abilitie .i. He giueth such and so much as hee seeth everyman is fit to make use of for Gods glory and the common good Both proportions are iust and right and both of them should bee ioyned together in this sort God bestoweth his gifts vpon men in a different kinde and measure even according as himselfe pleaseth and so hee pleaseth to bestow them as hee seeth men are able to use them for the good of his Church and the glory of his name These briefely bee the proofes by which it appeareth that as the Apostle saith of Starres in heaven though all be glorious in their kind yet that one starre differeth from an other starre in glorie 1 Cor. 15.41 so we may say of the Saints upō earth that though all of them be holy and righteous yet one differeth from another in graces and goodnesse And so much for proofe and declaration of the first point 2 The second is Obs 2 that the same man is not alike gifted with all good things For confirmation hereof I. Proofe 1 My first proofe shall bee from the Text of the Apostle 1 Cor. 12.4 c. There are diversities of gifts but the same Spirit and there are differences of administrations c. and vers 8. 9. c. To one is given the word of wisedome to another the word of knowledge c. and verse 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling and verse 29. Are all Apostles are all Prophets c. In these words the Apostle doth at large set downe the point in hand but more particularly we may note that hee declareth it three wayes 1 Affirmatively when he saith There are diversities c. 2 Negatively when hee saith Are all Apostles c 3 By way of comparison or similitude when hee saith * Vers 12. For as the body is one and hath many members c. and If the whole body were an eye where were the hearing c. which is as if hee should say It is in the mysticall Body of Christ as it is in the naturall bodie of a man In the naturall bodie there are many members and euery member hath its seuerall office differing and distinct from other for the eye hath the faculty of seeing but not of hearing or smelling and the eare hath the faculty of hearing but not of seeing or speaking and the nose hath the faculty of smelling but not of seeing or hearing or tasting c. And so in the body mysticall the offices of men are different one is a Minister another is a Magistrate another is a Merchant another a Tradesman c. 2 Their intellectuall gifts are different one hath a good wit but not so good a iudgment another hath a sound iudgement but not so ready a wit and a third hath wit and iudgement but wanteth memory and utterance And lastly their graces of sanctification are different one is more zealous another is more setled a third is more undainted a fourth is more freehearted c. and every where we may see that verified which the Apostle hath said Every man hath his proper gift of God one after this maner and another after that 1 Cor. 7.7 II. A second proofe may bee from experience and examples of all ages In Scriptures wee finde that Rachel was faire but not fruitfull and that Leah was fruitful but not faire Genes 29.17 31. And so Moses was prudent but not eloquent Exod. 4.10.16 And Solomon was wise but not chast 1 King 3.12 11.1 Againe Nabal was a rich man but hee was a foole 1 Sam. 25.2 25. Iephtah was a man of valour but hee was a bastard Iudg. 11.1 and Naaman was a great and an honourable man but hee was a Leper 2 King 5.1 And in our dayes wee see some are rich but foolish and some are wise but unfortunate and some are wittie but unsetled and some have one gift some another but no one man hath all These be the proofes the point will yet be more plaine and more fit for use and application if we consider the reasons why God hath thus disposed of his gifts And they bee these and such like Reason 1. One reason why God doth thus differently distribute his gifts may be because he would shew himselfe as a free Doner so a wise Disposer of all things For if one man should have all abilities others few or none of any worth or if all men should have the highest and best places and the other gifts should lie undisposed of the world might seeme to bee guided either by blinde fortune or fatall necessitie but providence and wisdome in fitting all things one for an others use there could none be seen For as the Apostle saith If the whole bodie were an eye where were the hearing and if the whole were hearing where were the smelling so if all the commonwealth were Kings where were the kingdome to be gouerned by them and if the whole Church were Bishops where were the Pastors or where the flock that should bee fed by them and if all Citizens were Aldermen where were the Common̄ers and if every freeman were a Merchant where were the shop-keeper and the Shoomaker and the Taylor and the Water-bearer and the Seavenger For there is not the meanest and most despicable of all these but hath his necessarie use so that the greatest or the wealthiest Potentate cannot tell how to be without them But now that men have their love all offices and their sever all abilities by which they are fitted each for anothers service and all for the beautie benefit of the whole frame it is a plaine argument that the hand of Divine providence had the disposing of these things and that God it was who hath thus Divided to every man severally as he will as the Apostle speaketh 1 Cor. 12.11 Reason 2. A second reason may be because God would have men to take notice both of their gifts and of their defects that by the one they might learne humilitie and by the other thankfulnesse For if any man had all good parts he would bee too proud of his perfection And as Nebuchadnezzar when he was become strong and his greatnesse reached unto heaven and his Dominion to the end of the earth then hee exalted himselfe against God as if all his greatnes had beene of his owne procuring Is not this saith he great Babylon that I have built for the house of the kingdome by the might of my power and for the honour of my Maiestie Dan. 4.22.30 and 5.18 19 so if any of us had all or the most abilities we would presently conceit that we had no great need of any further helpe and that we needed not to pray for supply of Gods favour who had so much of our owne already Againe if any man were destitute of all Gods Mercies among his neighbors he would want matter to blesse God for But now that
upon the Creator who hath made him to be such And so and by the same reason I may say If any man contemne a plaine Christian because he is not quick-witted or an honest meaning man because he is not hot-spirited or a countrey bred man because he is not civilized or a Citizen because he is not of a Gentle race or an Artificer because hee is not in place of command or a Day-labourer because he is not free of the Citie c. every such scorner of his poore neighbour reproacheth God himself whose good pleasure it is as wel that some should bee in meane places as that other should have higher and all for the good of the Church and the honour of the Almighty And from hence it is that Iob saith that hee despised not the cause of his man-servant nor of his maid-servant whē they contended with him Iob 31.13 And ver 15. he giveth a reason for it For saith he did not hee that made me in the wombe make him and did not one fashion us in the wombe And in like sort should wee say and doe We may despise no mans place or calling as long as it is of Gods making But if wee have to deale with a servant or the poorest boy about the streets we must acknowledge him not only a creature whom God hath endued with an immortallsoule nor onely respect him as a Christiā whō God hath appointed to be heire of eternal life but also as a mēber of the cōmon-wealth or church who in his place may doe service for the common good And consequently we may deny no man the right that belongeth to such a place and calling And this againe is our dutie but where is our practise answerable therunto Surely Ahab thought Naboth unworthy of so good a vine-yard as might bee fit to make a Kings gardon And therefore hee and his Queene turned Naboth out of his inheritance nay took him away out of the world that they might enioy his possessions And so now a daies there be men that thinke lands and inheritances to be too good for an Hospitall and Lordships and Honors not to be sit for a cōpany of Students what say they should Almesmen doe with such dignities as may better beseeme a Lord or a Gentleman And so they do at least they would turne them out of their inheritances to feed upon the bare Common Againe the Prophets cōplaine of the Iudges of their time that they did not judge no◠not the cause of the fatherlesse and the widow And so among 〈◊〉 if a poore neighbour should have a controversie with a rich merchant or a shop-keeper with an Alderman or a common subject with a Lord or a Privie Counsellor yee would easily ghesse which way the ballāce would be swayed It is seldome seen but that the greatnes of the person weigheth down the goodnes of the cause and the poore man is not permitted to enjoy the benefit of the Law the libertie of the Land where he liveth Againe Nathan telleth David in a parabolicall resemblance that a Rich man tooke away the only lambe which a poore man had that therwith he might give entertainement to his friend But in our daies wee finde it in reall performance that Great men doe not seldome take away the poore mans right to defraie their owne charges Nay our age proceedeth yet further in this impietie It may be seene in moe Parishes then one that Great men thinke their poore neighbours unworthy of any seate in the Church and thrust them out of their fathers house that thēselves may bee placed alone in the chiefest roomes a parallell example whereto I have not yet found either in Scriptures or in humane stories and I pray God it may spread no further thē to the distempered people of this corrupt age But howsoever our rule is If God have given us superioritie or eminēcie above others we may enioy it with Gods good will and liking but so as that wee forget not that our poorest neighbours are men are Christians are mēbers of the civil Body and therefore wee cannot without wronging of men and dishonoring of God denie them those priviledges which belong to such places And thus much for the first Note and the two points of doctrine arising from it Secondly Note 2 I note that though Peter and Iohn had their severall gifts and each not a little differing from other yet they quarrelled not one the other nor did one seeke to out-vie and obscure his fellow but like friends with one heart and minde they went out together they ranne both together and both of them came to the sepulchre and looked in and beheld what had happened and having done what they came for they departed like loving friēds to their own home By all which it appeareth that though they had differing gifts yet they had agreeing mindes and did ioyne together in seeking after Christ And hence the Observation is that Good Christians and true disciples of Christ must not breake the unity of the Spirit Obs 3 for any diuersitie of gifts Or more briefely thus Differēce of gifts should not breed in us distraction of minds The proofes that I will bring for further confirmation of this point are of two sorts 〈◊〉 such as conclude the point in the generall extent and 2 such as prove it by severall and particular instances I. Proofe 1 And first for generall proofes wee have a plaine place in the Apostle 1 Cor. 12.24 25. The words are God hath tempered the body together having given more abundant honour to that part which lacked that there should be us schisme in the body But that the members should have the same care one for another In these words we may note three things for our purpose 1 Gods workmanship in framing the naturall body he hath tempered it together saith the Apostle hee meaneth that as God hath made severall parts each of which hath its different office so hee hath fitted and if I may so speake hath sodered thē together in such sort as every one doth serve for the use and benefit of another 2 Gods wisdome in framing this temper that is he hath so tempered it that hee hath given the more abundant honour to that part which lacked .i. whereas some parts were of meaner use or lesse comely feature hee hath withall graced them with some other priviledge that may procure them as much honour For example If any part be noysome and unseemely to looke on he hath set that in such a corner as where it may bee hid and removed from the senses And if any part bee made to serve for a base or meane office he hath made it to bee of so much the more necessary use so that a man may better spare an eye or an hand or an eare thē the smallest sinke-hole by which the filth of the body is purged Thus God shewed great wisdome in tempering the whole body with some proportionable
respects that might commend it Thirdly we may note the end of this temperature and that as it is set downe in the Text is twofold 1 Negatiue that there shoud bee no schisme or no disagreement among the members And 2 affirmative that the members shold have the same care one for another Now to make application of this long discourse to our purpose we must not think that when the Apostle doth thus particularly set down the nature of mans body with the severall offices uses belonging unto it that hee meant to read us an Anatomie lecture or to teach us principles of Philosophie as Aristotle when he wrote de partibus animalium but that by a comparison from the naturall body of man he meant to teach Divinitie lessons concerning the Mysticall body of Christ as may and doth appeare by the direct scope and intendment of this Chapter And if thus we understand the text and so in all reason wee must then wee have this Doctrine from it that in the mystical body which is the Church severall men have their severall gifts and their distinct functions yet so tempered and fitted together as that there neede not nor there ought not to bee any schisme or discord among men because of their divers and disagreeing gifts Nay rather the difference of gifts is a good reason to stablish the agreement of their mindes because every one having use of another and benefit from the gifts of another all should have a ioynt care to uphold and preserve each other And so in conclusion diversitie of gifts is so farre from causing of distraction that it ought in all reason to breed unitie of affections And this for the first kinde of proofes II. Proofe 2 My second is from instances of such differences in mens gifts as many times doe but never should cause any distraction of minde And these differences so farre as I can observe them are especially three 1 difference of knowledge and which followeth thereupon difference of opinions 2 differēce in Christian vertues and 3 difference in growth and in degrees of grace I. The first is Difference in knowledge and in opinions for God doth not give a like measure of knowledge unto all men Some are Babes and haue need to bee fed with milke and others are growne men and can digest stronger meate as the Apostle distinguisheth Hebr. 5.12 13 14. And his meaning is that some Christians were so unskilfull in the Christian faith that they had neede to be taught their first principles and others were so well grounded that they could understand deepe and darke Mysteries Besides among men who are equall in habituall skill yet God sometime revealeth a truth to one which hee imparteth not unto another and hence it happeneth that though mens habituall knowledge may bee alike yet they are not equall in the actuall apprehension of some truthes And by reason of this difference in mens knowledge there groweth a difference in their opinions also as the Apostle observed it in his owne time that those who were strong in the faith .i. who knew their Christian libertie and what it imported these beleeved that they might lawfully eate of such meates as Moses had forbidden but they who were weake in the faith and did not fully understand the freedome that Christ had obtained for us these did content themselves to eate herbes rather then to touch any thing which the Law did not allow as appeareth in the Apostles Text Rom. 14.2 c. These and such differences in opinion as these be there are many times found among the best and best learned of Gods servants And these differences in opinion doe many times breede discord in affection cause endlesse strife among men of the same Church each side striving more for victorie then for truth and neyther side enduring his cōpany who crosseth them in the least fancy But the Apostles rule is to the cōtrary Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Rom. 14.3 In which words it is worth our noting to see how the Apostle doth fit his lessons or rules to the condition of the differing and dissenting parties For he that eateth in the Apostles phrase is such a one as being well instructed in the use of his Christian libertie was well assured that he might lawfully eate of things forbidden by the Law because Christ had freed him from that legall bondage Now such a man so well grounded in the rules of faith would be apt to despise others who knew not so much and to esteeme them as shallow and soft-witted men And therefore the Apostle fitteth him with this lesson Let not him that eateth despise him that eateth not Contrariwise he that did thinke himselfe tyed to observe Moses his Law and therefore out of tendernesse of conscience and for feare of offending God did abstaine from the prohibited meates this man would be apt to censure others who did eate of those meates as Libertines and loose livers and men of large cōsciences And therfore the Apostle fitteth him with an answerable lesson Let not him that eateth not judge him that eateth So in cōclusion though the one side had the truth yet the Apostle will permit neyther side to quarrell or censure the other for differences in opinion And the like rule the same Apostle giveth us Philip. 3.15 Let as many as be perfect be thus minded and if in any thing yee be otherwise minded God shall reveile it unto you Neverthelesse whereto wee have attained let us walke by the same rule let us minde the same thing In which words I note two things 1 That the Apostle voucheth the truth of his doctrine to be such as that no well grounded Christian can denie it to be true Let as many as be perfect be thus minded 2 Hee directeth us what to do in case any man do dissent from us in this truth and that is first to expect till God do enlighten him shew him his errour and secondly to keepe friendship and communion with him to joyne with him in serving God according to those common truths wherein both sides agree This is the Apostles charitable and peaceable advise in case that men agreeing with us in the maine grounds of faith do dissent from us in some other opinions Which rule of charitie if it were followed in these quarrelling dayes the peace of the Church would not be so rent in pieces as each day it is by factious and censorious spirits But yee my Brethren that ye may love peace the better consider I pray you that the Apostle permitteth not them who have the truth on their side to breake the bond of peace no not with them whom they know to be in an errour And how much more unsufferable then is it if they who are erroneous in their opinions and idle in their proofes be withall both obstinate and censorious And yet usually so it is
with us but rather wee should praise God who by such different tēpers hath found the moe wayes to set forth his owne glory And thus much for the second Difference III. The third is difference in perfection or growth in grace For among Christs Scholars some are children in understanding and others are of ripe age and some are babes in Christ in great part but carnall still and others are spirituall well growne Christians as the Apostle also hath observed 1 Cor. 3.1 2. Heb. 5.13.14 And this difference though it make a plaine distinction in the graces of God yet it should make no distraction in the mindes of men For so the Apostle saith Him that is weake in the faith receive but not to doubtfull disputations Rom. 14.1 and Brethren saith hee if a man bee over-taken in a fault ye which are spirituall restore such a man in the spirit of meeknesse Gal. 6.1 And of our Saviour it is said A bruised reede shall hee not breake and smoking flax shall he not quench Mat. 12.20 The meaning is that our Lord doth not contemne the smallest sparkes of grace nor despise the least degree of goodnes wheresoever he findeth it And agreeably hereunto S. Augustine giveth his counsell For being requested by a godly Matrone to give her some rules of prayer for her selfe and her family in which there were divers others of the same sex among other things he telleth her * Aug epist 121. ad Probum cap ult pag. 214. that fervencie in prayer is much helped by fasting and chastening of the body for the right use whereof hee giveth her this caveat Faciat quaeque vestrûm quod poterit Let everyone of you do what she shall be able Some can fast more others who are of a weaker constitution cannot doe so much let every one doe as she may without harm to her health which God desireth not Hee addeth further which is most proper to this purpose Quaeminùs valet non impediat plùs valentem quae plùs valet non urgeat minùs valentem Let not her that is lesse able pull her backe that can doe more and let not her that is more able presse her forward that cannot doe so much This was the wise counsell of that learned Father which if wee would embrace follow it would increase our piety toward God our charitie toward men and our owne contentation and peace For so wee should serve God with united hearts blesse God for his mercies bestowed upō our brethren and possesse that peace in our owne soules which would not onely make us content with our owne gifts but would teach us to make use of other mens also And so the difference of Gods blessings distributed among his servants would be as so many distinct voyces which make the better melody and the sweeter musicke I beseech you then let no diversitie of Gods gifts cause any distraction in your mindes but especially let not frivolous respects of greatnes or idle conceits of your owne worth or selfe-liking cōparisons about trifles hinder your mutuall accord in Gods service A thing which I do the rather admonish you of because I heare that abroad among our neighbours and I see that at home among our selves there is sprung up a profane kinde of pride which like that of the Pharises maketh some brethren but moe sisters to strive for the uppermost roomes in our Churches One thinketh her selfe good enough to sit with her betters and another thinketh her selfe too good to sit with her fellowes and a third is not content to sit aloft unlesse she may sit alone as if shee were sorie to have any body to accompany her towards heaven Yea and many of inferiour sort professe their discontent because they are not placed according to their worth as if they meant to tell the world that they think better of themselves then all their neighbours doe besides But I beseech you lay aside these great thoughts at least when ye come into Gods house and consider a little what Peter and Iohn did They had their different gifts both of minde and of body and of place and yet they ranne together to seeke Christ do ye thinke that there is so much distance betweene you and your next neighbors that yee will not sit together to heare Christ while he is teaching you the way of salvation Againe considerwhat David said I was glad saith hee when they said unto mee Let us goe into the house of the Lord. Psal 122.1 Good man hee rejoyced to have the company of his neighbours in serving of God and if wee had his spirit wee would bee of his minde Wee would be glad if wee might have our neighbours to beare us cōpanie in Gods house and glad if wee had any spare roome in our seates to entertaine them in that so wee might sit together and heare together and pray together and goe chearfully together towards heaven and eternall happinesse For surely none shall ever enter into heaven but they which have so much humilitie as to thinke that their neighbours may bee their fellowes in this iourney and so much charitie as to desire their company to goe with them thither And so I have done with these Meditations I only now pray The God of peace grant us to bee like-minded in Christ Iesus Amen Pag. 48. Line 16. for not equalled r. now equalled 58.16 and more r. or more 61.10 this defect r. his defect 97.6 implicable r. implacable 98. in the margin fine r. sine 99.4 Romanist r. Romanists 107.7 the difference r. this difference