy Distance from these infinite Depths of the Divine Wisdom where it profits more by Reverence and Holy Fear than any can do by their utmost Attempt to draw nigh unto that inaccessable Light wherein these Glories of the Divine Nature do dwell BUT we may more steddily consider this Condescention with respect unto its Object the Holy Spirit thereby becomes a Comforter unto us poor miserable Worms of the Earth And what Heart can conceive the Glory of this Grace What Tongue can express it Especially will its Eminency appear if we consider the Ways and Means whereby he doth so comfort us and the Opposition from us which he meets withal therein whereof we must treat afterwards SECONDLY Unspeakable Love accompanieth the Susception and Discharge of this Office and that working by Tenderness and Compassion The Holy Spirit is said to be the Divine Eternal mutual Love of the Father and the Son And although I know that much Wariness is to be used in the Declaration of those Mysteries nor are Expressions concerning them to be ventured on not warranted by the Letter of the Scripture yet I judge that this Notion doth excellently express if not the distinct manner of Subsistence yet the mutual internal Operation of the Persons of the Blessed Trinity For we have no Term for nor Notion of that inessable Complacence and eternal Rest which is therein beyond this of Love Hence it is said that God is Love 1 John 4. 8 16. It doth not seem to be an essential Property of the Nature of God only that the Apostle doth intend For it is proposed unto us as a Motive unto mutual Love among our selves And this consists not simply in the Habit or Affection of Love but in the Actings of it in all its Fruits and Duties For so is God Love as that the Internal Actings of the Holy Persons which are in and by the Spirit are all the ineffable Actings of Love wherein the Nature of the Holy Spirit is expressed unto us The Apostle prays for the Presence of the Spirit with the Corinthians under the Name of the God of Love and Peace 2 Epist. 13. 11. And the Communication of the whole Love of God unto us is committed unto the Spirit for the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us Rom. 5. And hence the same Apostle distinctly mentioneth the Love of the Spirit conjoyning it with all the Effects of the Mediation of Christ Rom. 15. 30. I beseech you Brethren for the Lord Jesus Christ his sake and for the Love of the Spirit I do so on the Account of the respect you have unto Christ and all that he hath done for you which is a Motive irresistible unto Believers I do it also for the Love of the Spirit all that Love which he acts and communicates unto you Wherefore in all the Actings of the Holy Ghost towards us and especially in this of his Susception of an Office in the behalf of the Church which is the Foundation of them all his Love is principally to be considered and that he chuseth this way of acting and working towards us to express his peculiar personal Character as he is the Eternal Love of the Father and the Son And among all his Actings towards us which are all Acts of Love this is most conspicuous in those wherein he is a
in its proper Order If men be not first sanctified by him they can never be comforted by him And they will themselves prefer in their Troubles any natural or rational Reliefs before the best and highest of his Consolations For however they may be proposed unto them however they may be instructed in the Nature Wayes and Means of them yet they belong not unto them and why should they value that which is not theirs The World cannot receive him He worketh on the World for Conviction Joh. 16. 8. and on the Elect for Conversion Joh. 3. 8. But none can receive him as a Comforter but Believers Therefore is this whole Work of the Holy Spirit little taken notice of by the most and despised by many Yet is it never the less glorious in it self being fully declared in the Scripture nor the less usefull to the Church being testified unto by the Experience of them that truely believe THAT which remaineth for the full Declaration of this Office and Work of the Holy Ghost is the Consideration of those Acts of his which belong properly thereunto and of those Priviledges whereof Believers are made Partakers thereby And whereas many blessed Mysteries of Evangelical Truth are contained herein they would require much Time and Diligence in their Explanation But as to the most of them according unto the Measure of Light and Experience which I have attained I have prevented my self the handling of them in this place For I have spoken already unto most of them in two other Discourses the one concerning the Perseverance of True Believers and the other of our Communion with God and of the Holy Spirit in particular As therefore I shall be sparing in the Repetition of what is already in them proposed unto publick View so it is not much that I shall add thereunto Yet what is necessary unto our present Design must not be wholly omitted especially seeing I find that further Light and Evidence may be added unto our former Endeavours in this kind CHAP. IV. Inhabitation of the Spirit the first thing promised THE first thing which the Comforter is promised for unto Believers is that he should dwell in them which is their great Fundamental Priviledge and whereon all other do depend This therefore must in the first place be enquired into THE Inhabitation of the Spirit in Believers is among those things which we ought as to the Nature or Being of it firmly to believe but as to the Manner of it cannot fully conceive Nor can this be the least Impeachment of it's Truth unto any who assent unto the Gospel wherein we have sundry things proposed as Objects of our Faith which our Reason cannot comprehend We shall therefore assert no more in this matter but what the Scripture directly and expresly goeth before us in And where we have the express Letter of the Scripture for our Warrant we are eternally safe whilst we affix no Sence thereunto that is absolutely repugnant unto Reason or contrary unto more plain Testimonies in other places Wherefore to make plain what we intend herein the ensuing Observations must be premised FIRST This Personal Inhabitation of the Holy Spirit in Believers is distinct and different from his Essential Omnipresence whereby he is in all things Omnipresence is Essential Inhabitation is Personal Omnipresence is a necessary Property of his Nature and so not of him as a distinct Person in the Trinity but as God essentially one and the same in Being and Substance with the Father and the Son To be every where to fill all things to be present with them or indistant from them always equally existing in the Power of an Infinite Being is an inseparable Property of the Divine Nature as such But this Inhabitation is Personal or what belongs unto him distinctly as the Holy Ghost Besides it is voluntary and that which might not have been whence it is the Subject of a Free Promise of God and wholly depends on a Free Act of the Will of the Holy Spirit himself SECONDLY It is not a Presence by Vertue of a Metonymical Denomination or an Expression of the Cause for the Effect that is intended The meaning of this Promise The Spirit shall dwell in you is not He shall work graciously in you for this he can without any especial Presence Being essentially every where he can work where and how he pleaseth without any especial Presence But it is the Spirit himself that is promised and his Presence in an especial manner and an especial manner of that Presence he shall be in you and dwell in you as we shall see The only Enquiry in this matter is whether the Holy Spirit himself be promised unto Believers or only his Grace which we shall immediately enquire into THIRDLY The dwelling of the Person of the Holy Spirit in the Persons of Believers of what Nature soever it be doth not effect a Personal Union between them That which we call a Personal Union is the Union of Divers Natures in the same Person and there can be but one Person by Vertue of this Union Such is the Hypostatical Union in the Person of the Son of God It was our Nature he assumed and not the Person of any And it was impossible he should so assume any more but in one Individual Instance For if he could have assumed another Individual Being of our Nature then it must differ personally from that which he did assume For there is nothing that differs one Man from another but a distinct Personal Subsistence of each And it implies the highest Contradiction that the Son of God could be Hypostatically united unto more than one For if they are more than one they must be more Persons than one And many Persons cannot be Hypostatically united for that is to be one Person and no more There may be a manifold Union Mystical and Moral or divers of many Persons but a Personal Union there cannot be of any thing but of distinct Natures And as the Son of God could not assume many Persons so supposing that Humane Nature which he did unite to himself to have been a Person that is to have had a distinct Subsistence of it's own Antecedent unto it's Union and there could have been no Personal Union between it and the Son of God For the Son of God was a distinct Person and if the Humane Nature had been so too there would have been two Persons still and so no Personal Union Nor can it be said that although the Humane Nature of Christ was a Person in it self yet it ceased so to be upon its Union with the Divine and so two Persons were conjoyned and compounded into one For if ever Humane Nature have in any Instance a personal Subsistence of it's own it cannot be separated from it without the Destruction and Annihilation of the Individual For to suppose otherwise is to make it to continue what it was and not what it was for it is what it is distinct
part of the Body of Christ of the Essence of it by the same quickning animating Spirit of Grace but one is an Eye another an Hand another a Foot in the Body by vertue of peculiar Gifts For unto every one of us is given Grace according to the measure of the Gift of Christ Eph. 4. 7. § 2. THESE Gifts are not saving sanctifying Graces those were not so in themselves which made the most glorious and astonishing appearance in the World and which were most eminently useful in the Foundation of the Church and propagation of the Gospel Such as were those that were Extraordinary and Miraculous There is something of the Divine Nature in the least Grace that is not in the most glorious Gift which is only so It will therefore be part of our work to shew wherein the Essential Difference between these Gifts and sanctifying Graces doth consist as also what is their Nature and Use must be enquired into For although they are not Grace yet they are that without which the Church cannot subsist in the World nor can Believers be useful unto one another and the rest of Mankind unto the Glory of Christ as they ought to be They are the powers of the World to come those effectual Operations of the power of Christ whereby his Kingdom was Erected and is preserved § 3. AND hereby is the Church state under the New Testament differenced from that under the Old There is indeed a great Difference between their Ordinances and ours theirs being suited unto the dark apprehensions which they had of Spiritual things ours accommodated unto the clearer Light of the Gospel more plainly and expresly representing Heavenly things unto us Heb. 10. 1. But our Ordinances with their Spirit would be carnal also The principal Difference lyes in the Administration of the Spirit for the due performance of Gospel Worship by vertue of these Gifts bestowed on Men for that very End Hence the whole of Evangelical Worship is called the Ministration of the Spirit and thence said to be glorious 2 Cor. 3. 8. And where they are neglected I see not the Advantage of the outward Worship and Ordinances of the Gospel above those of the Law For although their Institutions are accommodated unto that Administration of Grace and Truth which came by Jesus Christ yet they must lose their whole Glory Force and Efficacy if they be not dispensed and the Duties of them performed by vertue of these spiritual Gifts And therefore no sort of Men by whom they are neglected do or can content themselves with the pure and immixed Gospel Institutions in these things but do rest principally in the outward part of Divine Service in things of their own finding out For as Gospel Gifts are useless without attending unto Gospel Institutions so Gospel Institutions are found to be fruitless and unsatisfactory without the attaining and exercising of Gospel Gifts § 4. BE it so therefore that these Gifts we intend are not in themselves saving Graces yet are they not to be despised For they are as we shall shew The powers of the World to come by means whereof the Kingdom of Christ is preserved carried on and propagated in the World And although they are not Grace yet are they the great means whereby all Grace is ingenerated and exercised And although the spiritual Life of the Church doth not consist in them yet the Order and Edification of the Church depends wholly on them And therefore are they so frequently mentioned in the Scripture as the great priviledge of the New Testament Directions being multiplyed in the Writings of the Apostles about their nature and proper use And we are commanded earnestly to desire and labour after them especially those which are most useful and subservient unto Edification 1 Cor. 12. 31. And as the neglect of Internal saving Grace wherein the power of Godliness doth consist hath been the Bane of Christian Profession as to Obedience issuing in that Form of it which is consistent with all manner of Lusts so the neglect of these Gifts hath been the Ruin of the same Profession as to Worship and Order which hath thereon issued in fond Superstition § 5. THE great and signal promise of the Communication of these Gifts is recorded Psal. 68. 18. Thou hast ascended on high thou hast led Captivity Captive thou hast received Gifts for Men. For these words are applyed by the Apostle unto that Communication of spiritual Gifts from Christ whereby the Church was founded and edified Ephes. 4. 8. And whereas it is foretold in the Psalm that Christ should receive Gifts that is to give them unto Men as that Expression is Expounded by the Apostle so he did this by receiving of the Spirit the proper cause and immodiate Author of them all as Peter declares Acts 2. 23. Therefore being by the Right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he hath shed forth this which ye now see and hear speaking of the miraculous Gifts conferred on the Aposties at the Day of Pentecost For these Gifts are from Christ not as God absolutely but as Mediator in which Capacity he received all from the Father in a way of free Donation Thus therefore he received the Spirit as the Author of all spiritual Gifts And whereas all the powers of the World to come consisted in them and the whole work of the Building and Propagation of the Church depended on them the Apostles after all the Instructions they had received from Christ whilst he conversed with them in the Days of his Flesh and also after his Resurrection were commanded not to go about the great work which they had received Commission for until they had received power by the coming of the Holy Ghost upon them in the Communication of those Gifts Acts 1. 4 8. And as they neither might nor could do any thing in their peculiar work as to the laying of the Foundation of the Christian Church until they had actually received those extraordinary Gifts which gave them power so to do so if those who undertake in any Place Degree or Office to carry on the Edification of the Church do not receive those more ordinary Gifts which are continued unto that end they have neither Right to undertake that work nor Power to perform it in a due manner § 6. The things which we are to enquire into concerning these Gifts are 1. Their Name 2. Their Nature in general and therein how they agree with and differ from Saving Graces 3. Their Distinction 4. The particular Nature of them and 5. Their Use in the Church of God § 7. 1. THE general Name of those Spiritual Endowments which we intend is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 8. from Psal. 68. 18. Dona Gifts That is they are free and undeserved Effects of Divine Bounty In the Minds of Men on whom they are bestowed they are Spiritual Powers
and Endowments with respect unto a certain end But as to their Original and principal cause they are free undeserved Gifts Thence the Holy Spirit as the Author of them and with respect unto them is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of God John 4. 10. And the Effect it self is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of the Holy Ghost Acts 10. 45. The Gift of God Acts 8. 20. The Gift of the Grace of God Ephes. 3. 7. The Gift of Christ Ephes. 4. 7. The Heavenly Gift Heb. 6. 4. All expressing the Freedom of their Communication on the part of the Father Son and Spirit And in like manner on the same account are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is gracious largesses Gifts proceeding from meer Bounty And therefore saving Graces are also expressed by the same Name in general because they also are freely and undeservedly communicated unto us Rom. 11. 28. But these Gifts are frequently and almost constantly so expressed Rom. 12. 6. 1 Cor. 1. 7. Chap. 7. 7. Chap. 12. 4 9 28 30. 1 Pet. 4. 14. 2 Tim. 1. 6. And it is absolute freedom in the Bestower of them that is principally intended in this Name Hence he hath left his Name as a Curse unto all Posterity who thought this free gift of God might be purchased with Money Acts 8. 20. A Pageantry of which Crime the Apostate Ages of the Church erected in applying the Name of that Sin to the purchase of Benefices and Dignities whilst the Gift of God was equally despised on all hands And indeed this was that whereby in all Ages Countenance was given unto Apostasie and Defection from the Power and Truth of the Gospel The Names of Spiritual things were still retained but applyed to outward Forms and Ceremonies which thereby were substituted insensibly into their room to the ruine of the Gospel in the Minds of Men. But as these Gifts were not any of them to be bought no more are they absolutely to be attained by the Natural Abilities and Industry of any whereby an Image of them is attempted to be set up by some but deformed and useless They will do those things in the Church by their own Abilities which can never be acceptably discharged but by Vertue of those Free Gifts which they despise whereof we must speak more afterwards Now the full Signification of these Words in our Sence is peculiar unto the New Testament For although in other Authors they are used for a Gift or Free Grant yet they never denote the Endowments or Abilities of the Minds of Men who do receive them which is their principal Sence in the Scripture § 8. WITH respect unto their especial Nature they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes absolutely 1 Cor. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but concerning Spirituals that is Spiritual Gifts And so again Chap. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire Spirituals that is Gifts for so it is explained Chap. 12. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covet Earnestly the best Gifts Whenever therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting their general Nature is to be supplied And where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood as expressing their especial Difference from all others They are neither Natural nor Moral but Spiritual Endowments For both their Author Nature and Object are respected herein Their Author is the Holy Spirit their Nature is Spiritual and the Object about which they are exercised are Spiritual Things § 9. AGAIN with respect unto the Manner of their Communication they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 4. Distributions or Partitions of the Holy Ghost Not whereof the Holy Ghost is the Subject as though he were parted or divided as the Socinians dream on this place but whereof he is the Author the Distributions which he makes And they are thus called Divisions Partitions or Distributions because they are of divers sorts and kinds according as the Edification of the Church did require And they were not at any time all of them given out unto any one Person at least so as that others should not be made Partakers of the same sort From the same inexhaustible Treasure of Bounty Grace and Power these Gifts are variously distributed unto Men. And this Variety as the Apostle proves gives both Ornament and Advantage to the Church If the whole Body were an Eye where were the Hearing c. 1 Cor. 12. 16 17 18 19 20 21 22 23 24 25. It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this various Distribution of Gifts that makes the Church an Organical Body and in this Composure with the peculiar Uses of the Members of the Body consists the Harmony Beauty and Safety of the whole Were there no more but One Gift or Gifts of one sort the whole Body would be but one Member As where there is none there is no animated Body but a dead Carkass § 10. AND this various Distribution as it is an Act of the Holy Spirit produceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are Diversities of Gifts 1 Cor. 12. 4. The Gifts thus distributed in the Church are Divers as to their sorts and kinds one of one kind another of another An Account hereof is given by the Apostle particularly Ver. 8 9 10. in a distinct Enumeration of the sorts or kinds of them The Edification of the Church is the general End of them all but divers distinct different Gifts are required thereunto § 11. THESE Gifts heing bestowed they are variously expressed with regard unto the Nature and Manner of those Operations which we are enabled unto by Vertue of them So are they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minisirations 1 Cor. 12. 5. That is Powers and Abilitles whereby some are enabled to administer Spiritual Things unto the Benefit Advantage and Edification of others And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 6. Effectual Workings or Operations efficaciously producing the Effects which they are applied unto And lastly they are comprized by the Apostle in that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Manifestation of the Spirit Ver. 7. In and by them doth the Holy Spirit evidence and manifest his Power For the Effects produced by them and themselves in their own Nature especially some of them do evince that the Holy Spirit is in them that they are given and wrought by him and are the ways whereby he acts his own Power and Grace These things are spoken in the Scripture as to the Names of these Spiritual Gifts And it is evident that if we part with our Interest and Concern in them we must part with no small Portion of the New Testament For the mention of them Directions about them their Use and Abuse do so frequently occur that if we are not concerned in them we are not so in the Gospel CHAP. II. Differences between Spiritual Gifts and Saving Grace § 1. THEIR Nature
affirmeth that the Care of all the Churches was upon him daily 2 Cor. 11. 28. And it was the Crime of Diotrephes for which he is branded that he opposed the Apostolical Power of John in that Church where probably he was the Teacher 3 John 9 10. But what Power now over all Churches or Authority in all Churches some may fancy or claim to themselves I know not but it were to be wished that Men would reckon that Care and Labour are as extensive in this Case as Power and Authority § 10. AGAIN the Power of this extraordinary Office may be consider'd intensively or formally what it was And this in one Word was All the Power that the Lord Christ hath given or thought meet to make use of for the Edification of the Church I shall give a brief Description of it in some few general Instances 1 It was a Power of administring all the Ordinances of Christ in the way and manner of his Appointment Every Apostle in all places had Power to Preach the Word to Administer the Sacraments to Ordain Elders and to do whatever else belonged unto the Worship of the Gospel But yet they had not Power to do any of these things any otherwise but as the Lord Christ had appointed them to be done They could not Baptize any but Believers and their Seed Acts 8. 36 37 38. Acts 16. 15. They could not Administer the Lord's Supper unto any but the Church and in the Church 1 Cor. 10. 20 22 23 24. Chap. 10. 17. They could not Ordain Elders but by the Suffrage and Election of the People Acts 14. 23. Those indeed who pretend to be their Successors plead for such a Right in themselves unto some if not all Gospel-Administrations as that they may take Liberty to dispose of them at their pleasure by their sole Authority without any regard unto the Rule of all Holy Duties in particular 2 It was a Power of executing all the Laws of Christ with the Penalties annexed unto their Disobedience We have saith the Apostle in a readiness wherewith to revenge all Disobedience 2 Cor. 10. 6. And this principally consisted in the Power of Excommunication or the Judiciary Excision of any Person or Persons from the Society of the Faithful and Visible Body of Christ in the World Now although this Power were absolutely in each Apostle towards all Offenders in every Church whence Paul affirms that he had himself delivered Hymeneus and Alexander unto Satan 1 Tim. 1. 20. Yet did they not exercise this Power without the Concurrence and Consent of the Church from whence an Offender was to be cut off because that was the Mind of Christ and that which the Nature of the Ordinance did require 1 Cor. 5. 3 4 5. 3 Their whole Power was Spiritual and not Carnal It respected the Souls Minds and Consciences of Men alone as it's Object and not their Bodies or Goods or Liberties in this World Those extraordinary Instances of Ananias and Saphira in their suddain Death of Elymas in his Blindness were only miraculous Operations of God in testifying against their Sin and proceeded not from any Apostolical Power in the Discharge of their Office But as unto that kind of Power which now hath devoured all other Appearances of Church Authority and in the Sence of the most is only significant namely to Fine Punish Imprison Banish Kill and Destroy Men and Women Christians Believers Persons of an unblameable useful Conversation with the worst of Carnal Weapons and Savage Cruelty of Mind as they were never intrusted with it nor any thing of the like kind so they have sufficiently manifested how their Holy Souls did abhor the Thoughts of such Antichristian Power and Practices though in others the Mystery of Iniquity began to work in their Days § 11. THE Ministry of the LXX also which the Lord Christ sent forth afterwards to go two and two before his Face into every City and Place whither he himself would come was in like manner Temporary that is it was subservient and commensurate unto his own Personal Ministry in the Flesh Luke 10. 1 2 3. These are commonly called Evangelists from the General Nature of their Work but were not those Extraordinary Officers which were afterwards in the Christian Church under that Title and Appellation But there was some Analogy and Proportion between the one and the other For as these first Seventy seem to have had an Inferiour Work and subordinate unto that of the Twelve in their Ministry unto the Church of the Jews during the time of the Lord Christ his Converse among them so those Evangelists that afterwards were appointed were subordinate unto them in their Evangelical Apostleship And these also as they were immediately called unto their Employment by the Lord Jesus so their Work being Extraordinary they were endued with Extraordinary Gifts of the Holy Ghost as Ver. 9. 17 19. § 12. IN the Gospel Church-state there were Evangelists also as they are mentioned Eph. 4. 11. Acts 21. 2. 2 Tim. 4. 5. Gospellers Preachers of the Gospel distinct from the Ordinary Teachers of the Churches Things I confess are but obscurely delivered concerning this sort of Men in Scripture their Office being not designed unto a Continuance Probably the Institution of it was traduced from the Temporary Ministry of the Seventy before mentioned That they were the same Persons continued in their first Office as the Apostles were is uncertain and improbable though it be not that some of them might be called thereunto as Philip and Timothy and Titus were Evangelists that were not of that first Number Their especial Call is not mentioned nor their Number any where intimated That their Call was Extraordinary is hence apparent in that no Rules are any where given or prescribed about their Choice or Ordination no Qualification of their Persons expressed nor any Direction given the Church as to it 's future Proceeding about them no more than about new or other Apostles They seem to have been called by the Apostles by the Direction of a Sp irit of Prophesie or immediate Revelation from Christ. So it is said of Timothy who is expresly called an Evangelist 2 Tim. 4. 5. That he received that Gift by Prophesie 1 Tim. 4. 14. that is the Gift of the Office As when Christ ascended he gave Gifts unto Men some to be Evangelists Eph. 4. 8 11. For this way did the Holy Ghost design Men unto extraordinary Offices and Employments Acts 13. 1 2 3. And when they were so designed by Prophesie or immediate Revelation from Christ by the Holy Ghost then the Church in Compliance therewith both prayed for them and laid their Hands on them So when the Holy Ghost had revealed his choosing of Paul and Barnabas unto an especial Work the Prophets and Teachers of the Church of Antioch where they then were fasted and prayed and laid their Hands on them so sending them away Acts 13. 14. And when Timothy was called to be
worthy the Name of a Christian. The common way insisted on unto this End is that those who have most Force and Power should set up Standards and Measures of Agreement compelling others by all ways of Severity and Violence to a Compliance therewith judging them the highest Offenders who shall refuse so to do because the determining and settling of this matter is committed unto them This is the way of Antichrist and those who follow him therein Others with more Moderation and Wisdom but with as little Success do or have endeavoured the Reconciliation of the Parties at variance some more or all of them by certain middle ways of mutual Condescension which they have found out Some things they blame and some things they commend in all some things they would have them do and some things omit all for the sake of Peace and Love And this Design carries with it so fair and pleadable a Pretence that those who are once engaged in it are apt to think that they alone are the true Lovers of Christianity in general the only sober and indifferent Persons fit to Umpire all the Differences in the World in a few Propositions which they have framed And so wedded are some wise and Holy Men unto these Apprehensions of reconciling Christians by their conceived Methods that no Experience of endless Disappointments and of encreasing new Differences and Digladiations of forming new Parties of reviving old Animosiries all which roll in upon them continually will discourage them in their Design What then will some say would you have these Divisions and Differences that are among us continued and perpetuated when you acknowledge them so evil and pernicious I say God forbid Yea we pray for and always will endeavour their removal and taking away But yet this I say on the other hand whether Men will hear or they will forbear there is but one way of effecting this so blessed and desireable a Work which untill it be engaged in let Men talk what they please of Reconciliation the worst of Men will be reviling and persecuting those who are better than themselves unto the End of the World And this way is That all Churches should endeavour to reduce themselves unto the Primitive Pattern Let us all but consider what was the Life and Spirit of those Churches wherein their Honour Glory and Order did consist making it our joynt Design to walk in the Principle of that Grace of the Spirit wherein they walked in the Exercise and Use of those Gifts of the Spirit which were the Spring of and gave Vertue unto all their Administrations renouncing whatever is Forreign unto and inconsistent with these things and that Grace and Unity will quickly enter into Professors which Christ hath purchased for them But these things are here only occasionally mentioned and are not farther to be pursued § 5. THESE Spiritual Gifts the Apostle calls The Powers of the World to come Heb. 6. 4 5. that is those effectual powerful Principles and Operations which peculiarly belong unto the Kingdom of Christ and Administration of the Gospel whereby they were to be set up planted advanced and propagated in the World The Lord Christ came and wrought out the mighty Work of our Salvation in his own Person and thereon laid the Foundation of his Church on himself by the Confession of him as the Son of God Concerning himself and his Work he preached and caused to be preached a Doctrine that was opposed by all the World because of it's Truth Mystery and Holiness yet was it the Design of God to break through all those Oppositions to cause this Doctrine to be received and submitted unto and Jesus Christ to be believed in unto the Ruine and Destruction of the Kingdom of Sathan in the World Now this was a Work that could not be wrought without the putting forth and exercise of mighty Power concerning which nothing remains to be enquired into but of what sort it ought to be Now the Conquest that the Lord Christ aimed at was Spiritual over the Souls and Consciences of Men the Enemies he had to conflict withall were Spiritual even Principalities and Powers and Spiritual Wickednesses in High Places the God of this World the Prince of it which ruled in the Children of Disobedience The Kingdom which he had to erect was Spiritual and not of this World all the Laws and Rules of it with their Administrations and Ends were Spiritual and Heavenly The Gospel that was to be propagated was a Doctrine not concerning this World nor the things of it nor of any thing Natural or Political but as they were meerly subordinate unto other Ends but Heavenly and mysterious directing Men only in a Tendency according to the Mind of God unto the eternal Enjoyment of him Hereon it will easily appear what kind of Power is necessary unto this Work and for the attaining of these Ends. He that at the speaking of one Word could have engaged more than Twelve Legions of Angels in his Work and unto his Assistance could have easily by outward Force and Arms have subdued the whole World into an external Observance of him and his Commands and thereon have ruled Men at his pleasure As this he could have done and may do when he pleaseth so if he had done it it had tended nothing unto the Ends which he designed He might indeed have had a glorious Empire in the World comprehensive of all Dominions that ever were or can be on the Earth but yet it would have been of the same kind and Nature with that which Nero had the greatest Monster of Villany in Nature Neither had it been any great matter for the Son of God to have out-done the Romans or the Turks or such like Conspiracies of wicked Oppressors And all those who yet think meet to use external Force over the Persons Lives and Bodies of Men in order unto the reducing of them unto the Obedience of Christ and the Gospel do put the greatest Dishonour upon him imaginable and change the whole Nature of his Design and Kingdom He will neither own nor accept of any Subject but whose Obedience is a Free Act of his own Will and who is so made willing by himself in the Day of his Power His Design and his only Design in this World unto the Glory of God is to erect a Kingdom Throne and Rule in the Souls and Consciences of Men to have an Obedience from them in Faith Love and Spiritual Delight proceeding from their own Choice Understandings Wills and Affections an Obedience that should be internal Spiritual Mystical Heavenly with respect solely unto things unseen and eternal wherein himself and his Laws should be infinitely preferred before all earthly things and Considerations Now this is a matter that all Earthly Powers and Empires could never desire design or put an hand unto and that which renders the Kingdom of Christ as of another Nature so more excellent and better than all Earthly Kingdoms as
Souls of Men unto his Obedience making them free ready willing in the Day of his Power These were the Forces and Weapons that he used in the establishing of his Kingdom which were mighty through God to the pulling down of strong holds casting down of Imaginations and every high thing that exalteth it self against the Knowledge of God and bringing into Captivity every Thought to the Obedience of Christ 2 Cor. 10. 4 5. So doth the Apostle describe the success of these Administrations as an absolute conquest wherein all Opposition is broken all strong Holds and Fortifications are demolished and the whole reduced unto due Obedience For by this means were all things effected all the strong holds of Sin in the Minds of Men in their natural Darkness Blindness and Obstinacy all the high Fortifications of prejudices and vain proud lofty imaginations raised in them by Sathan were all cast down by and before Gospel Administrations managed by Vertue and Authority of these Spiritual Gifts which the Lord Christ ordained to be the Powers of his Kingdom § 9. THIRDLY Those of them which consisted in miraculous operations were suited to fill the World with an Apprehension of a Divine Power accompanying the Word and them by whom it was administred And sundry things unto the furtherance of the Gospel depended hereon As 1 The World which was stupid asleep in Sin and Security satisfied with their Lusts and Idolatries regardless of any thing but present Enjoyments was awakened hereby to an Attendance unto and Enquiry into this new Doctrine that was proposed unto them They could not but take notice that there was something more than ordinary in that Sermon which they were summoned unto by a Miracle And this was the first and principal use of these miraculous Operations They awakened the dull stupid World unto a consideration of the Doctrine of the Gospel which otherwise they would have securely neglected and despised 2 They weaken'd and took off those mighty prejudices which their Minds were possessed with by Tradition and Secular Enjoyments what these prejudices were I shall not here declare I have done it elsewhere It is enough to observe that they were as great as many as effectual as Humane Nature in any Case is capable of But yet although they were sufficiently of proof against all other means of Conviction yet they could not but sink and weaken before the manifest evidence of present Divine Power such as these miraculous Operations were accompanied withall For although all the things which they cleaved unto and intended to do so inseparably were as they thought to be preferred above any thing that could be offered unto them yet when the Divine Power appeared against them they were not able to give them Defence Hence upon these Operations one of these two Effects ensued 1 Those that were shut up under their Obstinacy and Unbelief were filled with Tormenting Convictions and knew not what to do to relieve themselves The Evidence of Miracles they could not withstand and yet would not admit of what they tendred and confirmed whence they were filled with Disquietments and Perplexities So the Rulers of the Jews manifested themselves to have been upon the Curing of the Impotent Person at the Gate of the Temple What shall we do say they to these Men for that indeed a notable Miracle hath been done by them Acts 4. 16. 2 The Minds of others were exceedingly prepared for the Reception of the Truth the Advantages unto that purpose being too many to be here insisted on 3 They were a great means of taking off the Scandal of the Cross. That this was that which the World was principally offended at in the Gospel is sufficiently known Christ Crucified was to the Jews a Stumbling-block and unto the Greeks Foolishness Nothing could possibly be or have been a matter of so high offence unto the Jews as to offer them a Crucified Messiah whom they expected as a Glorious King to subdue all their Enemies nor ever will they receive him in the Mind wherein they are upon any other Terms And it seemed a part of the extreamest Folly unto the Grecians to propose such Great and Immortal Things in the Name of one that was himself Crucified as a Malefactor And a shame it was thought on all hands for any Wise Man to profess or own such a Religion as came from the Cross. But yet after all this blustering of Weakness and Folly when they saw this Doctrine of the Cross owned by God and witnessed unto by manifest Effects of Divine Power they could not but begin to think that Men need not be much ashamed of that which God so openly avowed And all these things made way to let in the Word into the Minds and Consciences of Men where by its own Efficacy it gave them satisfying Experience of its Truth and Power § 10. FROM these few Instances whereunto many of an alike Nature might be added it is manifest how these Spiritual Gifts were the Powers of the World to come the Means Weapons Arms that the Lord Christ made use of for the subduing of the World destruction of the Kingdom of Sathan and Darkness with the planting and establishment of his own Church on the Earth And as they were alone suited unto his Design so his Accomplishment of it by them is a glorious Evidence of his Divine Power and Wisdom as might easily be demonstrated Of Ordinary Gifts of the Spirit CHAP. VI. The Grant Institution Use Benefit End and Continuance of the Ministry § 1. THE consideration of those Ordinary Gifts of the Spirit which are annexed unto the Ordinary Powers and Duties of the Church doth in the next place lye before us And they are called Ordinary not as if they were absolutely common unto all or were not much to be esteemed or as if that were any way a diminishing Term But we call them so upon a double account 1 In distinction from those Gifts which being absolutely Extraordinary did exceed the whole Power and Faculties of the Souls of Men as Healings Tongues and Miracles For otherwise they are of the same Nature with most of those Gifts which were bestowed on the Apostles and Evangelists differing only in degree Every true Gospel Ministry hath now Gifts of the same kind with the Apostles in a degree and measure sufficient to their Work excepting those mentioned 2 Because of their continuance in the ordinary state of the Church which also they shall do unto the Consummation of all things Now my design is to treat peculiarly of the Gifts of the Holy Spirit But because there is a Gift of Christ which is the Foundation and Subject of them something must be spoken briefly unto that in the first place And this Gift of Christ is that of the Ministry of the Church the Nature of which Office I shall not consider at large but only speak unto it as it is a Gift of Christ. And this I shall do by some little illustration
A Ministry without Gifts is no Ministry of Christ's giving nor is of any other Use in the Church but to deceive the Souls of Men. To set up such a Ministry is both to despise Christ and utterly to frustrate the ends of the Ministry those for which Christ gave it and which are here expressed For 1 Ministerial Gifts and Graces are the great Evidence that the Lord Christ takes care of his Church and provides for it as called into the Order and into the Duties of a Church To set up a Ministry which may be continued by outward Forms and Orders of Men only without any Communication of Gifts from Christ is to despise his Authority and Care Neither is it his Mind that any Church should continue in Order any longer or otherwise than as he bestows these Gifts for the Ministry 2 That these Gifts are the only Means and Instruments whereby the Work of the Ministry may be performed and the End of the Ministry attained shall be farther declared immediately The Ends of the Ministry here mentioned called it's Work are the perfecting of the Saints and the Edifying of the Body of Christ untill we all come unto a perfect Man Hereof nothing at all can be done without these Spiritual Gifts And therefore a Ministry devoid of them is a Mock-ministry and no Ordinance of Christ. § 8. 5. THE Eminency of this Gift appears in the Variety and Diversity of the Offices and Officers which Christ gave in giving of the Ministry He knew there would and had appointed there should be a two-fold Estate of the Church ver 10. 1 Of it's first Election and Foundation 2 Of it's Building and Edification and different both Offices and Gifts were necessary unto these different States For 1 Two things were extraordinary in the first Erection of his Church 1 An extraordinary Aggression was to be made upon the Kingdom of Sathan in the World as upheld by all the Potentates of the Earth the concurrent Suffrage of Mankind with the Interest of Sin and Prejudices in them 2 The casting of Men into a new Order under a new Rule and Law for the Worship of God that is the planting and erecting of Churches all the World over With respect unto these Ends extraordinary Officers with extraordinary Authority Power and Abilities were requisite Unto this end therefore he gave some Apostles some Prophets and some Evangelists of the Nature of whose Offices and their Gifts we have spoken before I shall here only add that it was necessary that these Officers should have their immediate Call and Authority from Christ antecedent unto all Order and Power in the Church For the very Being of the Church depended on their Power of Office But this without such an immediate Power from Christ no Man can pretend unto And what was done originally by their Persons is now done by their Word and Doctrine For the Church is built on the Foundation of the Apostles and Prophets Jesus Christ himself being the Chief Corner-stone Eph. 2. 20. 2ly There was a state of the Church in it's Edification which was to be carried on according to the Rules and Laws given by Christ in the ordinary Administration of all the Ordinances and Institutions of the Gospel To this end Christ gives ordinary Officers Pastors and Teachers who by his Direction were ordained in every Church Acts 14. 23 24. And these are all the Teaching Officers that he hath given unto his Church Or if any shall think that in the Enumeration of them in this place as also 1 Cor. 12. our Apostle forgot Popes and Diocesan Bishops with some others who certainly cannot but laugh to themselves that they should be admitted in the World as Church-Officers he must speak for himself § 9. BUT whereas the other sort of Officers was given by Christ by his immediate Call and Communication of Power unto them it doth not appear how he gives these ordinary Officers or Ministers unto it I answer He did it originally and continueth to do it by the ways and means ensuing 1 He doth it by the Law and Rule of the Gospel wherein he hath appointed this Office of the Ministry in his Church and so always to be continued Were there not such a standing Ordinance and Institution of his it were not in the Power of all the Churches in the World to appoint any such among them whatever appearance there may be of a Necessity thereof And if any should have attempted any such thing no Blessing from God would have accompanied their Endeavour so that they would but set up an Idol of their own Hereon we lay the continuance of the Ministry in the Church If there be not an Ordinance and Institution of Christ unto this purpose or if such being granted yet the Force of it be now expired we must and will readily confess that the whole Office is a meer Usurpation But if he have given Pastors and Teachers unto his Church to continue until all his Saints in all Ages come unto a perfect Man unto the measure of the Stature of the fulness of Christ Ephes. 4. 11 12 13. and hath promised to be with them as such unto the consummation of all things Matth. 28. 18 19 20. If the Apostles by his Authority Ordained Elders in evry Church and City Acts 14. 23. Tit. 1. 5. and who therein were made Overseers of the Flocks by the Holy Ghost Acts 20. 28. having the charge of feeding and overseeing the Flock that is among them always until the chief Shepherd shall appear 1 Pet. 5. 1 2 3 4 5. If Believers or the Disciples of Christ are obliged by him always to yield Obedience unto them Heb. 13. 7 17. with other such plain Declarations of the Will of the Lord Christ in the Constitution and Continuance of this Office this Foundation standeth firm and unshaken as the Ordinances of Heaven that shall not be changed And whereas there is not in the Scripture the least Intimation of any such Time State or Condition of the Church as wherein the Disciples of Christ may or ought to live from under the orderly Conduct and Guidance of the Ministers it is vain to imagine that any Defect in other Men any Apostasie of the greatest part of any or all Visible Churches should cast them into an Incapacity of erecting a regular Ministry among them and over them For whereas the Warranty and Authority of the Ministry depends on this Institution of Christ which is accompanied with a Command for it's Observance Matth. 28. 18. all his Disciples being obliged to yield Obedience thereunto their doing so in the Order and Manner also by him approved is sufficient to constitute a lawful Ministry among them To suppose that because the Church of Rome and those adhering unto it have by their Apostasie utterly lost an Evangelical Ministry among them that therefore others unto whom the Word of God is come and hath been effectual unto their Conversion have not sufficient