Two discourses concerning the Holy Spirit, and His work the one, Of the Spirit…

But let Men dispose of things as they please, and as it seemeth good unto them, Christ hath no other Order in this matter, but as every one hath received the Gift, so let them minister as good Stewards of the Grace of God, 1 Pet. 4. 10. and Rom. 12. 6, 7, 8. It is true, that no Man ought to take upon him the Office of the Ministry, but he that is, and until he be solemnly Called and set apart thereunto by the Church: But it is no less true, that no Church hath either Rule or Right so to call or set apart any one to the Ministry, whom Christ hath not previously called by the Communication of Spiritual Gifts necessary to the Discharge of his Office; and these things must be largely insisted on afterwards.

(§ 11.) THIRDLY, Saving Grace is an Effect of the Covenant, and bestowed in the Accomplishment, and by Virtue of the Promises thereof. This hath been declared elsewhere at large, where we treated of Regeneration and Sanctification. All that are taken into this Covenant are sanctified and made holy. There is no Grace designed unto any in the Eternal Purpose of God, none purchased or procured by the Mediation of Christ, but it is comprised in, and exhibited by the Promises of the Covenant. Wherefore they only who are taken into that Covenant are made Partakers of Saving Grace, and they are all so. Things are not absolutely so with respect unto Spiritual Gifts, although' they also in some Sense belong unto the Covenant. For the Promises of the Covenant are of two sorts. (1) Such as belong unto the Internal Form and Essence of it- (2) Such as belong unto it's outward Administration; that is, the Ways and Means whereby it's Internal Grace is made Effectual. Saving ⟨p. 126⟩Grace proceedeth from the former; Gifts relate unto the latter. For all the Promises of the plentiful Effusion of the Spirit under the New Testament, which are frequently applied unto him as he works and effects Evangelical Gifts Extraordinary and Ordinary in Men, do belong unto the New Covenant; not as unto it's internal Essence and Form, but as unto it's outward Administration. And if you overthrow this Distinction, that the Covenant is considered either with respect unto it's Internal Grace, or it's External Administration, every thing in Religion will be cast into Confusion. Take away Internal Grace as some do, and the whole is rendered a mere outside Appearance: Take away the outward Administration, and all Spiritual Gifts and order thereon depending must cease. But as it is possible that some may belong unto the Covenant with respect unto internal Grace, who are no way taken into the External Administration of it, as Elect Infants who die before they are Baptized; so it is frequent that some may belong to the Covenant, with respect to it's outward Administration by virtue of Spiritual Gifts, who are not made Partakers of it's inward effectual Grace.