An expository comment, doctrinal, controversial, and practical upon the whole first chapter to the…An expository comment, doctrinal, controversal, and practical upon the whole first chapter to the…

The other sort of gifts they call Gratiae, gratum facientes, such gifts, as he ¹that hath them, must needs be accepted of with God. And these they make faith and love, with the like graces. Now this distinction is absurd, for the Members are confounded: The graces making acceptable, are graces freely given. It is solely and wholly of the grace of God, to make thee differ from others in the special work of sanctification, as it was in the primitive times, to make one who had miraculous gifts to differ from another. And then it is false, for no grace we have, doth of it self make us gratos accepted of to God, but it is in and through Christ, that their imperfections are pardoned, and so received.

1. 12. Gratis gratum facientes.2. Gratti• gratum facientes.

Therefore our Divines do distinguish better: That there are Dona Ministrantia, ¹and Dona sanctificantia; Gifts of service, and Gifts of sanctification. Gifts of service are such which God giveth for the use of the Church, Gifts sanctifying, are such as are for the good of those that have them.

1. 1The Gifts of Gods Spirit are better distinguished into Dona Ministrantia, and Sanctificantia.

Now though this be true, yet in the second place, you must not limit this so straightly, as that sanctifying gifts may not be serviceable gifts also. For, it's plain, that in all the people of God, their very graces as well as their gifts, are to be exercised for the good of others. Thy repentance, thy faith, thy joy, may be put forth to quicken and edify others. Therefore we say in the Doctrine, All the spiritual works of God upon the souls of his people, are not only for themselves, but for others. All, not only gifts, but graces: Not only their parts and their duties, but their holiness also. Hence (