65. Chapter VIII. Of the gifts of the Spirit with respect to doctrine, worship, and rule.
Chapter VIII. Of the gifts of the Spirit with respect to doctrine, worship, and rule.
O f the gifts of the Spirit with respect to doctrine, worship, and rule — how they are attained and improved.
There still remain two things to be spoken to with respect to the gifts which the Holy Ghost bestows on the ministers of the gospel, to qualify them for their office, and to enable them for their work. And these are — I.
What those gifts are; and II. How they are to be attained and improved. 1
I. In our inquiry about the first — or what the gifts are by which men are fitted and enabled for the ministry — we wholly set aside the consideration of all those gracious qualifications of faith, love, zeal, compassion, careful tender watchfulness, and the like, on which the holy use of their ministry depends. For our inquiry is only about those gifts on which the very being of the ministry depends. There may be a true ministry in some cases where there is no sanctifying grace; but where there are no spiritual gifts, there is no ministry at all. In general, gifts are abilities for duly managing the spiritual administrations of the gospel, in its doctrine, worship, and discipline, for the edification of the church. It is not easy, indeed, it may be
that it is not possible for us, to enumerate in particular all the various gifts which the Holy Ghost endows the ministers of the gospel with. But because all the concerns of the church may be referred to these three heads — doctrine, worship, and rule — we may inquire, What are the principal spiritual gifts of the Holy Ghost with respect to those distinctly?
First. The first great duty of the ministry, with reference to the church, is the dispensation of the doctrine of the gospel to it, for its edification. Just as it is the duty of the church to continually attend to this, Act 2.42, so it is also the principal work of the ministry. This is the foundation of all other duties, which the apostles themselves gave themselves to in a special manner, Act 6.4. Hence it is given as the charge of all ministers of the gospel, Acts 20.28; 1Pet 5.2; 1Tim 1.3, 4.13, 16, 17; 2Tim 4.1-3. 2 For this is the principal means appointed by Christ for the edification of his church, and that by which spiritual life is begotten and preserved.
Where this work is neglected or carelessly attended to, the whole work of the ministry is despised. And with respect to this ministerial duty, there are three spiritual gifts that the Holy Ghost endows men with, which must be considered:
1. The first is wisdom, or knowledge, or understanding in the mysteries of the gospel, the revelation of the mystery of God in Christ, with his mind and will towards us in this. These things may be distinguished, and they seem to be so in the Scripture sometimes. I put them together, as all of them denote that acquaintance with and comprehension of the doctrine of the gospel which is indispensably necessary for those who are called to preach it to the church. Some imagine this is an easy matter to be attained; or at least, that there is no more required for this, nor is the use of any other means needed, than what is necessary to acquire skill in any other art or
science. And it would be well if some who are otherwise concerned in point of duty, would only lay out as much of their strength and time in obtaining this knowledge, as they do about other things which will not turn much to their account. But instead, the cursory perusal of a few books is thought sufficient to make any man wise enough to be a minister. And not a few undertake ordinarily to be teachers of others, who would scarcely be admitted as tolerable disciples in a well-ordered church. But more belongs to this wisdom, knowledge, and understanding, than most men are aware of.
If the nature of it were duly considered, and along with that, the necessity of it to the ministry of the gospel, then probably some would not so rush into that work as they do, when they have not been provided the ability to perform it. In brief, there is, such a comprehension of the scope and end of the Scripture, of the revelation of God in this; such an acquaintance with the systems of particular doctrinal truths, in their rise, tendency, and use; such a habit of mind in judging spiritual things, and comparing them with one another; such a distinct insight into the springs and course of the mystery of the love, grace, and will of God in Christ — that it enables those who have this, to declare the counsel of God, to make known to others the way of life, of faith and obedience, and to instruct them in their whole duty to God and man in these things. The apostle calls this his "knowledge in the mystery of Christ," which he manifested in his writings, Eph 3.4. The gospel is the "wisdom of God in a mystery," 1Cor 2.7. Because the dispensation and declaration of this wisdom is committed to the ministers of the church, their principal duty is
to become so wise and understanding in that mystery, that they may be able to declare it to others. And without this, they have no ministry committed to them by Jesus Christ. See Eph 1.8-9, 3.3-6, 18-19; Col 4.3. 3
The sole inquiry is this: from where may we gain this wisdom, seeing that it is abundantly evident that we do not have it of ourselves. The Scripture declares everywhere that, in general, it is from God, and it is to be asked of him. See Col 1.9, 2.1-2; 2Tim 2.7; Jas 1.5, 1Joh 5.20. 4 In particular, it is plainly affirmed that it is the special gift of the Holy Ghost: He gives the "word of wisdom," 1Cor 12.8 (this passage has been examined before). And wisdom is the first ministerial gift that he bestows on anyone. To look for a ministry where this gift is not found in some measure, is to look for the living among the dead. Those who undertake to be preachers of the gospel on any other grounds, will deceive their own souls in the end, just as they deceive the souls of others in the meantime. But I will not divert here to the full description of this spiritual gift, because I have discussed it elsewhere.
2. With respect to the doctrine of the gospel, the ministry of the church requires skill to divide the word rightly; which is also a special gift of the Holy Ghost: 2Tim 2.15, "Study to show yourself approved to God, a workman who does not need to be ashamed, rightly dividing the word of truth." Both the former clauses depend on the latter. If a minister would be accepted with God in his work, if he would be found at the last day "a workman who does not need to be ashamed," — that is, if he would be such a builder of the house of God that is work is fit, proper, and useful — he must take care to "divide the word of truth," which is committed to his dispensation "rightly," or in a due manner. Ministers are stewards in the house of God, and dispensers of the mysteries of this house. And therefore it is required of them that they give all the servants that are in the house, or
belong to it, a fit portion, according to their wants, occasions, and services, suitable to the will and wisdom of their Lord and Master: Luk 12.42, 43,
"Who is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season?"
Giving provision and a portion of food to the household of Christ, consists principally in the right dividing and distribution of the word of truth. It is taking from those great stores of it in the Scripture and, as it were, cutting off a portion suitable to the various conditions of those in the family. In this consists the principal skill of a scribe who is furnished for the kingdom of heaven with the wisdom described before. And without this, a common course of dispensing or preaching the word, without distinguishing persons and truths, however it may be gilded over with a flourish of words and oratory, is shameful work in the house of God.
Now, various things are required for this skill:
(1.) Sound judgment in general concerning the state and condition of those to whom anyone is so dispensing the word. It is the duty of a shepherd to know the state of his flock; and unless he does, he will never feed them profitably. He must know whether they are babes, or young men, or old; whether they need milk or strong meat; whether they are skilful or unskilful in the word of righteousness; whether they have their senses exercised to discern good and evil or not; or whether his hearers are mixed with all these sorts — whether, in the judgment of charity, they are converted to God, or are still in an unregenerate condition; — what their principal temptations probably are, their hindrances and furtherances; and what is their growth or decay in religion. Somone who is not able to make a competent judgment concerning these things, and the other circumstances
of the flock, so as to be steered by this in his work, will never evidence himself to be "a workman who does not need to be ashamed."
(2.) An acquaintance with the ways and methods of the work of God's grace on the minds and hearts of men, so that he may pursue and comply with its design in the ministry of the word. Nothing is more despised by many than an understanding of this; yet, nothing is more necessary to the work of the ministry. The word of the gospel as preached is a vehicle of grace, 5 and it ought to be ordered so that it may comply with its design in its whole work on the souls of men. Therefore, the one who is unacquainted with the ordinary methods of the operation of grace, fights uncertainly in his preaching of the word, like a man beating the air.1Cor 9.26 It is true, God can and often does direct a word of truth, spoken randomly as it were at, to have its proper effect of grace on some one or other. Thus it was when the man drew a bow by chance, and struck the king of Israel between the joints of the harness.1Kng 22.34 But ordinarily, a man who does not know how to take aim, is not likely to hit a joint.
(3.) An acquaintance with the nature of temptation, with the special hindrances of faith and obedience which may befall those to whom the word is dispensed, is likewise required for this. Many things might be added under this head, seeing that a principal part of ministerial skill consists in this.
(4.) A right understanding of the nature of spiritual diseases, distempers, and sicknesses, with their proper cures and remedies, also belongs to this.
For lack of this, the hearts of the wicked are often made glad in the preaching of the word, and those of the righteous are filled with sorrow; the hands of sinners are strengthened, and those who are looking to God are discouraged or turned away. And where men either do not know these
things, or they do not or cannot apply themselves skilfully to distribute the word according to various occasions, they cannot give the household its portion of food in due season.
The one who lacks this spiritual gift will never divide the word rightly, to its proper ends, 2Tim 3.16-17. 6 It is lamentable to consider what shameful work is made for lack of this in the preaching of some men — indeed, how the whole gift is lost, as to its power, use, and benefit.
3. The gift of utterance also belongs to this part of the ministerial duty in the dispensation of the doctrine of the gospel. This is particularly reckoned by the apostle among the gifts of the Spirit, 1Cor 1.5; 2Cor 8.7. And he desires the prayers of the church that the gift may abide with himself, and abound in him, Eph 6.19. 7 And there he declares that the nature of it consists in "opening the mouth boldly, to make known the mysteries of the gospel;" also Col 4.3. 8 Now, this utterance does not consist in a natural volubility of speech, 9 which taken by itself, is so far from being a gift of the Spirit, or a thing to be earnestly prayed for, that it is usually a snare to those who have it, and trouble for those who hear them. Nor does it consist in a rhetorical ability to adorn discussions with a flourish of words, however plausible or enticing they may be. Much less is it a bold corrupting of the ordinance of preaching, with a foolish affectation of words — supposedly elegant speech, quaint expressions, and similar effects of wit — this is but fancy and vanity. But four things concur in this gift of utterance:
(1.) Parrhesia, 10 or "dicendi libertas." The word we translate "utterance" is logos, that is, speech. It is evident from the places mentioned, and their application, that what is intended is not speech in general, but a certain kind of speech. And it is such a speech that elsewhere is called parrhesia — that is, a freedom and liberty in the declaration of the truth conceived. A man
has this when he is not restrained by any internal defect, or any outward consideration, in the declaration of those things which he ought to speak.
This is the frame and ability that the apostle expresses in himself: 2Cor 6.11, "O you Corinthians, our mouth is open to you, our heart is enlarged."
A free, enlarged spirit, attended with an ability of speech suited to the matter in hand, with its occasions, belong to this gift.
(2.) Boldness and holy confidence. This is how we often render parrhesia, which this utterance greatly consists in. When the Spirit of God, in the midst of difficulties, oppositions, and discouragements, strengthens the minds of ministers so they are not terrified by any amazement, but discharge their work freely, considering whose word and message it is that they deliver, that is what belongs to this gift of utterance.
(3.) Gravity in expression in their delivery, becoming the sacred majesty of Christ and his truths. One who speaks is to "speak as the oracles of God,"
1Pet 4.11 — that is, not only as to truth, preaching the word of God and nothing else, but doing it with that gravity and soundness of speech which become those who speak the oracles of God.
For just as we are to deliver "sound doctrine" and nothing else, Tit 1.9, so we are to use "sound speech, that cannot be condemned," Tit 2.7-8.
(4.) To this gift also belongs the authority which accompanies the delivery of the word when it is preached in demonstration of these spiritual abilities.
All these things are necessary, so that the hearers may receive the word, "not as the word of man, but as it is in truth, the word of God." 1Thes 2.13
These are the principal spiritual gifts with which the Holy Ghost endows the ministers of the church, with respect to the effectual dispensation of the word or the doctrine of the gospel which is committed to them. And where these gifts are communicated in any degree necessary to the due discharge
of that office, they will evidence themselves to the consciences of those who believe. The dispensation of the word by virtue of these gifts greatly varies, from the various degrees in which they are communicated, and the different natural abilities of those who receive them. Yet it will be sufficiently distinguished and remote from that empty, wordy, sapless way of discussing spiritual things, which is the mere effect of the wit, fancy, invention, and projection of men who are destitute of the saving knowledge of our Lord Jesus Christ, and the mysteries of the gospel.
Secondly. The worship of God is the second head of duties belonging to the ministerial office. By the worship of God, I mean only that especial part of it, of which God himself is its immediate object. For, absolutely, preaching and hearing the word is a part of sacred worship. It is that part in which we act the obedience of faith to the commands of God, and submit ourselves to his institutions. And, indeed, for those who hear, God declaring himself by his word is the immediate object of their worship. But the dispensation of the word which we have considered, is the acting of men, upon the authority and command of God, towards others. But, as was said, what is to be inquired into, is that alone of which God himself is the immediate object. Such are all the remaining offices and duties of the church, except those which belong to its rule. And this worship has various acts, according to the variety of Christ's institutions and the church's occasions. Yet, as to the manner of its performance, it is comprised in prayer. For by "prayer," we mean all the confessions, supplications, thanksgivings, and praises, that are made to God in the church, whether absolutely or in the administration of other ordinances, such as the sacraments. Therefore, as the glory of God is greatly concerned in this duty, and as it comprehends all the sacred offices of public worship, prayer is the
principal act of obedience in the church. As to its performance, then, this depends either on the natural abilities of men, or on the aids and operation of the Holy Ghost.
By the natural abilities of men, I mean not only what they are able to perform of themselves in every instance, but also whatever assistance they may make use of, either of their own discovery or others'. And by the aids of the Holy Ghost, I mean a special spiritual gift bestowed on men for this purpose. Now, to suppose that the whole duty of the church in this should consist in the actings of men in their own strength and power, without any special assistance of the Holy Spirit, is to exclude the consideration of him from those things with respect to which he is principally promised by our
Lord Jesus Christ. But what concerns this gift of the Holy Ghost has been handled at large by itself already, and it must not be insisted on here again.
Taking for granted that what is in this was sufficiently confirmed, I will only add that those who have not received this gift are utterly unfit to undertake the office of the ministry. And in this office it is their duty to go before the church in the administration of all ordinances, by virtue of these abilities. In civil or secular things, it would be esteemed an intolerable solecism 11 to call and choose a man to discharge an office or duty whose execution depended solely on such a particular faculty or skill, which he has no interest in or acquaintance with. It will be apparent one day that this is also true in sacred and religious things — indeed, much more.
Thirdly. The rule of the church belongs to its ministers. God has established rule in the church, Rom 12.8; 1Cor 12.28; 1Tim 5.17; 1Thes
5.12; Heb 13.7, 17. 12 I will not dispute now what sort of ministry this is, nor whether the rule belongs to one sort alone. It is enough for my present design that it is committed by Christ to the ministers of the church, which
are its guides, rulers, and overseers. Nor will I at present inquire into the particular powers, acts, and duties of this rule; I have done that elsewhere.
For now I am only considering it so far as its exercise requires a special ministerial gift to be communicated by the Holy Ghost. And in order for this, the ensuing things must be premised:
1. That this rule is spiritual, and has nothing in common with the administration of the powers of the world. It has, I say, no agreement with secular power and its exercise, unless it is in some natural circumstances that inseparably attend rulers and the ruled in any kind. It belongs to the kingdom of Christ and the administration of it, which are "not of this world." Joh 18.36 And this is well pleaded by some against those who would erect a kingdom for him in the world, and as far as I can understand, of this world, framed in their own imaginations for a fancied interest of their own.
And it is as pleadable against those who pretend to exercise the rule and power of his present kingdom in the manner of the potestative 13 administrations of the world.
Our Savior forbade his disciples to rule at all in the manner of the Gentiles, who then possessed all sovereign power in the world. He told them that it should not be so with them — that some would be great and exercise dominion over others, but that they should serve one another in love, with the greatest condescension to service being required of those who are otherwise most eminent. 14 When he said this, he did not intend to take from them or divest them of that spiritual power and authority in the government of the church which he intended to commit to them. His design, therefore, was to declare what that authority was not, and how it should not be exercised. It was not to be a lordly or despotic power; nor was it to be exercised by penal laws, courts, and coercive jurisdiction, which was the
way the Gentiles administered all power. If that kind of power and rule in the church, which is for the most part exercised in the world, is not forbidden by our Savior, then no man living can tell what is forbidden. For as to meekness, moderation, patience, equity, righteousness — these were more easily found in the legal administrations of power among the Gentiles, than in those used in many churches. But such a rule was signified to the apostles, that its authority, and what it proceeds from, was spiritual. Its object is the minds and souls of men only. And the way of its administration was to consist in a humble, holy, spiritual application of the word of God or rules of the gospel to them.
2. The end of this rule is merely and solely the edification of the church.
All the power that the apostles themselves had, either in or over the church, was only for their edification, 2Cor 10.8. 15 And the edification of the church consists in the increase of faith and obedience in all its members; in subduing and mortifying sin; in fruitfulness in good works; in the confirmation and consolation of those who stand; in raising up those who have fallen, and the recovery of those who wander; in the growth and flourishing of mutual love and peace. Whatever rule is exercised in the church for any other end, is foreign to the gospel, and it tends only to the destruction of the church itself.
3. In the way and manner of the administration of this rule and government, two things may be considered:
(1.) What is internal, in the qualifications of the minds of those by whom it is to be exercised: such as wisdom, diligence, love, meekness, patience, and similar evangelical endowments.
(2.) What is external, or what the outward rule of it is; and this is the word and law of Christ alone, as we have declared elsewhere.
From these things it may appear what the nature is, in general, of that skill in the rule of the church which we assert to be a special gift of the Holy
Ghost. If it were only an ability or skill in the canon or civil law, or rules of men; if it was only an acquaintance with the nature and course of some courts, proceeding litigiously, by citations, processes, and legal pleadings, issuing in pecuniary mulcts, 16 outward coercions, or imprisonments — then
I would willingly acknowledge that there is no special gift of the Spirit of God required for this.
But its nature being what we declared, it is impossible for it to be exercised rightly without special assistance of the Holy Ghost. Is any man sufficient of himself for these things? 2Cor 2.16 Will any man undertake, of himself, to know the mind of Christ in all the occasions of the church, and to administer the power of Christ in them and about them? Therefore, the apostle teaches in many places, that wisdom, skill, and understanding are a special gift of the Holy Ghost, to administer the authority of Christ in the church for its edification, with faithfulness and diligence, Rom 12.6, 8; 17
1Cor 12.28. It is the Holy Ghost who makes the elders of the church its bishops or overseers, by calling them to their office, Acts 20.28; and whatever he calls any man to, he furnishes him with abilities for its discharge.
And so have we given a brief account of those ordinary gifts which the Holy Ghost communicates for the constant ministry of the church. And he will do so to the consummation of all things, having manifested in our passage, moreover, the dependence of the ministry on this work of his. So that we need no additional pains to demonstrate that where he does not go before in the communication of these gifts, no outward order, call, or constitution is sufficient to make anyone a minister of the gospel.
There are gifts which respect duties only. 18 Such are those which the Holy Ghost continues to communicate to all the members of the church in a great variety of degrees, according to the places and conditions which they are in, for their own and the church's edification. There is no need to insist on them in particular, seeing that they are of the same nature as those which are continued for the ministers of the church — those who are required to excel in them, so as to be able to go before the whole church in their exercise. The Spirit of the gospel was promised by Christ to all his disciples, to all believers, to the whole church, and not only to its guides. To them, the Spirit is promised in a special manner, with respect to their office, power, and duty, but not absolutely or only. As he is the Spirit of grace, he quickens, animates, and unites the whole body of the church, and all its members, in and to Christ Jesus, 1Cor 12.12-13. 19 And as he is the administrator of all supernatural gifts, he furnishes the whole body and all its members with spiritual abilities for its edification. 20 And ordinarily, without them in some measure or degree, we are not able to discharge our duty to the glory of God; for — 1. These gifts are a great means and help to excite and exercise grace itself, without which it will be lifeless and apt to decay. Men grow in grace by the due exercise of their own gifts in duties. Therefore, every individual person on his own account stands in need of them with respect to the exercise and improvement of grace, Zec 12.10. 21
2. Most men have, it may be, such duties incumbent on them with respect to others, that they cannot rightly discharge them without the special aid of the Spirit of God in this kind. So it is with all those who have families to take care of and provide for; for ordinarily they are bound to instruct their children and servants in the knowledge of the Lord, and to go before them
in that worship which God requires of them, as Abraham did, the "father of the faithful." And some spiritual abilities are requisite to this; for none can teach others more than they know themselves, nor can they perform spiritual worship without some spiritual gifts, unless they resort to those shifts 22 which we rejected on good grounds before.
3. Every member of a church, in order and according to the mind of Christ, possesses some place, use, and office in the body, which cannot be filled for the benefit and ornament of the whole, without some spiritual gift.
These places are various; some are of greater use than others, and of more necessity for the edification of the church; but all are useful in their kind.
Our apostle argues for this at large in1Cor 12.12-20. All believers in due order become one body, by the participation of the same Spirit, and by union to the same Head. Those who do not partake of the one Spirit, who are not united to the Head, do not properly belong to the body, whatever place they seem to hold in it. Of those who do so, some are (as it were) an eye, some a hand, and some a foot. All of these are useful in their several places, and needed for one another. None of them is so highly exalted as to have the least occasion for being exalted, as though he had no need of the rest; for the Spirit distributes to every one severally as he will — not all are distributed to any one, except the Head, our Lord Jesus, from whom we all receive grace according to the measure of his gift. Nor is any so low or useless as to say it is not of the body, or that the body has no need of it. But every one in his place and station concurs to the unity, strength, beauty, and growth of the body. Our apostle argues at large for these things, in the place mentioned.
4. Hereby supplies are communicated to the whole from the Head, Eph 4.15-16; Col 2.19. 23 It is the body, that is, the church under the conduct of
its officers, that the apostle discusses in those places. And it is the duty of the whole to "speak the truth in love," every one in his distinct place and station.
And in this, God has so ordered the union of the whole church in itself, to and in dependence on its Head, that through and by not only the "supply of every joint" (which may express either the officers or its more eminent members), but also the "effectual working of every part" in the exercise of the graces and gifts which the Spirit imparts to the whole, the body may
"edify itself" and be increased. Therefore — 5. The Scripture is express that the Holy Ghost communicates those gifts to private believers, and directs them in that duty in which they are to be exercised. 1Pet 4.10, 24 "Every man," that is, every believer, walking in the order and fellowship of the gospel, is to attend to the discharge of his duty, according to the spiritual ability he has received. So it was in the church of Corinth, 1Cor 1.5-7, 25 and in the church of Rome, Rom 15.14. 26 And all of them knew it was their duty to "covet the best gifts," 1Cor 12.31, which they did with success. And on this depend the commands for the exercise of those duties which they were to perform in the ability of these gifts they received. So they were all to "admonish one another," Rom 15.14 to "exhort one another," Heb 3.13 to "build up one another in their most holy faith." Jud
1.20 And it is the loss of those spiritual gifts which has introduced among many an utter neglect of these duties, so that they are scarcely heard of among most of those who are called Christians. But blessed be God, we have a large and full experience of the continuance of this dispensation of the Spirit, in the eminent abilities of a multitude of private Christians, however those gifts may be despised by those who do not know them! I confess, they have been abused by some. Some have presumed on them
beyond the line and measure which they have received; some have been puffed up with them; some have used them in a disorderly way in churches and to their hurt; some have boasted of what they have not received — all of these miscarriages also befell the primitive churches. And I would rather have the order, rule, spirit, and practice of those churches that were planted by the apostles, with all their troubles and disadvantages, than the carnal peace of others in their open degeneracy from all those things.
II. It remains only that we inquire how men may come to or attain a participation in these gifts, whether it is ministerial or more private. And to this end we may observe — 1. That they are not communicated to anyone by a sudden afflatus 27 or extraordinary infusion, as were the gifts of miracles and tongues, which were bestowed on the apostles and many of the first converts. That dispensation of the Spirit has long since ceased. And where it is now pretended to by anyone, it may justly be suspected as an enthusiastic delusion. For just as the purpose of those gifts has ceased — which in their own nature, exceeded the whole power of all our faculties — so their communication and the manner of it has also ceased.
Yet I must say this: that the infusion of spiritual light into the mind, which is the foundation of all gifts (as it was proved), sometimes being worked suddenly or in a short time, the concomitance of gifts in some good measure is likewise often sudden. And it has the appearance of being something extraordinary, as might be shown in instances of several sorts.
2. These gifts are not absolutely attainable by our own diligence and endeavors in the use of means, without respect to the sovereign will and pleasure of the Holy Ghost. Suppose there are such means to attain and improve them, and that several persons with the same measures of natural
abilities and diligence use those means for that end. It still will not follow that all must equally partake of them. They are not the immediate product of our own endeavors, nor under an ordinary blessing on them. For they are charismata, 28 arbitrary largesses or gifts, which the Holy Spirit works in all persons severally as he will. Hence we see different outcomes among those who are exercised in the same studies and endeavors: some are endowed with eminent gifts, some scarcely attain any that are useful, and some despise them, both name and thing. Therefore, there is an immediate operation of the Spirit of God in the bestowal of these spiritual abilities, which cannot be accounted for by the measures of a person's natural parts and industry.
And yet I say that, 3. Ordinarily they are attained and also increased by the due use of means suited to this, as grace is also, which none but Pelagians would affirm is absolutely in the power of our own wills; and naming these means will put a close to this discourse.
Among them is required, in the first place, a due preparation of the soul by humility, meekness, and teachableness. The Holy Spirit takes no delight in imparting his special gifts to proud, self-conceited men, nor to men vainly puffed up in their own fleshly minds. The same must be said concerning other vicious and depraved habits of mind by which, moreover, gifts are often expelled and cast out after they have been received in some measure. And in this case, I need not mention those by whom all these gifts are despised — it would be a wonder indeed if they were to be made partakers of them, or at least if these gifts were to abide with them.
Secondly. Prayer is a principal means for their attainment. The apostle directs us to this when he enjoins us to earnestly desire the best gifts;1Cor
12.31 for this desire is to be acted on by prayer, and not otherwise.
Thirdly. Diligence in the things about which these gifts are concerned.
What I mean here, is study and meditation on the word of God, with the due use of means, to attain a right understanding of God's mind and will in this.
For it is in this course, for the most part, conscientiously attended to, that the Holy Spirit comes in and joins his aid and assistance for furnishing the mind with those spiritual endowments.
Fourthly. The growth, increase, and improvement of these gifts depend on their faithful use as our duty requires. It is practice alone that increases talents, and exercise in a way of duty that improves gifts. Without this, they will first wither, and then perish. And by neglecting this, they are lost every day — in some it is partially, in some totally, and in some to the point of contempt, hatred, and blaspheming of what they themselves had received.
Lastly. Men's natural endowments, with elocution, memory, judgment, and the like — improved by reading, learning, and diligent study — will enlarge, set off, and adorn these gifts where they are received.
1. This second part begins on .
2. Act 20:28 "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 1Pet 5:2 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; 1Tim 1:3 As I urged you when
I went into Macedonia-- remain in Ephesus that you may charge some that they teach no other doctrine; 1Tim 4:13 Till I come, give attention to reading, to exhortation, to doctrine… 16 Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you. 2Tim 4:1 I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 2 Preach the word! Be ready in season and out of season.
Convince, rebuke, exhort, with all longsuffering and teaching. 3 For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; 3. Eph 1:8 which He made to abound toward us in all wisdom and prudence, 9 having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself; Eph 3:3 how that by revelation He made known to me the mystery (as I have briefly written already, 4 by which, when you read, you may understand my knowledge in the mystery of Christ), 5 which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: 6 that the Gentiles should be fellow heirs, of the same body,
and partakers of His promise in Christ through the gospel; Eph 3:18 that you may be able to comprehend with all the saints what is the width and length and depth and height – 19 to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God. Col 4:3 meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains,
4. Col 1:9 For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; Col 2:1 For I want you to know what a great conflict I have for you and those in Laodicea, and for as many as have not seen my face in the flesh, 2 that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ; 2Tim 2:7 Consider what I say, and may the Lord give you understanding in all things. Jas 1:5 If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. 1Joh 5:20 And we know that the Son of God has come and has given us an understanding, that we may know
Him who is true;.
5. vehiculum gratiæ.
6. 2Tim 3:16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.
7. 1Cor 1:5 that you were enriched in everything by Him in all utterance [logos NT:3056] and all knowledge; 2Cor 8:7 But as you abound in everything-- in faith, in speech [logos], in knowledge, in all diligence, and
in your love for us-- see that you abound in this grace also. Eph 6:19 and for me, that utterance [logos] may be given to me, that I may open my mouth boldly [parrhesia NT:3954] to make known the mystery of the gospel; 8. Col 4:3 meanwhile praying also for us, that God would open to us a door for the word, to speak [laleo NT:2980] the mystery of Christ, for which I am also in chains; 9. Volubility: fluency, where words come effortlessly.
10. παῤῥησία parrhesia [NT:3954] – boldness; uninhibited in speech or action.
11. Solecism: a faux pas; a socially unacceptable act.
12. Rom 12:8 he who exhorts, in exhortation; he who gives, with liberality; he who leads [or rules, proistemi NT:4291], with diligence; he who shows mercy, with cheerfulness. 1Cor 12:28 And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues. 1Tim
5:17 Let the elders who rule [proistemi] well be counted worthy of double honor, especially those who labor in the word and doctrine. 1Thes 5:12 And we urge you, brethren, to recognize those who labor among you, and are over you [proistemi] in the Lord and admonish you; Heb 13:7 Remember those who rule over [hegeomai NT:2233] you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct. Heb 13:17 Obey those who rule over [hegeomai] you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.
13. Potestative: the rule of a potentate, who is unconstrained by law.
14. Mat 20:25 But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. 26 "Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant.
15. 2Cor 10:8 For even if I should boast somewhat more about our authority, which the Lord gave us for edification and not for your destruction, I shall not be ashamed.
16. Mulct: a fine.
17. Rom 12:6 Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith… 8 he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.
18. That is, duties without a corresponding office.
19. 1Cor 12:12 For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. 13
For by one Spirit we were all baptized into one body-- whether Jews or Greeks, whether slaves or free-- and have all been made to drink into one
Spirit.
20. Eph 4.15-16; Col 2.19
21. Zec 12:10 "And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.
22. Shifts: substitutions or additions of man-made practices, to those ordained by God; a "flimsy garment."
23. Eph 4:15 but, speaking the truth in love, may grow up in all things into Him who is the head-- Christ-- 16 from whom the whole body, joined and
knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love. Col 2:19 and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.
24. KJV 1Pet 4:10 As every man has received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
25. 1Cor 1:5 that you were enriched in everything by Him in all utterance and all knowledge, 6 even as the testimony of Christ was confirmed in you,
7 so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ; 26. Rom 15:14 Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another.
27. A strong creative impulse; divine inspiration.
28. "Charis" means gift or grace – thus it is not an innate ability or craft that exists or operates apart from Christ's Spirit.