6 We having gifts. Paul doth not simply now preach of the maintaining of brotherly love amongest us: but he commendeth modesty, which is the moderator of our whole life.1 Every man coveteth to have so much, that he might not stand need of any help of his brethren: but this is the bond of mutual communication, whiles no man hath sufficient for himself, but is con strained to borrow of others. I confess therefore that the society of the godly cannot stand, but whiles every one being content with his own measure, doth impart unto his brethren of those gifts •ee hath received, and again doth suffer himself to be ⟨image 179⟩holpen by other mens gifts. But Paul his meaning was chiefly to beat down that pride which he knew to be grafted in men, and least any man should be grieved that all things are not given unto him: he admonisheth, that not without the good counsel of God, every one hath his part given unto him: because it is necessary for the common benefit of the body, that none should be so furnished with the fullness of gifts, least he should securely despise his brethren. Here then we have the principal scope, whereunto the Apostle tendeth: namely, that all things are not meet for all men, but the gifts of God are so disposed, that every one might have his finite portion: and every one ought so to intend, in bestowing his gifts to the edification of the Church, that no man having left his own function, should take upon him another mans. For by this decent order, as it were due proportion, the incolumitie of the church is saved: when every man doth so bestow that he hath received to the common profit of others, that he doth not hinder others, He which perverteth this order, fighteth against God by whose ordinance it is ordained. For the difference of gifts did not spring from the will of men, but because it hath pleased the Lord so to dispose his grace.
6 Wee hauing gifts. Paul doth not simplie now preach of the mainteining of brotherly loue amongest vs: but he commendeth modestie, which is the moderatour of our whole life.1 Euery man coueteth to haue so much, yt he might not stand need of any help of his brethren: but this is the bond of mutuall communication, whiles no man hath sufficient for himself, but is cō strained to borrow of others. I confesse therefore that the societie of the godly cannot stand, but whiles euery one being contēt with his owne measure, doth impart vnto his brethren of those giftes •ee hath receiued, and againe doth suffer himselfe to bee ⟨image 179⟩holpen by other mens giftes. But Paule his meaning was chiefly to beate downe that pride whiche hee knewe to bee grafted in men, and least any man shoulde bee greeued that al things are not giuen vnto him: hee admonisheth, that not without the good counsaile of God, euery one hath his part giuen vnto him: because it is necessary for the common benefite of the body, that none shoulde bee so furnished with the fulnesse of giftes, least he shoulde securely despise his brethren. Heere then wee haue the principall scope, whereunto the Apostle tendeth: namely, that all thinges are not meete for all men, but the giftes of God are so disposed, that euery one might haue his finite portion: and euery one ought so to intende, in bestowing his giftes to the edification of the Church, that no man hauing left his owne function, shoulde take vpon him another mans. For by this decent order, as it were due proportion, the incolumitie of the church is saued: when euery man doth so bestow that he hath receiued to the common profite of others, that hee doth not hinder others, Hee which peruerteth this order, fighteth against God by whose ordinance it is ordeined. For the difference of giftes did not spring from the will of men, but because it hath pleased the Lorde so to dispose his grace.
- 1The diversity and in equality of gifts, is the bond of mutual communicationThe diuersitie and in equalitie of gifts, is the bond of mutuall communication
