3. They are not given to all in a like measure ; some have more, others have less. This is also spoken in scripture : Eph. iv. 7, ' To every one of us is given grace, according to the measure of the gift of Christ ; ' Kom. xii. 3, ' As God hath dealt to every man the measure of faith.' And once more : Eph. iv. 16, ' According to the effectual work- ing in the measure of every part.' The measure of Christ respects the author, the measure of faith the benefit of the receiver, the measure of a part our office in the body. All have their peculiar function, according to their several designations ; and all this, that every man may be doing according to his best capacity. With respect to this variety, some are weak, some are strong, Rom. xiv. 1 ; some have little, and some have great faith ; some are fathers, some young men, some babes in Christ, 1 John ii. 13, 14. And our Lord in his charge to Peter concerning his pastoral office distinguisheth between apvia, his .ittle lambs, and Trpo^ara, his sheep: John xxi. 15, 16, 'Feed my lambs, feed my sheep.' This is very suitable to the notion of a body, to which the community of christians is often resembled. For as in the natural body, all members are not of equal growth and bigness, so it is in the mystical body of Christ ; there is a different measure in each part, that there may be a meet symmetry in the whole. Besides, all members have not a like office, therefore God's Spirit giveth not all a like measure of knowledge and other gifts. If all were of equal strength for faith, wisdom, and other graces, the matter and occasion of sundry principal duties would be taken away ; there would be no need that
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one christian should edify another, bear with one another, avoid the offence of another, give help to another, restore another.
Well, then, let us observe this measure ; for plainly there is a three- fold difference —
[1.] In the degree of the gifts ; some have more means, some have more common grace, knowing their Master's will, which is a great talent and obligation ; some have greater obligations, and therefore greater condemnation if they answer it not : John iii. 19, ' This is the condemnation, that light is come into the Avorld, and men loved dark- ness rather than light, because their deeds were evil.'
[2.] In opportunity : Phil. iv. 10, ' Ye lacked opportunity.' Certainly the lack or want of opportunity of doing good, not through our default, doth excuse or justify the forbearance of it. But when we have it, we should take hold of it : 1 Cor. xvi. 9, ' A great door and effectual is opened unto me, and there are many adversaries.' The door opened noteth opportunity ; the resistance of adversaries is not a discourage- ment, but maketli it more necessary not to suffer it to be shut again. Now all have not like opportunity.
[3.] In degree of success. It is ordered as God pleaseth ; some have more, some have less : Acts xvii. 34, ' Howbeit, certain men clave to him, and believed.' Seldom doth God light a candle but he hath some lost groat to seek ; yet sometimes few are gathered, for God is debtor to none.
II. The reasons.
1. To show the free sovereignty of God, who may do with his own as it pleaseth him. And he will be known to be the supreme Lord in the distribution of his gifts and graces : 1 Cor. xii. 11, 'AH these worketh that one and the self-same Spirit, dividing to every mnu severally as he will.' As for graces: Mat. xi. 26, 'Even so. Father, for so it seemed good in thy sight.' And as for gifts, God is arbitrary in his gifts, but not in his judgments. Gifts are not given as we will, but as God willeth. The S]Mrit is compared to wind, not only for his force but his liberty : John iii. 8, ' The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometli, and whither it goeth ; so is every one that is born of the Spirit.' God doth not only dispense riches and honours as he pleaseth, and common gifts of knowledge and utterance, but saving graces. To some tliey are not given ; and where they are given, to some it is in a larger, to others in a more scanty measure.
2. These things are given by Christ in a different proportion, that the world may know that all fulness is only in himself : Col. i. 19, ' It pleased the Father that in him all fulness should dwell.' The greatest gifts and graces which God bestoweth on any is far below that fulness which is in Christ. We have the Spirit by measure, but Christ with- out measure : John iii. 34, ' For God giveth not the Spirit by measure unto him.' He giveth to none so much but still there is somewhat wanting ; and they who have received most are capable of receiving more. In him there is not only pie nitudo stifficientice but redundantice, a fulness of sufficiency, but of redundance , not only plenitudo vasis, but fontis, not only the fulness of the vessel, but of the fountain ; and so a manifest difference between head and members.