Chapter IV — Extraordinary Spiritual Gifts

(§ 1.) Extraordinary spiritual gifts were of two sorts. First, such as absolutely exceed the whole power and faculties of our minds and souls. These therefore did not consist in an abiding principle or faculty always resident in them that received them, so as that they could exercise them by virtue of any inherent power and ability. They were so granted to some persons in the execution of their office, as that so often as was needful, they could produce their effects by virtue of an immediate extraordinary influence of divine power, transiently affecting their minds. Such was the gift of miracles, healing, and the like. There were no extraordinary officers, but they had these gifts. But yet they could work or operate by virtue of them, only as the Holy Ghost gave them especial direction for the putting forth of his power in them. So it is said that Paul and Barnabas preaching at Iconium, the Lord gave testimony to the word of his grace, and granted signs and wonders to be done by their hands (Acts 14:3). The working of signs and miracles, is the immediate operation of the Spirit of God; nor can any power or faculty efficiently productive of such effects, abide in the souls or minds of men. These miraculous operations were the witness of the Holy Ghost sent down from Heaven, which he gave to the truth of the Gospel. See Hebrews 2:4 with our exposition thereon. Therefore there was no more in these gifts which absolutely exceed the whole faculties of our natures, but the designing of certain persons by the Holy Ghost, in and with whose ministry he would himself effect miraculous operations.

Secondly, they were such as consisted in extraordinary endowments and improvements of the faculties of the souls or minds of men; such as wisdom, knowledge, utterance, and the like. Now where these were bestowed on any in an extraordinary manner, as they were on the Apostles and Evangelists, they differed only in degree from them that are ordinary, and still continued; but are of the same kind with them; whereof we shall treat afterward. Now whereas all these gifts of both sorts, are expressly and distinctly enumerated, and set down by our Apostle in one place, I shall consider them as they are there proposed by him.

(§ 2.) 1 Corinthians 12:7, 8, 9, 10, 11. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophesy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and self-same Spirit; dividing to every one severally as he will. The general concernments of this passage in the Apostle were declared, and the context opened, at the beginning of our discourse on this subject. I shall only now consider the especial spiritual gifts that are here enumerated by the Apostle, which are nine in number, laid down promiscuously without respect to any order or dependance of one upon another; although it is probable that those first placed, were the principal, or of principal use in the Church.

(§ 3.) The first is [〈 in non-Latin alphabet 〉], the word of wisdom. [〈 in non-Latin alphabet 〉] here is of the same signification with [〈 in non-Latin alphabet 〉] in the Hebrew; which often signifies a thing or matter. Therefore the word of wisdom, is nothing but wisdom itself. And our enquiry is, what was that wisdom which was a peculiar and an especial gift (in those days) of the Holy Ghost. Our Lord Jesus Christ promised to his disciples that he would give them a mouth and wisdom which all their adversaries should not be able to gainsay nor resist (Luke 21:15). This will be our rule in the declaration of the nature of this gift. That which he has respect to, is the defence of the Gospel, and its truth, against powerful persecuting adversaries. For although they had the truth on their side, yet being men ignorant and unlearned, they might justly fear that when they were brought before kings and rulers, and priests, they should be baffled in their profession, and not be able to defend the truth. Therefore this promise of a mouth and wisdom respects spiritual ability and utterance in the defence of the truth of the Gospel, when they were called into question about it. Spiritual ability of mind is the wisdom, and utterance or freedom of speech is the mouth here promised. An eminent instance of the accomplishment hereof we have in Peter and John, Acts 4. For upon their making a defence of the resurrection of Christ and the truth of the Gospel therein, such as their adversaries were not able to gainsay nor resist, it is said, that when the rulers and elders saw their [〈 in non-Latin alphabet 〉], that is their utterance in defence of their cause with boldness, and so the wisdom wherewith it was accompanied, considering that they were unlearned and ignorant, they were astonished, and only considered, that they had been with Jesus, v. 13. And he it was who in the accomplishment of his promise had given them that spiritual wisdom and utterance, which they were not able to resist. So it is said expressly of Stephen, that his adversaries were not able to resist the wisdom and Spirit whereby he spake (Acts 6:10). Therefore this gift of wisdom in the first place was a spiritual skill and ability to defend the truths of the Gospel, when questioned, opposed or blasphemed. And this gift was eminent in those primitive times, when a company of unlearned men were able upon all occasions to maintain and defend the truth which they believed and professed before and against doctors, scribes, lawyers, rulers of synagogues, yes princes and kings, continually so confounding their adversaries, as that being obstinate in their unbelief they were forced to cover their shame by betaking themselves to rage and bestial fury (Acts 6:10, 11, 12, 13, 14; chap. 7:54; chap. 22:22, 23). As has been the manner of all their successors ever since.

(§ 4.) Now although this be an especial kind of wisdom, an eminent gift of the Holy Ghost, wherein the glory of Christ and honor of the Gospel is greatly concerned; namely an ability to manage and defend the truth in times of trial and danger, to the confusion of its adversaries; yet I suppose the wisdom here intended, is not absolutely confined thereunto, though it be principally intended. Peter speaking of Paul's Epistles, affirms that they were written according to the wisdom given into him (2 Peter 3:15). That is, that especial gift of spiritual wisdom, for the management of Gospel truths to the edification of the Church of Christ, which he had received. And he that would understand what this wisdom is, must be throughly conversant in the writings of that Apostle. For indeed the wisdom that he uses in the management of the doctrine of the Gospel, in the due consideration of all persons, occasions, circumstances, temptations of men and churches, of their state, condition, strength or weakness, growth or decays, obedience or failings, their capacities and progresses, with the holy accommodation of himself in what he teaches or delivers, in meekness, in vehemency, in tenderness, in sharpness, in severe arguings and pathetical expostulations, with all other ways and means suited to his holy ends, in the propagation of the Gospel, and edification of the Church, are inexpressibly glorious and excellent. All this did he do according to the singular gift of wisdom that was bestowed on him. Therefore I take the word of wisdom here mentioned, to be a peculiar spiritual skill and ability, wisely to manage the Gospel in its administration to the advantage and furtherance of the truth, especially in the defence of it when called to the trial with its adversaries. This was an eminent gift of the Holy Ghost; which considering the persons employed by him in the ministry for the most part, being known to be unlearned and ignorant, filled the world with amazement, and was an effectual means for the subduing of multitudes to the obedience of faith. And so eminent was the Apostle Paul in this gift, and so successful in the management of it, that his adversaries had nothing to say, but that he was subtle, and took men by craft and guile (2 Corinthians 12:16). The sweetness, condescension, self-denial, holy compliance, with all which he made use of, mixed with truth, gravity and authority, they would have had to be all craft and guile. And this gift when it is in any measure continued to any minister of the Gospel, is of singular use to the Church of God. Yes, I doubt not but the Apostle fixed it here in the first place, as that which was eminent above all the rest. And as where it is too much wanting, we see what woeful mistakes and miscarriages, men, otherwise good and holy, will run themselves into, to the great disadvantage of the Gospel; so the real enjoyment and exercise of it in any competent measure, is the life and grace of the ministry. As God filled Bezaliel and Aholiab with wisdom for the building of the Tabernacle of old, so unless he give this spiritual wisdom to the ministers of the Gospel, no tabernacle of his will be erected where it is fallen down, nor kept up where it stands. I intend not secular wisdom, or civil wisdom, much less carnal wisdom; but a spiritual ability to discharge all our duties aright in the ministry committed to us. And as was said, where this is wanting, we shall quickly see woeful and shameful work made in churches themselves.

(§ 5.) I cannot pass by the consideration of this gift, without offering something that may guide us either in the obtaining, or the due exercise of it. And hereunto the things ensuing may be subservient. As, (1) A sense of our own insufficiency as of ourselves, as to any end for which this wisdom is requisite. As it is declared that we have no sufficiency in ourselves for any thing that is good, all our sufficiency being of God: so in particular, it is denied that we have any for the work of the ministry, in that interrogation containing a negative proposition, And who is sufficient for these things? (2 Corinthians 2:16). A sense hereof is the first step towards this wisdom, as our Apostle expressly declares. Let no man deceive himself, if any among you seems to be wise in this world, let him become a fool that he may be wise (1 Corinthians 3:18). Until we discover and are sensible of our own folly, we are fit neither to receive nor to use this spiritual wisdom. And the want hereof proves the ruin of many that pretend to the ministry: and it were to be wished that it were only their own. They come to the work of it full of pride, self-conceit, and foolish elation of mind, in an apprehension of their own abilities, which yet for the most part are mean and contemptible. This keeps them sufficiently estranged from a sense of that spiritual wisdom we treat of. Hence there is nothing of a Gospel ministry nor its work found among them, but an empty name. And as for those who have reduced all ecclesiastical administrations to canons, laws, acts, courts and legal processes in them, they seem to do it with a design to cast off all use of spiritual gifts; yes, to exclude both them, and their Author, name and thing, out of the Church of God. Is this the wisdom given by the Holy Ghost for the due management of Gospel administrations; namely, that men should get a little skill in some of the worst of human laws, and uncomely artifices of intriguing secular courts, which they pride themselves in, and terrify poor creatures with mulcts and penalties, that are any way obnoxious to them? What use these things may be of in the world I know not, to the Church of God they do not belong.

(§ 6.) 2. Being sensible of our own insufficiency, earnest prayers for a supply of this wisdom are required in us. If any of you lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him (James 1:5). There is both a precept and a promise to enforce this duty. That we all want wisdom in ourselves, is unquestionable; I mean, as to our concerns in the Gospel, either to bear testimony to it in difficulties, or to manage the truths of it to edification: the way for our supply, lies plain and open before us; neither is there any other that we can take one step in towards it. Let us ask it of God, who giveth liberally, and we shall receive it. This was that which rendered Solomon so great and glorious; when he had his choice given him of all desirable things, he made his request for wisdom to the discharge of the office and duties of it that God had called him to. Though it were a whole kingdom that he was to rule, yet was his work carnal and of this world, compared with the spiritual administrations of the Gospel. And hereunto a worldly ministry is no less averse, than to a sense of their own insufficiency. The fruits do sufficiently manifest how much this duty is contemned by them: but the neglect of it, I say, the neglect of praying for wisdom to be enabled to the discharge of the work of the ministry, and the due management of the truths of the Gospel according as occasion do require, in them who pretend thereunto, is a fruit of unbelief, yes, of atheism and contempt of God.

(§ 7.) 3. Due meditation on our great pattern, the Lord Jesus Christ, and the Apostles; being followers of them as they were of him, is also required hereunto. As in all other things, so in especial, in his ministry for the revelation of the truth, and giving testimony thereunto, the Lord Jesus was the great pattern and example; God in him representing to us that perfection in wisdom which we ought to aim at. I shall not here in particular look into this heavenly treasury, but only say, that he who would be really and truly wise in spiritual things, who would either rightly receive, or duly improve this gift of the Holy Ghost, he ought continually to bear in his heart, his mind and affections, this great exemplar and idea of it, even the Lord Jesus Christ in his ministry; namely, what he did, what he spake, how on all occasions his condescension, meekness and authority did manifest themselves; until he be changed into the same image and likeness by the Spirit of the Lord. The same is to be done in their place and sphere towards the Apostles as the principal followers of Christ, and who do most lively represent his graces and wisdom to us. Their writings, and what is written of them, are to be searched and studied to this very end, that considering how they behaved themselves in all instances, on all occasions in their testimony, and all administrations of the truth, we may endeavour after a conformity to them in the participation of the same Spirit with them. It would be no small stay and guidance to us, if on all occasions we would diligently search and consider what the Apostles did in such circumstances, or what they would have done in answer to what is recorded of their spirit and actings. For although this wisdom be a gift of the Holy Spirit, yet as we now consider it, as it is continued in the Church, it may be in part obtained and greatly improved, in the due use of the means which are subservient thereunto; provided that in all we depend solely on God for the giving of it, who has also prescribed these means to us for the same end.

(§ 8.) 4. Let them who design a participation of this gift, take heed it be not stifled with such vicious habits of mind as are expressly contrary to it, and destructive of it: such are self-fullness, or confidence, hastiness of spirit, promptness to speak, and slowness to hear, which are the great means which make many abound in their own sense and folly; to be wise in their own conceits, and contemptible in the judgment of all that are truly so. Ability of speech in time and season, is an especial gift of God, and that eminently with respect to the spiritual things of the Gospel. But a profluency of speech venting itself on all occasions, and on no occasions, making men open their mouths wide, when indeed they should shut them, and open their ears; and to pour out all that they know, and what they do not know, making them angry if they are not heard, and impatient if they are contradicted, is an unconquerable fortification against all true spiritual wisdom.

(§ 9) 5. Let those who would be sharers herein, follow after those gifts and graces which do accompany it, promote it, and are inseparable from it. Such are humility, meekness, patience, constancy, with boldness and confidence in profession, without which we shall be fools in every trial. Wisdom indeed is none of all these, but it is that which cannot be without them, nor will it thrive in any mind that is not cultivated by them. And he who thinks it is not worth his pains and travail, nor that it will quit cost to seek after this spiritual wisdom, by a constant watchfulness against the opposite vices mentioned, and attendance to those concomitant duties and graces, must be content to go without it. This is the first instance given by our Apostle of the spiritual gifts of the primitive times; to one is given by the Spirit the word of wisdom.

(§ 10.) To another the Word of Knowledge by the same Spirit [in non-Latin alphabet]. I showed before, that [in non-Latin alphabet] may denote the thing itself; the Word of Knowledge, that is Knowledge. But if any shall suppose, that because this Knowledge was to be expressed to the Church for its edification, it is therefore called a Word of Knowledge, as a Word of Exhortation, or a Word of Consolation; that is, Exhortation and Consolation administered by Words, I shall not contend to the contrary. It is Knowledge that is the gift peculiarly intended in this Second Place. And we must enquire, both how it is an especial gift, and of what sort it is. And it should seem that it cannot have the nature of an especial gift, seeing it is that which was common to all. For so says the Apostle, speaking to the whole Church of the Corinthians; We know that we all have Knowledge (1 Corinthians 8:1). And not only so, but also adds, that this Knowledge is a thing which either in its own nature tends to an ill issue, or is very apt to be abused thereunto: for, says he, Knowledge puffeth up, for which cause he frequently reflects upon it in other places. But yet we shall find that it is a peculiar gift, and in itself singularly useful: however it may be abused as the best things may be, yes, are most liable thereunto. The Knowledge mentioned in that place by the Apostle, which he ascribes in common to all the Church, was only that which concerned things sacrificed to idols; and if we should extend it farther, to an understanding of the mystery of the Gospel which was in the community of believers, yet is there place remaining for an eminency therein by virtue of an especial spiritual gift. And as to what he adds about Knowledge puffing up, he expounds in the next words; if any man thinks that he knows any thing, he knows nothing yet as he ought to know (ver. 2). It is not men's Knowledge, but the vain and proud conceit of ignorant men, supposing themselves knowing and wise, that so puffeth up and hinders edification.

(§ 11.) Therefore, (1) By this Word of Knowledge, not that degree of it which is required in all Christians, in all the members of the Church, is intended. Such a measure of Knowledge there is necessary both to faith and confession. Men can believe nothing of that whereof they know nothing, nor can they confess with their mouths what they apprehend not in their minds. But it is somewhat singular, eminent, and not common to all. Neither, (2) does that eminency or singularity consist in this, that it is saving and sanctifying Knowledge which is intended. That there is such a peculiar Knowledge whereby God shines into the hearts of believers, with a spiritual saving insight into spiritual things, transforming the mind into the likeness of them, I have at large elsewhere declared. For it is reckoned among gifts; whereas that other is a saving grace, whose difference has been declared before. It is expressed by the Apostle (1 Corinthians 13:2) by understanding all mysteries and all knowledge; that is, having an understanding in, and the knowledge of all mysteries. This Knowledge he calls a gift, which shall vanish away (ver. 8), and so not belonging absolutely to that grace, which being a part of the image of God in us, shall go over into eternity. And Knowledge in ver. 2 is taken for the thing known; if I understand all Knowledge, which is the same with all mysteries. Therefore the Knowledge here intended, is such a peculiar and especial insight into the mysteries of the Gospel, as whereby those in whom it was, were enabled to teach and instruct others. Thus the Apostle Paul, who had received all these gifts in the highest degree and measure, affirms, that by his writing, those to whom he wrote might perceive his skill and understanding in the mystery of Christ.

(§ 12.) And this was in an especial manner necessary to those first dispensers of the Gospel; for how else should the Church have been instructed in the knowledge of it. This they prayed for them, namely, that they might be filled with the knowledge of the will of God, in all wisdom and understanding (Colossians 1:9; Ephesians 1:18, 19, 20; Chap. 3:18, 19; Colossians 2:2). The means whereby they might come hereunto, was by their instruction, who therefore were to be skilled in a peculiar manner in the knowledge of those mysteries, which they were to impart to others, and to do it accordingly: and so it was with them (Acts 20:27; Ephesians 3:8, 9; Colossians 4:2). Now although this gift as to that excellent degree wherein it was in the Apostles, and those who received the knowledge of Christ and the Gospel by immediate revelation, be withheld, yet it is still communicated in such a measure to the ministers of the Church, as is necessary to its edification. And for any one to undertake an office in the Church, who has not received this gift in some good measure of the knowledge of the mystery of God, and the Gospel, is to impose himself on that service in the house of God, which he is neither called to nor fitted for. And whereas we have lived to see all endeavors after an especial acquaintance with the mysteries of the Gospel, despised or derided by some, it is an evidence of that fatal and fearful apostasy, whereinto the generality of Christians are fallen.

(§ 13.) Faith is added in the 3d place; To another Faith by the same Spirit. That the saving grace of faith, which is common to all true believers, is not here intended, is manifest from the context. There is a faith in Scripture which is commonly called the faith of miracles, mentioned by our Apostle in this Epistle, as a principal, extraordinary, spiritual gift, Chap. 13. 2. Though I had all faith, so that I could remove mountains; that is, the highest degree of a faith of miracles, or such as would effect miraculous operations of the highest nature. This I should readily admit to be here intended, but that there is mention made of working miracles in the next verse, as a gift distinct from this faith. Yet whereas this working of miracles is every where ascribed to faith, and could not be any where but where the peculiar faith from which those operations did proceed was first imparted, it is not unlikely but that by faith the principle of all miraculous operations may be intended, and by the other expressions the operations themselves. But if the distinction of these gifts be to be preserved, as I rather judge that it ought to be, considering the placing of faith immediately upon wisdom and knowledge, I should judge that a peculiar confidence, boldness and assurance of mind in the profession of the Gospel, and the administration of its ordinances, is here intended. Faith therefore is that [⟨in non-Latin alphabet⟩], that freedom, confidence and boldness in the faith, or profession of the faith, which is in Christ Jesus, mentioned by the Apostle (1 Timothy 3:13). That is, our [⟨in non-Latin alphabet⟩], or confidence in profession, whose beginning we are to hold fast and firm to the end (Hebrews 3:14). And we do see how excellent a gift this is on all occasions. When troubles and trials do befall the Church upon the account of its profession, many, even true believers, are very ready to faint and despond, and some to draw back at least for a season; as others do utterly, to the perdition of their souls. In this state the eminent usefulness of this gift of boldness in the faith, of an assured confidence in profession, of an especial faith to go through troubles and trials, is known to all. Oft-times the eminence of it in one single person, has been the means to preserve an whole Church from coldness, back-sliding, or sinful compliances with the world. And where God stirs up any one to some great or singular work in his Church, he constantly endows them with this gift of faith. So was it with Luther, whose undaunted courage and resolution in profession, or boldness in the faith, was one of the principal means of succeeding his great undertaking. And there is no more certain sign of churches being forsaken of Christ in a time of trial, than if this gift be with-held from them, and pusillanimity, fearfulness, with carnal wisdom do spring up in the room of it. The work and effects of this faith are expressed (1 Corinthians 16:13): Watch you, stand fast in the faith, quit you like men, be strong. So also (Ephesians 6:10; 2 Peter 2:1). And the especial way whereby it may be attained or improved, is by a diligent careful discharge at all times of all the duties of the places we hold in the Church (1 Peter 3:13).

(§ 14.) The gifts of healing, are nextly mentioned. [⟨in non-Latin alphabet⟩]. To another the gifts of healings by the same Spirit. So they are again expressed Ver. 28. in the plural number, because of their free communication to many persons. These healings respected those that were sick, in their sudden and miraculous recovery from long or deadly distempers, by the imposition of hands in the name of the Lord Jesus. And as many of the mighty works of Christ himself, for the reasons that shall be mentioned, consisted in these healings, so it was one of the first things which he gave in commission to his Apostles, and furnished them with power for, while they attended on him in his personal ministry (Matthew 10:1). So also did he do to the seventy, making it the principal sign of the approach of the kingdom of God (Luke 10:9). And the same power and virtue he promises to believers, namely, that they should lay hands on the sick and recover them after his ascension. Of the accomplishment of this promise, and the exercise of this power, the story of the Acts of the Apostles gives us many instances (Acts 5:15; Chap. 3:7; Chap. 9:33, 34). And two things are observed singular in the exercise of this gift. As first, that many were cured by the shadow of Peter as he passed by (Acts 5:15). And again, many were so by handkerchiefs and aprons carried from the body of Paul (Chap. 19:12). And the reason of these extraordinary operations in extraordinary cases, seems to have been the encouragement of that great faith which was then stirred up in them that beheld those miraculous operations, which was of singular advantage to the propagation of the Gospel; as the magical superstition of the Roman Church sundry ways endeavoring to imitate these inimitable actings of sovereign divine power, has been a dishonor to Christian religion.

(§ 15.) But whereas these healings were miraculous operations, it may be enquired why the gift of them is constantly distinguished from miracles, and is placed as a distinct effect of the Holy Ghost by itself; for that so it is, is evident both in the Commission of Christ granting this power to his disciples, and in the annumeration of these gifts in this and other places. I answer, This seems to be done on a three-fold account. (1) Because miracles absolutely, were a sign to them that believed not, as the Apostle speaks of tongues, they were a sign not to them that believe, but to them that believed not (1 Corinthians 14:22). That is, which served for their conviction. But this work of healing was a sign to believers themselves, and that on a double account. For first, the pouring out of this gift of the Holy Ghost, was a peculiar sign and token of the coming of the Kingdom of God. So says our Savior to his disciples, Heal the Sick, and say to them, The Kingdom of God is come nigh to you (Luke 10:9). This gift of healing being a token and pledge thereof. This sign did our Savior give of it himself, when John sent his disciples to him to enquire for their own satisfaction, not his, whether he were the Messiah or no (Matthew 11:4, 5). Go, says he, and shew John these things which you do hear and see; the Blind receive their Sight, the Lame walk, the Lepers are cleansed, and the Deaf hear, the Dead are raised up, and the Poor have the Gospel preached to them: Which was the evidence of his own being the Messiah, and bringing in the Kingdom of God. The Jews have an ancient tradition, that in the days of the Messiah all things should be healed but the Serpent. And there is a truth in what they say; although for their parts they understand it not. For all are healed by Christ but the Serpent and his Seed; the wicked unbelieving world. And hereof, namely, of the healing and recovery of all things by Christ, was this gift or sign to the Church. Therefore he began his ministry after his first miracle, with healing all manner of sickness, and all manner of diseases among the people (Matthew 4:23, 24, 25). (2) It was a sign that Christ had born and taken away sin, which was the cause, root and spring of diseases and sicknesses, without which no one could have been miraculously cured. Hence that place of Isaiah, Chap. 53:4, Surely he has born our Griefs, and carried our Sorrows: Which is afterwards interpreted, By being wounded for our Transgressions, and being bruised for our Iniquities (Ver. 5). As also by Peter, by his bearing our sins in his own body on the tree (1 Peter 2:24), is applied by Matthew to the curing of diseases and sicknesses (Matthew 8:16, 17). Now this was for no other reason, but because this healing of diseases was a sign and effect of his bearing our sins, the causes of them, without a supposition whereof healing would have been a false witness to men. It was therefore on these accounts a sign to believers also.

(§ 16.) 2ly. Because it had a peculiar goodness, relief and benignity towards mankind in it, which other miraculous operations had not; at least, not to the same degree. Indeed this was one great difference between the miraculous operations that were wrought under the Old Testament, and those under the New; that the former generally consisted in dreadful and tremendous works, bringing astonishment, and oft-times ruin to mankind; but those other were generally useful and beneficial to all. But this of healing had a peculiar evidence of love, kindness, compassion, benignity, and was suited greatly to affect the minds of men with regard and gratitude. For long afflictive distempers or violent pains, such as were the diseases cured by this gift, do prepare the minds of men, and those concerned in them, greatly to value their deliverance. This therefore in an especial manner declared and evidenced the goodness, love and compassion of him that was the author of this Gospel, and gave this sign of healing spiritual diseases by healing of bodily distempers. And doubtless, many who were made partakers of the benefit hereof, were greatly affected with it; and that not only by walking, and leaping, and praising God, as the cripple did who was cured by Peter and John (Acts 3:8), but also to faith and boldness in profession, as it was with the blind man healed by our Savior himself (John 8:31, 32, 33, 38, &c.). But yet no outward effects of themselves, can work upon the hearts of men, so as that all who are made partakers of them should be brought to faith, thankfulness and obedience. Hence did not only our Savior himself observe that of ten at once cleansed by him from their leprosy, but one returned to give glory to God (Luke 17:7). But he whom he cured of a disease that he had suffered under eight and thirty years, notwithstanding a following admonition given him by our blessed Savior, turned informer against him, and endeavoured to betray him to the Jews (John 5:5, 8, 13, 14, 15). It is effectual grace alone, which can change the heart, without which it will continue obstinate and unbelieving, under not only the sight and consideration of the most miraculous outward operations, but also the participation in ourselves of the benefit and fruits of them. Men may have their bodies cured by miracles, when their souls are not cured by grace.

(§ 17.) 3ly. It is thus placed distinctly by it self, and not cast under the common head of miracles, because ordinarily there were some outward means and tokens of it that were to be made use of, in the exercise of this gift. Such were (1) Imposition of Hands. Our Savior himself in healing of the sick did generally lay his hands on them (Matthew 6:5; Luke 4:40). And he gave the same order to his disciples, that they should lay their hands on those that were sick, and heal them, which was practised by them accordingly. (2) Anointing with Oil: They anointed with oil many that were sick, and healed them (Mark 6:13). And the elders of the church with whom this gift was continued, were to come to him that was sick, and praying over him, anoint him with oil in the name of the Lord, and he should be saved (James 5:14, 15). Some do contend for the continuance of this ceremony, or the anointing of them that are sick by the elders of the church, but without ground or warrant: for although it be their duty to pray in a particular manner for those that are sick, of their flocks, and it be the duty of them who are sick to call for them to that purpose; yet the application of the outward ceremony being instituted, not as a means of an uncertain cure, as all are which work naturally to that end, but as a pledge and token of a certain healing and recovery, where there is not an infallible faith thereof, when the healing may not ensue; it is to turn an ordinance into a lie. For if a recovery follow ten times on this anointing, if it once fall out otherwise, the institution is rendered a lie, a false testimony; and the other recoveries manifested to have had no dependance on the observation of it. For these reasons, I judge, that this gift of healing, though belonging to miraculous operations in general, is every where reckoned as a distinct gift by it self. And from that place of James, I am apt to think that this gift was communicated in an especial manner to the elders of churches, even that were ordinary and fixed; it being of so great use, and such singular comfort to them that were poor and persecuted, which was the condition of many churches, and their members in those days.

(§ 18.) Miracles ensue in the fifth place, [in non-Latin alphabet], Effectual Working of mighty powers, or powerful works. For the signification of this word here rendered Miracles, the reader may consult our exposition on Hebrews 2:4. I shall not from there transcribe what is already declared, nor is any thing necessary to be added thereunto. Concerning this gift of miracles we have also spoken before in general; so that we shall not much further here insist upon it; neither is it necessary that we should here treat of the nature, end and use of miracles in general, which in part also has been done before. Therefore, I shall only observe some few things as to the gift it self, and the use of it in the church, which alone are our present concernment. And, (1) As we before observed, this gift did not consist in any inherent power or faculty of the mind; so as that those who had received it should have an ability of their own to work or effect such miracles, when, and as they saw good. As this is disclaimed by the Apostles (Acts 3:12), so a supposition of it would overthrow the very nature of miracles; for a miracle is an immediate effect of divine power exceeding all created abilities; and what is not so, though it may be strange or wonderful, is no miracle. Only Jesus Christ had in his own person a power of working miracles when, and where, and how he pleased, because God was with him, or the fullness of the Godhead dwelt in him bodily. (2) To the working of every miracle in particular, there was a peculiar act of faith required in them that wrought it. This is that faith which is called the faith of miracles, Have all faith, so that I could remove mountains (1 Corinthians 13:2). Now this faith was not a strong fixing of the imagination that such a thing should be done, as some have blasphemously dreamed, nor was it a faith resting merely on the promises of the Word, making particular application of them to times, seasons and occasions, wherein it no way differs from the ordinary grace of faith: but this was the true nature of it, that as it was in general resolved into the promises of the Word, and power of Christ declared therein, that such and such things should be wrought in general; so it had always a peculiar immediate revelation for its warranty and security in the working of any miracle. And without such an immediate revelation or divine impulse and impression, all attempts of miraculous operations are vain, and means only for Satan to insinuate his delusions by.

(§ 19) No man therefore could work any miracle, nor attempt in faith so to do, without an immediate revelation that divine power should be therein exerted, and put forth in its operation: yet do I not suppose that it was necessary that this inspiration and revelation should in order of time precede the acting of this faith, though it did the operation of the miracle it self. Yes, the inspiration it self consisted in the elevation of faith to apprehend divine power in such a case for such an end; which the Holy Ghost granted not to any, but when he designed so to work. Thus Paul at once acted faith, apprehended divine power, and at the same time struck Elymas the Sorcerer blind by a miraculous operation (Acts 13:9, 10, 11, 12). Being filled with the Holy Ghost (verse 9), that is, having received an impression and warranty from him, he put forth that act of faith, at whose presence the Holy Spirit would effect that miraculous operation which he believed. Therefore this was the nature of this gift; some persons were by the Holy Ghost endowed with that especial faith which was prepared to receive impressions and intimations of his putting forth his power in this or that miraculous operation. Those who had this faith, could not work miracles when, and where, and how they pleased; only they could infallibly signify what the Holy Ghost would do, and so were the outward instruments of the execution of his power.

(§ 20.) 3. Although the Apostles had all gift of the Spirit in an eminent degree and manner above all others, as Paul says, I thank my God I speak with Tongues more than you all; yet it appears that there were some other persons distinct from them, who had this gift of working miracles in a peculiar manner. For it is not only here reckoned as a peculiar distinct gift of the Holy Ghost, but also the persons who had received it, are reckoned as distinct from the Apostles and other officers of the Church (1 Corinthians 12:28, 29). Not that I think this gift did constitute them officers in the Church, enabling them to exercise power in Gospel administrations therein; only they were brethren of the Church, made eminent by a participation of this gift, for the end whereunto it was ordained. By these persons' ministry, did the Holy Spirit on such occasions as seemed meet to his infinite wisdom, effect miraculous operations, besides what was done in the same kind by the Apostles and Evangelists, all the world over.

(§ 21.) 4. The use of this gift in the Church at that time and season, was manifold. For the principles which believers proceeded on, and the doctrines they professed, were new and strange to the world, and such as had mighty prejudices raised against them in the minds of men. The persons by whom they were maintained and asserted were generally as to their outward condition poor and contemptible in the world. The Churches themselves, as to their members, few in number; encompassed with multitudes of scoffers, and persecuting idolaters; themselves also, newly converted, and many of them but weak in the faith. In this state of things, this gift of miracles was exceeding useful and necessary to the propagation of the Gospel, the vindication of the truth, and the establishment of them that did believe. For, (1.) By miracles occasionally wrought, the people round about who yet believed not, were called in as it were, to a due consideration of what was done, and what was designed thereby. Thus when the noise was first spread abroad of the Apostles speaking with Tongues, the multitude came together and were confounded (Acts 2:6). So the multitude gathered together at Lystra upon the curing of the cripple by Paul and Barnabas, thinking them to have been Gods (Acts 14:11). When therefore any were so amazed with seeing the miracles that were wrought, hearing that they were so in the confirmation of the doctrine of the Gospel, they could not but enquire with diligence into it, and cast out those prejudices which before they had entertained against it. (2.) They gave authority to the ministers of the Church. For whereas on outward accounts they were despised by the great, wise and learned men of the world, it was made evident by these divine operations, that their ministry was of God, and what they taught approved by him. And where these two things were effected, namely that a sufficient, yes an eminently cogent ground and reason was given, why men should impartially enquire into the doctrine of the Gospel, and an evidence given that the teachers of it were approved of God, unless men were signally captivated under the power of Satan (2 Corinthians 4:4), or given up of God judicially to blindness and hardness of heart, it could not be, but that the prejudices which they had of themselves, or might receive from others against the Gospel, must of necessity be prevailed against and conquered. And as many of the Jews were so hardened and blinded at that time (Romans 11:7, 8, 9, 10; 1 Thessalonians 2:14, 15, 16), so it is marvellous to consider with what artifices Satan bestirred himself among the Gentiles by false and lying signs and wonders, with many other ways to take off from the testimony given to the Gospel by these miraculous operations.

And this was that which miracles were designed to towards unbelievers; namely to take away prejudices from the doctrine of the Gospel, and the persons by whom it was taught, so disposing the minds of men to an attendance to it; and the reception of it. For they were never means instituted of God for the ingenerating of faith in any, but only to provoke and prevail with men, to attend unprejudicately to that whereby it was to be wrought. For faith cometh by hearing, and hearing by the Word of God (Romans 10:17). And therefore whatever miracles were wrought, if the Word preached was not received, if that did not accompany them in its powerful operation, they were but despised. Thus whereas some upon hearing of the Apostles speak with Tongues, mocked and said, These men are full of new wine (Acts 2:13), yet upon preaching of the Word which ensued, they were converted to God. And the Apostle Paul tells us, that if there were nothing but miraculous speaking with Tongues in the Church, an unbeliever coming in would say they were all mad (1 Corinthians 14:23), who by the Word of prophesy would be convinced, judged and converted to God (ver. 24, 25). (3.) They were of singular use to confirm and establish in the faith those who were weak and newly converted. For whereas they were assaulted on every hand by Satan, the world, and it may be their nearest relations, and that with contempt, scorn and cruel mocking; it was a singular confirmation and establishment to behold the miraculous operations which were wrought in the approbation of the doctrine which they did profess. Hereby was a sense of it more and more let into, and impressed on their minds, until by an habitual experience of its goodness, power, and efficacy, they were established in the truth.

(§ 22.) Prophesy is added in the sixth place. To another prophesy; that is, is given by the same Spirit. Of this gift of prophesy we have sufficiently treated before. Only I take it here in its largest sense; both as it signifies a faculty of prediction, or foretelling things future upon divine revelation, or an ability to declare the mind of God from the Word by the especial and immediate revelation of the Holy Ghost. The first of these was more rare, the latter more ordinary and common. And it may be there were few churches, wherein besides their elders and teachers by virtue of their office, there were not some of these prophets; so of those who had this gift of prophesy, enabling in an eminent manner to declare the mind of God from the Scriptures, to the edification of the church. It is expressed that there were some of them in the church at Antioch (Acts 13:1, 2), and many of them in the church at Corinth (1 Corinthians 14). For this gift was of singular use in the church; and therefore as to the end of the edification thereof, is preferred by our Apostle above all other gifts of the Spirit whatever (1 Corinthians 12:31; chap. 14. 1, 39). For it had a double use. (1.) The conviction and conversion of such as came in occasionally into their church assemblies. Those to whom the propagation of the Gospel was principally committed went up and down the world, laying hold on all occasions to preach it to Jews and Gentiles, as yet unconverted. And where churches were gathered and settled, the principal work of their teachers was to edify them that did believe. But whereas some would come in among them into their church assemblies, perhaps out of curiosity, perhaps out of worse designs, the Apostle declares that of all the ordinances of the church, this of prophecy was suited to the conviction and conversion of all unbelievers, and is oft-times blessed thereunto, whereby this and that man is born in Sion. (2dly.) This exposition and application of the Word by many, and that by virtue of an extraordinary assistance of the Spirit of God, was of singular use in the church itself. For if all Scripture given by inspiration from God, so expounded and applied, be profitable for doctrine, for reproof, for correction, for instruction in righteousness, the more the church enjoys thereof, the more will its faith, love, obedience and consolation be increased. Lastly, the manner of the exercise of this gift in the church to edification, is prescribed and limited by our Apostle (1 Corinthians 14:29, 30, 31, 32, 33). And first, he would not have the church burdened with the most profitable gift or its exercise, and therefore determines that at one time, not above two or three be suffered to speak; that is, one after another, that the church be neither wearied nor burdened (ver. 29). Secondly, because it was possible that some of them who had this gift might mix somewhat of their own spirits in their word and ministry, and therein mistake and err from the truth; he requires that the other who had the like gift, and so were understanding in the mind of God, should judge of what was spoken by them, so as the church might not be led into any error by them; let the other judge. Thirdly, that order be observed in their exercise; and especially that way be given to any immediate revelation, and no confusion be brought into the church by many speaking at the same time. And this direction manifests that the gift was extraordinary, and is now ceased; though there be a continuance of ordinary gifts of the same kind, and to the same end in the church, as we shall see afterwards (ver. 30). Fourthly, by the observation of this order, the Apostle shows that all the prophets might exercise their gift to the instruction and consolation of the church in a proper season; such as their frequent assemblies would afford them (ver. 31). And whereas it may be objected, that these things coming in an extraordinary immediate manner from the Holy Ghost, it was not in the power of them who received them, to confine them to the order prescribed, which would seem to limit the Holy Spirit in his operations, whereas they were all to speak as the Spirit gave them ability and utterance, let what would ensue, the Apostle assures them by a general principle that no such thing would follow on a due use and exercise of this gift. For God, says he, is not the Author of confusion, but of peace, as in all churches of the saints (ver. 33). As if he should have said: If such a course should be taken, that any one should speak and prophesy as he pretended himself to be moved by the Spirit, and to have none to judge of what he said, all confusion, tumult and disorder would ensue thereon. But God is the Author of no such thing, gives no such gifts, appoints no such exercise of them, as would tend thereunto. But how shall this be prevented, seeing these things are extraordinary, and not in our own power; yes, says he, the Spirit of the prophets is subject to the prophets (ver. 32). By the Spirit of the prophets, that their spiritual gift and ability for its exercise is intended, none do question. And whereas the Apostle had taught two things concerning the exercise of this gift: (1) that it ought to be orderly to avoid confusion; (2) that what proceeds from it ought to be judged by others; he manifests that both these may be observed, because the Spirit of the prophets is subject to the prophets; that is, both their spiritual gift is so in their own power, as that they might dispose themselves to its exercise with choice and judgment, so as to preserve order and peace, not being acted as with an enthusiastical afflation, and carried out of their own power; this gift in its exercise was subject to their own judgment, choice and understanding; so what they expressed by virtue of their spiritual gift was subject to be judged of by the other prophets that were in the church. Thus was the peace and order of the church to be preserved, and the edification of it to be promoted.

(§ 25.) Discerning of Spirits is the next Gift of the Spirit here enumerated, [⟨ in non-Latin alphabet ⟩], To another the Discernings of Spirits; the Ability and Faculty of Judging of Spirits. The Dijudication of Spirits. This Gift I have upon another occasion formerly given an Account of, and therefore shall here but briefly touch upon it. All Gospel-Administrations were in those Days avowedly executed by virtue of spiritual gifts. No Man then durst set his Hand to this Work, but such as either really had, or highly pretended to a Participation of the Holy Ghost. For the Administration of the Gospel is the Dispensation of the Spirit. This therefore was pleaded by all in the preaching of the Word, whether in private assemblies, or publicly to the World. But it came also then to pass, as it did in all Ages of the Church, that where God gave to any the extraordinary gifts of his Spirit for the Reformation or Edification of the Church, there Satan suborned some to make a Pretence thereunto to its Trouble and Destruction. So was it under the Old Testament, and so was it foretold that it should be under the New. So the Apostle Peter having declared the Nature and Excellency, Use and Certainty of that Prophesie which was of old (2 Peter 1:19, 20, 21), adds thereunto, But there were false Prophets also among the People, Chap. 2. 1. That is, when God granted that signal privilege to the Church, of the Immediate Revelation of his Will to them by the Inspiration of the Holy Ghost, which constituted Men true Prophets of the Lord: Satan stirred up others to pretend to the same Spirit of Prophesie for his own malicious Ends, whereby there were false Prophets also among the People. But it may be it will be otherwise now under the Gospel Church State. No, says he; There shall be false Teachers among you; that is, Persons pretending to the same spiritual Gift that the Apostles and Evangelists had, yet bringing in thereby damnable Heresies. Now all their damnable Opinions they Fathered upon immediate Revelations of the Spirit. This gave occasion to the Holy Apostle John to give that Caution, with his Reason of it, which is expressed (1 John 4:1, 2, 3), which Words we have opened before. And this false Pretence to extraordinary spiritual Gifts, the Church was tried and pestered withal, so long as there was any occasion to give it Countenance; namely, while such Gifts were really continued to any therein. What way then had God ordained for the Preservation and Safety of the Church, that it should not be imposed upon by any of these Delusions? I answer, There was a standing Rule in the Church, whereby whatever was, or could be offered Doctrinally to it, might certainly and infallibly be tried, judged and determined on. And this was the Rule of the written Word; according to that everlasting Ordinance, To the Law and to the Testimony, if they speak not according to this Word, it is because there is no light in them (Isaiah 8:20). This in all Ages was sufficient for the Preservation of the Church from all Errors and Heresies, or damnable Doctrines, which it never fell into, nor shall do so, but in the sinful Neglect and Contempt hereof. Moreover, the Apostle further directs the Application of this Rule to present occasions, by advising us to fix on some Fundamental Principles which are likely to be opposed, and if they are not owned and avowed, to avoid such Teachers, whatever spiritual Gift they pretend to (1 John 4:2, 3; 2 John 9, 10, 11). But yet because many in those Days were weak in the Faith, and might be surprised with such Pretences, God had graciously provided and bestowed the Gift here mentioned on some, it may be, in every Church, namely, of Discerning of Spirits. They could by virtue of the extraordinary Gift and Aid therein of the Holy Ghost, make a true Judgment of the Spirits that Men pretended to act, and to be acted by, whether they were of God or no. And this was of singular Use and Benefit to the Church in those Days. For as spiritual Gifts abounded, so did a Pretence to them, which was always accompanied with pernicious Designs. Herein therefore did God grant Relief for them who were either less skilful, or less wary, or less able on any account to make a right Judgment between those who were really endowed with extraordinary Gifts of the Spirit, and those who falsely pretended thereunto. For these Persons received this Gift, and were placed in the Church for this very End, that they might guide and help them in making a right Judgment in this matter. And whereas the Communication of these Gifts is ceased, and consequently all Pretences to them, unless by some Persons Phrenetical and Enthusiastical, whose Madness is manifest to all, there is no need of the Continuance of this Gift of Discerning of Spirits, that standing infallible Rule of the Word, and ordinary Assistance of the Spirit, being every way sufficient for our Preservation in the Truth; unless we give up ourselves to the Conduct of corrupt Lusts, Pride, Self-conceit, Carnal Interest, Passions and Temptations, which ruin the Souls of Men.

(§ 22.) The two spiritual gifts here remaining, are speaking with tongues, and their interpretation. The first communication of this gift of tongues to the Apostles, is particularly described (Acts 2:1, 2, 3, 4, &c.). And although they were at that time endued with all other gifts of the Holy Ghost, called power from above (Acts 1:8), yet was this gift of tongues signalized by the visible pledge of it, the joint participation of the same gift by all, and the notoriety of the matter thereon, as in that place of the Acts is at large described. And God seems to have laid the foundation of preaching the Gospel in this gift, for two reasons. (1) To signify that the grace and mercy of the Covenant was now no longer to be confined to one nation, language or people, but to be extended to all nations, tongues and languages of people under Heaven. (2) To testify by what means he would subdue the souls and consciences of men to the obedience of Christ and the Gospel, and by what means he would maintain his kingdom in the world. Now this was not by force and might, by external power or armies, but by the preaching of the Word, whereof the tongue is the only instrument. And the outward sign of this gift in tongues of fire evidenced the light and efficacy wherewith the Holy Ghost designed to accompany the dispensation of the Gospel. Therefore, although this gift began with the Apostles, yet was it afterwards very much diffused to the generality of them that did believe. See Acts 10:46; chap. 19:6; 1 Corinthians 14. And some few things we may observe concerning this gift: as, (1) the especial matter that was expressed by this gift, seems to have been the praises of God for his wonderful works of grace by Christ. Although, I doubt not, but that the Apostles were enabled by virtue of this gift to declare the Gospel to any people to whom they came in their own language, yet ordinarily they did not preach nor instruct the people by virtue of this gift, but only spoke forth the praises of God to the admiration and astonishment of them who were yet strangers to the faith. So when they first received the gift, they were heard speaking the wonderful works of God (Acts 2:11). And the Gentiles who first believed spoke with tongues, and magnified God (Acts 10:46). (2) These tongues were so given for a sign to them that believed not (1 Corinthians 14:22), that sometimes those that spoke with tongues, understood not the sense and meaning of the words delivered by themselves, nor were they understood by the church itself wherein they were uttered (1 Corinthians 14:6, 7, 8, 9, 10, &c.). But this I suppose was only sometimes; and that, it may be mostly, when this gift was unnecessarily used. For I doubt not, but the Apostles understood full well the things delivered by themselves in divers tongues. And all who had this gift, though they might not apprehend the meaning of what themselves spoke and uttered, yet were so absolutely in the exercise of it under the conduct of the Holy Spirit, that they neither did nor could speak any thing by virtue thereof, but what was according to the mind of God, and tended to his praise (1 Corinthians 14:2, 14, 17). (3) Although this gift were excellent in itself, and singularly effectual in the propagation of the Gospel to unbelievers, yet in the assemblies of the church it was of little or no use, but only with respect to the things themselves that were uttered. For as to the principal end of it, to be a sign to unbelievers, it was finished and accomplished towards them, so as they had no farther need nor use of it. But now whereas many unbelievers came occasionally into the assemblies of the church, especially at some freer seasons, for whose conviction the Holy Ghost would for a season continue this gift among believers; that the church might not be disadvantaged thereby, he added the other gift here mentioned, namely, the interpretation of tongues. He endowed either those persons themselves who spoke with tongues, or some others in the same assembly, with an ability to interpret and declare to the church the things that were spoken and uttered in that miraculous manner; which is the last gift here mentioned. But the nature, use and abuse of these gifts is so largely and distinctly spoken to by the Apostle (1 Corinthians 14), that as I need not insist on them, so I cannot fully do it without an entire exposition of that whole chapter, which the nature of my design will not permit.