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CONTENTMENT IN GODS GIFTS. IOHN 20.3, 4, 5, 6. Peter therefore went forth, and that other Disciple, and came to the Sepulchre.
CONTENTMENT IN GOD'S GIFTS. JOHN 20.3, 4, 5, 6. Peter Therefore went forth, and that other Disciple, and Come to the Sepulchre.
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So they ran both together, and the other ••sciple did out-runne Peter, and came first to the Sepulchre.
So they ran both together, and the other ••sciple did outrun Peter, and Come First to the Sepulchre.
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And hee stooping downe and looking in, saw the linnen clothes lying, yet went he not in.
And he stooping down and looking in, saw the linen clothes lying, yet went he not in.
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Then commeth Simon Peter following him, and went into the Sepulchre.
Then comes Simon Peter following him, and went into the Sepulchre.
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THis chapter doth especially cōtaine the Manifestation of Christs Resurrection: and that is here set out by 3 sorts of proofes. 1 By sensible Tokens; 2 by the Testimonie of Angels,
THis chapter does especially contain the Manifestation of Christ Resurrection: and that is Here Set out by 3 sorts of proofs. 1 By sensible Tokens; 2 by the Testimony of Angels,
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and 3 by the Apparitions of our Lord himselfe.
and 3 by the Apparitions of our Lord himself.
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The sensible Tokens, which are one proofe of Christs Resurrection, are these (1) The stone rolled away, (2) the grave open (3) the bodie removed, and (4) the linnen clothes left behind in the grave:
The sensible Tokens, which Are one proof of Christ Resurrection, Are these (1) The stone rolled away, (2) the grave open (3) the body removed, and (4) the linen clothes left behind in the grave:
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and these are described in the ten first verses.
and these Are described in the ten First Verses.
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Where we may more particularly consider, how they were represented, first to Marie Magdalen, in the two first verses;
Where we may more particularly Consider, how they were represented, First to Marry Magdalen, in the two First Verses;
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and then to Peter and Iohn, in the eight verses following: which is that parcell of Scripture, which I have now taken for my Text.
and then to Peter and John, in the eight Verses following: which is that parcel of Scripture, which I have now taken for my Text.
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And herein we may note foure things concerning these two Apostles. (1) Their diligence in seeking after Christ. v. 3, 4,
And herein we may note foure things Concerning these two Apostles. (1) Their diligence in seeking After christ. v. 3, 4,
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& part of the 5. (2) Their happines in finding cleare Tokens of his Resurrection, Hee seeth the linnen clothes lie, &c. v. 6, 7, and part of the 8. (3) Their beliefe as touching Christs Resurrection, And hee saw and believed:
& part of the 5. (2) Their happiness in finding clear Tokens of his Resurrection, He sees the linen clothes lie, etc. v. 6, 7, and part of the 8. (3) Their belief as touching Christ Resurrection, And he saw and believed:
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for as yet they knew not &c. v. 8, 9. and (4.) The Consequent or conclusion of this passage, Then the Disciples went away againe to their owne home. for as yet they knew not etc. v. 8, 9. and (4.) The Consequent or conclusion of this passage, Then the Disciples went away again to their own home.
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Thus ye have the analysis and coherence of this Text. I now goe back againe to consider more distinctly of the particulars,
Thus you have the analysis and coherence of this Text. I now go back again to Consider more distinctly of the particulars,
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and first of the d•ligence of these Disciples in seeking after Christ, expressed in these wordes;
and First of the d•ligence of these Disciples in seeking After christ, expressed in these words;
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Peter therefore went forth, and that other Disciple, &c. In which words I cōsider againe two things. 1 Their ioynt & agreeing endeavours;Peter Therefore went forth, and that other Disciple, etc. In which words I Consider again two things. 1 Their joint & agreeing endeavours;
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Peter went forth and that other Disciple, and came to the sepulchre: so they ran both together. Peter went forth and that other Disciple, and Come to the Sepulchre: so they ran both together.
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2 Their severall & disagreeing performances;
2 Their several & disagreeing performances;
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The other Disciple did outrunne Peter and came first, &c. The summe and scope whereof is this, that Iohn ranne faster, and came sooner;The other Disciple did outrun Peter and Come First, etc. The sum and scope whereof is this, that John ran faster, and Come sooner;
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and Peter went further in, and considered better of the things that had happened.
and Peter went further in, and considered better of the things that had happened.
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In all which passage the words are so plaine and easie, that I may say of them, as S. Augustine did of another Text of the Gospell [ Auditarem magis atque factorem, quàm Expositorē desiderant ] they need no exposition to unfold them;
In all which passage the words Are so plain and easy, that I may say of them, as S. Augustine did of Another Text of the Gospel [ Auditarem magis atque factorem, quàm Expositorē desiderant ] they need no exposition to unfold them;
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they require rather uttent on to marke them, and obedience to doe that which we are taught by them.
they require rather uttent on to mark them, and Obedience to do that which we Are taught by them.
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And therefore without insisting on the words, I come to consider of some Notes.
And Therefore without insisting on the words, I come to Consider of Some Notes.
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1 And first, I note that the Disciples of Christ had difference of gifts; and though they were but two,
1 And First, I note that the Disciples of christ had difference of Gifts; and though they were but two,
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and both of them Apostles, yet they were not qualified alike. The Text saith, that Iohn did out-runne Peter, and came sooner to the sepulchre;
and both of them Apostles, yet they were not qualified alike. The Text Says, that John did outrun Peter, and Come sooner to the Sepulchre;
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but that Peter went further in and observed all things better:
but that Peter went further in and observed all things better:
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and from hence learned men doe gather, that Iohn was more quick, but Peter more staied:
and from hence learned men do gather, that John was more quick, but Peter more stayed:
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& out of other Texts of the Gospell I may adde further, that Iohn was the beloued Disciple, and one of Christs kinred;
& out of other Texts of the Gospel I may add further, that John was the Beloved Disciple, and one of Christ kindred;
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but Peter was the head scholar, and is named first among the Apostles. And from hence I observe, that
but Peter was the head scholar, and is nam First among the Apostles. And from hence I observe, that
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Good men are not alike endued with all good parts.
Good men Are not alike endued with all good parts.
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And herein I say two things, 1 That good men are not alike qualified among themselves,
And herein I say two things, 1 That good men Are not alike qualified among themselves,
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as in this place Peter was not so quick as Iohn, nor Iohn so solid as Peter was. 2 That one man is not alike qualified with all gifts;
as in this place Peter was not so quick as John, nor John so solid as Peter was. 2 That one man is not alike qualified with all Gifts;
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as here Iohn was very speedy in running to the Sepulchre, but not so warie in obseruing what had happened.
as Here John was very speedy in running to the Sepulchre, but not so wary in observing what had happened.
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Of both these severally, and by themselves. 1 Good men are not alike qualified, one as an other is.
Of both these severally, and by themselves. 1 Good men Are not alike qualified, one as an other is.
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For confirmation hereof my proofes shall bee of two sorts, 1 From particular examples: and 2 from generall testimonies.
For confirmation hereof my proofs shall be of two sorts, 1 From particular Examples: and 2 from general testimonies.
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I. And first for particular examples, we find that there were manie good kings in the land of Iudah, but none like Iosiah and Hezekiah. 2 King. 18.5. and 2 King. 23.25.
I. And First for particular Examples, we find that there were many good Kings in the land of Iudah, but none like Josiah and Hezekiah. 2 King. 18.5. and 2 King. 23.25.
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and manie meeke men no doubt there were among the Prophets and people of God, but none like unto Moses. Num. 12.3. and many perfect and upright men in the world, but none like unto Iob nall the earth. Iob 1.8. and many sincere and well minded in the Christian Church, but none like minded to Timothie. Phil. 2.20.
and many meek men no doubt there were among the prophets and people of God, but none like unto Moses. Num. 12.3. and many perfect and upright men in the world, but none like unto Job nall the earth. Job 1.8. and many sincere and well minded in the Christian Church, but none like minded to Timothy. Philip 2.20.
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And so when the Lord speaking of his fierce anger against the land, saith that if Noah, Daniel & Iob were in it, they should deliver but their own soules by their righteousnesse: Ezek. 14.14. he implyeth that these were three principal men, such as the world had fe• like them in righteousnesse and holinesse of life.
And so when the Lord speaking of his fierce anger against the land, Says that if Noah, daniel & Job were in it, they should deliver but their own Souls by their righteousness: Ezekiel 14.14. he Implies that these were three principal men, such as the world had fe• like them in righteousness and holiness of life.
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And when S. Paul saith of Iames, Peter and Iohn, that they were esteemed pillars in the Church: Galat. 2.9. he implyeth, that they were principall Teachers, and prime Apostles, and men of speciall worth and account.
And when S. Paul Says of James, Peter and John, that they were esteemed pillars in the Church: Galatians 2.9. he Implies, that they were principal Teachers, and prime Apostles, and men of special worth and account.
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And whē S. Luke saith, that the Apostles and Elders did send chosen men of their company,
And when S. Lycia Says, that the Apostles and Elders did send chosen men of their company,
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namely Barsabas and Silas, who were chiefe among the brethren: Act. 15.22. hee meaneth that they were knowne to be men of speciall fidelity & trust.namely Barsabbas and Silas, who were chief among the brothers: Act. 15.22. he means that they were known to be men of special Fidis & trust.
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And by these & such like exāples it appeareth that all good men are not qalified alike.
And by these & such like Examples it appears that all good men Are not qalified alike.
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II. Secōdly, for testimonies of Scripture;
II Secōdly, for testimonies of Scripture;
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I wil only cōsider that of the Apostle, where he saith, To every one of us is given grace according to the measure of the gift of Christ: Eph. 4.7.
I will only Consider that of the Apostle, where he Says, To every one of us is given grace according to the measure of the gift of christ: Ephesians 4.7.
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and that of our Sauiour in the Parable, where it is said, that the Master of the house, (in whose person God Almighty is deciphered) gave to one servant five Talents, to another two, & to another one;
and that of our Saviour in the Parable, where it is said, that the Master of the house, (in whose person God Almighty is deciphered) gave to one servant five Talents, to Another two, & to Another one;
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to everyman according to his severall ability. to everyman according to his several ability.
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In these passages I note three things. 1 The severall persons, to whom God conferreth his gifts, to one,
In these passages I note three things. 1 The several Persons, to whom God conferreth his Gifts, to one,
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and a second, and a third, to every one of them; saith our Saviour:
and a second, and a third, to every one of them; Says our Saviour:
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or (as the Apostle speaketh) to every one of us, who bee Gods servants. 2 The different gifts bestowed on these persons, To one he giuethone Talent, to another two,
or (as the Apostle speaks) to every one of us, who be God's Servants. 2 The different Gifts bestowed on these Persons, To one he giuethone Talon, to Another two,
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and to another five, and to everyone a measure of grace and of good things. 3 The proportion, that God observeth in bestowing these gifts of his:and to Another five, and to everyone a measure of grace and of good things. 3 The proportion, that God observeth in bestowing these Gifts of his:
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it is, saith the Apostle, according to the measure of the gift of God.
it is, Says the Apostle, according to the measure of the gift of God.
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.i. According to that measure, which God is pleased to give: (or as our Saviour speaketh) it is according to everie mans severall 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.
i According to that measure, which God is pleased to give: (or as our Saviour speaks) it is according to every men several ability i He gives such and so much as he sees everyman is fit to make use of for God's glory, and the Common good.
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Both proportions are iust and right, and both of them should bee ioyned together in this sort:
Both proportions Are just and right, and both of them should be joined together in this sort:
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God bestoweth his gifts vpon men in a different kinde and measure, even according as himselfe pleaseth;
God bestoweth his Gifts upon men in a different kind and measure, even according as himself Pleases;
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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:
and so he Pleases to bestow them, as he sees men Are able to use them for the good of his Church and the glory of his name. These briefly be the proofs:
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by which it appeareth, that as the Apostle saith of Starres in heaven, though all be glorious in their kind,
by which it appears, that as the Apostle Says of Stars in heaven, though all be glorious in their kind,
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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.
yet that one star differeth from an other star in glory: 1 Cor. 15.41. so we may say of the Saints upon earth, that though all of them be holy and righteous, yet one differeth from Another in graces and Goodness.
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And so much for proofe and declaration of the first point.
And so much for proof and declaration of the First point.
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2 The second is, that the same man is not alike gifted with all good things. For confirmation hereof, I.
2 The second is, that the same man is not alike gifted with all good things. For confirmation hereof, I.
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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:
My First proof shall be from the Text of the Apostle, 1 Cor. 12.4. etc. There Are diversities of Gifts, but the same Spirit:
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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:and there Are differences of administrations, etc. and vers, 8. 9. etc. To one is given the word of Wisdom, to Another the word of knowledge, etc. 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? etc. In these words the Apostle does At large Set down the point in hand:
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but more particularly we may note that hee declareth it three wayes, 1 Affirmatively, when he saith, There are diversities, &c. 2 Negatively,
but more particularly we may note that he Declareth it three ways, 1 Affirmatively, when he Says, There Are diversities, etc. 2 Negatively,
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when hee saith, Are all Apostles, & c? 3 By way of comparison or similitude,
when he Says, are all Apostles, & c? 3 By Way of comparison or similitude,
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when hee saith, 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,
when he Says, For as the body is one, and hath many members, etc. and, If the Whole body were an eye, where were the hearing? etc. which is,
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as if hee should say, It is in the mysticall Body of Christ, as it is in the naturall bodie of a man.
as if he should say, It is in the mystical Body of christ, as it is in the natural body of a man.
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In the naturall bodie there are many members, and euery member hath its seuerall office, differing and distinct from other,
In the natural body there Are many members, and every member hath its several office, differing and distinct from other,
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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;
for the eye hath the faculty of seeing, but not of hearing or smelling; and the ear hath the faculty of hearing, but not of seeing, or speaking;
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and the nose hath the faculty of smelling, but not of seeing, or hearing, or tasting, &c. And so in the body mysticall;
and the nose hath the faculty of smelling, but not of seeing, or hearing, or tasting, etc. And so in the body mystical;
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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,
the Offices of men Are different, one is a Minister, Another is a Magistrate, Another is a Merchant, & Another a Tradesman, etc. 2 Their intellectual Gifts Are different, one hath a good wit,
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but not so good a iudgment; another hath a sound iudgement, but not so ready a wit;
but not so good a judgement; Another hath a found judgement, but not so ready a wit;
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and a third hath wit and iudgement, but wanteth memory and utterance. And lastly their graces of sanctification are different:
and a third hath wit and judgement, but Wants memory and utterance. And lastly their graces of sanctification Are different:
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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 is more zealous, Another is more settled, a third is more dainted, a fourth is more freehearted, etc. and every where we may see that verified which the Apostle hath said, Every man hath his proper gift of God;
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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.one After this manner, and Another After that. 1 Cor. 7.7. II A second proof may be from experience, and Examples of all ages.
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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.
In Scriptures we find that Rachel was fair, but not fruitful, and that Leah was fruitful, but not fair, Genesis. 29.17, 31. And so Moses was prudent, but not eloquent. Exod 4.10.16.
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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 Solomon was wise, but not chaste. 1 King. 3.12. & 11.1. Again Nabal was a rich man, but he was a fool. 1 Sam. 25.2, 25. Jephthah was a man of valour, but he was a bastard. Judges 11.1. and Naaman was a great and an honourable man, but he was a Leper. 2 King. 5.1.
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And in our dayes, wee see some are rich but foolish; and some are wise, but unfortunate, and some are wittie, but unsetled:
And in our days, we see Some Are rich but foolish; and Some Are wise, but unfortunate, and Some Are witty, but unsettled:
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and some have one gift, & some another, but no one man hath all. These be the proofes:
and Some have one gift, & Some Another, but no one man hath all. These be the proofs:
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the point will yet be more plaine, and more fit for use and application, if we consider the reasons,
the point will yet be more plain, and more fit for use and application, if we Consider the Reasons,
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why God hath thus disposed of his gifts. And they bee these and such like.
why God hath thus disposed of his Gifts. And they be these and such like.
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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.Reason. 1. One reason, why God does thus differently distribute his Gifts, may be, Because he would show himself as a free Doner, so a wise Disposer of all things.
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For if one man should have all abilities, & others few or none of any worth;
For if one man should have all abilities, & Others few or none of any worth;
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or if all men should have the highest and best places, and the other gifts should lie undisposed of:
or if all men should have the highest and best places, and the other Gifts should lie undisposed of:
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the world might seeme to bee guided either by blinde fortune, or fatall necessitie;
the world might seem to be guided either by blind fortune, or fatal necessity;
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but providence and wisdome in fitting all things, one for an others use, there could none be seen.
but providence and Wisdom in fitting all things, one for an Others use, there could none be seen.
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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,
For as the Apostle Says, If the Whole body 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 Kingdom to be governed by them? and if the Whole Church were Bishops, where were the Pastors,
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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,
or where the flock that should be fed by them? and if all Citizens were Aldermen, where were the Commoners? and if every freeman were a Merchant, where were the shopkeeper,
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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,
and the Shoemaker, and the Taylor, and the Water-bearer, and the Seavenger? For there is not the Meanest and most despicable of all these,
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but hath his necessarie use, so that the greatest or the wealthiest Potentate cannot tell how to be without them.
but hath his necessary use, so that the greatest or the Wealthiest Potentate cannot tell how to be without them.
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But now that men have their love all offices and their sever all abilities, by which they are fitted each for anothers service,
But now that men have their love all Offices and their sever all abilities, by which they Are fitted each for another's service,
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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 all for the beauty & benefit of the Whole frame, it is a plain argument, that the hand of Divine providence had the disposing of these things;
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and that God it was, who hath thus Divided to every man severally, as he will, as the Apostle speaketh 1 Cor. 12.11.
and that God it was, who hath thus Divided to every man severally, as he will, as the Apostle speaks 1 Cor. 12.11.
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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.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 Learn humility, and by the other thankfulness.
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For if any man had all good parts, he would bee too proud of his perfection.
For if any man had all good parts, he would be too proud of his perfection.
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And as Nebuchadnezzar, when he was become strong, and his greatnesse reached unto heaven, and his Dominion to the end of the earth:
And as Nebuchadnezzar, when he was become strong, and his greatness reached unto heaven, and his Dominion to the end of the earth:
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then hee exalted himselfe against God, as if all his greatnes had beene of his owne procuring:
then he exalted himself against God, as if all his greatness had been of his own procuring:
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Is not this (saith he) great Babylon, that I have built for the house of the kingdome, by the might of my power, Is not this (Says he) great Babylon, that I have built for the house of the Kingdom, by the might of my power,
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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 for the honour of my Majesty? 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 help;
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and that we needed not to pray for supply of Gods favour, who had so much of our owne already.
and that we needed not to pray for supply of God's favour, who had so much of our own already.
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Againe, if any man were destitute of all Gods Mercies among his neighbors; he would want matter to blesse God for.
Again, if any man were destitute of all God's mercies among his neighbours; he would want matter to bless God for.
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But now that God hath given unto men a measure of good things; and hath tempered their gifts with many other defects:
But now that God hath given unto men a measure of good things; and hath tempered their Gifts with many other defects:
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it is easie to see, that they are both indebted to God for that which they have,
it is easy to see, that they Are both indebted to God for that which they have,
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and stand in neede of his dayly favour for supplying of that which they want.
and stand in need of his daily favour for supplying of that which they want.
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And consequently, this different disposing, of Gods gifts, may teach us both to think humbly of our selves, and thankfully of God.
And consequently, this different disposing, of God's Gifts, may teach us both to think humbly of our selves, and thankfully of God.
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3 A third reason may be, because God would give men occasiō of mutuall love & charity each to other.
3 A third reason may be, Because God would give men occasion of mutual love & charity each to other.
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For if one man had all things, hee would neither have neede to receive helpe from others, not care to doe good unto thē, of whom he had no neede.
For if one man had all things, he would neither have need to receive help from Others, not care to do good unto them, of whom he had no need.
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But now that one man hath one abilitie, and another man another abilitie; and no man hath all, nor any man nothing:
But now that one man hath one ability, and Another man Another ability; and no man hath all, nor any man nothing:
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men are hereby made fit, both to do good to others, and to receive good from them back againe.
men Are hereby made fit, both to do good to Others, and to receive good from them back again.
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This the Apostle observed in the parts of mans body: that the eye cannot say to the hand, I have no need of thee;
This the Apostle observed in the parts of men body: that the eye cannot say to the hand, I have no need of thee;
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nor the head to the feet, I have no neede of you: nor the head to the feet, I have no need of you:
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but that God hath so tempered the bodie together, that there should be noschisme in the body,
but that God hath so tempered the body together, that there should be noschisme in the body,
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but that the members should have the same care, one for another. 1. Cor. 12.21, 24, 25. And so we see it is:but that the members should have the same care, one for Another. 1. Cor. 12.21, 24, 25. And so we see it is:
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for the eye seeth, not for it selfe onely, but for the whole body, and the eare heareth, not for it selfe,
for the eye sees, not for it self only, but for the Whole body, and the ear hears, not for it self,
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but for all the other members;
but for all the other members;
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and so the stomack doth concoct meate, and the liver makes blood, and the heart engenders spirits, and the feet move themselves,
and so the stomach does concoct meat, and the liver makes blood, and the heart engenders spirits, and the feet move themselves,
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and each one doth his proper office, not for his owne use but for the use of all the other parts:
and each one does his proper office, not for his own use but for the use of all the other parts:
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and by this meanes every one enioyeth all the perfections that all the rest have. And so it is in the civill bodie:
and by this means every one Enjoyeth all the perfections that all the rest have. And so it is in the civil body:
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The King enacteth Laws, constituteth Iudges, mustereth souldiours;
The King enacteth Laws, constituteth Judges, mustereth Soldiers;
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it is not for his owne safetie onely, but for the safetie of the whole Realme, without whose welfare he could not long enioy his Crowne.
it is not for his own safety only, but for the safety of the Whole Realm, without whose welfare he could not long enjoy his Crown.
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And so the Preacher studieth the Scriptures, not onely to enforme himselfe, but to instruct others;
And so the Preacher studieth the Scriptures, not only to inform himself, but to instruct Others;
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and the Counsellor studieth the Law, not onely that hee may plead for himselfe, but more especially for his Clients,
and the Counsellor studieth the Law, not only that he may plead for himself, but more especially for his Clients,
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and the Shoomaker maketh shooes, & the Tailorgarments, and each artificer the worke of his calling, that when they have done their worke they may disperse their own commodities abroad, and by the sale of them supplie themselves with the commodities of other Trades, wherein they have no skill.
and the Shoemaker makes shoes, & the Tailorgarments, and each Artificer the work of his calling, that when they have done their work they may disperse their own commodities abroad, and by the sale of them supply themselves with the commodities of other Trades, wherein they have no skill.
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And hereby it appeareth that there is great reason and much wisdome to be seene in this varietie and difference of Gods gifts:
And hereby it appears that there is great reason and much Wisdom to be seen in this variety and difference of God's Gifts:
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it remaineth now onely, that we make a right vse of it.
it remains now only, that we make a right use of it.
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And it may serve us for two uses: 1 We may learne contentation with our owne place and gifts:
And it may serve us for two uses: 1 We may Learn contentation with our own place and Gifts:
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and 2 We should set a due valuation of the gifts bestowed on other men, without grudging or repining. I.
and 2 We should Set a due valuation of the Gifts bestowed on other men, without grudging or repining. I.
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We should hēce learne to be contented with that place in which God hath set us,
We should hence Learn to be contented with that place in which God hath Set us,
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& with those gifts, which God hath bestowed upon us.
& with those Gifts, which God hath bestowed upon us.
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For if God have disposed his gifts in different manner for such good and important reasons,
For if God have disposed his Gifts in different manner for such good and important Reasons,
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and more especially in such provident sort, as is most for our owne advantage;
and more especially in such provident sort, as is most for our own advantage;
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then wee have great cause to let God alone with his owne both wise and gratious dealing.
then we have great cause to let God alone with his own both wise and gracious dealing.
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This lesson is most applicable to Murmurers and impatient people, such as are discontented with their own lot,
This Lesson is most applicable to Murmurers and impatient people, such as Are discontented with their own lot,
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& grumble at the welfare of others.
& grumble At the welfare of Others.
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Such were those Laborers in the Gospel who having received their full paie, yet murmured against the Master of the house, because he had given as much to them that wrought hut one houre, as he had done to themselves;
Such were those Laborers in the Gospel who having received their full pay, yet murmured against the Master of the house, Because he had given as much to them that wrought hut one hour, as he had done to themselves;
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who (as they say) had borne the burden and heate of the day.
who (as they say) had born the burden and heat of the day.
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And such are they in our daies, who grudge to see their equalls preferred, & thēselves sit still, where they were;
And such Are they in our days, who grudge to see their equals preferred, & themselves fit still, where they were;
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or to see their neighbors thrive in wealth, and themselves to goe slowly forward, or to see others respected abroad,
or to see their neighbours thrive in wealth, and themselves to go slowly forward, or to see Others respected abroad,
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when themselves are passed by and neglected. And not unlike to these are they also;
when themselves Are passed by and neglected. And not unlike to these Are they also;
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who grudge against God, because their places are meane, and their maintenance too small for men of such parts and abilities.
who grudge against God, Because their places Are mean, and their maintenance too small for men of such parts and abilities.
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Such men for stilling of their querulous natures, should consider these three things. 1 That they have no right to that;
Such men for stilling of their querulous nature's, should Consider these three things. 1 That they have no right to that;
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which they do so greedily desire: For all things are Gods, and he may dispose them at his pleasure.
which they do so greedily desire: For all things Are God's, and he may dispose them At his pleasure.
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The earth is the Lords, and the fulnesse thereof. Psal. 24.1. Every beast of the forest is his; The earth is the lords, and the fullness thereof. Psalm 24.1. Every beast of the forest is his;
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and the cattell, that be upon a thousand hills. Psal. 50.10. The silver is mine, and the gold is mine, saith the Lord of hosts. Hagg. 2.8.
and the cattle, that be upon a thousand hills. Psalm 50.10. The silver is mine, and the gold is mine, Says the Lord of hosts. Haggai 2.8.
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And, thine (saith David) O Lord, is the greatnesse, and the power, and the glorie,
And, thine (Says David) Oh Lord, is the greatness, and the power, and the glory,
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and the victorie and the Maiestie: for all that is in the heavens and in the earth is thine:
and the victory and the Majesty: for all that is in the heavens and in the earth is thine:
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thine is the kingdome, O Lord, and thou art exalted as head above all. 1 Chron. 29.11.thine is the Kingdom, Oh Lord, and thou art exalted as head above all. 1 Chronicles 29.11.
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And if all be Gods, why doth man laie claime to any thing, as his due? Or,
And if all be God's, why does man lay claim to any thing, as his endue? Or,
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if nothing be due to him, why should hee grudge for want of that, whereto he hath no right? Sure it was a reasonable speech of the good-man of the house,
if nothing be due to him, why should he grudge for want of that, whereto he hath no right? Sure it was a reasonable speech of the goodman of the house,
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when he answered the grumbling Labourer, Is it not lawfull for me to doe what I will with mine owne? Mat. 20.15.
when he answered the grumbling Labourer, Is it not lawful for me to do what I will with mine own? Mathew 20.15.
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And so if any of us shall murmure, because others are advanced to offices, when we sit still in our place below;
And so if any of us shall murmur, Because Others Are advanced to Offices, when we fit still in our place below;
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God may answer us with the like reason, Is it not lawfull for mee to doe what I will with mine owne preferments? And if any grumble,
God may answer us with the like reason, Is it not lawful for me to do what I will with mine own preferments? And if any grumble,
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because others grow rich, when themselves remaine poore, God may answer them, It is not lawfull for me to doe what I will with mine owne riches? And if againe they shall grudge,
Because Others grow rich, when themselves remain poor, God may answer them, It is not lawful for me to do what I will with mine own riches? And if again they shall grudge,
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because others are esteemed and themselves are neglected, hee may answer, Is it not lawfull for me to doe what I will with mine own honours? And finally,
Because Others Are esteemed and themselves Are neglected, he may answer, Is it not lawful for me to do what I will with mine own honours? And finally,
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if our present state content us not, but that wee grumble for more, then God hath thought good to give;
if our present state content us not, but that we grumble for more, then God hath Thought good to give;
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he may still reply, (and the answer is full of equitie and reason) Freind, I do thee no wrong:
he may still reply, (and the answer is full of equity and reason) Friend, I do thee no wrong:
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may not I doe what I will with mine owne? And sure every man would thinke him a proud & presumptuous Begger, that should prescribe to his Benefactor, what and how much hee should bestow upon him.may not I do what I will with mine own? And sure every man would think him a proud & presumptuous Beggar, that should prescribe to his Benefactor, what and how much he should bestow upon him.
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And therefore if any should grudge, because he hath no more, God may challenge him as an Incrocker upon his right.
And Therefore if any should grudge, Because he hath no more, God may challenge him as an Incrocker upon his right.
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2 Malecontents should consider, that the things which they have, how small so ever they seeme, are the free gifts of Gods mercy;
2 Malecontents should Consider, that the things which they have, how small so ever they seem, Are the free Gifts of God's mercy;
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the least whereof themselves did no way deserve, and for everie one of them they owe praises and thankesgiving.
the least whereof themselves did no Way deserve, and for every one of them they owe praises and thanksgiving.
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For what hast thou (saith the Apostle) that thou hast not received? 1 Cor. 4.7.
For what hast thou (Says the Apostle) that thou hast not received? 1 Cor. 4.7.
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and David when hee and his people had given liberally to the building of Gods house, All things (saith he) come of thee, O Lord,
and David when he and his people had given liberally to the building of God's house, All things (Says he) come of thee, Oh Lord,
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and of thine own have we given thee. 1 Chron. 29.14.and of thine own have we given thee. 1 Chronicles 29.14.
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And if all the good things, wch we have already, bee the gifts of Gods free bountie;
And if all the good things, which we have already, be the Gifts of God's free bounty;
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then in all reason wee should rather give thankes for what we have, thē grudge for that which wee want.
then in all reason we should rather give thanks for what we have, them grudge for that which we want.
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With this consideration Moses repressed the murmuring of Korah and his company, Seemeth it but a small thing unto you, that the God of Israel hath separated you from the Congregation of Israel, to bring you neare unto himselfe, to doe the service of the Tabernacle of the Lord,
With this consideration Moses repressed the murmuring of Korah and his company, Seems it but a small thing unto you, that the God of Israel hath separated you from the Congregation of Israel, to bring you near unto himself, to do the service of the Tabernacle of the Lord,
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and to stand before the Congregation, to minister unto them? And hee hath brought thee neare unto him,
and to stand before the Congregation, to minister unto them? And he hath brought thee near unto him,
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and all thy brethren, the sons of Levi with thee:
and all thy brothers, the Sons of Levi with thee:
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and seeke yee the Priesthood also? Numb. 16.9, 10. And so if any shall murmur for want of greater prefermēt, I may say unto them in the phrase of Moses, God hath done well for you already:and seek ye the Priesthood also? Numb. 16.9, 10. And so if any shall murmur for want of greater preferment, I may say unto them in the phrase of Moses, God hath done well for you already:
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he hath put you into a calling among his people, in which yee may live like honest men,
he hath put you into a calling among his people, in which ye may live like honest men,
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and by seruing God therin may obtaine eternall life.
and by serving God therein may obtain Eternal life.
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Is this but a small thing? will nothing content you, unlesse you may be Counsellors,Is this but a small thing? will nothing content you, unless you may be Counsellors,
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or Barons, or Iustices, or some great Commanders? And if any grudge for want of greater wealth, I may say, God hath given you competent meanes, ye want not bread and water to feed you,
or Barons, or Justices, or Some great Commanders? And if any grudge for want of greater wealth, I may say, God hath given you competent means, you want not bred and water to feed you,
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nor clothes to hide your shame.
nor clothes to hide your shame.
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And thinke yee this but a small thing? will nothing content you, unlesse yee may have a Gentlemans Lands,
And think ye this but a small thing? will nothing content you, unless ye may have a Gentleman's Lands,
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or an Aldermans wealth? And againe, if any shal repine, for want of more health and strength of body;
or an Alderman's wealth? And again, if any shall repine, for want of more health and strength of body;
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I may tell them, God hath given you your life, and preserved you many daies, and continued unto you your senses and memories.
I may tell them, God hath given you your life, and preserved you many days, and continued unto you your Senses and memories.
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And seemeth this but a small thing? will nothing please you, unless ye may haue the strength of a souldier? And the like may bee said of all other the like cases:
And seems this but a small thing? will nothing please you, unless you may have the strength of a soldier? And the like may be said of all other the like cases:
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so that if any grudge for want of greater or better gifts, God may challenge him,
so that if any grudge for want of greater or better Gifts, God may challenge him,
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as a neglecter of greater mercies then hee is any way worthy of.
as a neglecter of greater Mercies then he is any Way worthy of.
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3 Such men should cōsider that God bestoweth his blessings, as with great difference, so with much wisedome and mercy.
3 Such men should Consider that God bestoweth his blessings, as with great difference, so with much Wisdom and mercy.
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And 1. with much wisdome, because hee so ordereth them, as that each one serveth for the good of another;
And 1. with much Wisdom, Because he so Ordereth them, as that each one serves for the good of Another;
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so that it is far better there should bee some Artificers, and some Labourers, and some Servants, then that all should be Gentlemen, or Officers of State.
so that it is Far better there should be Some Artificers, and Some Labourers, and Some Servants, then that all should be Gentlemen, or Officers of State.
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And 2. in great mercle, because hee hath not onely given us the use of other mens gifts,
And 2. in great mercle, Because he hath not only given us the use of other men's Gifts,
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but also because hee doth fit us with those gifts for our selves, which are most convenient for our condition.
but also Because he does fit us with those Gifts for our selves, which Are most convenient for our condition.
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Wee reade of the great householder (and this householder is the Lord of heaven:) that having called for his servants, that he might deliver to them his goods to trade with;
we read of the great householder (and this householder is the Lord of heaven:) that having called for his Servants, that he might deliver to them his goods to trade with;
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hee gave to one five talents, and to another two, and to another one, and to every one according to his several ability, Mat. 25.15. wch speech implyeth thus much, that he that received one talent, was not able to imploy two to his Masters profit;
he gave to one five Talents, and to Another two, and to Another one, and to every one according to his several ability, Mathew 25.15. which speech Implies thus much, that he that received one talon, was not able to employ two to his Masters profit;
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and hee that received two, was not able to deale with five:
and he that received two, was not able to deal with five:
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for every one had his measure according to his ability. And the meaning of this parable is to teach us, that God dealeth so with us in disposing of his gifts.
for every one had his measure according to his ability. And the meaning of this parable is to teach us, that God deals so with us in disposing of his Gifts.
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Hee storeth his servants with gifts, according as hee seeth they are fitted to use them.
He storeth his Servants with Gifts, according as he sees they Are fitted to use them.
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For example, Hee giveth to some men, great wealth and much riches, as hee did to Abraham and Iob; and to others much honour and authoritie,
For Exampl, He gives to Some men, great wealth and much riches, as he did to Abraham and Job; and to Others much honour and Authority,
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as he did to Ioseph and Daniel; and to others much strength and valour as hee did to Sampson and Ieptah; and this hee did in great wisdome and mercy,
as he did to Ioseph and daniel; and to Others much strength and valour as he did to Sampson and Jephthah; and this he did in great Wisdom and mercy,
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because hee saw these men were fit to doe good with these gifts;
Because he saw these men were fit to do good with these Gifts;
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as namely Iob with his wealth, fed the poore, clothed the naked, made the widowes heart to reioyce, &c. And Ioseph by his authoritie was a meanes to save much people alive. And Sampson by his great strength wrought great deliverance for Israel. as namely Job with his wealth, fed the poor, clothed the naked, made the Widows heart to rejoice, etc. And Ioseph by his Authority was a means to save much people alive. And Sampson by his great strength wrought great deliverance for Israel.
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And so now a dayes when God giveth wealth, and honours, and strength unto men;
And so now a days when God gives wealth, and honours, and strength unto men;
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wee may well suppose, that he had made those men able to use these gifts to good purpose, saving that men out of their corrupt hearts doe many times pervert the right use of Gods gifts.
we may well suppose, that he had made those men able to use these Gifts to good purpose, Saving that men out of their corrupt hearts do many times pervert the right use of God's Gifts.
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And so on the contrary, God giveth to some men but little wealth;
And so on the contrary, God gives to Some men but little wealth;
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and hee hath reason for it, because if they had much they would abuse it to pride or to oppression,
and he hath reason for it, Because if they had much they would abuse it to pride or to oppression,
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or to hinder themselves in holy duties.
or to hinder themselves in holy duties.
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To others he giveth a low or a meane place among their Neighbours, and it is,
To Others he gives a low or a mean place among their Neighbours, and it is,
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because if they had a place of authority, they would abuse it, either to serve great mens turnes,
Because if they had a place of Authority, they would abuse it, either to serve great men's turns,
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or to oppresse poore men in their causes, or to do iniustice to their Neighbours. And to others God giueth a weak constitution, and a sickly body;
or to oppress poor men in their Causes, or to do injustice to their Neighbours. And to Others God gives a weak constitution, and a sickly body;
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and it is, because if they had greater strength, they might abuse it to intemperancy, or unclean lusts;
and it is, Because if they had greater strength, they might abuse it to intemperancy, or unclean Lustiest;
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or would take occasion by it to grow presumptuous of long life, & carelesse of heaven and salvation,
or would take occasion by it to grow presumptuous of long life, & careless of heaven and salvation,
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or to challenge the field upon everie idle quarrell.
or to challenge the field upon every idle quarrel.
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Now, if in such case God deny us these things of the world, because he meaneth us more good by the want of them,
Now, if in such case God deny us these things of the world, Because he means us more good by the want of them,
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then we could have had by their use:
then we could have had by their use:
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then we have great cause to blesse God, as for giving the other good things which we doe enioy,
then we have great cause to bless God, as for giving the other good things which we do enjoy,
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so for denying us these seeming good things, which we did desire.
so for denying us these seeming good things, which we did desire.
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Thus David did, It is good for mee (saith he) that I have beene afflicted, that I might learne thy statutes. Psal. 119.71. and so should every one of us think and say;
Thus David did, It is good for me (Says he) that I have been afflicted, that I might Learn thy statutes. Psalm 119.71. and so should every one of us think and say;
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It is good for mee, that I am a private man, that so I may serve God and bee free from the tentations of greater places,
It is good for me, that I am a private man, that so I may serve God and be free from the tentations of greater places,
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and it is good for me that I have a meane estate, that so I may serve God without the cares and distractions that great riches do bring with them.
and it is good for me that I have a mean estate, that so I may serve God without the Cares and distractions that great riches do bring with them.
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And, It is good for me that I have a sickly body, that so I may remember mine end,
And, It is good for me that I have a sickly body, that so I may Remember mine end,
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and prepare for my departing out of the world. And so in all other cases:
and prepare for my departing out of the world. And so in all other cases:
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if wee doe not neglect our owne mercies, that state is best for us, which God doth allot unto us:
if we do not neglect our own Mercies, that state is best for us, which God does allot unto us:
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and if our provision had been better in the world, our condition might have beene worse toward God.
and if our provision had been better in the world, our condition might have been Worse towards God.
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Thus much for the first use of these Doctrines.
Thus much for the First use of these Doctrines.
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2 The second is, Wee may learne hence how to price and esteem the gifts of other men;
2 The second is, we may Learn hence how to price and esteem the Gifts of other men;
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namely that wee acknowledge their due worth and value, wheresoever, or in whomsoever wee finde them.
namely that we acknowledge their due worth and valve, wheresoever, or in whomsoever we find them.
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For if God doe distribute his gifts in such manner, and with such wisedome as hath been shewed;
For if God do distribute his Gifts in such manner, and with such Wisdom as hath been showed;
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then either to deny them, where they are, or to debase them below their worth, were no better then to thwart God in an especiall worke of his providence and wisdome.
then either to deny them, where they Are, or to debase them below their worth, were no better then to thwart God in an especial work of his providence and Wisdom.
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This, as also what our duty is herein, wee may learne by S. Peter. He,
This, as also what our duty is herein, we may Learn by S. Peter. He,
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when the Iewes, out of their zeale to their own Nation, contēded with him for that he had conversed with Cornelius & his cōpany, saying, Thou wentest in to men uncircumcised, and didst eate with them:
when the Iewes, out of their zeal to their own nation, contended with him for that he had conversed with Cornelius & his company, saying, Thou wentest in to men uncircumcised, and didst eat with them:
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Peter made this Apologie for himselfe, That God by a vision and a voyce from heaven had taught him, that himselfe had cleansed those men,Peter made this Apology for himself, That God by a vision and a voice from heaven had taught him, that himself had cleansed those men,
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& that Peter therfore should not esteeme them as polluted and uncleane; and that for further proofe hereof he had powred on them the Holy Ghost,
& that Peter Therefore should not esteem them as polluted and unclean; and that for further proof hereof he had poured on them the Holy Ghost,
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as hee had done vpon the Apostles in the beginning: as he had done upon the Apostles in the beginning:
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and then he addeth, Forasmuch then, as God gave them the like gift, as he did unto us, who beleeved on the Lord Iesus Christ;
and then he adds, Forasmuch then, as God gave them the like gift, as he did unto us, who believed on the Lord Iesus christ;
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what was I, that I could withstand God? Acts 11.17. In this passage wee may note three things. (1) That God had shewed extraordinarie mercy to these Pagans.what was I, that I could withstand God? Acts 11.17. In this passage we may note three things. (1) That God had showed extraordinary mercy to these Pagans.
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They were aliens from the Common wealth of Israel, and strangers to the Covenant of grace;
They were aliens from the Common wealth of Israel, and Strangers to the Covenant of grace;
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and yet God had not equalled them to the best of his servants:
and yet God had not equaled them to the best of his Servants:
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hee gave them the like gift of the holy Ghost, as he had done to his Apostles. (2) That S. Peter seeing this gracious gift of God toward them, acknowledged them for his brethren, partakers of the same grace;
he gave them the like gift of the holy Ghost, as he had done to his Apostles. (2) That S. Peter seeing this gracious gift of God towards them, acknowledged them for his brothers, partakers of the same grace;
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though this were a disparagement to his owne Nation, whose glorie it was to bee Gods peculiar people. (3) That if S. Peter had done otherwise,
though this were a disparagement to his own nation, whose glory it was to be God's peculiar people. (3) That if S. Peter had done otherwise,
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if he had still accounted them Aliens, and forborne their companie, as Infidels, and denied them baptisme, the seale of Gods covenant, in so doing hee had withstood God.
if he had still accounted them Aliens, and forborn their company, as Infidels, and denied them Baptism, the seal of God's Covenant, in so doing he had withstood God.
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And the like should be our resolution also. If God have given any gifts or graces to any of our neighbours;
And the like should be our resolution also. If God have given any Gifts or graces to any of our neighbours;
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whosoever the men, or whatsoever the gifts bee, though they breede us preiudice in our credit,
whosoever the men, or whatsoever the Gifts be, though they breed us prejudice in our credit,
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or in our estate, or in our preferment;
or in our estate, or in our preferment;
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yet if we sleight, or debase, or denie them, we do what in us lyeth, oppose & withstand God in his gratious proceedings.
yet if we sleight, or debase, or deny them, we do what in us lies, oppose & withstand God in his gracious proceedings.
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And therefore, as it is said of those Iews, who at first contended with Peter; that when they had heard his defence, they held their peace, and glorified God for his mercy to the Gentiles,
And Therefore, as it is said of those Iews, who At First contended with Peter; that when they had herd his defence, they held their peace, and glorified God for his mercy to the Gentiles,
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so should wee doe, if it do appeare, that God hath enabled any, though one of our inferiors, with some eminent gifts, wee should cease grudging;
so should we do, if it do appear, that God hath enabled any, though one of our inferiors, with Some eminent Gifts, we should cease grudging;
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wee should rather glorifie God for his mercy toward thē.
we should rather Glorify God for his mercy towards them.
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A dutie, which if it were well learned by us all, it would preserve our neighbors frō wrong, and our selves from sinne.
A duty, which if it were well learned by us all, it would preserve our neighbours from wrong, and our selves from sin.
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And that wee may both learne and performe it the better, I commend both to you and my selfe these three rules following. 1 Rule.
And that we may both Learn and perform it the better, I commend both to you and my self these three rules following. 1 Rule.
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If God have bestowed any singular blessing on any of our brethren, though the height thereof may over-shadow us;
If God have bestowed any singular blessing on any of our brothers, though the height thereof may overshadow us;
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yet we should readily acknowledge it, to Gods glory who gave it, and to the praise of them that do enioy it.
yet we should readily acknowledge it, to God's glory who gave it, and to the praise of them that do enjoy it.
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Thus the people of the Iews did in our Saviours time.
Thus the people of the Iews did in our Saviors time.
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For when they saw Christ to heale a Palsey man by his bare word, they marvelled, and glorified God, who had given such power unto men, Matt. 9.8. and Matth. 15.31.
For when they saw christ to heal a Palsy man by his bore word, they marveled, and glorified God, who had given such power unto men, Matt. 9.8. and Matthew 15.31.
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when the multitude saw the dumbe to speake, the maimed to bee whole, the lame to walke,
when the multitude saw the dumb to speak, the maimed to be Whole, the lame to walk,
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and the blinde to see, they glorified the God of Israel. and the blind to see, they glorified the God of Israel.
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And in the Christian Church, when the Disciples heard, that Saul of a persecutor was become a Preacher, they glorified God in him, Gal. 1. ult. and Gal. 2.9.
And in the Christian Church, when the Disciples herd, that Saul of a persecutor was become a Preacher, they glorified God in him, Gal. 1. ult. and Gal. 2.9.
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when the Apostles, Peter, and Iames and Iohn perceived the grace that was given to Paul after his conversion, they,when the Apostles, Peter, and James and John perceived the grace that was given to Paul After his conversion, they,
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though this might obscure their owne glory, yet gave him right hand of fellowship, and ioyned with him in the worke of the Ministerie.
though this might Obscure their own glory, yet gave him right hand of fellowship, and joined with him in the work of the Ministry.
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And so should we doe also.
And so should we do also.
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If wee know of any man, who out of his learning and depth of knowledge is able to unfolde obscure points in Divinitie;
If we know of any man, who out of his learning and depth of knowledge is able to unfold Obscure points in Divinity;
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we should acknowledge his gifts, and praise God, who hath given such a gift unto men.
we should acknowledge his Gifts, and praise God, who hath given such a gift unto men.
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And if we meete, with another, who though he have no deepe learning, yet hath a readie tongue,
And if we meet, with Another, who though he have no deep learning, yet hath a ready tongue,
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and can apply Scriptures to the stirring of the conscience, wee should acknowledge that gift, where we finde it,
and can apply Scriptures to the stirring of the conscience, we should acknowledge that gift, where we find it,
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and give God the praise for bestowing such gifts upon men.
and give God the praise for bestowing such Gifts upon men.
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And if we happen upō a third who hath a ready wit to take the present occasion of doing good,
And if we happen upon a third who hath a ready wit to take the present occasion of doing good,
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or a steedie memorie, that can readily recount what he hath heard or read;
or a steady memory, that can readily recount what he hath herd or read;
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wee should acknowledge his happiness that hath it, and praise Gods bounty that did give it.
we should acknowledge his happiness that hath it, and praise God's bounty that did give it.
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And so, if wee see a Magistrate, who hath wisedome to discerne the truth, and conscience to iudge aright;
And so, if we see a Magistrate, who hath Wisdom to discern the truth, and conscience to judge aright;
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or if wee meete with an Artificer that is pregnant in his Art, or any professor that hath skil in his profession;
or if we meet with an Artificer that is pregnant in his Art, or any professor that hath skill in his profession;
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wee must not denie or diminish Gods blessings in them, for feare lest they disparage us;
we must not deny or diminish God's blessings in them, for Fear lest they disparage us;
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but rather blesse God, who hath given such gifts unto men.
but rather bless God, who hath given such Gifts unto men.
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And this indeed is our dutie, but what is our practise? Surely Moses & Aaron were appointed by God to be Governors to his people;
And this indeed is our duty, but what is our practice? Surely Moses & Aaron were appointed by God to be Governors to his people;
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the one for ordering the Church, the other for governing the Commonwealth; & both for the safe leading of the people into the promised Land:
the one for ordering the Church, the other for governing the Commonwealth; & both for the safe leading of the people into the promised Land:
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but Korah and his Companie grudged them this preheminence.
but Korah and his Company grudged them this pre-eminence.
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Moses and Aaron, ye take too much upon you, all the Congregation is holy as well as yee. Num. 16.3.Moses and Aaron, you take too much upon you, all the Congregation is holy as well as ye. Num. 16.3.
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And so in our daies, some will acknowledge no Bishop in the Church, nor scarse any King in the Commonwealth;
And so in our days, Some will acknowledge no Bishop in the Church, nor scarce any King in the Commonwealth;
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but, as if they were men that had no master, they reproach the one, and contemne the other.
but, as if they were men that had no master, they reproach the one, and contemn the other.
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But if wee descend lower, Iacob obtained a better blessing then his brother had, and Esau hated him for it.
But if we descend lower, Iacob obtained a better blessing then his brother had, and Esau hated him for it.
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David had more honour given him, then Saul had, and Saul eied him and envied him for it,David had more honour given him, then Saul had, and Saul eyed him and envied him for it,
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And Ioseph was more favoured of his father, then his other brethren were, and they maligned him,
And Ioseph was more favoured of his father, then his other brothers were, and they maligned him,
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and stripped off his coate and sould him into Aegypt.
and stripped off his coat and should him into Egypt.
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Nay, (which is yet more, and more wicked) Abel offered a more excellent sacrifice then Cain did, and was better accepted then he was;
Nay, (which is yet more, and more wicked) Abel offered a more excellent sacrifice then Cain did, and was better accepted then he was;
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and therefore Cain hanged downe the head, and was wroth with his brother, and in the end murdered him? And wherefore slew he him? saith S. Iohn: and he answereth the question with his owne words, because his owne works were evill,
and Therefore Cain hanged down the head, and was wroth with his brother, and in the end murdered him? And Wherefore slew he him? Says S. John: and he Answers the question with his own words, Because his own works were evil,
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and his brothers righteous 1 Io. 3.12. And so is it among us. The Courtier envieth his fellow, if hee stepp into an office sooner then himselfe:and his Brother's righteous 1 Io. 3.12. And so is it among us. The Courtier Envieth his fellow, if he step into an office sooner then himself:
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The Citizen envieth his neighbour if by good husbandrie hee grow richer thē himselfe.
The Citizen Envieth his neighbour if by good Husbandry he grow Richer them himself.
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The Rich man envieth those of his owne ranke, if they bee more liberall and free-hearted then himselfe,
The Rich man Envieth those of his own rank, if they be more liberal and freehearted then himself,
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yea & the Parishioner envieth his or her pew-fellow, if they be taken up to an higher Seate then thēselves.
yea & the Parishioner Envieth his or her pewfellow, if they be taken up to an higher Seat then themselves.
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And (which exceedeth in impietie & sin) the profane man hateth every man about him,
And (which exceeds in impiety & since) the profane man hates every man about him,
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if hee be more charitable in doing good, or more conscionable in catechizing of his childrē,
if he be more charitable in doing good, or more conscionable in catechizing of his children,
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and more constant in holy duties with his familie.
and more constant in holy duties with his family.
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And why, but because his owne workes are evill, and his neighbours good? And what then may we say of such men,
And why, but Because his own works Are evil, and his neighbours good? And what then may we say of such men,
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but that if God be good in bestowing his gifts, these men are wicked that maligne and debase them.
but that if God be good in bestowing his Gifts, these men Are wicked that malign and debase them.
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Our rule is, If any man excell in any gift, in sharpnesse of wit, in readinesse of speech, in uprightnesse of life &c;
Our Rule is, If any man excel in any gift, in sharpness of wit, in readiness of speech, in uprightness of life etc.;
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wee should blesse God, who hath bestowed such a gift on one of our brethren, the benefit whereof may redound to our selves also.
we should bless God, who hath bestowed such a gift on one of our brothers, the benefit whereof may redound to our selves also.
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2 A second rule is, If we see any, though otherwise much our inferiour, yet that he is gifted in some one kinde better then our selves;
2 A second Rule is, If we see any, though otherwise much our inferior, yet that he is gifted in Some one kind better then our selves;
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we should acknowledge him therein to be our superiour, because God hath pleased to make him so:
we should acknowledge him therein to be our superior, Because God hath pleased to make him so:
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and not disdaine to receive helpe from him in that wherein he is above us. Thus Apollos did, of whom S. Luke relateth thus;
and not disdain to receive help from him in that wherein he is above us. Thus Apollos did, of whom S. Lycia relateth thus;
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A certaine Iew named Apollos, an eloquent man and mighty in the Scriptures, came to Ephesus. A certain Iew nam Apollos, an eloquent man and mighty in the Scriptures, Come to Ephesus.
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This man was instructed in the way of the Lord, and being fervent in the Spirit, hee spake and taught diligently the things of the Lord, knowing onely the baptisme of Iohn.
This man was instructed in the Way of the Lord, and being fervent in the Spirit, he spoke and taught diligently the things of the Lord, knowing only the Baptism of John.
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And he began to speake boldly in the Synagogue:
And he began to speak boldly in the Synagogue:
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whom when Aquila & Priscilla had heard, they tooke him unto them, and expounded unto him the waie of God more perfectly. whom when Aquila & Priscilla had herd, they took him unto them, and expounded unto him the Way of God more perfectly.
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Act, 18.24, 25, 26. In this passage we may consider (1) the facultie or abilitie of this man, Hee was an eloquent man, mighty in the Scriptures, fervent in the Spirit, and one that taught Christ diligently and boldly: great blessings and principall gifts of God. (2) We may consider this defect, notwithstanding his great gifts.
Act, 18.24, 25, 26. In this passage we may Consider (1) the faculty or ability of this man, He was an eloquent man, mighty in the Scriptures, fervent in the Spirit, and one that taught christ diligently and boldly: great blessings and principal Gifts of God. (2) We may Consider this defect, notwithstanding his great Gifts.
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He knew onely the Baptisme of Iohn .i. he had not been taught, nor did know more of Christ,
He knew only the Baptism of John i he had not been taught, nor did know more of christ,
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than what Iohn B. was woont to teach them that came to his baptisme:
than what John B. was wont to teach them that Come to his Baptism:
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and that was but a little in cōparisō either of that which Christ himselfe did teach while hee was on the Earth,
and that was but a little in comparison either of that which christ himself did teach while he was on the Earth,
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or which the holy Ghost had infused into the Beleevers, after Christs Ascension into heaven: so that Aquila and Priscilla, a plaine couple of Christians, brought up at an handiecraft;
or which the holy Ghost had infused into the Believers, After Christ Ascension into heaven: so that Aquila and Priscilla, a plain couple of Christians, brought up At an handiecraft;
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knew more of the grounds of Christianitie, then this learned man did. Apollos was otherwise of farre better parts;
knew more of the grounds of Christianity, then this learned man did. Apollos was otherwise of Far better parts;
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yet in this point hee came short of an Artificer and his wife. (3) We may note the behaviour of these good people in this case.
yet in this point he Come short of an Artificer and his wife. (3) We may note the behaviour of these good people in this case.
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Apollos ioyned himselfe to Aquila and Priscilla, & they expounded unto him the way of God more perfectly. Apollos joined himself to Aquila and Priscilla, & they expounded unto him the Way of God more perfectly.
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Though hee were a learned Divine, yet hee scorned not to learne more from them that were much short of his learning. And so should wee doe.
Though he were a learned Divine, yet he scorned not to Learn more from them that were much short of his learning. And so should we do.
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The deepe Scholar should not disdaine the plaine Preacher: but rather learne of him, if he can apply a Scripture better then himselfe.
The deep Scholar should not disdain the plain Preacher: but rather Learn of him, if he can apply a Scripture better then himself.
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And the popular Preacher that carieth multitudes after him, should not maligne the better learned, but rather learne of him, if he can dispute more solidely then himselfe.
And the popular Preacher that Carrieth Multitudes After him, should not malign the better learned, but rather Learn of him, if he can dispute more solidly then himself.
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And the rich Citizen and the great Merchant, may not contemne the direction of his poore neighbour,
And the rich Citizen and the great Merchant, may not contemn the direction of his poor neighbour,
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but learne frō him, if he have more skill in some cases then they, which be his superiours, have.
but Learn from him, if he have more skill in Some cases then they, which be his superiors, have.
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And this is our dutie in this case: I would I might say that so is our practise also.
And this is our duty in this case: I would I might say that so is our practice also.
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But Solomon telleth us, that when a City was besieged, without strength to hold out, a poore man by his wisdome deliuered the Citie:
But Solomon Telleth us, that when a city was besieged, without strength to hold out, a poor man by his Wisdom Delivered the city:
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but withall that there was none that remembred that poore man:
but withal that there was none that remembered that poor man:
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and then hee addeth further, as a daily experiment, that the poore mans wisedome is despised,
and then he adds further, as a daily experiment, that the poor men Wisdom is despised,
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and his words are not heard. and his words Are not herd.
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Eccles. 9.15, 16. implying hereby that the poore mans wisdome, is not only forgotten, when he hath done good by it;
Eccles. 9.15, 16. implying hereby that the poor men Wisdom, is not only forgotten, when he hath done good by it;
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but that it is neglected also, when he giveth good counsell for the present occasion.
but that it is neglected also, when he gives good counsel for the present occasion.
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And so we finde in the Gospell, that Christs Doctrine was contemned because his parentage was meane, Luke 4.22, 24. And iust so it is now a daies, many a mans good counsell is despised,
And so we find in the Gospel, that Christ Doctrine was contemned Because his parentage was mean, Lycia 4.22, 24. And just so it is now a days, many a men good counsel is despised,
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because himselfe is of meane place, and despicable condition. And in this respect wee have iust cause to blame many men:
Because himself is of mean place, and despicable condition. And in this respect we have just cause to blame many men:
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but their pride is intolerable, who thinke they may reproch their Reverend fathers, because God is no Accepter of persons; and yet despise their brethren because they are somewhat younger in yeares,
but their pride is intolerable, who think they may reproach their Reverend Father's, Because God is no Accepter of Persons; and yet despise their brothers Because they Are somewhat younger in Years,
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though no whit their inferiour in gifts.
though no whit their inferior in Gifts.
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Our rule is, that though a man be otherwise our inferiour, yet if he have some one ability in which we come short of him;
Our Rule is, that though a man be otherwise our inferior, yet if he have Some one ability in which we come short of him;
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we should therein acknowledge him to bee our better, and not scorne to make use of his gifts for our owne good.
we should therein acknowledge him to be our better, and not scorn to make use of his Gifts for our own good.
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3 A third rule is, If any man bee much our inferiour either in calling or in graces;
3 A third Rule is, If any man be much our inferior either in calling or in graces;
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yet we may not despise his meanenesse, because of our greater and better endowments.
yet we may not despise his meanenesse, Because of our greater and better endowments.
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For if God in wisedome did see it fit, and in mercy hath so appointed it for the cōmon good, that one should have both a lower place,
For if God in Wisdom did see it fit, and in mercy hath so appointed it for the Common good, that one should have both a lower place,
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and some meaner gifts, and another should have both an higher calling, and better endowments: it will be our wisdome;
and Some meaner Gifts, and Another should have both an higher calling, and better endowments: it will be our Wisdom;
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I am sure, it is our dutie, to acknowledge Gods providence and goodnesse, as well in the meaner,
I am sure, it is our duty, to acknowledge God's providence and Goodness, as well in the meaner,
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as in the greater and more honorable callings.
as in the greater and more honourable callings.
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My meaning is not, that the labourer should be equalled with the Master workemā, nor the serving man with his Lord or master,
My meaning is not, that the labourer should be equaled with the Master workman, nor the serving man with his Lord or master,
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nor the artificer with the Merchāt, nor the Commoner with the Alderman. No;
nor the Artificer with the Merchant, nor the Commoner with the Alderman. No;
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God (as I said before) hath made a difference, and set a distance betweene them:
God (as I said before) hath made a difference, and Set a distance between them:
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and farre be it from mee, to breake downe Gods pale and partition wall. I wish that every one may enioy the eminēcie, that God hath bestowed upon him:
and Far be it from me, to break down God's pale and partition wall. I wish that every one may enjoy the eminency, that God hath bestowed upon him:
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but I say withall that the poorest hath his station and his place among his neighbors, which because God hath invested him into, men may not without sinne thrust him out of it.
but I say withal that the Poorest hath his station and his place among his neighbours, which Because God hath invested him into, men may not without sin thrust him out of it.
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For example, the poorest man that is, hath three prerogatives given him from God. 1 God hath made him a man, endued with a reasonable soule,
For Exampl, the Poorest man that is, hath three prerogatives given him from God. 1 God hath made him a man, endued with a reasonable soul,
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and portraied out after Gods owne Image;
and portrayed out After God's own Image;
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and wee may not denie him a right in those things, which belong to life and livelihood,
and we may not deny him a right in those things, which belong to life and livelihood,
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and are due to the nature of mankinde.
and Are due to the nature of mankind.
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Secōdly, God hath made him a Christian, and hath imparted unto him the merits and the redemption of Iesus Christ:
Secōdly, God hath made him a Christian, and hath imparted unto him the merits and the redemption of Iesus christ:
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and wee may not denie unto him a right to the word and to the Sacraments & salvation.
and we may not deny unto him a right to the word and to the Sacraments & salvation.
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Thirdly, God hath made him a member of the Commonwealth, and hath appointed him a Calling, in which he may doe service for the common good;
Thirdly, God hath made him a member of the Commonwealth, and hath appointed him a Calling, in which he may do service for the Common good;
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& wee may not denie him the protection of laws, & the right of a subiect.
& we may not deny him the protection of laws, & the right of a Subject.
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And therefore if wee despise any such man, as if he were no-body, and stood only for a Cypher in the account;
And Therefore if we despise any such man, as if he were nobody, and stood only for a Cypher in the account;
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we shall thereby dishonor God, who with much wisedome, and in great mercy, hath appointed him to be what hee is.
we shall thereby dishonour God, who with much Wisdom, and in great mercy, hath appointed him to be what he is.
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To this purpose Solomon saith, He that mocketh the poore, reproacheth him that made him. Prov. 〈 … 〉, that if any man contemne the poore, because hee is poore,
To this purpose Solomon Says, He that mocks the poor, Reproacheth him that made him. Curae 〈 … 〉, that if any man contemn the poor, Because he is poor,
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or of low degree, the reproach cast against the creature, lighteth upon the Creator, who hath made him to be such.
or of low degree, the reproach cast against the creature, lights upon the Creator, who hath made him to be such.
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And so, and by the same reason I may say, If any man contemne a plaine Christian, because he is not quick-witted;
And so, and by the same reason I may say, If any man contemn a plain Christian, Because he is not quick-witted;
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or an honest meaning man, because he is not hot-spirited; or a countrey bred man, because he is not civilized;
or an honest meaning man, Because he is not hot-spirited; or a country bred man, Because he is not civilized;
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or a Citizen, because he is not of a Gentle race; or an Artificer, because hee is not in place of command;
or a Citizen, Because he is not of a Gentle raze; or an Artificer, Because he is not in place of command;
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or a Daylabourer, because he is not free of the Citie, &c. every such scorner of his poore neighbour, reproacheth God himself, whose good pleasure it is,
or a Daylabourer, Because he is not free of the city, etc. every such scorner of his poor neighbour, Reproacheth God himself, whose good pleasure it is,
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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.
as well that Some should be in mean places, as that other should have higher; and all for the good of the Church, and the honour of the Almighty.
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And from hence it is, that Iob saith, that hee despised not the cause of his man-servant,
And from hence it is, that Job Says, that he despised not the cause of his manservant,
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nor of his maid-servant, whē they contended with him. Iob 31.13. And ver. 15. he giveth a reason for it.nor of his maidservant, when they contended with him. Job 31.13. And ver. 15. he gives a reason for it.
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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.For (Says he) did not he that made me in the womb, make him? and did not one fashion us in the womb? And in like sort should we say and do.
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We may despise no mans place or calling, as long as it is of Gods making.
We may despise no men place or calling, as long as it is of God's making.
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But if wee have to deale with a servant, or the poorest boy about the streets;
But if we have to deal with a servant, or the Poorest boy about the streets;
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we must acknowledge him not only a creature, whom God hath endued with an immortallsoule;
we must acknowledge him not only a creature, whom God hath endued with an immortallsoule;
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nor onely respect him as a Christiā, whō God hath appointed to be heire of eternal life;
nor only respect him as a Christian, whom God hath appointed to be heir of Eternal life;
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but also as a mēber of the cōmon-wealth or church, who in his place may doe service for the common good.
but also as a member of the commonwealth or Church, who in his place may do service for the Common good.
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And consequently we may deny no man the right, that belongeth to such a place and calling.
And consequently we may deny no man the right, that belongeth to such a place and calling.
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And this againe is our dutie;
And this again is our duty;
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but where is our practise answerable therunto ▪ Surely Ahab thought Naboth unworthy of so good a vine-yard,
but where is our practice answerable thereunto ▪ Surely Ahab Thought Naboth unworthy of so good a vineyard,
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as might bee fit to make a Kings gardon. And therefore hee and his Queene turned Naboth out of his inheritance,
as might be fit to make a Kings guerdon. And Therefore he and his Queen turned Naboth out of his inheritance,
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nay took him away out of the world, that they might enioy his possessions.
nay took him away out of the world, that they might enjoy his possessions.
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And so now a daies, there be men, that thinke lands and inheritances to be too good for an Hospitall;
And so now a days, there be men, that think Lands and inheritances to be too good for an Hospital;
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and Lordships and Honors not to be sit for a cōpany of Students:
and Lordship's and Honours not to be fit for a company of Students:
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& 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.
& what (say they) should Almsmen do with such dignities as may better beseem a Lord or a Gentleman? And so they do, At lest they would turn them out of their inheritances to feed upon the bore Common.
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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.
Again, the prophets complain of the Judges of their time, that they did not judge, no• not the cause of the fatherless and the widow.
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And so among 〈 ◊ 〉, if a poore neighbour should have a controversie with a rich merchant,
And so among 〈 ◊ 〉, if a poor neighbour should have a controversy with a rich merchant,
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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.
or a shopkeeper with an Alderman, or a Common Subject with a Lord or a Privy Counsellor, ye would Easily guess which Way the balance would be swayed.
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It is seldome seen, but that the greatnes of the person weigheth down the goodnes of the cause;
It is seldom seen, but that the greatness of the person weigheth down the Goodness of the cause;
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and the poore man is not permitted to enjoy the benefit of the Law, & the libertie of the Land, where he liveth.
and the poor man is not permitted to enjoy the benefit of the Law, & the liberty of the Land, where he lives.
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Againe, Nathan telleth David in a parabolicall resemblance, that a Rich man tooke away, the only lambe which a poore man had;
Again, Nathan Telleth David in a parabolical resemblance, that a Rich man took away, the only lamb which a poor man had;
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that therwith he might give entertainement to his friend.
that therewith he might give entertainment to his friend.
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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.
But in our days we find it in real performance, that Great men do not seldom take away the poor men right, to defray their own charges.
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Nay, our age proceedeth yet further in this impietie.
Nay, our age Proceedeth yet further in this impiety.
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It may be seene in moe Parishes then one, that Great men thinke their poore neighbours unworthy of any seate in the Church;
It may be seen in more Parishes then one, that Great men think their poor neighbours unworthy of any seat in the Church;
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and thrust them out of their fathers house, that thēselves may bee placed alone in the chiefest roomes:
and thrust them out of their Father's house, that themselves may be placed alone in the chiefest rooms:
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a parallell example whereto I have not yet found either in Scriptures, or in humane stories;
a parallel Exampl whereto I have not yet found either in Scriptures, or in humane stories;
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and I pray God, it may spread no further, thē to the distempered people of this corrupt age. But howsoever, our rule is;
and I pray God, it may spread no further, them to the distempered people of this corrupt age. But howsoever, our Rule is;
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If God have given us superioritie or eminēcie above others; we may enioy it, with Gods good will and liking:
If God have given us superiority or eminency above Others; we may enjoy it, with God's good will and liking:
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but so as that wee forget not, that our poorest neighbours are men, are Christians, are mēbers of the civil Body:
but so as that we forget not, that our Poorest neighbours Are men, Are Christians, Are members of the civil Body:
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and therefore wee cannot without wronging of men, and dishonoring of God, denie them those priviledges, which belong to such places.
and Therefore we cannot without wronging of men, and Dishonoring of God, deny them those privileges, which belong to such places.
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And thus much for the first Note, and the two points of doctrine arising from it.
And thus much for the First Note, and the two points of Doctrine arising from it.
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Secondly, I note, that though Peter and Iohn had their severall gifts, and each not a little differing from other;
Secondly, I note, that though Peter and John had their several Gifts, and each not a little differing from other;
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yet they quarrelled not one the other, nor did one seeke to out-vie and obscure his fellow;
yet they quarreled not one the other, nor did one seek to outvie and Obscure his fellow;
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but like friends, with one heart and minde, they went out together, they ranne both together,
but like Friends, with one heart and mind, they went out together, they ran both together,
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and both of them came to the sepulchre, and looked in, and beheld what had happened;
and both of them Come to the Sepulchre, and looked in, and beheld what had happened;
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and having done what they came for, they departed, like loving friēds to their own home.
and having done what they Come for, they departed, like loving Friends to their own home.
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By all which it appeareth, that though they had differing gifts, yet they had agreeing mindes;
By all which it appears, that though they had differing Gifts, yet they had agreeing minds;
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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, for any diuersitie of gifts. Or more briefely thus;
and did join together in seeking After christ. And hence the Observation is, that Good Christians and true Disciples of christ must not break the unity of the Spirit, for any diversity of Gifts. Or more briefly thus;
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Differēce of gifts should not breed in us distraction of minds.
Difference of Gifts should not breed in us distraction of minds.
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The proofes that I will bring for further confirmation of this point, are of two sorts:
The proofs that I will bring for further confirmation of this point, Are of two sorts:
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〈 ◊ 〉 such as conclude the point in the generall extent: and 2 such as prove it by severall and particular instances.
〈 ◊ 〉 such as conclude the point in the general extent: and 2 such as prove it by several and particular instances.
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I. 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,
I. And First for general proofs, we have a plain 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 Schism in the body,
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But that the members should have the same care one for another. But that the members should have the same care one for Another.
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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:
In these words we may note three things for our purpose. (1) God's workmanship in framing the natural body, he hath tempered it together, Says the Apostle:
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hee meaneth that as God hath made severall parts, each of which hath its different office,
he means that as God hath made several parts, each of which hath its different office,
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so hee hath fitted and (if I may so speake) hath sodered thē together in such sort,
so he hath fitted and (if I may so speak) hath soldered them together in such sort,
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as every one doth serve for the use and benefit of another. (2) Gods wisdome in framing this temper;
as every one does serve for the use and benefit of Another. (2) God's Wisdom in framing this temper;
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& 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,
& that is, he hath so tempered it, that he hath given the more abundant honour to that part which lacked i whereas Some parts were of meaner use,
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or lesse comely feature, hee hath withall graced them with some other priviledge, that may procure them as much honour.
or less comely feature, he hath withal graced them with Some other privilege, that may procure them as much honour.
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For example, If any part be noysome and unseemely to looke on, he hath set that in such a corner,
For Exampl, If any part be noisome and unseemly to look on, he hath Set that in such a corner,
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as where it may bee hid and removed from the senses.
as where it may be hid and removed from the Senses.
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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:
And if any part be made to serve for a base or mean office, he hath made it to be of so much the more necessary use:
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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.
so that a man may better spare an eye, or an hand or an ear, them the Smallest sinkhole, by which the filth of the body is purged.
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Thus God shewed great wisdome, in tempering the whole body with some proportionable respects, that might commend it.
Thus God showed great Wisdom, in tempering the Whole body with Some proportionable respects, that might commend it.
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Thirdly, we may note the end of this temperature:
Thirdly, we may note the end of this temperature:
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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 that, as it is Set down in the Text, is twofold. 1 Negative, that there should be no Schism or no disagreement among the members.
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And 2 affirmative, that the members shold have the same care one for another.
And 2 affirmative, that the members should have the same care one for Another.
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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,
Now (to make application of this) long discourse to our purpose) we must not think, that when the Apostle does thus particularly Set down the nature of men body, with the several Offices & uses belonging unto it, that he meant to read us an Anatomy lecture,
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or to teach us principles of Philosophie;
or to teach us principles of Philosophy;
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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 Aristotle when he wrote de partibus Animals: but that by a comparison from the natural body of man, he meant to teach Divinity Lessons Concerning the Mystical body of christ;
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as may and doth appeare by the direct scope and intendment of this Chapter.
as may and does appear by the Direct scope and intendment of this Chapter.
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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,
And if thus we understand the text (and so in all reason we must;) then we have this Doctrine from it, that in the mystical body which is the Church, several men have their several Gifts and their distinct functions,
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yet so tempered and fitted together;
yet so tempered and fitted together;
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as that there neede not, nor there ought not to bee any schisme or discord among men,
as that there need not, nor there ought not to be any Schism or discord among men,
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because of their divers and disagreeing gifts:
Because of their diverse and disagreeing Gifts:
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Nay rather the difference of gifts is a good reason to stablish the agreement of their mindes:
Nay rather the difference of Gifts is a good reason to establish the agreement of their minds:
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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.
Because every one having use of Another, and benefit from the Gifts of Another, all should have a joint care to uphold and preserve each other.
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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 so in conclusion, diversity of Gifts is so Far from causing of distraction, that it ought in all reason, to breed unity of affections.
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And this for the first kinde of proofes.
And this for the First kind of proofs.
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II. My second is from instances of such differences in mens gifts, as many times doe,
II My second is from instances of such differences in men's Gifts, as many times do,
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but never should, cause any distraction of minde.
but never should, cause any distraction of mind.
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And these differences, (so farre, as I can observe them) are especially three. 1 difference of knowledge,
And these differences, (so Far, as I can observe them) Are especially three. 1 difference of knowledge,
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and (which followeth thereupon) difference of opinions. 2 differēce in Christian vertues: and 3 difference in growth and in degrees of grace.
and (which follows thereupon) difference of opinions. 2 difference in Christian Virtues: and 3 difference in growth and in Degrees of grace.
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I. The first is Difference in knowledge and in opinions: for God doth not give a like measure of knowledge unto all men.
I. The First is Difference in knowledge and in opinions: for God does not give a like measure of knowledge unto all men.
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Some are Babes, and haue need to bee fed with milke; and others are growne men, and can digest stronger meate:
some Are Babes, and have need to be fed with milk; and Others Are grown men, and can digest Stronger meat:
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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;
as the Apostle Distinguisheth Hebrew 5.12, 13, 14. And his meaning is, that Some Christians were so unskilful in the Christian faith, that they had need to be taught their First principles;
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and others were so well grounded, that they could understand deepe and darke Mysteries.
and Others were so well grounded, that they could understand deep and dark Mysteres.
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Besides, among men, who are equall in habituall skill, yet God sometime revealeth a truth to one, which hee imparteth not unto another:
Beside, among men, who Are equal in habitual skill, yet God sometime Revealeth a truth to one, which he imparts not unto Another:
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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 hence it Happeneth, that though men's habitual knowledge may be alike, yet they Are not equal in the actual apprehension of Some truths.
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And by reason of this difference in mens knowledge, there groweth a difference in their opinions also:
And by reason of this difference in men's knowledge, there grows a difference in their opinions also:
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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;
as the Apostle observed it in his own time, that those who were strong in the faith, i who knew their Christian liberty, and what it imported;
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these beleeved that they might lawfully eate of such meates as Moses had forbidden, but they who were weake in the faith,
these believed that they might lawfully eat of such Meats as Moses had forbidden, but they who were weak in the faith,
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and did not fully understand the freedome that Christ had obtained for us;
and did not Fully understand the freedom that christ had obtained for us;
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these did content themselves to eate herbes, rather then to touch any thing, which the Law did not allow,
these did content themselves to eat herbs, rather then to touch any thing, which the Law did not allow,
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as appeareth in the Apostles Text Rom. 14.2 &c. These and such differences in opinion,
as appears in the Apostles Text Rom. 14.2 etc. These and such differences in opinion,
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as these be, there are many times found among the best and best learned of Gods servants.
as these be, there Are many times found among the best and best learned of God's Servants.
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And these differences in opinion, doe many times breede discord in affection; & cause endlesse strife among men of the same Church;
And these differences in opinion, do many times breed discord in affection; & cause endless strife among men of the same Church;
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each side striving more for victorie then for truth: and neyther side enduring his cōpany, who crosseth them in the least fancy.
each side striving more for victory then for truth: and neither side enduring his company, who Crosseth them in the least fancy.
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But the Apostles rule is to the cōtrary; Let not him that eateth despise him that eateth not;
But the Apostles Rule is to the contrary; Let not him that Eateth despise him that Eateth not;
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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.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 does fit his Lessons or rules to the condition of the differing and dissenting parties.
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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,
For he that Eateth in the Apostles phrase, is such a one, as being well instructed in the use of his Christian liberty, was well assured that he might lawfully eat of things forbidden by the Law,
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because Christ had freed him from that legall bondage.
Because christ had freed him from that Legal bondage.
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Now such a man, so well grounded in the rules of faith, would be apt to despise others, who knew not so much,
Now such a man, so well grounded in the rules of faith, would be apt to despise Others, who knew not so much,
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and to esteeme them as shallow and soft-witted men.
and to esteem them as shallow and soft-witted men.
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And therefore the Apostle fitteth him with this lesson, Let not him that eateth, despise him that eateth not.
And Therefore the Apostle fits him with this Lesson, Let not him that Eateth, despise him that Eateth not.
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Contrariwise, he that did thinke himselfe tyed to observe Moses his Law, and therefore out of tendernesse of conscience;
Contrariwise, he that did think himself tied to observe Moses his Law, and Therefore out of tenderness of conscience;
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and for feare of offending God, did abstaine from the prohibited meates:
and for Fear of offending God, did abstain from the prohibited Meats:
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this man would be apt to censure others, who did eate of those meates, as Libertines and loose livers, and men of large cōsciences.
this man would be apt to censure Others, who did eat of those Meats, as Libertines and lose livers, and men of large Consciences.
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And therfore the Apostle fitteth him with an answerable lesson, Let not him that eateth not, judge him that eateth.
And Therefore the Apostle fits him with an answerable Lesson, Let not him that Eateth not, judge him that Eateth.
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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.
So in conclusion, though the one side had the truth, yet the Apostle will permit neither side to quarrel or censure the other for differences in opinion.
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And the like rule the same Apostle giveth us, Philip. 3.15. Let as many, as be perfect, be thus minded:
And the like Rule the same Apostle gives us, Philip. 3.15. Let as many, as be perfect, be thus minded:
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and if in any thing yee be otherwise minded, God shall reveile it unto you.
and if in any thing ye be otherwise minded, God shall reveil it unto you.
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Neverthelesse, whereto wee have attained, let us walke by the same rule, let us minde the same thing. Nevertheless, whereto we have attained, let us walk by the same Rule, let us mind the same thing.
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In which words I note two things: (1) That the Apostle voucheth the truth of his doctrine to be such,
In which words I note two things: (1) That the Apostle voucheth the truth of his Doctrine to be such,
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as that no well grounded Christian can denie it to be true; Let as many, as be perfect, be thus minded.
as that no well grounded Christian can deny it to be true; Let as many, as be perfect, be thus minded.
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(2) Hee directeth us what to do, in case any man do dissent from us in this truth:
(2) He directeth us what to do, in case any man do dissent from us in this truth:
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and that is first to expect till God do enlighten him & shew him his errour:
and that is First to expect till God do enlighten him & show him his error:
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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.
and secondly, to keep friendship and communion with him, & to join with him in serving God according to those Common truths, wherein both sides agree.
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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.
This is the Apostles charitable and peaceable Advice, in case that men, agreeing with us in the main grounds of faith, do dissent from us in Some other opinions.
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Which rule of charitie, if it were followed in these quarrelling dayes, the peace of the Church would not be so rent in pieces,
Which Rule of charity, if it were followed in these quarreling days, the peace of the Church would not be so rend in Pieces,
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as each day it is by factious and censorious spirits.
as each day it is by factious and censorious spirits.
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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.
But ye my Brothers, that you may love peace the better, Consider, I pray you, that the Apostle permitteth not them, who have the truth on their side, to break the bound of peace, no, not with them, whom they know to be in an error.
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And how much more unsufferable then is it, if they who are erroneous in their opinions, and idle in their proofes;
And how much more unsufferable then is it, if they who Are erroneous in their opinions, and idle in their proofs;
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be withall both obstinate and censorious? And yet usually so it is.
be withal both obstinate and censorious? And yet usually so it is.
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For we finde, that the Egyptians were scrupulous of eating with the Hebrews, when the Hebrews,
For we find, that the egyptians were scrupulous of eating with the Hebrews, when the Hebrews,
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for ought wee reade, were not afraid of eating with them, Gen. 43.32.
for ought we read, were not afraid of eating with them, Gen. 43.32.
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And the Scribes and Pharises excommunicated Christ, & all that acknowledged him to be the Messias.
And the Scribes and Pharisees excommunicated christ, & all that acknowledged him to be the Messias.
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But our Lord acknowledged the Scribes and Pharises, though corrupt.
But our Lord acknowledged the Scribes and Pharisees, though corrupt.
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Teachers, yet to sit in Moses his chaire, and to bee lawfull pastors of the Church, whom men were bound to obey.
Teachers, yet to fit in Moses his chair, and to be lawful Pastors of the Church, whom men were bound to obey.
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And in aftertimes, the Donatists were so fierce and violent against the Catholiks, that they would not allow them to be a Church, or to have any true baptisme: & therefore,
And in Aftertimes, the Donatists were so fierce and violent against the Catholics, that they would not allow them to be a Church, or to have any true Baptism: & Therefore,
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if any one fell from the Catholikes to the Donatists side, they baptized him over againe, as if his former baptisme were nothing worth.
if any one fell from the Catholics to the Donatists side, they baptised him over again, as if his former Baptism were nothing worth.
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But the Catholikes acknowledged the Donatists, though heretikes, yet to have a Church in which true baptisme was administred.
But the Catholics acknowledged the Donatists, though Heretics, yet to have a Church in which true Baptism was administered.
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And when the Catholikes offered them a quiet and Christian Conference, they insolently rejected them, as unworthy to be talked with.
And when the Catholics offered them a quiet and Christian Conference, they insolently rejected them, as unworthy to be talked with.
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Yea & when the Catholikes called them Brethren, they scornfully refused the name of brotherhood at their hands.
Yea & when the Catholics called them Brothers, they scornfully refused the name of brotherhood At their hands.
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In all which who doth not see, that pride and errour did still goe together;
In all which who does not see, that pride and error did still go together;
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and that the true beleevers shewed charitie toward their Adversaries, when the enemies of Gods truth were implicable and peevish,
and that the true believers showed charity towards their Adversaries, when the enemies of God's truth were implicable and peevish,
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and would accept no termes of pacification and concord? And iust so is the case now a daies betweene us and our Adversaries in religion.
and would accept no terms of pacification and concord? And just so is the case now a days between us and our Adversaries in Religion.
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For first, they of the Roman Church doe condemne us for miscreants and Castawaies; and allow us no place neither in heaven nor in the church:
For First, they of the Roman Church do condemn us for miscreants and Castaways; and allow us no place neither in heaven nor in the Church:
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but we, as the true Catholikes were woont to doe, grant thē to be a Church,
but we, as the true Catholics were wont to do, grant them to be a Church,
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though it be a bad one;
though it be a bad one;
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and confesse that in that Church there is a possibilitie to be saved, though it be with difficulty & much danger.
and confess that in that Church there is a possibility to be saved, though it be with difficulty & much danger.
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They againe cast out our name as abominable and unworthie their naming:
They again cast out our name as abominable and unworthy their naming:
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but wee say of them as S. Augustine did of the Donatists, We will not cease to call them brethren;
but we say of them as S. Augustine did of the Donatists, We will not cease to call them brothers;
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as long as they do not cease to say, Our father.
as long as they do not cease to say, Our father.
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And as Optatus said of those heretikes, so we say of these, They be our brethren, though they bee but bad ones.
And as Optatus said of those Heretics, so we say of these, They be our brothers, though they be but bad ones.
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But what? And doe we hereby give any such advantage to the Adversaries, as that either our brethren at home should blame us for our lenitie,
But what? And do we hereby give any such advantage to the Adversaries, as that either our brothers At home should blame us for our lenity,
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or our enemies abroad should glorie in our testimonie? Surely, all the advantage, that the Romanist gaine by this, is the same, that the Aeygptians had against the Hebrewes,
or our enemies abroad should glory in our testimony? Surely, all the advantage, that the Romanist gain by this, is the same, that the Egyptians had against the Hebrews,
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and the Iewes against Christ, & the Donatists against the Orthodox Church.
and the Iewes against christ, & the Donatists against the Orthodox Church.
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And if they will glory herein, they shall glorie in their pride, which wise men will say, is all one as to glorie in their shame. As for us, we hold it more honor, to glorie in our Masters livery, which is to shew charitie towards all that professe his name.
And if they will glory herein, they shall glory in their pride, which wise men will say, is all one as to glory in their shame. As for us, we hold it more honour, to glory in our Masters livery, which is to show charity towards all that profess his name.
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But yet somewhat to mitigate their pride, we tell them further that if any of them be saved, it is by vertue of that common truth wherein they agree with us;
But yet somewhat to mitigate their pride, we tell them further that if any of them be saved, it is by virtue of that Common truth wherein they agree with us;
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it is not by that peculiar faith, which they hold of their owne.
it is not by that peculiar faith, which they hold of their own.
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And if they will renounce those errors, which they have mingled with this truth, their faith will bee the more pure,
And if they will renounce those errors, which they have mingled with this truth, their faith will be the more pure,
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& their salvatiō not so doubtfull.
& their salvation not so doubtful.
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Howsoever we are still resolved to keep the Apostles rule, which is, to follow the truth in love:
Howsoever we Are still resolved to keep the Apostles Rule, which is, to follow the truth in love:
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that is, so to defēd the truth as that we do not breake the bond of peace, where wee have any meanes to keepe it.
that is, so to defend the truth as that we do not break the bound of peace, where we have any means to keep it.
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Secondly our unkinde brethren of the German Churches, though they agree with us in the maine points of faith,
Secondly our unkind brothers of the Germane Churches, though they agree with us in the main points of faith,
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yet doe scornefully reject our desire of their friendship and brother-hood. Luther began with bitter invectives against Calvin & his fellowes;
yet do scornfully reject our desire of their friendship and brotherhood. Luther began with bitter invectives against calvin & his Fellows;
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but Calvin did give so in 〈 ◊ 〉 respect to Luther, as that beside the esteeme of his gifts, he was wont to say of him;
but calvin did give so in 〈 ◊ 〉 respect to Luther, as that beside the esteem of his Gifts, he was wont to say of him;
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Although Luther should call me Devill, yet will I do him the honour to acknowledge him for an excellent servant of God. Thus these two Chiefetaines began;Although Luther should call me devil, yet will I do him the honour to acknowledge him for an excellent servant of God. Thus these two Chieftains began;
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and their followers continued to treade in their Leaders steps.
and their followers continued to tread in their Leaders steps.
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In the conference at Mompelgart (where Beza, Musculus, and others did appeare for the French Church,
In the conference At Mompelgart (where Beza, Musculus, and Others did appear for the French Church,
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and Iacobus Andreae and Lucas Osiander with their Associats for the other side) whē after some time spent in disputation, the differences betweene thē could not bee accorded;
and Iacobus Andrew and Lucas Osiander with their Associates for the other side) when After Some time spent in disputation, the differences between them could not be accorded;
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Beza desired of the Divines of Wittenberg, that they would acknowledge him and his fellow Ministers for their Brethren,
Beza desired of the Divines of Wittenberg, that they would acknowledge him and his fellow Ministers for their Brothers,
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and would give them the right hands of brotherhood; the other Divines made them a churlish and uncharitable answere, that they could not acknowledge them for their brethren. and would give them the right hands of brotherhood; the other Divines made them a churlish and uncharitable answer, that they could not acknowledge them for their brothers.
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And in after times, others of each side, have shewed the like temper:
And in After times, Others of each side, have showed the like temper:
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as whosoever shall desire to see, needes no more but to reade the bitter writings of Meisnerus, and the temperate and charitable judgement of Vedelius; the one professor in Wittenberg, and the other in Geneva.
as whosoever shall desire to see, needs no more but to read the bitter writings of Meisnerus, and the temperate and charitable judgement of Vedelius; the one professor in Wittenberg, and the other in Geneva.
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I say no more, but onely wish that they who approve the faith, that is taught in the French Church, wold imitate the moderation and sobrietie of the learned Doctors who have taught and maintained it.
I say no more, but only wish that they who approve the faith, that is taught in the French Church, would imitate the moderation and sobriety of the learned Doctors who have taught and maintained it.
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And so I leave this first difference, which is in Opinions and judgement.
And so I leave this First difference, which is in Opinions and judgement.
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II. The next is, a difference in Christian vertues. For though all true Christians be sanctified in everie part,
II The next is, a difference in Christian Virtues. For though all true Christians be sanctified in every part,
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and have a portion of all necessarie graces yet God distributeth these graces in such a different manner and measure, that in severall men some are eminent and glorious,
and have a portion of all necessary graces yet God distributeth these graces in such a different manner and measure, that in several men Some Are eminent and glorious,
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and other are scarse conspicuous or to be seene.
and other Are scarce conspicuous or to be seen.
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For example, to one man God giveth a good measure of patiēce, but not so much courage;
For Exampl, to one man God gives a good measure of patience, but not so much courage;
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to another he giveth courage for the truth, but not so much moderation or judgement;
to Another he gives courage for the truth, but not so much moderation or judgement;
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& to another he giveth mildnes of spirit, but not so much zeale in Gods service:
& to Another he gives mildness of Spirit, but not so much zeal in God's service:
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so that we may say of one, that he is patient, or moderate, or of a meeke minde;
so that we may say of one, that he is patient, or moderate, or of a meek mind;
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but not so fitly, that he is zealous, or couragious, or constant in his purpose.
but not so fitly, that he is zealous, or courageous, or constant in his purpose.
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And in this case I say, that difference of such vertues should not cause distraction of minde;
And in this case I say, that difference of such Virtues should not cause distraction of mind;
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but in this diversitie of graces wee should serve God with unitie of minde.
but in this diversity of graces we should serve God with unity of mind.
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To this purpose S. Augustine hath a good note upon the stories of Zaccheus and the Centurion, both of them mentioned in the Gospell. Of the Centurion wee reade;
To this purpose S. Augustine hath a good note upon the stories of Zacchaeus and the Centurion, both of them mentioned in the Gospel. Of the Centurion we read;
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that when Iesus was coming to his house, he sent friends to stop him by the way:
that when Iesus was coming to his house, he sent Friends to stop him by the Way:
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for (saith he) Lord I am not worthie, that thou shouldest enter under my roofe. Luke. 7.6.
for (Says he) Lord I am not worthy, that thou Shouldst enter under my roof. Lycia. 7.6.
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But for Zaccheus, Christ had no sooner called to him, Zaccheus make haste, and come downe;
But for Zacchaeus, christ had no sooner called to him, Zacchaeus make haste, and come down;
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for to day I must abide at thy house: but hee made hast, & came down, & received him with joy. for to day I must abide At thy house: but he made haste, & Come down, & received him with joy.
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Luke. 19.5, 6. In which stories we may note, that these two, both of them good men, did shew two diverse,
Lycia. 19.5, 6. In which stories we may note, that these two, both of them good men, did show two diverse,
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& in some sort contarie vertues:
& in Some sort contrary Virtues:
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The Genturion hindered Christ from coming to his house, because he thought himselfe unworthie of his presence:
The Genturion hindered christ from coming to his house, Because he Thought himself unworthy of his presence:
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& herein he shewed much humilitie and reverence to his Saviour.
& herein he showed much humility and Reverence to his Saviour.
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But Zaccheus at the first word received Christ into his house, and entertained him with all readines and by this he shewed great affection and love to his Lord.
But Zacchaeus At the First word received christ into his house, and entertained him with all readiness and by this he showed great affection and love to his Lord.
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Now concerning the difference in their affections, S. Augustines observation is this;
Now Concerning the difference in their affections, S. Augustine's observation is this;
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[ Neque litigaverunt inter se, &c. ] These two good men, for all their difference in honoring Christ did not contend the one against the other,
[ Neque litigaverunt inter se, etc. ] These two good men, for all their difference in honouring christ did not contend the one against the other,
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nor did either of them prefer himselfe before his fellow. nor did either of them prefer himself before his fellow.
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Had they been like some hot spirits in our daies, Zaceheus might have blamed the Centurion either for incivilitie,
Had they been like Some hight spirits in our days, Zaceheus might have blamed the Centurion either for incivility,
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or for lacke of faith, that he would forbid Christ to come into his house:
or for lack of faith, that he would forbid christ to come into his house:
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and the Centurion might have condemned him againe for his boldnesse or want of due reverence that he durst receive the Lord of glorie into a sinfull cotage.
and the Centurion might have condemned him again for his boldness or want of due Reverence that he durst receive the Lord of glory into a sinful cottage.
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But non litigaverunt, they strove both of them how they might best honour their Redeemer; they did not one strive against another for honouring him in a different maner.
But non litigaverunt, they strove both of them how they might best honour their Redeemer; they did not one strive against Another for honouring him in a different manner.
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No, saith this good father, both of them did honour Christ in a diuerse, and in some sort contrarie manner;
No, Says this good father, both of them did honour christ in a diverse, and in Some sort contrary manner;
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and both of them being miserable by reason of their sinnes, did both of them obtaine mercy to free thē from their sinnes.
and both of them being miserable by reason of their Sins, did both of them obtain mercy to free them from their Sins.
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This is the note of S. Augustine upon the different qualities of these holy men.
This is the note of S. Augustine upon the different qualities of these holy men.
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A like, but more direct note may be observed in the different and contrarie behaviour of Iohn the Baptist,
A like, but more Direct note may be observed in the different and contrary behaviour of John the Baptist,
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and Iesus our Saviour. Of them both wee thus reade in one place; Iohn came ne•ther cating nor drinking;
and Iesus our Saviour. Of them both we thus read in one place; John Come ne•ther cating nor drinking;
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and they say, Hee hath a devill. The Sonne of man came eating and drinking;
and they say, He hath a Devil. The Son of man Come eating and drinking;
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and they say, Behold, a man gluttonous & a wine-bibber, a friend of Publicanes and sinners. and they say, Behold, a man gluttonous & a winebibber, a friend of Publicans and Sinners.
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Matt. 11.18, 19. But what said they two, that lived in this so different a manner? What said Iohn and Christ, the one of the other? Why, Iohn said of Christ; Behold the Lamb of God, which taketh away the sinnes of the world.
Matt. 11.18, 19. But what said they two, that lived in this so different a manner? What said John and christ, the one of the other? Why, John said of christ; Behold the Lamb of God, which Takes away the Sins of the world.
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And This is he, of whom I said, There commeth a man after mee, who is preferred before mee, &c. Iohn 1.27, 29. the latchet of whose shooes I am not worthy to stoope downe and unloose. Mar. 1.7.
And This is he, of whom I said, There comes a man After me, who is preferred before me, etc. John 1.27, 29. the latchet of whose shoes I am not worthy to stoop down and unloose. Mar. 1.7.
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And Iesus contrarily, he said of Iohn; Hee is a Prophet, and more then a Prophet.
And Iesus contrarily, he said of John; He is a Prophet, and more then a Prophet.
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— and, among thē, that are borne of women, there hath not risen a greater, then Iohn the Baptist.
— and, among them, that Are born of women, there hath not risen a greater, then John the Baptist.
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Matt. 11.9, 11. In which passages, wee may for our learning consider three things: (1) The different practise of Iohn and Iesus, and their contrary course of life;
Matt. 11.9, 11. In which passages, we may for our learning Consider three things: (1) The different practice of John and Iesus, and their contrary course of life;
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Iohn came neyther eating nor drinking, and the Sonne of man came eating and drinking. John Come neither eating nor drinking, and the Son of man Come eating and drinking.
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The meaning is, that Iohn lived an austere life, and kept a kinde of continuall fast,
The meaning is, that John lived an austere life, and kept a kind of continual fast,
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as became him who was the Preacher of Repentance: but Iesus lived a sociable life, and kept company with men in a friendly manner,
as became him who was the Preacher of Repentance: but Iesus lived a sociable life, and kept company with men in a friendly manner,
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as was fit for him who brought the glad tydings of the Gospell.
as was fit for him who brought the glad tidings of the Gospel.
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Such was their different and contrary course of life. (2) Note, the Censure which the Iews gave of thē both.
Such was their different and contrary course of life. (2) Note, the Censure which the Iews gave of them both.
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They were pleased with neyther of them: Iohn for his austerity lived not like a man; he doubtlesse had a devill:
They were pleased with neither of them: John for his austerity lived not like a man; he doubtless had a Devil:
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and Iesus for his familiaritie, lived not like a sober man, he was a glutton and a wine-bibber.
and Iesus for his familiarity, lived not like a Sobrium man, he was a glutton and a winebibber.
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This was their Censure. (3) Observe the mutuall testimonie, that Iesus and Iohn did giue, the one of the other:
This was their Censure. (3) Observe the mutual testimony, that Iesus and John did give, the one of the other:
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Iesus said of Iohn, Hee is more then a Prophet, & the chiefe among the sonnes of women:Iesus said of John, He is more then a Prophet, & the chief among the Sons of women:
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and Iohn said of Iesus, that hee was more then a man, and so farre above himselfe, that he was not worthie to untie his shooes.
and John said of Iesus, that he was more then a man, and so Far above himself, that he was not worthy to untie his shoes.
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[ Non litigaverunt inter se ] These two rare men of verie differēt qualities & cōditions,
[ Non litigaverunt inter se ] These two rare men of very different qualities & conditions,
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yet did not strive one against another; they strove how each might most honour the other.
yet did not strive one against Another; they strove how each might most honour the other.
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And this may teach us, what we should doe.
And this may teach us, what we should do.
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If we cavill at other mens vertues, and deprave their doings, when they agree not to our fansie, we are not like either Iesus or Iohn: wee resemble rather the Scribes and Pharises who were pleased neither with fulnes nor fasting. But if we will imitate Iohn and Iesus, then if wee see in divers men different vertues, we must acknowledge God in them all.
If we cavil At other men's Virtues, and deprave their doings, when they agree not to our fancy, we Are not like either Iesus or John: we resemble rather the Scribes and Pharisees who were pleased neither with fullness nor fasting. But if we will imitate John and Iesus, then if we see in diverse men different Virtues, we must acknowledge God in them all.
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And if one man bee sociable like Christ, when we are severe like Iohn; and if another be humble like the Centurion,
And if one man be sociable like christ, when we Are severe like John; and if Another be humble like the Centurion,
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when wee are hearty like Zaccheus; and if a third bee meeke like Moses, while wee are zealous like Phineas: wee may not judge them,
when we Are hearty like Zacchaeus; and if a third be meek like Moses, while we Are zealous like Phinehas: we may not judge them,
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because they agree not with us;
Because they agree not with us;
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but rather wee should praise God, who by such different tēpers, hath found the moe wayes to set forth his owne glory.
but rather we should praise God, who by such different tempers, hath found the more ways to Set forth his own glory.
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And thus much for the second Difference. III. The third is difference in perfection or growth in grace.
And thus much for the second Difference. III. The third is difference in perfection or growth in grace.
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For among Christs Scholars, some are children in understanding, and others are of ripe age;
For among Christ Scholars, Some Are children in understanding, and Others Are of ripe age;
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and, some are babes in Christ, & in great part but carnall still, and others are spirituall, & well growne Christians:
and, Some Are babes in christ, & in great part but carnal still, and Others Are spiritual, & well grown Christians:
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as the Apostle also hath observed 1 Cor. 3.1, 2. Heb. 5.13.14.
as the Apostle also hath observed 1 Cor. 3.1, 2. Hebrew 5.13.14.
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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,
And this difference though it make a plain distinction in the graces of God, yet it should make no distraction in the minds of men,
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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.
For so the Apostle Says, Him that is weak in the faith, receive, but not to doubtful disputations. Rom. 14.1. and, Brothers, Says he, if a man be overtaken in a fault, you which Are spiritual, restore such a man in the Spirit of meekness. Gal. 6.1.
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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 of our Saviour it is said, A Bruised reed shall he not break, and smoking flax shall he not quench. Mathew 12.20. The meaning is, that our Lord does not contemn the Smallest sparks of grace, nor despise the least degree of Goodness, wheresoever he finds it.
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And agreeably hereunto S. Augustine giveth his counsell.
And agreeably hereunto S. Augustine gives his counsel.
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For being requested by a godly Matrone to give her some rules of prayer, for her selfe and her family;
For being requested by a godly Matron to give her Some rules of prayer, for her self and her family;
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in which there were divers others of the same sex:
in which there were diverse Others of the same sex:
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among other things he telleth her, that fervencie in prayer is much helped by fasting and chastening of the body;
among other things he Telleth her, that fervency in prayer is much helped by fasting and chastening of the body;
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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.
for the right use whereof he gives her this caveat, [ Faciat quaeque vestrûm, quod poterit, ] Let everyone of you do, what she shall be able.
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Some can fast more, others who are of a weaker constitution, cannot doe so much:
some can fast more, Others who Are of a Weaker constitution, cannot do so much:
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let every one doe as she may, without harm to her health, which God desireth not.
let every one doe as she may, without harm to her health, which God Desires not.
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Hee addeth further, (which is most proper to this purpose) [ Quaeminùs valet, non impediat plùs valentem;
He adds further, (which is most proper to this purpose) [ Quaeminùs valet, non impediat plùs valentem;
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& quae plùs valet, non urgeat minùs valentem. ] Let not her, that is lesse able, pull her backe that can doe more;
& Quae plùs valet, non urgeat minùs valentem. ] Let not her, that is less able, pull her back that can do more;
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and let not her, that is more able, presse her forward, that cannot doe so much. and let not her, that is more able, press her forward, that cannot do so much.
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This was the wise counsell of that learned Father:
This was the wise counsel of that learned Father:
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which if wee would embrace & follow, it would increase our piety toward God, our charitie toward men,
which if we would embrace & follow, it would increase our piety towards God, our charity towards men,
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and our owne contentation and peace.
and our own contentation and peace.
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For so wee should serve God with united hearts, blesse God for his mercies bestowed upō our brethren,
For so we should serve God with united hearts, bless God for his Mercies bestowed upon our brothers,
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and possesse that peace in our owne soules, which would not onely make us content with our owne gifts,
and possess that peace in our own Souls, which would not only make us content with our own Gifts,
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but would teach us to make use of other mens also.
but would teach us to make use of other men's also.
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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.
And so the difference of God's blessings, distributed among his Servants, would be as so many distinct voices, which make the better melody, and the Sweeten music.
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I beseech you then, let no diversitie of Gods gifts cause any distraction in your mindes:
I beseech you then, let no diversity of God's Gifts cause any distraction in your minds:
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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.
but especially, let not frivolous respects of greatness, or idle conceits of your own worth, or self-liking comparisons about trifles, hinder your mutual accord in God's service.
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A thing which I do the rather admonish you of:
A thing which I do the rather admonish you of:
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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,
Because I hear, that abroad among our neighbours, and I see that At home among our selves, there is sprung up a profane kind of pride, which like that of the Pharisees, makes Some brothers,
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but moe sisters to strive for the uppermost roomes in our Churches. One thinketh her selfe good enough to sit with her betters;
but more Sisters to strive for the uppermost rooms in our Churches. One Thinketh her self good enough to fit with her betters;
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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;
and Another Thinketh her self too good to fit with her Fellows; and a third is not content to fit aloft, unless she may fit alone;
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as if shee were sorie to have any body to accompany her towards heaven.
as if she were sorry to have any body to accompany her towards heaven.
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Yea and many of inferiour sort professe their discontent, because they are not placed according to their worth;
Yea and many of inferior sort profess their discontent, Because they Are not placed according to their worth;
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as if they meant to tell the world, that they think better of themselves then all their neighbours doe besides.
as if they meant to tell the world, that they think better of themselves then all their neighbours do beside.
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But I beseech you, lay aside these great thoughts, at least when ye come into Gods house;
But I beseech you, lay aside these great thoughts, At lest when you come into God's house;
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and consider a little what Peter and Iohn did. They had their different gifts, both of minde and of body and of place;
and Consider a little what Peter and John did. They had their different Gifts, both of mind and of body and of place;
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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;
and yet they ran together to seek christ, do you think that there is so much distance between you and your next neighbours, that ye will not fit together to hear christ while he is teaching you the Way of salvation? Again, considerwhat David said;
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I was glad (saith hee) when they said unto mee, Let us goe into the house of the Lord. Psal. 122.1. Good man!I was glad (Says he) when they said unto me, Let us go into the house of the Lord. Psalm 122.1. Good man!
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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.
he rejoiced to have the company of his neighbours in serving of God: and if we had his Spirit, we would be of his mind.
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Wee would be glad if wee might have our neighbours to beare us cōpanie in Gods house,
we would be glad if we might have our neighbours to bear us company in God's house,
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and glad if wee had any spare roome in our seates to entertaine them in:
and glad if we had any spare room in our seats to entertain them in:
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that so wee might sit together, and heare together, and pray together, and goe chearfully together towards heaven and eternall happinesse.
that so we might fit together, and hear together, and pray together, and go cheerfully together towards heaven and Eternal happiness.
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For surely, none shall ever enter into heaven, but they which have so much humilitie,
For surely, none shall ever enter into heaven, but they which have so much humility,
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as to thinke that their neighbours may bee their fellowes in this iourney, and so much charitie,
as to think that their neighbours may be their Fellows in this journey, and so much charity,
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as to desire their company to goe with them thither. And so I have done with these Meditations:
as to desire their company to go with them thither. And so I have done with these Meditations:
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I only now pray, The God of peace grant us to bee like-minded in Christ Iesus. Amen.
I only now pray, The God of peace grant us to be like-minded in christ Iesus. Amen.
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