THis chapter doth especially cōtaine the Manifestation [Page 2]of Christs Resurrection: and that is here set out by 3 sorts of proofes. 1 By sensible Tokens; 2 by the Testimonie of Angels, and 3 by the Apparitions of our Lord himselfe.

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: and these are de­scribed in the ten first verses. Where we may more particularly consi­der, how they were repre­sented, first to Marie Magdalen, in the two first verses; and then to Peter [Page 3]and Iohn, in the eight verses following: which is that parcell of Scrip­ture, which I have now taken for my Text.

And herein we may note foure things concer­ning these two Apostles. (1) Their diligence in seek­ing after Christ. v. 3, 4, & 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: for as yet they knew not &c. v. 8, 9. and (4.) The Consequent or conclusion of this pas­sage, Then the Disciples [Page 4]went away againe to their owne home.

Thus ye have the ana­lysis and coherence of this Text. I now goe back a­gaine to consider more distinctly of the particu­lars, and first of the d [...]li­gence of these Disciples in seeking after Christ, ex­pressed in these wordes; Peter therefore went forth, and that other Disciple, &c. In which words I cōsider againe two things. 1 Their ioynt & agreeing endea­vours; Peter went forth and that other Disciple, and came to the sepulchre: so they ran both together. 2 Their se­verall & disagreeing per­formances; The other Dis­ciple did outrunne Peter and [Page 5]came first, &c. The summe and scope whereof is this, that Iohn ranne faster, and came sooner; and Peter went further in, and con­sidered better of the things that had happened.

In all which passage the words are so plaine and easie, that I may say of them, Aug. de Tē ­pore. Scr. 205. pag. 324. C. as S. Augustine did of another Text of the Gospell [ Auditarem ma­gis atque factorem, quàm Expositorē desiderant] they need no exposition to un­fold them; they require rather uttent on to marke them, and obedience to doe that which we are taught by them. And therefore without insisting on the words, I come to consi­der [Page 6]of some Notes.

1 And first, Note. 1 I note that the Disciples of Christ had difference of gifts; and though they were but two, 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; but that Peter went fur­ther in and observed all things better: and from hence learned men doe gather, that Iohn was more quick, but Peter more stai­ed: & out of other Texts of the Gospell I may adde further, that Iohn was the beloued Disciple, and one of Christs kinred; but Peter was the head scholar, [Page 7]and is named first among the Apostles. And from hence I observe, Observ. that

Good men are not alike endued with all good parts. And herein I say two things, 1 That good men are not alike qualifi­ed among themselves, 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 here Iohn was very speedy in running to the Sepulchre, but not so wa­rie in obseruing what had happened. Of both these severally, and by them­selves.

1 Good men are not alike qualified, Obs. 1 one as an [Page 8]other is. For confirma­tion hereof my proofes shall bee of two sorts, 1 From particular exam­ples: and 2 from generall testimonies.

I. And first for particu­lar examples, Proofe. 2 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. 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 [Page 9]Church, but none like mind­ed to Timothie. Phil. 2.20. 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 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 whē S. Luke [Page 10]saith, that the Apostles and Elders did send cho­sen men of their company, 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. And by these & such like exā ­ples it appeareth that all good men are not qali­fied alike.

II. Secōdly, Proofe. 2 for testimo­nies of Scripture; 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. and that of our Sauiour Mat. 25 15. in the Parable, where it is said, that the Master [Page 11]of the house, (in whose person God Almighty is deciphered) gave to one servant five Talents, to ano­ther two, & to another one; to everyman according to his severall ability. In these pas­sages I note three things. 1 The severall persons, to whom God conferreth his gifts, to one, and a se­cond, and a third, to every one of them; saith our Sa­viour: 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, and to ano­ther five, and to everyone a measure of grace and of good things. 3 The pro­portion, [Page 12]that God obser­veth in bestowing these gifts of his: it is, saith the Apostle, according to the measure of the gift of God. .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. Both proportions are iust and right, and both of them should bee ioyned toge­ther in this sort: God be­stoweth his gifts vpon men in a different kinde and measure, even accor­ding as himselfe pleaseth; [Page 13]and so hee pleaseth to be­stow them, as hee seeth men are able to use them for the good of his Church and the glory of his name.

These briefely bee the proofes: by which it ap­peareth, that as the Apo­stle saith of Starres in hea­ven, though all be glori­ous in their kind, yet that one starre differeth from an other starre in glorie: 1 Cor. 15.41. so we may say of the Saints upō earth, that though all of them be holy and righteous, yet one dif­fereth from another in graces and goodnesse. And so much for proofe and declaration of the first point.

2 The second is, Obs. 2 that the same man is not alike gifted with all good things. For confirmation hereof,

I. Proofe. 1 My first proofe shall bee from the Text of the Apostle, 1 Cor. 12.4. &c. There are diversities of gifts, but the same Spirit: and there are differences of administrations, &c. and vers, 8. 9. &c. To one is gi­ven the word of wisedome, to another the word of know­ledge, &c. and verse 17. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? and verse 29. Are all Apo­stles? are all Prophets? &c. In these words the Apostle [Page 15]doth at large set downe the point in hand: but more particularly we may note that hee declareth it three wayes, 1 Affirma­tively, when he saith, There are diversities, &c. 2 Ne­gatively, when hee saith, Are all Apostles, &c? 3 By way of comparison or si­militude, when hee saith, Vers. 12. For as the body is one, and hath many members, &c. and, If the whole body were an eye, where were the hear­ing? &c. which is, as if hee should say, It is in the my­sticall Body of Christ, as it is in the naturall bodie of a man. In the naturall bodie there are many members, and euery mem­ber hath its seuerall of­fice, [Page 16]differing and distinct from other, for the eye hath the faculty of seeing, but not of hearing or smelling; and the eare hath the faculty of hearing, but not of seeing, or speaking; and the nose hath the facul­ty of smelling, but not of seeing, or hearing, or tast­ing, &c. And so in the bo­dy mysticall; the offices of men are different, one is a Minister, another is a Ma­gistrate, another is a Mer­chant, & another a Trades­man, &c. 2 Their intelle­ctuall gifts are different, one hath a good wit, but not so good a iudgment; another hath a sound iudgement, but not so ready a wit; and a third [Page 17]hath wit and iudgement, but wanteth memory and utterance. And lastly their graces of sanctification are different: one is more zealous, another is more setled, a third is more un­dainted, a fourth is more freehearted, &c. and every where we may see that ve­rified which the Apostle hath said, Every man hath his proper gift of God; one after this maner, and another after that. 1 Cor. 7.7.

II. A second proofe may bee from experience, and examples of all ages. In Scriptures wee finde that Rachel was faire, but not fruitfull, and that Leah was fruitful, but not faire, Genes. 29.17, 31. And so [Page 18] Moses was prudent, but not eloquent. Exod. 4.10.16. And Solomon was wise, but not chast. 1 King. 3.12. & 11.1. Againe Nabal was a rich man, but hee was a foole. 1 Sam. 25.2, 25. Iephtah was a man of va­lour, but hee was a bastard. Iudg. 11.1. and Naaman was a great and an honoura­ble man, but hee was a Leper. 2 King. 5.1. And in our dayes, wee see some are rich but foolish; and some are wise, but unfortunate, and some are wittie, but unsetled: and some have one gift, & some another, but no one man hath all.

These be the proofes: the point will yet be more plaine, and more fit for [Page 19]use and application, if we consider the reasons, why God hath thus disposed of his gifts. And they bee these and such like.

Reason. 1. One reason, why God doth thus different­ly distribute his gifts, may be, because he would shew himselfe as a free Doner, so a wise Disposer of all things. For if one man should have all abili­ties, & others few or none of any worth; or if all men should have the highest and best places, and the other gifts should lie undisposed of: the world might seeme to bee gui­ded either by blinde for­tune, or fatall necessitie; but providence and wis­dome [Page 20]in fitting all things, one for an others use, there could none be seen. For as the Apostle saith, If the whole bodie were an eye, where were the hearing? and if the whole were hear­ing, where were the smel­ling? so if all the com­monwealth were Kings, where were the king­dome to be gouerned by them? and if the whole Church were Bishops, where were the Pastors, or where the flock that should bee fed by them? and if all Citizens were Aldermen, where were the Common̄ers? and if every freeman were a Merchant, where were the shop-keeper, and the [Page 21]Shoomaker, and the Tay­lor, and the Water-bea­rer, and the Seavenger? For there is not the mea­nest and most despicable of all these, but hath his necessarie use, so that the greatest or the wealthiest Potentate cannot tell how to be without them. But now that men have their love all offices and their sever all abilities, by which they are fitted each for anothers service, and all for the beautie & benefit of the whole frame, it is a plaine argument, that the hand of Divine provi­dence had the disposing of these things; and that God it was, who hath thus Divided to every man [Page 22]severally, as he will, as the Apostle speaketh 1 Cor. 12.11.

Reason 2. A second rea­son may be, because God would have men to take notice both of their gifts and of their defects; that by the one they might learne humilitie, and by the other thankfulnesse. For if any man had all good parts, he would bee too proud of his perfecti­on. And as Nebuchadnez­zar, when he was become strong, and his greatnesse reached unto heaven, and his Dominion to the end of the earth: then hee ex­alted himselfe against God, as if all his greatnes had beene of his owne [Page 23]procuring: Is not this (saith he) great Babylon, that I have built for the house of the kingdome, by the might of my power, and for the honour of my Ma­iestie? Dan. 4.22.30. and 5.18, 19, so, if any of us had all or the most abili­ties, we would presently conceit, that we had no great need of any further helpe; and that we needed not to pray for supply of Gods favour, who had so much of our owne al­ready. Againe, if any man were destitute of all Gods Mercies among his neighbors; he would want matter to blesse God for. But now that God hath given unto men a measure [Page 24]of good things; and hath tempered their gifts with many other defects: it is easie to see, that they are both indebted to God for that which they have, and stand in neede of his day­ly favour for supplying of that which they want. And consequently, this different disposing, of Gods gifts, may teach us both to think humbly of our selves, and thankfully of God.

3 A third reason may be, because God would give men occasiō of mutu­all love & charity each to other. For if one man had all things, hee would neither have neede to receive helpe from o­thers, [Page 25]not care to doe good unto thē, of whom he had no neede. But now that one man hath one a­bilitie, and another man another abilitie; and no man hath all, nor any man nothing: men are hereby made fit, both to do good to others, and to receive good from them back a­gaine. This the Apostle observed in the parts of mans body: that the eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no neede of you: but that God hath so tempered the bodie together, that there should be noschisme in the body, but that the members should have the same care, one for [Page 26]another. 1. Cor. 12.21, 24, 25. And so we see it is: for the eye seeth, not for it selfe onely, but for the whole body, and the eare heareth, not for it selfe, but for all the other mem­bers; and so the stomack doth concoct meate, and the liver makes blood, and the heart engenders spi­rits, and the feet move themselves, and each one doth his proper office, not for his owne use but for the use of all the other parts: and by this meanes every one enioyeth all the perfections that all the rest have. And so it is in the civill bodie: The King enacteth Laws, con­stituteth Iudges, muster­eth [Page 27]souldiours; 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. And so the Preacher studieth the Scriptures, not onely to enforme himselfe, but to instruct others; and the Counsellor studieth the Law, not onely that hee may plead for himselfe, but more especially for his Clients, 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, [Page 28]and by the sale of them supplie themselves with the commodities of other Trades, wherein they have no skill.

And hereby it appea­reth that there is great rea­son and much wisdome to be seene in this varietie and difference of Gods gifts: it remaineth now onely, that we make a right vse of it. And it may serve us for two uses: 1 We may learne con­tentation with our owne place and gifts: and 2 We should set a due valuation of the gifts bestowed on other men, without grudging or repining. Vse 1

I. We should hēce learne to be contented with that [Page 29]place in which God hath set us, & with those gifts, which God hath bestow­ed upon us. For if God have disposed his gifts in different manner for such good and important rea­sons, and more especially in such provident sort, as is most for our owne ad­vantage; then wee have great cause to let God a­lone with his owne both wise and gratious dealing. This lesson is most appli­cable to Murmurers and impatient people, such as are discontented with their own lot, & grumble at the welfare of others. Such were those Laborers in the Gospel who having received their full paie, [Page 30]yet murmured against the Master of the house, Mat. 20.11 because he had given as much to them that wrought hut one houre, as he had done to themselves; who (as they say) had borne the burden and heate of the day. And such are they in our daies, who grudge to see their equalls preferred, & thē ­selves sit still, where they were; or to see their neigh­bors thrive in wealth, and themselves to goe slowly forward, or to see others respected abroad, when themselves are passed by and neglected. And not unlike to these are they also; who grudge against God, because their places are meane, and their [Page 31]maintenance too small for men of such parts and abilities. Such men for stilling of their queru­lous natures, should con­sider these three things.

1 That they have no right to that; which they do so greedily desire: For all things are Gods, and he may dispose them at his pleasure. The earth is the Lords, and the fulnesse thereof. Psal. 24.1. Every beast of the forest is his; 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, thine (saith David) O Lord, is the greatnesse, and the power, and the glorie, and the [Page 32]victorie and the Maiestie: for all that is in the heavens and in the earth is thine: thine is the kingdome, O Lord, and thou art exalted as head above all. 1 Chron. 29.11. And if all be Gods, why doth man laie claime to any thing, as his due? Or, 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, when he an­swered the grumbling Labourer, Is it not lawfull for me to doe what I will with mine owne? Mat. 20.15. And so if any of us shall murmure, because others are advanced to [Page 33]offices, when we sit still in our place below; 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, 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 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, if our present state content us not, but that wee grumble for more, [Page 34]then God hath thought good to give; he may still reply, (and the answer is full of equitie and reason) Freind, I do thee no wrong: 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. And therefore if any should grudge, be­cause he hath no more, God may challenge him as an Incrocker upon his right.

2 Malecontents should consider, that the things which they have, how small so ever they seeme, [Page 35]are the free gifts of Gods mercy; the least whereof themselves did no way deserve, and for everie one of them they owe praises and thankesgiving. For what hast thou (saith the Apostle) that thou hast not received? 1 Cor. 4.7. 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 of thine own have we given thee. 1 Chron. 29.14. And if all the good things, w ^ch we have alrea­dy, bee the gifts of Gods free bountie; then in all reason wee should rather give thankes for what we have, thē grudge for that [Page 36]which wee want. 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, and to stand before the Congregation, to minister un­to them? And hee hath brought thee neare unto him, and all thy brethren, the sons of Levi with thee: 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, [Page 37]God hath done well for you already: he hath put you into a calling among his people, in which yee may live like honest men, and by seruing God ther­in may obtaine eternall life. Is this but a small thing? will nothing content you, unlesse you may be Coun­sellors, 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, nor clothes to hide your shame. And thinke yee this but a small thing? will nothing content you, unlesse yee may have a [Page 38]Gentlemans Lands, or an Aldermans wealth? And againe, if any shal repine, for want of more health and strength of body; I may tell them, God hath given you your life, and preserved you many daies, and continued unto you your senses and me­mories. 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: so that if any grudge for want of greater or better gifts, God may challenge him, as a neglecter of greater mercies then hee is any way worthy of.

3 Such men should cōsider that God bestow­eth his blessings, as with great difference, so with much wisedome and mer­cy. And 1. with much wis­dome, because hee so or­dereth them, as that each one serveth for the good of another; 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. And 2. in great mercle, because hee hath not onely given us the use of other mens gifts, but also because hee doth fit us with those gifts for our selves, which are most convenient for our condi­tion. [Page 40]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; 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. w ^ch speech implyeth thus much, that he that recei­ved one talent, was not able to imploy two to his Ma­sters profit; and hee that received two, was not able to deale with five: for e­very one had his measure according to his ability. And the meaning of this para­ble is to teach us, that God [Page 41]dealeth so with us in dis­posing of his gifts. Hee storeth his servants with gifts, according as hee seeth they are fitted to use them. 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, 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, be­cause hee saw these men were fit to doe good with these gifts; Iob. 29.12, 13, 15, 16. & 31.16, 17, 19.20. as namely Iob with his wealth, fed the poore, clothed the naked, made the widowes heart [Page 42]to reioyce, &c. And Gen. 41 56, 57. — 47.25. — 50.20. Io­seph by his authoritie was a meanes to save much peo­ple alive. And Iudg. 15 18. Sampson by his great strength wrought great deliverance for Israel. And so now a dayes when God giveth wealth, and honours, and strength unto men; 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. And so on the con­trary, God giveth to some men but little wealth; and hee hath reason for it, be­cause if they had much they would abuse it to [Page 43]pride or to oppression, or to hinder themselves in holy duties. To others he giveth a low or a meane place among their Neigh­bours, and it is, because if they had a place of autho­rity, they would abuse it, either to serve great mens turnes, 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; and it is, because if they had greater strength, they might abuse it to intemperancy, or un­clean lusts; or would take occasion by it to grow pre­sumptuous of long life, & carelesse of heaven and [Page 44]salvation, or to challenge the field upon everie idle quarrell. Now, if in such case God deny us these things of the world, be­cause he meaneth us more good by the want of them, then we could have had by their use: then we have great cause to blesse God, as for giving the o­ther good things which we doe enioy, so for de­nying us these seeming good things, which we did desire. 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; It is good for mee, that I am a pri­vate [Page 45]man, that so I may serve God and bee free from the tentations of greater places, 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 sickly body, that so I may remember mine end, and prepare for my departing out of the world. And so in all other cases: if wee doe not neglect our owne mercies, that state is best for us, which God doth allot unto us: and if our provision had been better in the world, our conditi­on might have beene [Page 46]worse toward God.

Thus much for the first use of these Doctrines.

2 The second is, Ʋse. 2 Wee may learne hence how to price and esteem the gifts of other men; namely that wee acknowledge their due worth and value, wheresoever, or in whom­soever wee finde them. For if God doe distribute his gifts in such manner, and with such wisedome as hath been shewed; 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. This, as also what our duty [Page 47]is herein, wee may learne by S. Peter. He, 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: 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, & 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, as hee had done vpon the Apostles in the be­ginning: and then he ad­deth, [Page 48] Forasmuch then, as God gave them the like gift, as he did unto us, who belee­ved on the Lord Iesus Christ; 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. They were aliens from the Common wealth of Israel, and stran­gers to the Covenant of grace; and yet God had not equalled them to the best of his servants: 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 [Page 49]them for his bre­thren, partakers of the same grace; 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, 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. And the like should be our resolution also. If God have given any gifts or graces to any of our neighbours; whosoever the men, or whatsoever the gifts bee, though they breede us preiudice in [Page 50]our credit, or in our e­state, or in our prefer­ment; yet if we sleight, or debase, or denie them, we do what in us lyeth, op­pose & withstand God in his gratious proceedings. 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, 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; wee should rather glori­fie God for his mercy to­ward thē. A dutie, which [Page 51]if it were well learned by us all, it would preserve our neighbors frō wrong, and our selves from sinne. 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. If God have bestowed any singular blessing on any of our bre­thren, though the height thereof may over-shadow us; yet we should readily acknowledge it, to Gods glory who gave it, and to the praise of them that do enioy it. Thus the peo­ple of the Iews did in our Saviours time. For when they saw Christ to heale a [Page 52] 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. when the multitude saw the dumbe to speake, the maimed to bee whole, the lame to walke, and the blinde to see, they glorified the God of Is­rael. 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. when the Apo­stles, Peter, and Iames and Iohn perceived the grace that was given to Paul after his conversion, they, though this might obscure their owne glory, yet gave him [Page 53]right hand of fellowship, and ioyned with him in the worke of the Ministerie. And so should we doe al­so. If wee know of any man, who out of his lear­ning and depth of know­ledge is able to unfolde obscure points in Divini­tie; we should acknow­ledge his gifts, and praise God, who hath given such a gift unto men. And if we meete, with another, who though he have no deepe learning, yet hath a readie tongue, and can apply Scriptures to the stirring of the conscience, wee should acknowledge that gift, where we finde it, and give God the praise for bestowing such gifts [Page 54]upon men. And if we hap­pen upō a third who hath a ready wit to take the present occasion of doing good, or a steedie memo­rie, that can readily re­count what he hath heard or read; wee should ac­knowledge his happiness that hath it, and praise Gods bounty that did give it. And so, if wee see a Magistrate, who hath wisedome to discerne the truth, and conscience to iudge aright; or if wee meete with an Artificer that is pregnant in his Art, or any professor that hath skil in his profession; wee must not denie or di­minish Gods blessings in them, for feare lest they [Page 55]disparage us; but rather blesse God, who hath gi­ven such gifts unto men.

And this indeed is our dutie, but what is our practise? Surely Moses & Aaron were appointed by God to be Governors to his people; the one for or­dering the Church, the other for governing the Commonwealth; & both for the safe leading of the people into the promised Land: but Korah and his Companie grudged them this preheminence. Moses and Aaron, ye take too much upon you, all the Congregati­on is holy as well as yee. Num. 16.3. And so in our daies, some will acknow­ledge no Bishop in the [Page 56]Church, nor scarse any King in the Common­wealth; but, as if they were men that had no master, they reproach the one, and contemne the o­ther. But if wee descend lower, Iacob obtained a better blessing then his brother had, and Esau ha­ted him for it. David had more honour given him, then Saul had, and Saul eied him and envied him for it, And Ioseph was more favoured of his fa­ther, then his other bre­thren were, and they ma­ligned him, and stripped off his coate and sould him into Aegypt. Nay, (which is yet more, and more wicked) Abel offe­red [Page 57]a more excellent sacrifice then Cain did, and was bet­ter accepted then he was; 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 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: The Citizen envieth his neighbour if by good husbandrie hee grow richer thē himselfe. The Rich man envieth [Page 58]those of his owne ranke, if they bee more liberall and free-hearted then himselfe, yea & the Pari­shioner envieth his or her pew-fellow, if they be taken up to an higher Seate then thēselves. And (which exceedeth in im­pietie & sin) the profane man hateth every man about him, if hee be more charitable in doing good, or more conscionable in catechizing of his childrē, and more constant in ho­ly duties with his familie. And why, but because his owne workes are evill, and his neighbours good? And what then may we say of such men, but that if God be good in bestowing his [Page 59]gifts, these men are wick­ed that maligne and de­base them. Our rule is, If any man excell in any gift, in sharpnesse of wit, in readinesse of speech, in uprightnesse of life wee should blesse God, who hath bestowed such a gift on one of our bre­thren, the benefit where­of may redound to our selves also.

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; we should acknowledge him therein to be our superiour, be­cause God hath pleased to make him so: and not [Page 60]disdaine to receive helpe from him in that wherein he is above us. Thus A­pollos did, of whom S. Luke relateth thus; A cer­taine Iew named Apollos, an eloquent man and mighty in the Scriptures, came to E­phesus. 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. And he be­gan to speake boldly in the Synagogue: whom when A­quila & Priscilla had heard, they tooke him unto them, and expounded unto him the waie of God more perfect­ly. Act, 18.24, 25, 26. In this passage we may con­sider [Page 61](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. He knew onely the Baptisme of Iohn .i. he had not been taught, nor did know more of Christ, than what Iohn B. was woont to teach them that came to his baptisme: and that was but a little in cōparisō ei­ther of that which Christ himselfe did teach while hee was on the Earth, or which the holy Ghost had [Page 62]infused into the Belee­vers, after Christs Ascen­sion into heaven: so that Aquila and Priscilla, a plaine couple of Christi­ans, brought up at an han­diecraft; knew more of the grounds of Christianitie, then this learned man did. Apollos was other­wise of farre better parts; 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. Apollos ioyned himselfe to Aquila and Priscilla, & they expounded unto him the way of God more perfect­ly. Though hee were a learned Divine, yet hee scorned not to learne [Page 63]more from them that were much short of his learning. And so should wee doe. The deepe Scholar should not dis­daine the plaine Preacher: but rather learne of him, if he can apply a Scripture better then himselfe. 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 rich Citizen and the great Merchant, may not con­temne the direction of his poore neighbour, but learne frō him, if he have more skill in some cases then they, which be his su­periours, [Page 64]have.

And this is our dutie in this case: I would I might say that so is our practise also. 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 withall that there was none that remembred that poore man: and then hee addeth further, as a daily experiment, that the poore mans wisedome is despised, and his words are not heard. Eccles. 9.15, 16. implying hereby that the poore mans wisdome, is not only forgotten, when he hath done good by it; but that it is neglected also, when [Page 65]he giveth good counsell for the present occasion. 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, be­cause himselfe is of meane place, and despicable con­dition. And in this respect wee have iust cause to blame many men: 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, though [Page 66]no whit their inferiour in gifts. 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; we should therein acknowledge him to bee our better, and not scorne to make use of his gifts for our owne good.

3 A third rule is, If any man bee much our inferi­our either in calling or in graces; yet we may not despise his meanenesse, because of our greater and better endowments. 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 [Page 67]place, and some meaner gifts, and another should have both an higher cal­ling, and better endow­ments: it will be our wis­dome; I am sure, it is our dutie, to acknowledge Gods providence and goodnesse, as well in the meaner, as in the greater and more honorable cal­lings. My meaning is not, that the labourer should be equalled with the Ma­ster workemā, nor the ser­ving man with his Lord or master, nor the artifi­cer with the Merchāt, nor the Commoner with the Alderman. No; God (as I said before) hath made a difference, and set a di­stance betweene them: [Page 68]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: 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. 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, and portraied out after Gods owne Image; and wee may not denie him [Page 69]a right in those things, which belong to life and livelihood, and are due to the nature of mankinde. Secōdly, God hath made him a Christian, and hath imparted unto him the merits and the redemp­tion of Iesus Christ: and wee may not denie unto him a right to the word and to the Sacraments & salvation. 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; & wee may not denie him the protection of laws, & the right of a subiect. And [Page 70]therefore if wee despise any such man, as if he were no-body, and stood only for a Cypher in the ac­count; we shall thereby dishonor God, who with much wisedome, and in great mercy, hath appoin­ted him to be what hee is. 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, or of low degree, the reproach cast against the creature, lighteth upon the Crea­tor, who hath made him to be such. And so, and by the same reason I may say, If any man contemne a [Page 71]plaine Christian, because he is not quick-witted; or an honest meaning man, because he is not hot-spi­rited; or a countrey bred man, because he is not ci­vilized; or a Citizen, be­cause he is not of a Gen­tle race; or an Artificer, because hee is not in place of command; or a 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, as wel that some should bee in meane places, as that o­ther should have higher; and all for the good of the Church, and the honour of the Almighty. And [Page 72]from hence it is, that Iob saith, that hee despised not the cause of his man-servant, nor of his maid-servant, whē they contended with him. Iob 31.13. And ver. 15. he giveth a reason for it. For (saith he) did not hee that made me in the wombe, make him? and did not one fashion us in the wombe? And in like sort should wee say and doe. We may despise no mans place or calling, as long as it is of Gods making. But if wee have to deale with a ser­vant, or the poorest boy about the streets; we must acknowledge him not on­ly a creature, whom God hath endued with an im­mortallsoule; nor onely [Page 73]respect him as a Christiā, whō God hath appointed to be heire of eternal life; but also as a mēber of the cōmon-wealth or church, who in his place may doe service for the common good. And consequently we may deny no man the right, that belongeth to such a place and calling.

And this againe is our dutie; but where is our practise answerable ther­unto▪ Surely Ahab thought Naboth unworthy of so good a vine-yard, as might bee fit to make a Kings gardon. And there­fore hee and his Queene turned Naboth out of his inheritance, nay took him away out of the world, [Page 74]that they might enioy his possessions. And so now a daies, there be men, that thinke lands and inheri­tances to be too good for an Hospitall; and Lordships and Honors not to be sit for a cōpany of Students: & what (say they) should Almesmen doe with such dig­nities as may better beseeme a Lord or a Gentleman? And so they do, at least they would turne them out of their inheritances to feed upon the bare Common. Againe, the Prophets cō ­plaine of the Iudges of their time, that they did not judge, no [...] not the cause of the fatherlesse and the widow. And so among [...], if a poore neighbour [Page 75]should have a controver­sie with a rich merchant, or a shop-keeper with an Alderman, or a common subject with a Lord or a Privie Counsellor, yee would easily ghesse which way the ballāce would be swayed. It is seldome seen, but that the greatnes of the person weigheth down the goodnes of the cause; and the poore man is not permitted to enjoy the benefit of the Law, & the libertie of the Land, where he liveth. Againe, Nathan telleth David in a parabolicall resemblance, that a Rich man tooke a­way, the only lambe which a poore man had; that ther­with he might give enter­tainement [Page 76]to his friend. But in our daies wee finde it in reall performance, that Great men doe not seldome take away the poore mans right, to defraie their owne char­ges. Nay, our age pro­ceedeth yet further in this impietie. It may be seene in moe Parishes then one, that Great men thinke their poore neighbours unworthy of any seate in the Church; and thrust them out of their fathers house, that thēselves may bee placed alone in the chiefest roomes: a paral­lell example whereto I have not yet found either in Scriptures, or in hu­mane stories; and I pray [Page 77]God, it may spread no further, thē to the distem­pered people of this cor­rupt age. But howsoever, our rule is; If God have given us superioritie or e­minēcie above others; we may enioy it, with Gods good will and liking: but so as that wee forget not, that our poorest neigh­bours are men, are Christi­ans, are mēbers of the civil Body: and therefore wee cannot without wrong­ing of men, and dishono­ring of God, denie them those priviledges, which belong to such places. And thus much for the first Note, and the two points of doctrine arising from it.

Secondly, Note. 2 I note, that though Peter and Iohn had their severall gifts, and each not a little differing from other; yet they quarrelled not one the other, nor did one seeke to out-vie and obscure his fellow; but like friends, with one heart and minde, they went out together, they ranne both together, and both of them came to the sepul­chre, and looked in, and beheld what had hap­pened; and having done what they came for, they departed, like loving friēds to their own home. By all which it appeareth, that though they had differing gifts, yet they [Page 79]had agreeing mindes; and did ioyne together in see­king after Christ. And hence the Observation is, that

Good Christians and true disciples of Christ must not breake the unity of the Spirit, Obs. 3 for any di­uersitie of gifts. Or more briefely thus; Differēce of gifts should not breed in us distraction of minds.

The proofes that I will bring for further confirmation of this point, are of two sorts: [...] such as conclude the point in the generall ex­tent: and 2 such as prove it by severall and particu­lar instances.

I. Proofe. 1 And first for gene­rall [Page 80]proofes, wee have a plaine place in the Apo­stle, 1 Cor. 12.24, 25. The words are, God hath tem­pered the body together, ha­ving given more abundant honour to that part, which lacked, that there should be us schisme in the body, But that the members should have the same care one for another. In these words we may note three things for our purpose. (1) Gods workmanship in framing the naturall body, he hath tempered it together, saith the Apostle: hee meaneth that as God hath made severall parts, each of which hath its different office, so hee hath fitted and (if I may [Page 81]so speake) hath sodered thē together in such sort, as every one doth serve for the use and benefit of another. (2) Gods wis­dome in framing this temper; & that is, he hath so tempered it, that hee hath given the more abun­dant honour to that part which lacked .i. whereas some parts were of mea­ner use, or lesse comely feature, hee hath withall graced them with some other priviledge, that may procure them as much honour. For ex­ample, If any part be noy­some and unseemely to looke on, he hath set that in such a corner, as where it may bee hid and remo­ved [Page 82]from the senses. And if any part bee made to serve for a base or meane office, he hath made it to bee of so much the more necessary use: so that a man may better spare an eye, or an hand or an eare, thē the smallest sinke-hole, by which the filth of the body is purged. Thus God shewed great wis­dome, in tempering the whole body with some proportionable respects, that might commend it. Thirdly, we may note the end of this temperature: and that, as it is set downe in the Text, is twofold. 1 Negatiue, that there shoud bee no schisme or no disagreement among the [Page 83]members. And 2 affirma­tive, that the members shold have the same care one for another. Now (to make ap­plication of this) long dis­course to our purpose) we must not think, that when the Apostle doth thus par­ticularly set down the na­ture of mans body, with the severall offices & uses belonging unto it, that hee meant to read us an Anatomie lecture, or to teach us principles of Phi­losophie; as Aristotle when he wrote de partibus anima­lium: but that by a com­parison from the naturall body of man, he meant to teach Divinitie lessons concerning the Mysticall body of Christ; as may [Page 84]and doth appeare by the direct scope and intend­ment of this Chapter. And if thus we understand the text (and so in all rea­son wee must;) then wee have this Doctrine from it, that in the mystical bo­dy which is the Church, severall men have their severall gifts and their distinct functions, yet so tempered and fitted toge­ther; as that there neede not, nor there ought not to bee any schisme or dis­cord among men, because of their divers and disa­greeing gifts: Nay rather the difference of gifts is a good reason to stablish the agreement of their mindes: because every one [Page 85]having use of another, and benefit from the gifts of another, all should have a ioynt care to uphold and preserve each other. And so in conclusion, di­versitie of gifts is so farre from causing of distracti­on, that it ought in all reason, to breed unitie of affections. And this for the first kinde of proofes.

II. Proofe. 2 My second is from instances of such differen­ces in mens gifts, as many times doe, but never should, cause any distracti­on of minde. And these differences, (so farre, as I can observe them) are es­pecially three. 1 diffe­rence of knowledge, and (which followeth there­upon) [Page 86]difference of opini­ons. 2 differēce in Christi­an vertues: and 3 diffe­rence in growth and in degrees of grace.

I. The first is Difference in knowledge and in opini­ons: for God doth not give a like measure of knowledge unto all men. Some are Babes, and haue need to bee fed with milke; and others are growne men, and can digest stron­ger meate: as the Apostle distinguisheth Hebr. 5.12, 13, 14. And his meaning is, that some Christians were so unskilfull in the Christian faith, that they had neede to be taught their first principles; and others were so well [Page 87]grounded, that they could understand deepe and darke Mysteries. Besides, among men, who are e­quall in habituall skill, yet God sometime revealeth a truth to one, which hee imparteth not unto ano­ther: and hence it happen­eth, that though mens ha­bituall knowledge may bee alike, yet they are not equall in the actuall apprehension of some truthes. And by reason of this difference in mens knowledge, there grow­eth a difference in their opinions also: as the A­postle observed it in his owne time, that those who were strong in the faith, .i. who knew their [Page 88]Christian libertie, and what it imported; these beleeved that they might lawfully eate of such meates as Moses had forbidden, but they who were weake in the faith, and did not fully understand the free­dome that Christ had ob­tained for us; these did content themselves to eate herbes, rather then to touch any thing, which the Law did not allow, as appeareth in the Apostles Text Rom. 14.2 &c. These and such differences in opinion, as these be, there are many times found a­mong the best and best learned of Gods servants. And these differences in opinion, doe many times [Page 89]breede discord in affecti­on; & cause endlesse strife among men of the same Church; each side stri­ving more for victorie then for truth: and ney­ther side enduring his cō ­pany, who crosseth them in the least fancy. But the Apostles rule is to the cō ­trary; Let not him that ea­teth despise him that eateth not; and let not him that ea­teth not, judge him that ea­teth, Rom. 14.3. In which words it is worth our noting, to see, how the Apostle doth fit his les­sons or rules to the condi­tion of the differing and dissenting parties. For he that eateth in the Apostles phrase, is such a one, as be­ing [Page 90]well instructed in the use of his Christian liber­tie, was well assured that he might lawfully eate of things forbidden by the Law, because Christ had freed him from that legall bondage. Now such a man, so well grounded in the rules of faith, would be apt to despise others, who knew not so much, and to esteeme them as shallow and soft-witted men. And therefore the Apostle fitteth him with this lesson, Let not him that eateth, despise him that ea­teth not. Contrariwise, he that did thinke himselfe tyed to observe Moses his Law, and therefore out of tendernesse of conscience; [Page 91]and for feare of offending God, did abstaine from the prohibited meates: this man would be apt to censure others, who did eate of those meates, as Libertines and loose li­vers, and men of large cō ­sciences. And therfore the Apostle fitteth him with an answerable lesson, Let not him that eateth not, judge him that eateth. So in cōclusion, though the one side had the truth, yet the Apostle will permit ney­ther side to quarrell or censure the other for dif­ferences in opinion. And the like rule the same A­postle giveth us, Philip. 3.15. Let as many, as be per­fect, be thus minded: and if [Page 92]in any thing yee be otherwise minded, God shall reveile it unto you. Neverthelesse, whereto wee have attained, let us walke by the same rule, let us minde the same thing. In which words I note two things: (1) That the Apostle voucheth the truth of his doctrine to be such, as that no well grounded Christian can denie it to be true; Let as many, as be perfect, be thus minded. (2) Hee directeth us what to do, in case any man do dissent from us in this truth: and that is first to expect till God do en­lighten him & shew him his errour: and secondly, to keepe friendship and communion with him, & [Page 93]to joyne with him in ser­ving God according to those common truths, wherein both sides agree. This is the Apostles cha­ritable and peaceable ad­vise, in case that men, a­greeing with us in the maine grounds of faith, do dissent from us in some other opinions. Which rule of charitie, if it were followed in these quarrel­ling dayes, the peace of the Church would not be so rent in pieces, as each day it is by factious and censorious spirits. But yee my Brethren, that ye may love peace the better, con­sider, I pray you, that the Apostle permitteth not them, who have the truth [Page 95]on their side, to breake the bond of peace, no, not with them, whom they know to be in an errour. And how much more un­sufferable then is it, if they who are erroneous in their opinions, and idle in their proofes; be with­all both obstinate and cen­sorious? And yet usually so it is. For we finde, that the Egyptians were scru­pulous of eating with the Hebrews, when the He­brews, for ought wee reade, were not afraid of eating with them, Gen. 43.32. And Iohn. 9.22, 23. and 12.42. and 16.2. the Scribes and Pharises excommu­nicated Christ, & all that acknowledged him to be the Messias. But Matt. 23.2, 3. our [Page 94]Lord acknowledged the Scribes and Pharises, though corrupt. Teachers, yet to sit in Moses his chaire, and to bee lawfull pastors of the Church, whom men were bound to obey. And in after­times, the Donatists were so fierce and violent a­gainst the Catholiks, that In baresin schisma ver­terunt, tan­quam Eccle­sia Christi. de loto terrarū orbe perie­rit, ubi fu­tura pro­missa est: at­que in Afri­ca & Do­nati parte re manserit. — Audent rebaptizare Catho­li os, ubi se ampliùs baereticos esse firmarunt: quum Ecclesiae Catholicae universae placuerit, nec in ipsis bae­reticis baptisma communc rescendere, Aug. de haeres. cap. 69. they would not allow them to be a Church, or to have any true baptisme: & therefore, if any one fell from the Catholikes to the Donatists side, they baptized him over againe, as if his former baptisme [Page 96]were nothing worth. But the Catholikes acknow­ledged the Donatists, though heretikes, yet to have a Church in which true baptisme was admi­nistred. And Quid vo­bis vultis saciamus, qui quando vobis dici­mus, ut cau­sam nostram & vestram patienter audiatis, nō nostis nisi superbire & insanire? Aug. epist. 166. ad Donatistas pag. 257. C & ibid. pag 258. G. Vestri Episcopi conventi à nobis, nunquam nobis [...]um pacificè conferre vol [...]erunt, quasi fugientes cum pecca­toribus loqui. when the Catholikes offered them a quiet and Christian Con­ference, they insolently re­jected them, as unworthy to be talked with. Yea & when the V. Opratum adv. Parmen. lib. 1 in principio: & August, in Psal 32. Conc. 2. Pag 81. & cont. Gaudent. l 2. c. 11 p. 243. C. Catholikes called them Brethren, they scornfully refused the name of brotherhood at their hands. In all which who doth not see, that pride and errour did still [Page 97]goe together; and that the true beleevers shewed charitie toward their Ad­versaries, when the ene­mies of Gods truth were implicable and peevish, 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.

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: but we, as the true Catho­likes were woont to doe, grant thē to be a Church, though it be a bad one; and confesse that in that [Page 98]Church there is See the learned an­swere of R. B. to Fishers Re­lation of his third Cōference pag. 67, 68, 69. a possibi­litie to be saved, though it be with difficulty & much danger. They againe cast out our name as abomi­nable and unworthie their naming: but wee say of them as S. Augustine did of the Donatists, We will Tune esse desinēt fra­tres nostri, si desierint di­cere, Pater noster, Aug. in Psal. 32. concio. 2. pag. 81. A. not cease to call them brethren; as long as they do not cease to say, Our father. And as Optatus said of those heretikes, so we say of these, Sunt si­ue dubio fratres, quā vis non boni Optat adu: Parmé. l. 1 in prine. fol. 2. They be our bre­thren, though they bee but bad ones. 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, or our enemies [Page 99]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, and the Iewes against Christ, & the Do­natists against the Ortho­dox Church. And if they will glory herein, they shall glorie in their pride, which wise men will say, is all one as to Ioh. 13.35. 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. But yet somewhat to mitigate their pride, we tell them further that if any of them [Page 100]be saved, it is by vertue of that common truth wherein they agree with us; it is not by that pecu­liar faith, which they hold of their owne. And if they will renounce those errors, which they have mingled with this truth, their faith will bee the more pure, & their salvatiō not so doubtfull. Howso­ever we are still resolved to keep the Apostles rule, which is, Ephe. 4.15. to follow the truth in love: 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.

Secondly our unkinde brethren of the German Churches, though they [Page 101]agree with us in the maine points of faith, yet doe scornefully reject our de­sire of their friendship and brother-hood. Audio Lutherum cum at [...]oci invectiva. nō tā in vos, quam in nos omnes pro­rupisse. Cal­vin ad Bul­linger. E­pist. 57. Lu­ther began with bitter in­vectives against Calvin & his fellowes; but Saepe di­cere solitus s [...], Etiâsi me Diabolū vo­caret, me ta­men hoc isti honoris ha­biturum, ut insignē Det, servum ag­noscam. Calvin. ibi. Calvin did give so in [...] respect to Luther, as that beside the esteeme of his gifts, he was wont to say of him; 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; and their followers con­tinued to treade in their Leaders steps. In the con­ference at Mompelgart (where Beza, Musculus, [Page 102]and others did appeare for the French Church, 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; Beza Rogat ut Bezam cum suu Sūmy­stis profra­tribus ag­noscant, & dextra sfra­ternitat is if­sis porrigere velint. Col­loq. Mom­pelg. in fine pag. 566. desired of the Di­vines of Wittenberg, that they would acknowledge him and his fellow Ministers for their Brethren, and would give them the right hands of brotherhood; the other Divines made them a churlish and uncharitable answere, — eos profratri­bus agnos­cere non possint. ibid. pag. 667. that they could not acknowledge them for their brethren. And in after times, others of each side, have shewed the like tem­per: [Page 103]as whosoever shall desire to see, needes no more but to reade the bit­ter writings of Meisner. Philos p. Sobrit par. 1. Sect. 2. cap. 3. pa. 547. Meis­nerus, and the temperate and charitable judgement of Vedel. Kational. Theolog. l. 1 c. 7. pa. 67, 68. & ca. 9 pag. 84. Vedelius; the one pro­fessor in Wittenberg, and the other in Geneva. 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. And so I leave this first difference, which is in Opinions and judgement.

II. The next is, a dif­ference in Christian ver­tues. [Page 104]For though all true Christians be sanctified in everie part, 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 other are scarse conspicuous or to be seene. For example, to one man God giveth a good measure of patiēce, but not so much courage; to another he giveth cou­rage for the truth, but not so much moderation or judgement; & to another he giveth mildnes of spi­rit, but not so much zeale in Gods service: so that we may say of one, that [Page 105]he is patient, or moderate, or of a meeke minde; but not so fitly, that he is zea­lous, or couragious, or constant in his purpose. And in this case I say, that difference of such vertues should not cause distracti­on of minde; but in this diversitie of graces wee should serve God with unitie of minde. 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; that when Iesus was coming to his house, he sent friends to stop him by the way: for (saith he) Lord I am not worthie, that [Page 106]thou shouldest enter under my roofe. Luke. 7.6. But for Zaccheus, Christ had no sooner called to him, Zac­cheus make haste, and come downe; for to day I must abide at thy house: but hee made hast, & came down, & received him with joy. Luke. 19.5, 6. In which stories we may note, that these two, both of them good men, did shew two di­verse, & in some sort con­tarie vertues: The Gen­turion hindered Christ from coming to his house, because he thought him­selfe unworthie of his pre­sence: & herein he shewed much humilitie and reve­rence to his Saviour. But Zaccheus at the first word [Page 107]received Christ into his house, Neque liti­g [...]ve [...]unt interse ant quisquam corum se al­teri prapo­suit, Zac­chaeus et ille Centurio, quum alter corum gan­dens in do­mum suam susceperit Dominū, al­ter dixerit Nösum dig­nus, ut intres subiectū me­um. Amho Salvatose bonorifica­tes diverse & quast, cō ­trarie [...]o­do, [...]mbopec­c [...]tis mise­ri, ambo mi­sericordiam coaseqanti. Aug epist 118. ad Ia­nuar. ca. 3. pag, 190 and entertained him with all readines and by this he shewed great affection and love to his Lord. Now concerning the difference in their af­fections, S. Augustines ob­servation is this; [ Neque litigaverunt inter se, &c.] These two good men, for all their difference in ho­noring Christ did not con­tend the one against the o­ther, nor did either of them prefer himselfe before his fellow. Had they been like some hot spirits in our daies, Zaceheus might have blamed the Centurion either for incivilitie, or for lacke of faith, that he would forbid Christ to [Page 108]come into his house: 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. 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. No, saith this good father, both of them did honour Christ in a di­uerse, and in some sort con­trarie manner; and both of them being miserable by rea­son of their sinnes, did both of them obtaine mercy to free thē from their sinnes. [Page 109]This is the note of S. Au­gustine upon the different qualities of these holy men. A like, but more direct note may be obser­ved in the different and contrarie behaviour of Iohn the Baptist, and Iesus our Saviour. Of them both wee thus reade in one place; Iohn came ne [...] ­ther cating nor drinking; and they say, Hee hath a devill. The Sonne of man came eating and drinking; and they say, Behold, a man gluttonous & a wine-bibber, a friend of Publicanes and sinners. 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 [Page 110]the other? Why, Iohn said of Christ; Behold the Lamb of God, which taketh away the sinnes of the world. 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 Iesus contrarily, he said of Iohn; Hee is a Prophet, and more then a Prophet. —and, among thē, that are borne of women, there hath not risen a greater, then Iohn the Bap­tist. 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 [Page 111]course of life; Iohn came neyther eating nor drinking, and the Sonne of man came eating and drinking. The meaning is, that Iohn lived an austere life, and kept a kinde of continuall fast, 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 was fit for him who brought the glad ty­dings of the Gospell. Such was their different and contrary course of life. (2) Note, the Censure which the Iews gave of thē both. They were plea­sed with neyther of them: Iohn for his austerity lived not like a man; he doubt­lesse [Page 112]had a devill: and Ie­sus for his familiaritie, li­ved not like a sober man, he was a glutton and a wine-bibber. This was their Censure. (3) Ob­serve the mutuall testimo­nie, that Iesus and Iohn did giue, the one of the other: Iesus said of Iohn, Hee is more then a Prophet, & the chiefe among the sonnes of women: 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. [ Non litigaverunt inter se] These two rare men of verie differēt qua­lities & cōditions, yet did not strive one against an­other; they strove how [Page 113]each might most honour the other. And this may teach us, what we should doe. 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. And if one man bee sociable like Christ, when we are severe like Iohn; and if another be humble like the Centurion, when wee are hearty like Zac­cheus; [Page 114]and if a third bee meeke like Moses, while wee are zealous like Phi­neas: wee may not judge them, because they agree not with us; but rather wee should praise God, who by such different tē ­pers, hath found the moe wayes to set forth his owne glory.

And thus much for the second Difference.

III. The third is dif­ference in perfection or growth in grace. For a­mong Christs Scholars, some are children in under­standing, and others are of ripe age; and, some are babes in Christ, & in great part but carnall still, and o­thers are spirituall, & well [Page 115]growne Christians: as the Apostle also hath obser­ved 1 Cor. 3.1, 2. Heb. 5.13.14. And this diffe­rence though it make a plaine distinction in the graces of God, yet it should make no distracti­on in the mindes of men, For so the Apostle saith, Him that is weake in the faith, receive, but not to doubtfull disputations. Rom. 14.1. and, Brethren, saith hee, if a man bee over-taken in a fault, ye which are spiri­tuall, restore such a man in the spirit of meeknesse. Gal. 6.1. And of our Saviour it is said, A bruised reede shall hee not breake, and smo­king flax shall he not quench. Mat. 12.20. The meaning [Page 116]is, that our Lord doth not contemne the smallest sparkes of grace, nor de­spise the least degree of goodnes, wheresoever he findeth it. And agreeably hereunto S. Augustine gi­veth his counsell. For be­ing requested by a godly Matrone to give her some rules of prayer, for her selfe and her family; in which there were divers others of the same sex: among o­ther things he telleth her, Aug epist 121. ad Pro­bum. cap ult pag. 214. that fervencie in prayer is much helped by fasting and chastening of the body; for the right use whereof hee giveth her this caveat, [ Faciat quaeque vestrûm, quod poterit,] Let everyone of you do, what she shall be able. [Page 117]Some can fast more, o­thers who are of a weaker constitution, cannot doe so much: let every one doe as she may, without harm to her health, which God desireth not. Hee addeth further, (which is most proper to this purpose) [ Quaeminùs valet, non im­pediat plùs valentem; & quae plùs valet, non urgeat minùs valentem.] Let not her, that is lesse able, pull her backe that can doe more; and let not her, that is more able, presse her forward, that can­not doe so much.

This was the wise coun­sell of that learned Father: which if wee would em­brace & follow, it would increase our piety toward [Page 118]God, our charitie toward men, and our owne con­tentation and peace. For so wee should serve God with united hearts, blesse God for his mercies be­stowed upō our brethren, and possesse that peace in our owne soules, which would not onely make us content with our owne gifts, but would teach us to make use of other mens also. And so the diffe­rence of Gods blessings, distributed among his ser­vants, would be as so ma­ny distinct voyces, which make the better melody, and the sweeter musicke.

I beseech you then, let no diversitie of Gods gifts cause any distraction in [Page 119]your mindes: but especi­ally, let not frivolous re­spects of greatnes, or idle conceits of your owne worth, or selfe-liking cō ­parisons about trifles, hin­der your mutuall accord in Gods service. A thing which I do the rather ad­monish you of: because I heare, that abroad among our neighbours, and I see that at home among our selves, there is sprung up a profane kinde of pride, which like that of the Pharises, maketh some brethren, but moe sisters to strive for the upper­most roomes in our Chur­ches. One thinketh her selfe good enough to sit with her betters; and an­other [Page 120]thinketh her selfe too good to sit with her fellowes; and a third is not content to sit aloft, un­lesse she may sit alone; as if shee were sorie to have any body to accompany her towards heaven. Yea and many of inferiour sort professe their discontent, because they are not pla­ced according to their worth; as if they meant to tell the world, that they think better of themselves then all their neighbours doe besides. But I beseech you, lay aside these great thoughts, at least when ye come into Gods house; and consider a little what Peter and Iohn did. They had their different gifts, [Page 121]both of minde and of bo­dy and of place; and yet they ranne together to seeke Christ, do ye thinke that there is so much di­stance betweene you and your next neighbors, that yee will not sit together to heare Christ while he is teaching you the way of salvation? Againe, consi­derwhat David said; I was glad (saith hee) when they said unto mee, Let us goe into the house of the Lord. Psal. 122.1. Good man! hee rejoyced to have the company of his neighbours in serving of God: and if wee had his spirit, wee would bee of his minde. Wee would be glad if wee might have [Page 122]our neighbours to beare us cōpanie in Gods house, and glad if wee had any spare roome in our seates to entertaine them in: that so wee might sit to­gether, and heare toge­ther, and pray together, and goe chearfully toge­ther towards heaven and eternall happinesse. For surely, none shall ever enter into heaven, but they which have so much humilitie, as to thinke that their neighbours may bee their fellowes in this iourney, and so much charitie, as to de­sire their company to goe with them thither. And so I have done with these Meditations: I only now [Page 123]pray, The God of peace grant us to bee like-min­ded in Christ Iesus. A­men.