Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	church_n	invisible_a	4,247	5	10.9779	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75620	Theanthrōpos; or, God-man: being an exposition upon the first eighteen verses of the first chapter of the Gospel according to St John. Wherein, is most accurately and divinely handled, the divinity and humanity of Jesus Christ; proving him to be God and man, coequall and coeternall with the Father: to the confutation of severall heresies both ancient and modern. By that eminently learned and reverend divine, John Arrowsmith, D.D. late Master of Trinity-Colledge in Cambridge, and Professor of Divinity there.	Arrowsmith, John, 1602-1659.	1660 (1660)	Wing A3778; Thomason E1014_1; ESTC R10473	267,525	319

teacheth us to distinguish when he speaks of his being rapt up into the third Heaven Therefore there is a second and first as well as a third And these three Heavens were sweetly resembled by those three Courts in Solomons Temple There was the first Court the outward Court and the Court of the Gentiles which was common for all sorts of people to come into So is the first Heaven here below Men breathe in the aire birds and beasts they live and breathe in the aire which is the first Heaven The second Court was something more hidden In that the golden Candlesticks were which were the Lights that lighted the Temple So are the Sun Moon and Stars in the second Heaven The third Court was the Holy of Holies into which entred none but the high Priest And the third Heaven is the Heaven of Heavens into which Jesus Christ the high Priest is entred to prepare a place for all his Members All these Heavens were of Christ's making Hebr. 110. Thou Lord in the beginning hast laid the foundations of the World and the Heavens are the work of thy Hands The second head is the Earth the Circle of the World the pavement of this glorious Fabrick the foot-stool of the 2. Earth most high God Of his making it you have an excellent expression in Job Job 38. 4 5 6. Where wast thou when I laid the foundations of the Earth saith God there declare if thou hast understanding who hath laid the measure thereof if thou knowest or who hath stretched out the line thereof wherein are the foundations thereof fastned or who laid the Corner-stone thereof God hath so made it as to make it The admirablenesse of the fabrick of the Earth admirable to our understandings that such a vast body as the Earth is of a round figure and so fit for motion should be still immoveable a body so heavy should yet be able to hang as it doth in the midst of the air Why God hath fastned it by a Word of his own power Job 26. 7. He stretcheth out the North over the empty place and hangeth the Earth upon nothing Which of us can hang a ball in the aire without some support God He hangeth the Earth how upon nothing but upon the aire without side of it Then Thirdly the Sea Psal 95. 5. The sea is his and He made it so as to make all men rejoyce in the thoughts of it 3. Sea Psal 97. 1. The Lord reigneth let the Earth rejoyce let the multitude of the Isles be glad thereof It is with an Emphasis All sorts of men that dwell in Islands have much cause to rejoyce because God reigneth For if He did not Reign and Rule and bound the Seas with which they are compassed they would quickly be destroyed If God did God boundeth the Seas being above the Earth else the Islands would be destroyed not reign the naturall place of the Sea is above the Earth and how should we in this Island be overflowed in a moment if He bounded not the seas Ye shall see an elegant comparison in Job 38. 8 9 10. Who shutteth up the Sea with doors when it breaketh forth as if it had issued out of the Womb when I made the Clouds the garments thereof and thick darknesse a swadling band for it and brake up for it my decree'd place and set barres and doors Here he compareth the sea to a Child breaking out of the Womb of his Decree to a Child swadled as it were with a Cloud That is the expression Thick darknesse hath swadling bands for it And it is rock't as it were in a Cradle of Providence The fourth head is These All things as that place in Exodus telleth you are the things that are within this Heaven 4. All things and Earth and Sea And all things therein Which Paul reduceth to two heads Things Visible and Things Invisible Col. 1. 16. By Him were all things Created that are in Heaven and Earth visible and invisible Zanchius addeth a third branch to this distinction and maketh it more plain by saying That all things that were made are either visible or invisible or mixt Visible things as the Stars and Fouls and Clouds of Heaven the fish in the sea and beasts upon the earth Invisible things as the Angells they also were made They were not the Makers of the World as some Hereticks have thought Then there is a third sort of Creatures which are of a mixt nature partly visible in regard of their bodies and partly invisible in regard of their souls and those are Men. And so you have The all things Not to stand upon that I will passe to another head Secondly let us Consider In what order these things were made That so we may learn the more to magnifie the 2. In what Order Creatour This ye shall have under sundry Considerations No way more profitable First all things were made so in such an order as that 1. Heaven made before the Earth Heaven a place of blessednesse was made before the Earth the Stage of vanity In the beginning God created Heaven and Earth To teach us that we should begin our search and desires and love where God began his Work first at Heaven and then at Earth It is a Praeposterous course that is taken to begin with earth God did not so He first made the Heavens First seek the Kingdome of God Math. 6. 33. And yet through the Corruption of mens souls Curvae in terras animae Coelestium inanes The most are bowed down to the Earth and few look up towards Heaven There are in the Militant Church some dead and some living Children some true and some false Professors Suppose a Woman should have a dead and a living Child together in her Womb. The dead Child would make no way for his birth the living would so it is here such as are dead Professors in the Womb of the Church they do not make forward towards Heaven But every living soul that is born for Heaven and ordained for Heaven will to Heaven Every soul that is baptized with the Holy Ghost and with Fire hath a fire in it that will carry it up Heaven-ward Secondly as in order to the Creation Things of lesse perfection 2. Things lesse-perfect before more-perfect in the visible world were made before things that are more perfect as if ye come to the visible World especially not that otherwise the invisible Heavens are more perfect then any thing we see But I say the visible World God in the work of Creation went from things lesse perfect to those that had more perfection in them First he made the Elements then the mixt bodies compounded of them and amongst them such as had life before those that had sense and such as had sense before those that had reason A thing profitable to observe that so ye may look at Gods method both in Nature and Grace His method is

Joab was David's servant therefore David must have the praise All the ability and grace that thou hast laid out in this service they are Christ's therefore not to be ascribed to thee Thou canst not go one step before Christ comes in to thy assistance Joab bringeth the work to perfection and yet David absent a great way off The Lord Jesus Christ is alwayes present with any that do a good work therefore all the praise is to be given to him When Peter drew up the multitude of fish doth he sacrifice to his owne Net no but he giveth the glory of it to the Lord Christ though it was Peters net and Peters hand that drew up the net yet it was not Peters strength Therefore give to the Lord all the praise that so we may preferre Christ before all as John the Baptist did Vers 16. Of his fulnesse have all we received and grace for grace I shall say something of the Coherence and then come The Coherence to the particulars I hinted that to you before wherein I understood this to seem to relate to the end of the fourteenth verse where it is said That Christ was full of grace and truth And here he proves it He that is the fountain of grace must needs be full of it himselfe Christ is so Christ the fountain of grace For of his fulnesse have we all received and grace for grace Onely there is a great doubt and Controversie amongst Interpreters whether these be the words of John the Baptist or of John the Evangelist Some think them to be a continuation of John the Baptist's Testimony which I discoursed to you of out of the former verse This was he of whom I spake He that comes after me is preferred before me for he was before me Others think they are the words of John the Evangelist and cohere with those words in the end of the fourteenth verse Full of Grace and Truth And I rather joyne with them Partly for that reason and partly because that the graces of Christ which he speaks of here and in the following verse The Law came by Moses but grace and truth by Jesus Christ were not so fully manifested when John the Baptist spake as when John the Evangelist wrote this Gospell For the law of Moses as to the shadowes of it were then expired The truth of Christ was then exhibited the Holy Ghost come down and aboundance of grace shed abroad all the World over So that the Evangelist may well say Of his fulnesse we have all received The Law came by Moses and now grace and truth is come by Jesus It was so when the Evangelist wrote in the full exhibition of it The matter in difference is not very great But let us take them as to the Coherence and then for the parts You have in this short verse aboundance of particulars The generall parts they are but two But the latter is subdivided First Here is a store-house an Heavenly store-house of Treasure that is the fulnesse of Jesus Christ Of his fulnesse Secondly The improvement hereof for the chiefest good of it We have all received even grace for grace And in this four particulars First The persons All we Secondly The participation Have received Thirdly The proportion not his fulnesse But of his fulnesse de plenitudine and not plenitudinem some share of his fulnesse Fourthly The treasure it selfe which was imparted that is Grace for grace Of his fulnesse have we all received and grace for grace I shall now close with the first of these which is the Magazine the Store-house the Treasury in the text namely The fulnesse of Christ whence I commend to you this Observation That There is aboundant fulnesse in Jesus Christ Observ There is an aboundant fulnesse in Jesus Christ of whom it is said Col. 2. 19. It pleased the Father in him should all fulnesse dwell All fulnesse All for kind and All for degree And it therefore pleased the Father That all fulnesse should dwell in him because he was to be the head of the All fulnesse in Christ as the head of the body body He is the head of the body the Church for it pleased the Father That in him should all fulnesse dwell It concerned Christ to be full of all grace because he was to be the head of his Church As in the naturall body because the head is to convey sense to all the body therefore all the Organs of sense are placed in the head The eye whereby we see and the ear whereby we hear and the nose by which we smell the palate by which we tast Jesus Christ is to be the head of the Church Therefore all fulnesse was to be in him He was to be an universall Cause which was to have an universall Influence therefore there must needs be in him an universall fulnesse As in the first Adam there was a fulnesse of human nature and of righteousnesse too as long as he stood because he was to convey the human nature together with the Image of God to his posterity if he had continued So in the second Adam There was to be a fulnesse of grace because he was to convey all grace to all believers to the end of the World Joseph fill'd the Granaries of Egypt with Corn Why Because not onely Egypt but all the Countries there about were to be suppli'd with Corn in time of Famine So it pleased God that in Christ should all fulnesse dwell That all Jewes and Gentiles might come to him for grace All must go through the hands of Joseph to the people Even as the Liver is full of blood because it conveyeth blood to the members of the body The Sea is full of water because it conveyeth water to all the Rivers And the Sun full of light because it conveyeth light to all the Stars So Christ is full of grace because He was to be the Conveyer of grace To speak a little more distinctly There is a threefold fulnesse in Christ A threefold fulnesse in Christ A fulnesse of Divinity A fulnesse of Sufficiency A fulnesse of Efficacy See the distinction and difference between them First There is in Christ A fulnesse of Divinity and so 1. A fulnesse of Divinity commonly it is said Col. 2. 9. In him dwelleth all the fulnesse of the Godhead bodily There are to be found in others gifts and graces that flow from the Godhead These were in Angels and Adam and all Saints But the Godhead it selfe is in Christ And that not according to some portion of it as the Heathens had a conceit that the Divinity was dispersed and scattered That one had one part of it and another another part And therefore they made many sorts of Gods because they thought no one sufficient to contain the whole Deity therefore they made Bacchus and Apollo and the rest to have their severall imployments But here is in Christ not the parts of the Godhead but

something hard This is the Case for Christ to have taken our nature as it was in Adam while he stood cloathed in his Integrity and flood right in the sight of God had not been so much as when Adam was fallen and proclaimed Traitor As Bernard saith Quò pro me vilior eò mihi charior Domine Lord thou shalt be so much the more dear to me by how much the more thou hast been vile for me Here is Condescension indeed that Christ should stoop so low to take flesh and flesh wlth infirmities You know what King Ahasuerus did when he met with the passage in the Chronicles which laid open what good service Mordecay had done for him saith he What hath been done for this man and when he saw nothing was done he thinks presently of advancing him Hest 6. 3. Let us call to our selves and say What hath been done for this Jesus that hath done so much for my soul If nothing at all It is time to fall upon this duty and to think of some way to Testifie our thankfullnesse to Christ How shall we do it Christ is above we are not able to reach Him True but He hath members here on Earth though He be in Heaven He will take it as done to himselfe if ye do it to one of them Would you be thankfull to Christ be kind to his people Kings when they go their progresse and come to this and that Town and are presented with some summe of Money or piece of Plate the Present they receive to give the people content but they give away the thing to some of their Favourites So it is with Christ He giveth away the things ye tender him he taketh it well but he is content that his Children should have what you give He himselfe standeth in no need of what we can do but if we do it to his people he will accept it as if it was done to himselfe Matth. 25. 40. Therefore David maketh a full Confession of this Psal 16. 2 3. Thou art my Lord saith he my goodnesse extendeth not to thee but to the Saints on the Earth and to the Excellent in whom is all my delight You see what use may be made now of what was said of the Divine nature of Christ as he is called the Word what of his human nature as he is said to be made flesh and what followeth and what hath been said of the personall union of these two natures Ye may from hence take a view of one of the deepest The greatest mystery in the World is the Word made flesh Mysteries in all the World for it is one of the deepest in all Religions and the Christian Religion containeth such mysteries ●s the world cannot shew besides all the depths of the world are but shallow to the things of God Here is one of the deepest things of God The Word being made flesh There are three great Unions that are three great Mysteries the deepest of any that are The Substantiall union The Personall union The Mysticall union And this is one of them First The Substantiall union of three Persons in one 1. The Substantiall union Nature and one Substance So Father Son and holy Ghost make but One God Secondly There is the Personall union of two Natures 2. The Personall union in one Person So God and Man make but one Christ Thirdly There is the Union of Severall both Persons 3. The Mysticall union and Natures in one Mysticall body and so Elect Angels and Men and Christ together make but one Body whereof Christ is the Head Here are the three great Mysteries of Religion That I speak of is the second of these The Personall union In the first of these Divines use to observe that there is alius and alius but not aliud and aliud another Person but not another Thing The Father is Alius a Filio a distinct Person from the Son and the Son is Alius à sancto Spiritu a distinct Person from the holy Ghost but not a distinct Thing The Father Son and holy Ghost make but one Essence there is not aliud to be found in them In the Second is aliud but not alius a distinct Thing but not distinct Persons The Human Nature is a distinct thing from the Godhead and the Godhead a distinct thing from the Manhood but not a distinct person from the Manhood for God and Man make but one Person In the Third the Mysticall union there is both aliud and alius but not alienus There is distinct Things and distinct Persons the Angelicall Nature and Human Nature the persons of Believers and the Person of Christ but there is not alienus amongst them One of these are united to another in near relation they are not aliud one from another Though there be different things and different persons there is a union between them That is one thing that ye may learn from hence Secondly Ye may learn from hence a ground of that communication of Properties which is a very mysterious thing in Religion that which they call Communicatio Idiomatum a thing not so easily understood But by reason of this personall union of the two Natures in Christ there is a communication of Properties that is That which belongeth to the Manhood may be ascribed and given to Christ though denominated from the Godhead and that that belongeth to the Godhead may be denominated to Christ because it belongeth to the Manhood A man may truly say The Son of How the Son of Mary made the world and how the Son of God shed his blood Mary made the world Here Christ is denominated from his human Nature but it is Christ as God that made the world not Christ as the Son of Mary for he was not the Son of Mary till many thousand years after the world was made On the other side you may say The Son of God was crucified and shed his blood upon t●● Crosse Here ye ascribe that to Christ under the denomination of the Son of God which belongeth to him as Man to shed his blood as God he hath none to shed But yet this may properly be said because the Person is both God and Man It is not without precedent in Scripture Joh. 3. 13. No man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Christ here when he conversed upon earth he said The Son of man was in heaven Why Because that Person was in heaven according to his Godhead and yet the Son of man denominated from the Godhead is said to be in heaven whereas nothing more certain that Christ-Man was upon earth and yet in heaven as God And so on the other side Act. 20. 28. Take heed to the flock over which the holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood God hath no blood yet God is

The merit of all these redound to thee if thou canst but believe Therefore may the poor soul say as David doth in the Psalms I will go out in the strength of the Lord God I will make mention of thy righteousness even of thine onely But How comes it to passe then if there be such a fulnesse Object in Jesus Christ that so many of his Members are so empty so little grace to be seen in their conversation and belief to be found in their souls It is not for want of fulnesse in Christ but it is because Answ we are wanting to Christ and to our selves that we are so empty notwithstanding the fulnesse of our Head It is because we do not answer his fulnesse of worth and grace with the fulnesse of our affection Fulnesse should be answered with fulness As Excellency calleth for Respect so according to the degrees of the excellency should be the degrees of respect There is a full and abundant grace and merit in Christ therefore go with full assurance of faith when thou goest to him What is the reason thou art no fuller Quaer Why because thou dost open thy mouth no wider Respons Open thy mouth wide and I will fill it Could we believe enough we should have enough But Christ saith as to many of his Patients Be it to thee according to thy faith According to the measure of thy Bucker so shall be the proportion of water that thou drawest out of the Well of Salvation Christ is the fountain and his blessings and graces are the water and faith is the bucket A large faith a faith drawn out fetcheth a large blessing from heaven and so as he expecteth fulnesse of faith that coming to a great God we should look for great things from him and not content our selves with outward Mediocrities but have our faith exercising it self in some proportion to the object upon which it acteth So also that we should come with the fulness of obedience in our lives as well as of faith in our hearts We should not onely draw near with assurance of faith but follow God fully as Caleb did Numb 14. get that spirit as was in Caleb to follow God fully We should have great comforts but we tread awry and so wrench our faith We go after God a little and the world a great deal when we are following God we are taken off from the pursuit of God Thence it is that our comforts are no more Suppose the head in the naturall body full of sense and spirits yet if the lower parts through which the influence should be conveyed to the vitall parts of the body be obstructed the lower parts may decay for want of the influence of the head because there is something that hinders that conveying of them namely those obstructions We suffer our understandings and wills and affections to be obstructed with the world and the things thereof therefore the fulnesse of our Head is not conveyed to us in so full a manner Herein do I exercise my self saith Paul to keep a good conscience towards God and towards man These exercises will open those obstructions and so make way for the influence of the Head That is the first Use by way of Consolation to them that are Within Secondly Here is matter of Invitation to them Without that they would from hence be perswaded to come in to Use 2 Jesus Christ because there is such a fulnesse in him as ye Matter of Invitation to them that ●●e Without have heard of in other cases Fulnesse inviteth and why should it not do so in this The laden Bee that flyeth abroad into Gardens and Meadows Why Because they are full of flowers there is food to be had for them and something to carry home to their Hives Why doth the Merchant take such long voyages to the West Indies but because that is full of Mines of gold and silver And to the East Indies but because they are full of spices The sons of Jacob took a long journey from Canaan into Egypt because that was full of corn and they were loath to starve in their own Land The Queen of Sh●ba came a great way to see Solomon because 1 King 19. 2. he was full of wisdom Will not all these rise up in judgment against us one day if we be not invited and drawn in by the fulness of Christ in whom there is more sweetness than in all flowers and spices more riches than in all mines of gold and silver more excellency and fulnesse than of milk and hony in Canaan than of corn in Egypt than of wisdom in Solomon Therefore me-thinks our souls should hasten to him and the rather because we all naturally affect a fulness and will be seeking it one where or other either in Christ or in the Creature and man doth dream of a fulness in the creature That which Agur speaks of speaking after the manner of men Prov. 30. 9. Give me not riches saith he lest I be full and deny thee and say Who is the Lord There is a fulnesse in wealth and pleasures and preferments that men may truly affect Let the very consideration of the emptiness of this fulnesse that is supposed to be in the creature be a motive to invite men to come in to Christ If ye go not after Christ ye will go after the high expectations of that fulnesse which will deceive you This of Christ is a filling fulnesse And That ye may call a fulnesse if ye will but it will prove emptiness in the issue Solomon at last comes to this conclusion Eccles 1. 14. I have seen all the works under the Sun and behold all is vanity and vexation of spirit that is emptiness so the word signifieth As empty the creatures are even as Cisterns that hold no water Jer. 1. 13. What refreshing can be had from a cistern that hath no water in it or but little ay but that little in the issue comes to nothing they are broken Cisterns and all runs out of them that seemeth to be put in broken Cisterns that can hold no water There is a meer delusion in all the creatures they make fair promises but when a man commeth to seek for comfort in them he is like a Traveller that comes to a Well for water and findeth nothing but aire there and so cries out It is an empty Well I remember a story of Semiramis that when she did lie upon her death-bed she caused her Monument to be made and this Verse written upon her Tomb Hîc fod●at quisquis si princeps indiget auro If any Prince standeth in need of Treasure let him dig in this Sepulcher and see what he can find there Many years after Darius passing by and beholding the Inscription caused the Monument to be digged open where instead of a great deal of treasure he findeth another Inscription to this purpose Had'st thou not been extreamly covetous thou wouldst never have digged into

this Tomb for nothing And so indeed the creature hath no satisfaction in it A man comes and thinks to find much and he hath there nothing but a sad lesson for himself to carry away with him Wherefore let us no longer play the Prodigall seeing there is bread in our Father's house let us not go to feed upon husks the creatures are no better All is vanity and worse they are not onely vanity but vexation of spirit which ariseth from the disappointment of a man's hopes when a man is vexed when he is frustrated looks for much and finds a little That is his case here a man looks for contentment and findeth trouble As our Saviour in the daies of his flesh it is said He went to the fig-tree expecting Mar. 11. 13. fruit and found none therefore he was provoked and cursed the tree Many a one leaves the creature with a curse which he sought after with expectation of satisfaction from it Oh! it is a cursed preferment and pleasure saith he even of that very thing which he thought would have fully satisfied his soul when he first enjoyed it But now this fulness of Christ is such as there is no vanity in it no vexation from it nay so far is it from vexation that it giveth satisfaction which nothing else can give Psal 36. 8. They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them to drink of the rivers of thy pleasure For vexation in the one here is satisfaction in the other and for those drops of pleasure which men find in the creature here is rivers of pleasure such are those everlasting joyes that are in Christ For the pleasures of the creature here are Rivers every man may have his fill If it were a Cistern an Army might come and empty that But here is enough therefore I need not to envy another's satisfaction there is enough for all that come to Christ I have now done with the first Observation of the first part of my Text. The Second hath diverse Branches The first that offers it self is the Partakers hereof and those are a great many We all saith the Apostle here We all have received even grace for grace A short Observation is to be taken from thence namely Observ That all the members of Christ are partakers of some spirituall endowments We all have received of his fulnesse Not one but Christ imparts something to in his measure Therefore it is clearly said by the Apostle Ephes 4. 7. Unto every one of us is given grace according to the measure of the gift of Christ Here is grace and grace to every one and grace from Christ to every one yet to every one in his measure not alike measure to all but some measure to each One star saith the Apostle differs from another in glory Not a Star but receiveth light from the Sun the 1 Cor. 15. 41. one receiveth more light than the other Therefore there is a different glory in the Stars The Lord Jesus shineth upon every believing soul but not upon every one in a like lustre You know there was a time when Esau question'd his father's store strongly Hast thou but one blessing my father Gen. 27 38 but no man needeth to question the store of this everlasting Father he hath more blessings than one he hath some blessings Christ hath blessings for every Member for every Member of his We have all received Therefore it is said Mal. 2. 15. And did not he make one yet had he the residue of the spirit Some read Abundance and some read Residue of spirit both well God hath given endowments of spirit to an hundred and he hath a residue of spirit for a thousand more and when he hath endowed a thousand thousands he hath a residue of spirit for ten thousand millions more Ephes 2. 5. Which is the head Even when we were dead in sins hath he quickned us together with Christ by grace ye are saved Here is one head but many members The Head is Christ the Believers are the members All the members of the body they are compact together saith this place The whole body is joyned together by the bones that meet in the joynts and let into one another Compact by that which every joynt supplieth So the souls of believers as they are all knit to Christ their Head so they are let into one another by a spirit of love And something every joynt supplieth therefore every joynt hath its particular work As there is a vegetative power in the soul that putteth forth it selfe to every member One member to the proportion of an arm another of an hand another of a finger So there is a working of the spirit of grace in the whole body of Christ that brings every member to its proportion one to this degree another to that which God hath predestin'd him to Therefore it is that the growth of every member upon the increase of the body helps to the edifying of it selfe in love Look then that as in the body every member shares with the soul that bringeth it to the perfection due to that member So doth every believer share with the spirit of Christ in some spirituall indowment fit for his station It may be of great use to us First It may serve as an Antidote against scornfulnesse and contempt Secondly As a spurre to improve First The consideration of this truth That all the members of Christ partake of some spirituall indowment We 1. Spirituall indowments are as Antidotes to keep us from scorning and contemning one another all have received serveth as an Antidote against scornfulnesse and contempt of one another If every man hath received his part Who art thou that despisest thy brother Prov. 17. 5. Who so mocketh the poor reproacheth his Maker And he that is glad at Calamity shall not be unpunished It pleaseth God to make him so therefore to mock him is to reproach God so to contemn the poor Saint for want of those parts to expresse himselfe by that thou hast thy reproach is to the Spirit of God God hath purposely dispenced his gifts and graces so that there is no believer but hath some and none that hath all indowments in an eminent way None hath all that he may not think to stand alone And none but hath some that every one may have use of another that the highest should not contemn the meanest The head should not say to the foot I have no need of thee As it is in Countries Non omnes fert omnia Tell us one Country produceth Wines another Sugars another Spices God hath purposely so done this that one Kingdome might have interest one with another In the like manner God hath ordered things in his mysticall body and given to all his members severall indowments that they might not contemn one another As it is in a materiall building where there is a sort of stones laid