Chapter 8 — Gifts for Doctrine, Rule, and Worship

(§ 1.) There remain yet 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 to their office, and to enable them to their work. And these are, (1) What they are. (2.) How they are to be attained and improved. In our enquiry after the first; or what are the gifts whereby 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, whereon the holy use of their ministry does depend. For our enquiry is only after those gifts whereon depends the very being of the ministry. 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. They are in general abilities for the due management of the spiritual administrations of the Gospel in its doctrine, worship and discipline, to the edification of the Church. It is not easy, no, if they be to us, it is not possible to enumerate in particular all the various gifts which the Holy Ghost endows the ministers of the Gospel withal. [illegible] all the concerns of the Church may be referred to these three heads, of doctrine, worship and rule, we may enquire what are the principal spiritual gifts of the Holy Ghost with respect to them distinctly.

(§ 2.) 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. As this is the duty of the Church continually to attend to (Acts 2:42), so it is the principal work of the ministry, the foundation of all other duties, which the Apostles themselves gave themselves to in an especial manner (Acts 6:4). Hence is it given in charge to all ministers of the Gospel (Acts 20:28; 1 Peter 5:2; 1 Timothy 1:3; chap. 5:17; chap. 4:13, 14, 16; 2 Timothy 4:1, 2, 3). For this is the principal means appointed by Christ for the edification of his Church; that whereby spiritual life is begotten and preserved. Where this work is neglected or carelessly attended to, there 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 withal, which must be considered.

(§ 3.) 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 therein. 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 to them who are called to preach it to the Church. This some imagine an easy matter to be attained; at least that there is no more, nor the use of any other means required thereunto, than what is necessary to the acquisition of skill in any other art or science. And it were well if some, otherwise concerned in point of duty, would but lay out so much of their strength and time in the obtaining of this knowledge, as they do about other things which will not turn much to their account. But 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 there belongs more to this wisdom, knowledge and understanding, than most men are aware of. Were the nature of it duly considered, and withal the necessity of it to the ministry of the Gospel, probably some would not so rush on that work as they do, which they have no provision of ability for the performance of. It is in brief such a comprehension of the scope and end of the Scripture, of the revelation of God therein, such an acquaintance with the system of particular doctrinal truths, in their rise, tendency and use, such a habit of mind in judging of spiritual things, and comparing them one with another, such a distinct insight into the springs and course of the mystery of the love, grace and will of God in Christ, as enables them, in whom it is, to declare the counsel of God, to make known the way of life, of faith and obedience to others, and to instruct them in their whole duty to God and man thereon. This the Apostle calls his knowledge in the mystery of Christ which he manifested in his writings (Ephesians 3:4). For as the Gospel, the dispensation and declaration whereof is committed to the ministers of the Church, is the wisdom of God in a mystery (1 Corinthians 2:7), so their principal duty is to become so wise and understanding in that mystery, as that they may be able to declare it to others, without which they have no ministry committed to them by Jesus Christ. See Ephesians 1:9; chap. 3:3, 6, 19; Colossians 4:3. The sole enquiry is, from where we may have this wisdom, seeing it is abundantly evident that we have it not of ourselves. That in general it is from God, that it is to be asked of him, the Scripture every where declares. See Colossians 1:9; chap. 2:2; 2 Timothy 2:7; James 1:5; 1 John 5:20. And in particular it is plainly affirmed to be the especial gift of the Holy Ghost. He gives the word of wisdom (1 Corinthians 12:8), which place has been opened before. And it is the first ministerial gift that he bestows on any. Where this is not in some measure, to look for a ministry is to look for the living among the dead. And they will deceive their own souls in the end, as they do those of others in the mean time, who on any other grounds do undertake to be preachers of the Gospel. But I shall not here divert to the full description of this spiritual gift, because I have discoursed concerning it elsewhere.

(§ 4) With respect to the doctrine of the Gospel, there is required to the ministry of the Church, skill to divide the word aright, which is a peculiar gift of the Holy Ghost, 2 Timothy [illegible] study to approve yourself to God, a [illegible] that needs not to be ashamed, rightly [illegible] word of truth. Both the former clauses depend on the latter. If a minister be accepted with God in his work, if he would be found at the last day a workman that needs not to be ashamed, that is, such a builder of the house of God, as whose work is meet, proper and useful, he must take care to divide the word of truth, which is committed to his dispensation, aright, or in a due manner. Ministers are stewards in the house of God, and dispensers of the ministries thereof. And therefore it is required of them that they give to all the servants that are in the house, or do belong to it, a meet portion according to their wants, occasions and services suitable to the will and wisdom of their Lord and Master (Luke 12:42, 43). Who is that faithful and wise steward, whom his Master shall make ruler over his household, to give them their portion of meat in due season. For this giving of provision, and a portion of meat to the household of Christ, consists principally in the right dividing and distribution of the word of truth. It is the taking out 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. Herein consists the principal skill of a scribe furnished for the kingdom of heaven, with the wisdom before described. And without this, a [illegible] common course of dispensing or preaching the [illegible] without differencing of persons and [illegible] ever it may be gilded over with a [illegible] words and oratory, is shameful [illegible] house of God. Now to this skill, [illegible] are required. (1) A sound judgment in [illegible] concerning the state and condition of those [illegible] any one is so dispensing the word [illegible] of a shepherd to know the state of his flock; and unless he do so, 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 their hearers are mixed with all these sorts. Whether in the judgment of charity they are converted to God, or are yet in an unregenerate condition. What probably are their principal temptations, their hindrances and furtherances; what is their growth or decay in religion? He that is not able to make a competent judgment concerning these things, and the other circumstances of the flock, so as to be steered thereby in his work, will never evidence himself to be a workman that needs not 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, that he may pursue and comply with its design in the ministry of the word. Nothing is by many more despised, than an understanding hereof; yet is nothing more necessary to the work of the ministry. The word of the Gospel as preached is Vehiculum Gratiae, and ought to be ordered so as it may comply with its design in its whole work on the souls of men. He therefore who is unacquainted with the ordinary methods of the operation of grace, fights uncertainly in his preaching of the word like a man beating of the air. It is true, God can, and often does direct a word of truth spoken as it were at random to a proper effect of grace on some or other, as it was when the man drew a bow at a venture, and smote the King of Israel between the joints of the harness. But ordinarily a man is not like to hit a joint, who knows not how to take his aim. (3) An acquaintance with the nature of temptation, with the especial hindrances of faith and obedience, which may befall those to whom the word is dispensed, is in like manner required hereunto. Many things might be added on this head, seeing a principal part of ministerial skill does consist herein. (4) A right understanding of the nature of spiritual diseases, distempers and sicknesses, with their proper cures and remedies, belongs hereunto. For the want hereof the hearts of the wicked are oftentimes made glad in the preaching of the word, and those of the righteous filled with sorrow; the hands of sinners are strengthened, and those who are looking towards God are discouraged or turned out of the way. And where men either know not these things, or do not, or cannot apply themselves skilfully to distribute the word according to this variety of occasion, they cannot give the household its portion of meat in season. And he that wants this spiritual gift, will never divide the word aright to its proper ends (2 Timothy 3:16, 17). And it is lamentable to consider what shameful work is made for want hereof in the preaching of some men: yes, how the whole gift is lost, as to its power, use and benefit.

(§ 5.) Thirdly, 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 (1 Corinthians 1:5; 2 Corinthians 8:5). And he desires the prayers of the Church that the gift may abide with himself, and abound in him (Ephesians 6:19). And he there declares that the nature of it consists in the opening of the mouth boldly to make known the mysteries of the Gospel: as also (Colossians 4:3). Now this utterance does not consist in a natural volubility of speech, which taken alone by itself, is so far from being a gift of the Spirit, or a thing to be so earnestly prayed for, as that it is usually a snare to them that have it, and a trouble to them that hear them. Nor does it consist in a rhetorical ability to set off discourses with a flourish of words, be they never so plausible or enticing; much less in a bold corrupting of the ordinance of preaching by a foolish affectation of words in supposed elegancies of speech, quaint expressions, and the like effects of wit, that is fancy and vanity. But four things do concur hereunto. (1) [〈 in non-Latin alphabet 〉], or dicendi libertas. The word we translate utterance is [〈 in non-Latin alphabet 〉], that is speech. But that not speech in general, but a certain kind of speech is intended, is evident from the places mentioned, and the application of them. And it is such a speech as is elsewhere called [〈 in non-Latin alphabet 〉], that is, a freedom and liberty in the declaration of the truth conceived. This a man has when he is not from any internal defect, or from any outward consideration straightened in the declaration of those things which he ought to speak. This frame and ability the Apostle expresses in himself (2 Corinthians 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) So also does boldness and holy confidence. So we often render [〈 in non-Latin alphabet 〉], wherein this utterance does much consist. When the Spirit of God in the midst of difficulties, oppositions and discouragements strengthens the minds of ministers, so as that they are not terrified with any amazement, but discharge their work freely, as considering whose word and message it is that they do deliver, belongs to this gift of utterance. (3) So also does gravity in expression, becoming the sacred majesty of Christ and his truths in the delivery of them. He that speaks is to speak as the oracles of God (1 Peter 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 becomes them who speak the oracles of God. For as we are to deliver sound doctrine and nothing else (Titus 1:9), so we are to use sound speech that cannot be condemned (Titus 2:7, 8). (4) Hereunto also belongs that authority which accompanies the delivery of the word when preached in demonstration of these spiritual abilities. For all these things are necessary, that the hearers may receive the word, not as the word of man, but as it is indeed the word of God.

(§ 6.) These are the principal spiritual gifts wherewith 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 they are communicated in any such degree as is necessary to the due discharge of that office, they will evidence themselves to the consciences of them that do believe. The dispensation of the word by virtue of them, though under great variety from the various degrees wherein they are communicated, and the different natural abilities of them that do receive them, will be sufficiently distinguished and remote from that empty, wordy, sapless way of discoursing spiritual things, which is the mere effect of the wit, fancy, invention and projection of men destitute of the saving knowledge of our Lord Jesus Christ, and the mysteries of the Gospel.

(§ 7.) The second head of duties belonging to the ministerial office respects the worship of God. By the worship of God here I understand only that especial part thereof, whereof himself is the immediate object. For absolutely the preaching and hearing of the Word is a part of sacred worship, as that wherein we act the obedience of faith to the commands of God, and submit ourselves to his institution. And indeed as to those that hear, it is God declaring himself by his Word that 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 by that part we enquire into, I intend that alone whereof God himself was the immediate object. Such are all the remaining offices and duties of the Church, those only excepted 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 comprized in prayer. For by prayer we understand all confessions, supplications, thanksgivings and praises that are made to God in the Church, whether absolutely, or in the administration of other ordinances, as the Sacraments. Therefore in this duty, as comprehensive of all the sacred offices of public worship, as the glory of God is greatly concerned, so it is the principal act of obedience in the Church. This then as to the performance of it, 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 understand not only what they are able of themselves in every instance to perform; but also whatever assistance they may make use of, either of their own finding out, or of others. And by the aids of the Holy Ghost I intend an especial spiritual gift bestowed on men to this purpose. Now to suppose that the whole duty of the Church herein should consist in the actings of men in their own strength and power, without any especial assistance of the Holy Spirit, is to exclude the consideration of him from those things, with respect whereunto he is principally promised by our Lord Jesus Christ. But what concerns this gift of the Holy Ghost has been at large handled by itself already, and must not here be again insisted on: taking for granted what is therein sufficiently confirmed, I shall only add, that those who have not received this gift are utterly unfit to undertake the office of the ministry, wherein it is their duty to go before the Church in the administration of all ordinances by virtue of these abilities. In things civil or secular, it would be esteemed an intolerable solecism to call and choose a man to the discharge of an office or duty, whose execution depended solely on such a peculiar faculty or skill, as he who is so called has no interest in, or acquaintance with: and it will one day appear to be so also in things sacred and religious, yes, much more.

(§ 8.) Thirdly, the rule of the Church belongs to the ministers of it. God has established rule in the Church (Romans 12:8; 1 Corinthians 12:28; 1 Timothy 5:17; 1 Thessalonians 5:12; Hebrews 13:17). I dispute not now of what sort this ministry is, nor whether the rule belong to one sort alone. It is enough to my present design that it is committed by Christ to the ministers of the Church, which are its guides, rulers and overseers. Nor shall I at present enquire into the particular powers, acts and duties of this rule. I have done it elsewhere. I am only now to consider it so far as its exercise requires an especial ministerial gift to be communicated by the Holy Ghost. And in order thereunto the things ensuing 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 be in some natural circumstances that inseparably attend rulers and ruled in any kind. It belongs to the Kingdom of Christ, and the administration of it, which are not of this world. And as 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 to a fancied interest of their own; so it is as pleadable against them who pretend to exercise the rule and power of his present kingdom after the manner of the potestative administrations of the world. When our Savior forbad all rule to his disciples after the manner of the Gentiles, who then possessed all sovereign power in the world, and told them, that it should not be so with them, that some should be great and exercise dominion over others, but that they should serve one another in love, the greatest condescension to service being required of them who are otherwise most eminent; 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. A lordly or despotical power it was not to be, nor was it to be exercised by penal laws, courts and coercive jurisdiction, which was the way of the administration of all power among the Gentiles. And if that kind of power and rule in the Church, which is for the most part exercised in the world, be not forbidden by our Savior, no man living can tell what is so. For as to meekness, moderation, patience, equity, righteousness, they were more easy to be found in the legal administrations of power among the Gentiles, than in these used in many Churches. But such a rule is signified to them, the authority whereof from where it proceeded was spiritual, its object the minds and souls of men only, and the way of whose administration was to consist in an 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 but to their edification (2 Corinthians 10:8). And the edification of the Church consists in the increase of faith and obedience in all the members thereof, in the subduing and mortifying of sin, in fruitfulness in good works, in the confirmation and consolation of them that stand, in the raising up them that are fallen, and the recovery of them that wander, in the growth and flourishing of mutual love and peace; and whatever rule is exercised in the Church to any other end, is foreign to the Gospel, and 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 them by whom it is to be exercised. Such are wisdom, diligence, love, meekness, patience, and the like evangelical endowments. (2) What is external, or what is the outward rule of it, and this is the Word and Law of Christ alone, as we have elsewhere declared.

(§ 9.) From these things it may appear what is the nature in general of that skill in the rule of the Church, which we assert to be a peculiar gift of the Holy Ghost. If it were only an ability or skill in the canon or civil law, or rules of men; if only an acquaintance with the nature and course of some courts proceeding litigiously by citations, processes, legal pleadings, issuing in pecuniary mulcts, outward coercions or imprisonments, I should willingly acknowledge that there is no peculiar gift of the Spirit of God required thereunto. But the nature of it being as we have declared, it is impossible it should be exercised aright without the especial assistance of the Holy Ghost. Is any man of himself sufficient for these things? 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 in many places teaches that wisdom, skill and understanding to administer the authority of Christ in the Church to its edification with faithfulness and diligence, are an especial gift of the Holy Ghost (Romans 12:6, 8; 1 Corinthians 12:28). It is the Holy Ghost which makes the elders of the Church its bishops or overseers, by calling them to their office (Acts 20:28). And what he calls any man to, that he furnishes him with abilities for the discharge of. And so have we given a brief account of these ordinary gifts which the Holy Ghost communicates to the constant ministry of the Church, and will do so to the consummation of all things; having moreover in our passage manifested the dependence of the ministry on this work of his; so that we need no addition of pains to demonstrate, that where he goes not before in the communication of them, no outward order, call or constitution is sufficient to make any one a minister of the Gospel.

(§ 10) There are gifts which respect duties only. 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 to their own and the Church's edification. There is no need that we should insist upon them in particular, seeing they are of the same nature with them which are continued to the ministers of the Church, 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 to the guides of it only. To them he is so in an especial 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 the members of it, in and to Christ Jesus (1 Corinthians 12:12, 13). And as he is the administrator of all supernatural gifts, he furnishes the whole body and all its members with spiritual abilities to its edification (Ephesians 4:15, 16; Colossians 2:19). And without them in some measure or degree ordinarily we are not able to discharge our duty to the glory of God.

(§ 11.) 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 does stand in need of them with respect to the exercise and improvement of grace (Zechariah 12:10). (2) Most men have, it may be, such duties incumbent on them with respect to others, as they cannot discharge aright without the especial aid of the Spirit of God in this kind. So is it with all them 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 hereunto some spiritual abilities are requisite: for none can teach others more than they know themselves, nor perform spiritual worship without some spiritual gifts, unless they will betake themselves to such shifts as we have before on good grounds rejected. (3.) Every member of a Church in order according to the mind of Christ, possesses some place, use and office in the body, which it cannot fill up to the benefit and ornament of the whole, without some spiritual gift. These places are various, some of greater use than others, and of more necessity to the edification of the Church, but all are useful in their kind. This our Apostle disputes at large (1 Corinthians 12:12, 13, 14, 15, 16, 17, 18, 19, 20, &c.). All believers in due order do become one body by the participation of the same Spirit, and union to the same Head. Those who do not so 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 therein. Of those that do so, some are as it were an eye, some as a hand, and some as a foot: all these useful in their several places, and needful to one another. None of them is so highly exalted as to have the least occasion of being lifted up, as though he had no need of the rest; for the Spirit distributes to every one severally as he will, not all to any one, save only to the Head our Lord Jesus, from whom we all receive grace according to the measure of his gift. Nor is any so depressed or useless as to say, It is not of the body, nor 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, which things our Apostle disputes at large in the place mentioned. (4) Hereby are supplies communicated to the whole from the Head (Ephesians 4:15, 16; Colossians 2:19). It is of the body, that is of the Church, under the conduct of its officers, that the Apostle discourses in those places. And the duty of the whole it is to speak the truth in love, every one in his several place and station. And herein God has so ordered the union of the whole Church in itself, to and in dependance on its Head, as that through and by not only the supply of every joint, which may express either the officers, or more eminent members of it; but the effectual working of every part, in the exercise of the graces and gifts of the Spirit, does impart to the whole, the body may edify itself, and be increased. Therefore, (5) the Scripture is express, that the Holy Ghost does communicate of those gifts to private believers, and directs them in that duty wherein they are to be exercised (1 Peter 4:10). Every one, that is, every believer walking in the order and fellowship of the Gospel, is to attend to the discharge of his duty, according as he has received spiritual ability. So was it in the Church of Corinth (1 Corinthians 1:5, 6, 7), and in that of the Romans (chapter 15:14), as they all of them knew that it was their duty to covet the best gifts, which they did with success (1 Corinthians 12:31). And hereon depend the commands for the exercise of those duties, which in the ability of these gifts received they were to perform. So were they all to admonish one another, to exhort one another, to build up one another in their most holy faith. And it is the loss of those spiritual gifts which has introduced among many an utter neglect of these duties, so as they are scarce heard of among the generality of them that are called Christians. But blessed be God we have large and full experience of the continuance of this dispensation of the Spirit in the eminent abilities of a multitude of private Christians, however they may be despised by them who know them not. By some I confess they have been abused, 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 disorderly in churches, and to their hurt; some have boasted of what they have not received; all which miscarriages also befell the primitive churches. And I had 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.

(§ 12.) It remains only that we enquire how men may come to, or attain a participation of these gifts, whether ministerial or more private. And to this end we may observe, (1) That they are not communicated to any by a sudden afflatus, 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 is long since ceased, and where it is now pretended to by any, it may justly be suspected as an enthusiastic delusion. For as the end of those gifts which in their own nature exceed the whole power of all our faculties, is ceased, so is their communication, and the manner of it also. Yet this I must say, that the infusion of spiritual light into the mind, which is the foundation of all gifts, as has been proved, being wrought sometimes suddenly, or in a short season, the concomitancy of gifts in some good measure is oftentimes sudden, with an appearance of something extraordinary, as might be manifested in instances of several sorts. (2) These gifts are not absolutely attainable by our own diligence and endeavours in the use of means, without respect to the sovereign will and pleasure of the Holy Ghost. Suppose there are such means of the attainment and improvement of them, and that several persons do with the same measures of natural abilities and diligence use those means for that end, yet it will not follow that all must be equally partakers of them. They are not the immediate product of our own endeavours, no not as under an ordinary blessing upon them. For they are [〈 in non-Latin alphabet 〉], arbitrary largesses or gifts, which the Holy Spirit worketh in all persons severally as he will. Hence we see the different events that are among them who are exercised in the same studies and endeavours; some are endued with eminent gifts; some scarce attain to any that are useful, and some despise them, name and thing. There is therefore an immediate operation of the Spirit of God in the collation of these spiritual abilities, which is unaccountable by the measures of natural parts and industry. Yet I say, (4) That ordinarily they are both attained and increased by the due use of means suited thereunto, as grace is also, which none but Pelagians affirm to be absolutely in the power of our own wills. And the naming of these means, shall put an issue to this discourse. Among them in the first place is required, a due preparation of soul by humility, meekness and teachableness. The Holy Spirit takes no delight to impart of his especial gifts to proud, self-conceited men, to men vainly puffed up in their own fleshly minds. The same must be said concerning other vitious and depraved habits of mind, by which moreover they are oftentimes expelled and cast out after they have been in some measure received. And in this case I need not mention those by whom all these gifts are despised: it would be a wonder indeed if they should be made partakers of them, or at least, if they should abide with them. (2) Prayer is a principal means for their attainment. This the Apostle directs to, when he enjoins us earnestly to desire the best gifts. For this desire is to be acted by prayer, and no otherwise. (3) Diligence in the things about which these gifts are conversant. Study and meditation on the Word of God, by the due use of means for the attaining a right understanding of his mind and will therein, is that which I intend. For in this course conscientiously attended to it is, that for the most part the Holy Spirit comes in, and joins his aid and assistance for furnishing of the mind with those spiritual endowments. (4) The growth, increase and improvement of these gifts depends on their faithful use according as our duty does require. It is trade 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 a neglect hereof are they lost every day, in some partially, in some totally, and in some to a contempt, hatred and blasphemy of what themselves had received. Lastly, men's natural endowments, with elocution, memory, judgment, and the like, improved by reading, learning, and diligent study, do enlarge, set off and adorn these gifts, where they are received.