Contentment IN GOD'S GIFTS OR Some Sermon Notes leading to equanimity and contentation.  
BY HENRY MASON Parson of S. Andrews Vndershaft London.  
LONDON, Printed for JOHN CLARKE, and are to be sold at his shop under S. Peter's Church in Cornhill. 1630.   

CONTENTMENT IN GOD'S GIFTS.  JOHN 20.3, 4, 5, 6. 
Peter therefore went forth, and that other Disciple, and came to the Sepulchre.  
So they ran both together, and the other disciple did outrun Peter, and came first to the Sepulchre.  
And he stooping down and looking in, saw the linen clothes lying, yet went he not in.  
Then cometh Simon Peter following him, and went into the Sepulchre.  
THis chapter doth especially contain the Manifestation of Christ's Resurrection: and that is here set out by 3 sorts of proofs. 1 By sensible Tokens; 2 by the Testimony of Angels, and 3 by the Apparitions of our Lord himself.  
The sensible Tokens, which are one proof of Christ's 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: 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 and john, in the eight verses following: which is that parcel of Scripture, which I have now taken for my Text.  
And herein we may note four things concerning these two Apostles. (1) Their diligence in seeking after Christ. v. 3, 4, & part of the 5. (2) Their happiness in finding clear Tokens of his Resurrection, He seethe the linen clothes lie, etc. v. 6, 7, and part of the 8. (3) Their belief as touching Christ's Resurrection, And he saw and believed: 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.  
Thus ye have the analysis and coherence of this Text. I now go back again to consider more distinctly of the particulars, and first of the diligence of these Disciples in seeking after Christ, expressed in these words; Peter therefore went forth, and that other Disciple, etc. In which words I consider again two things. 1 Their joint & agreeing endeavours; Peter went forth and that other Disciple, and came to the sepulchre: so they ran both together. 2 Their several & disagreeing performances; The other Disciple did outrun Peter and came first, etc. The sum and scope whereof is this, that john ran 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 plain and easy, that I may say of them, 
Aug. de Tempore. Scr. 205. pag. 324. C.  as S. Augustine did of another Text of the Gospel [Auditarem magis atque factorem, quàm Expositorem desiderant] they need no exposition to unfold them; they require rather uttent on to mark them, and obedience to do that which we are taught by them. And therefore without insisting on the words, I come to consider 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 john did outrun Peter, and came sooner to the sepulchre; but that Peter went further in and observed all things better: and from hence learned men do gather, that john was more quick, but Peter more stayed: & out of other Texts of the Gospel I may add further, that john was the beloved Disciple, and one of Christ's kindred; but Peter was the head scholar, and is named first among the Apostles. And from hence I observe, Observe. 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 john, nor john so solid as Peter was. 2 That one man is not alike qualified with all gifts; as here john was very speedy in running to the Sepulchre, but not so wary in observing what had happened. Of both these severally, and by themselves.  
1 Good men are not alike qualified, Obs. 1 one as an other is. For confirmation hereof my proofs shall be of two sorts, 1 From particular examples: and 2 from general testimonies.  
I. And first for particular examples, Proof. 2 we find that there were many good kings in the land of judah, but none like josiah and Hezekiah. 2 King. 18.5. and 2 King. 23.25. 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 awl the earth. job 1.8. and many sincere and well minded in the Christian Church, but none like minded to Timothy. Phil. 2.20. And so when the Lord speaking of his fierce anger against the land, saith that if Noah, Daniel & job were in it, they should deliver but their own souls by their righteousness: Ezek. 14.14. he implieth that these were three principal men, such as the world had fe● like them in righteousness and holiness of life. And when S. Paul saith of james, Peter and john, that they were esteemed pillars in the Church: Galat. 2.9. he implieth, that they were principal Teachers, and prime Apostles, and men of special worth and account. And when S. Luke saith, that the Apostles and Elders did send chosen men of their company, namely Barsabas and Silas, who were chief among the brethren: Act. 15.22. he meaneth that they were known to be men of special fidelity & trust. And by these & such like examples it appeareth that all good men are not qalified alike.  
II. Secondly, Proof. 2 for testimonies of Scripture; I will only consider 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 Saviour 
(a) Mat. 25 15.  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; to everyman according to his several ability. In these passages I note three things. 1 The several 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 be Gods servants. 2 The different gifts bestowed on these persons, To one he givethone Talon, to another two, 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: 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 every man's several ability i He giveth such and so much as he seethe everyman is fit to make use of for God's glory, and the common good. Both proportions are just and right, and both of them should be joined together in this sort: God bestoweth his gifts upon men in a different kind and measure, even according as himself pleaseth; and so he pleaseth to bestow them, as he seethe men are able to use them for the good of his Church and the glory of his name.  
These briefly be the proofs: by which it appeareth, that as the Apostle saith of Stars in heaven, though all be glorious in their kind, 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. And so much for proof 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. Proof. 1 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: and there are differences of administrations, etc. and verse, 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 doth at large set down the point in hand: but more particularly we may note that he declareth it three ways, 1 Affirmatively, when he saith, There are diversities, etc. 2 Negatively, when he saith, Are all Apostles, & c? 3 By way of comparison or similitude, when he saith, 
* Vers. 12.  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, as if he should say, It is in the mystical Body of Christ, as it is in the natural body of a man. In the natural body there are many members, and every member hath its several office, differing and distinct from other, 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; and the nose hath the faculty of smelling, but not of seeing, or hearing, or tasting, etc. And so in the body mystical; 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, but not so good a judgement; another hath a sound judgement, but not so ready a wit; and a third hath wit and judgement, but wanteth memory and utterance. And lastly their graces of sanctification are different: one is more zealous, another is more settled, a third is more undainted, 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; 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. In Scriptures we find that Rachel was fair, but not fruitful, and that Leah was fruitful, but not fair, Genes. 29.17, 31. And so Moses was prudent, but not eloquent. Exod. 4.10.16. 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. jephtah was a man of valour, but he was a bastard. judg. 11.1. and Naaman was a great and an honourable man, but he was a Leper. 2 King. 5.1. And in our days, we see some are rich but foolish; and some are wise, but unfortunate, and some are witty, but unsettled: and some have one gift, & some another, but no one man hath all.  
These be the proofs: the point will yet be more plain, and more fit for use and application, if we consider the reasons, why God hath thus disposed of his gifts. And they be these and such like.  
Reason. 1. One reason, why God doth thus differently distribute his gifts, may be, because he would show himself as a free Donor, 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 seem to be guided either by blind fortune, or fatal necessity; but providence and wisdom in fitting all things, one for an others use, there could none be seen. For as the Apostle saith, 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, 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, and the Shoemaker, and the Tailor, and the Water-bearer, and the Seavenger? For there is not the meanest and most despicable of all these, but hath his necessary 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 another's service, 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; and that God it was, who hath thus Divided to every man 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 learn humility, and by the other thankfulness. For if any man had all good parts, he would be too proud of his perfection. And as Nabuchadnezzar, when he was become strong, and his greatness reached unto heaven, and his Dominion to the end of the earth: then he exalted himself against God, as if all his greatness had been of his own procuring: Is not this (saith he) great Babylon, that I have built for the house of the kingdom, by the might of my power, 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; and that we needed not to pray for supply of God's favour, who had so much of our own already. Again, if any man were destitute of all God's Mercies among his neighbours; he would want matter to bless God for. But now that God hath given unto men a measure of good things; and hath tempered their gifts with many other defects: it is easy to see, that they are both indebted to God for that which they have, and stand in need of his daily favour for supplying of that which they want. And consequently, this different disposing, of God's gifts, may teach us both to think humbly of ourselves, and thankfully of God.  
3 A third reason may be, because God would give men occasion of mutual love & charity each to other. 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. But now that one man hath one ability, and another man another ability; 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 again. This the Apostle observed in the parts of man's body: that the eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you: but that God hath so tempered the body together, that there should be noschisme in the body, but that the members should have the same care, one for another. 1. Cor. 12.21, 24, 25. And so we see it is: for the eye seethe, not for itself only, but for the whole body, and the ear heareth, not for itself, but for all the other members; and so the stomach doth concoct meat, 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 own use but for the use of all the other parts: and by this means every one enjoyeth all the perfections that all the rest have. And so it is in the civil body: The King enacteth Laws, constituteth judges, mustereth soldiers; 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. And so the Preacher studieth the Scriptures, not only to inform himself, but to instruct others; and the Counsellor studieth the Law, not only that he may plead for himself, but more especially for his Clients, and the Shoemaker maketh 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.  
And hereby it appeareth that there is great reason and much wisdom to be seen in this variety and difference of God's gifts: it remaineth now only, that we make a right use of it. And it may serve us for two uses: 1 We may learn contentation with our own place and gifts: and 2 We should set a due valuation of the gifts bestowed on other men, without grudging or repining. Use 1  
I. We should hence learn to be contented with that 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 own advantage; then we have great cause to let God alone with his own both wise and gracious 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 pay, yet murmured against the Master of the house, 
Mat. 20.11  because he had given as much to them that wrought but one hour, as he had done to themselves; who (as they say) had borne the burden and heat of the day. And such are they in our days, who grudge to see their equals preferred, & themselves sit still, where they were; or to see their neighbours thrive in wealth, and themselves to go 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 mean, and their 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 fullness thereof. Psal. 24.1. Every beast of the forest is his; and the cattles, 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 greatness, and the power, and the glory, and the victory and the Majesty: for all that is in the heavens and in the earth is thine: thine is the kingdom, O Lord, and thou art exalted as head above all. 1 Chron. 29.11. And if all be Gods, why doth man lay claim to any thing, as his due? Or, 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, when he answered the grumbling Labourer, Is it not lawful for me to do what I will with mine own? Mat. 20.15. And so if any of us shall murmur, because others are advanced to offices, when we sit still in our place below; 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, 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, 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, if our present state content us not, but that we grumble for more, than God hath thought good to give; he may still reply, (and the answer is full of equity and reason) Friend, I do thee no wrong: 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. And therefore if any should grudge, because he hath no more, God may challenge him as an Incrocker upon his right.  
2 Malcontents should consider, that the things which they have, how small so ever they seem, are the free gifts of God's mercy; the least whereof themselves did no way deserve, and for every one of them they own praises and thanksgiving. For what hast thou (saith the Apostle) that thou hast not received? 1 Cor. 4.7. and David when he and his people had given liberally to the building of God's 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, which we have already, be the gifts of Gods free bounty; then in all reason we should rather give thankes for what we have, them grudge for that which we 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 near unto himself, to do the service of the Tabernacle of the Lord, and to stand before the Congregation, to minister unto them? And he hath brought thee near unto him, and all thy brethren, the sons of Levi with thee: 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: he hath put you into a calling among his people, in which ye may live like honest men, and by serving God therein may obtain eternal life. Is this but a small thing? will nothing content you, unless you may be Counsellors, 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, ye want not bread and water to feed you, nor clothes to hide your shame. And think ye this but a small thing? will nothing content you, unless ye may have a Gentleman's Lands, or an Alderman's wealth? And again, if any shall repine, for want of more health and strength of body; I may tell them, God hath given you your life, and preserved you many days, and continued unto you your senses and memories. And seemeth this but a small thing? will nothing please you, unless ye may have the strength of a soldier? And the like may be 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 than he is any way worthy of.  
3 Such men should consider that God bestoweth his blessings, as with great difference, so with much wisdom and mercy. And 1. with much wisdom, because he so ordereth them, as that each one serveth for the good of another; 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. And 2. in great mercle, because he hath not only given us the use of other men's gifts, but also because he doth fit us with those gifts for ourselves, which are most convenient for our condition. 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; he 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. which speech implieth thus much, that he that received one talon, was not able to employ two to his Master's profit; and he that received two, was not able to deal with five: 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. He storeth his servants with gifts, according as he seethe they are fitted to use them. For example, He giveth to some men, great wealth and much riches, as he did to Abraham and job; and to others much honour and authority, as he did to joseph and Daniel; and to others much strength and valour as he did to Samson and jeptah; and this he did in great wisdom and mercy, because he saw these men were fit to do good with these gifts; 
job. 29.12, 13, 15, 16. & 31.16, 17, 19.20.  as namely job with his wealth, fed the poor, clothed the naked, made the widow's heart to rejoice, etc. And 
(a) Gen. 41 56, 57— 47.25.— 50.20.  joseph by his authority was a means to save much people alive. And 
(b) judg. 15 18.  Samson by his great strength wrought great deliverance for Israel. And so now a days when God giveth wealth, and honours, and strength unto men; 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. And so on the contrary, God giveth to some men but little wealth; and he hath reason for it, because if they had much they would abuse it to pride or to oppression, or to hinder themselves in holy duties. To others he giveth a low or a mean place among their Neighbours, and it is, because if they had a place of authority, they would abuse it, either to serve great men's turns, or to oppress poor men in their causes, or to do injustice to their Neighbours. And to others God giveth 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, & careless of heaven and salvation, or to challenge the field upon every idle quarrel. Now, if in such case God deny us these things of the world, because he meaneth us more good by the want of them, than we could have had by their use: then we have great cause to bless God, as for giving the other good things which we do enjoy, so for denying us these seeming good things, which we did desire. Thus David did, It is good for me (saith he) that I have been afflicted, that I might learn thy statutes. Psal. 119.71. and so should every one of us think and say; 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, 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. 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 we do not neglect our own 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 been worse toward God.  
Thus much for the first use of these Doctrines.  
2 The second is, Use. 2 We may learn hence how to price and esteem the gifts of other men; namely that we acknowledge their due worth and value, wheresoever, or in whomsoever we find them. For if God do distribute his gifts in such manner, and with such wisdom as hath been showed; 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. This, as also what our duty is herein, we may learn by S. Peter. He, when the jews, out of their zeal to their own Nation, contended with him for that he had conversed with Cornelius & his company, saying, Thou goest in to men uncircumcised, and didst eat with them: 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, & 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, as he had done upon the Apostles in the beginning: and then he addeth, Forasmuch then, as God gave them the like gift, as he did unto us, who believed on the Lord jesus Christ; 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. 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: 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 toward them, acknowledged them for his brethren, partakers of the same grace; though this were a disparagement to his own Nation, whose glory it was to be Gods peculiar people. (3) That if S. Peter had done otherwise, 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. 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 be, though they breed us prejudice in our credit, or in our estate, or in our preferment; yet if we slight, or debase, or deny them, we do what in us lieth, oppose & withstand God in his gracious proceed. And therefore, as it is said of those jews, 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 we do, if it do appear, that God hath enabled any, though one of our inferiors, with some eminent gifts, we should cease grudging; we should rather glorify God for his mercy toward them. A duty, which if it were well learned by us all, it would preserve our neighbours from wrong, and ourselves from sin. And that we may both learn and perform it the better, I commend both to you and myself these three rules following.  
1 Rule. If God have bestowed any singular blessing on any of our brethren, though the height thereof may  us; yet we should readily acknowledge it, to God's glory who gave it, and to the praise of them that do enjoy it. Thus the people of the jews did in our Saviour's time. For when they saw Christ to heal a Palsy 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 dumb to speak, the maimed to be whole, the lame to walk, and the blind 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 james and john perceived the grace that was given to Paul after his conversion, they, though this might obscure their own glory, yet gave him right hand of fellowship, and joined with him in the work of the Ministry. And so should we do also. If we know of any man, who out of his learning and depth of knowledge is able to unfold obscure points in Divinity; we should acknowledge his gifts, and praise God, who hath given such a gift unto men. And if we meet, with another, who though he have no deep learning, yet hath a ready tongue, and can apply Scriptures to the stirring of the conscience, we should acknowledge that gift, where we find it, and give God the praise for bestowing such gifts upon men. And if we happen upon a third who hath a ready wit to take the present occasion of doing good, or a steedie memory, that can readily recount what he hath heard or read; we should acknowledge his happiness that hath it, and praise God's bounty that did give it. And so, if we see a Magistrate, who hath wisdom to discern the truth, and conscience to judge aright; or if we meet with an Artificer that is pregnant in his Art, or any professor that hath skill in his profession; we must not deny or diminish God's blessings in them, for fear lest they disparage us; but rather bless God, who hath given such gifts unto men.  
And this indeed is our duty, but what is our practice? 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 Company grudged them this pre-eminence. Moses and Aaron, ye take too much upon you, all the Congregation is holy as well as ye. Num. 16.3. And so in our days, some will acknowledge no Bishop in the Church, nor scarce any King in the Commonwealth; but, as if they were men that had no master, they reproach the one, and contemn the other. But if we descend lower, jacob obtained a better blessing than his brother had, and Esau hated him for it. David had more honour given him, than Saul had, and Saul eyed him and envied him for it, And joseph was more favoured of his father, than his other brethren were, and they maligned him, and stripped off his coat and sold him into Egypt. Nay, (which is yet more, and more wicked) Abel offered a more excellent sacrifice than Cain did, and was better accepted than he was; and therefore Cain hanged down the head, and was wroth with his brother, and in the end murdered him? And wherefore slew he him? saith S. john: and he answereth the question with his own words, because his own works were evil, and his brothers righteous 1 Io. 3.12. And so is it among us. The Courtier envieth his fellow, if he step into an office sooner than himself: The Citizen envieth his neighbour if by good husbandry he grow richer than himself. The Rich man envieth those of his own rank, if they be more liberal and freehearted than himself, yea & the Parishioner envieth his or her pewfellow, if they be taken up to an higher Seat than themselves. And (which exceedeth in impiety & sin) the profane man hateth every man about him, if he be more charitable in doing good, or more conscionable in catechising of his children, and more constant in holy duties with his family. And why, but because his own works are evil, and his neighbours good? And what then may we say of such men, but that if God be good in bestowing his gifts, these men are wicked that malign and debase them. Our rule is, If any man excel in any gift, in sharpness of wit, in readiness of speech, in uprightness of life &c. we should bless God, who hath bestowed such a gift on one of our brethren, the benefit whereof may redound to ourselves also.  
2 A second rule is, If we see any, though otherwise much our inferior, yet that he is gifted in some one kind better than ourselves; we should acknowledge him therein to be our superior, because God hath pleased to make him so: and not disdain to receive help from him in that wherein he is above us. Thus Apollo's did, of whom S. Luke relateth thus; A certain jew named Apollo's, 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, he spoke and taught diligently the things of the Lord, knowing only the baptism of john. And he began to speak boldly in the Synagogue: whom when Aquila & Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 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. He knew only the Baptism of john i he had not been taught, nor did know more of Christ, than what john B. was wont to teach them that came to his baptism: and that was but a little in comparison either of that which Christ himself did teach while he was on the Earth, or which the holy Ghost had infused into the Believers, after Christ's Ascension into heaven: so that Aquila and Priscilla, a plain couple of Christians, brought up at an handiecraft; knew more of the grounds of Christianity, than this learned man did. Apollo's was otherwise of fare better parts; yet in this point he came short of an Artificer and his wife. (3) We may note the behaviour of these good people in this case. Apollo's joined himself to Aquila and Priscilla, & they expounded unto him the way of God more perfectly. 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. The deep Scholar should not disdain the plain Preacher: but rather learn of him, if he can apply a Scripture better than himself. 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 solidely than himself. And the rich Citizen and the great Merchant, may not contemn the direction of his poor neighbour, but learn from him, if he have more skill in some cases than they, which be his superiors, have.  
And this is our duty in this case: I would I might say that so is our practice also. But Solomon telleth us, that when a City was besieged, without strength to hold out, a poor man by his wisdom delivered the City: but withal that there was none that remembered that poor man: and then he addeth further, as a daily experiment, that the poor man's wisdom is despised, and his words are not heard. Eccles. 9.15, 16. implying hereby that the poor man's wisdom, is not only forgotten, when he hath done good by it; but that it is neglected also, when he giveth good counsel for the present occasion. And so we find in the Gospel, that Christ's Doctrine was contemned because his parentage was mean, Luke 4.22, 24. And just so it is now a days, many a man's good counsel is despised, because himself is of mean place, and despicable condition. And in this respect we have just cause to blame many men: but their pride is intolerable, who think they may reproach their Reverend fathers, because God is no Accepter of persons; and yet despise their brethren because they are somewhat younger in years, though no whit their inferior in gifts. 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; we should therein acknowledge him to be our better, and not scorn to make use of his gifts for our own good.  
3 A third rule is, If any man be much our inferior either in calling or in graces; yet we may not despise his meanness, because of our greater and better endowments. 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, and some meaner gifts, and another should have both an higher calling, and better endowments: it will be our wisdom; I am sure, it is our duty, to acknowledge God's providence and goodness, as well in the meaner, as in the greater and more honourable callings. My meaning is not, that the labourer should be equalled with the Master workman, nor the serving man with his Lord or master, nor the artificer with the Merchant, nor the Commoner with the Alderman. No; God (as I said before) hath made a difference, and set a distance between them: and fare be it from me, to break down Gods pale and partition wall. I wish that every one may enjoy the eminency, that God hath bestowed upon him: 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. 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 soul, and portrayed out after Gods own Image; and we may not deny him a right in those things, which belong to life and livelihood, and are due to the nature of mankind. Secondly, God hath made him a Christian, and hath imparted unto him the merits and the redemption of jesus Christ: and we may not deny 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 do service for the common good; & we may not deny him the protection of laws, & the right of a subject. And therefore if we despise any such man, as if he were nobody, and stood only for a cipher in the account; we shall thereby dishonour God, who with much wisdom, and in great mercy, hath appointed him to be what he is. To this purpose Solomon saith, He that mocketh the poor, reproacheth him that made him. Prov. 〈…〉, that if any man contemn the poor, because he is poor, 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 contemn a plain Christian, because he is not quickwitted; or an honest meaning man, because he is not hotspirited; or a country bred man, because he is not civilised; or a Citizen, because he is not of a Gentle race; or an Artificer, because he is not in place of command; or a Day-labourer, because he is not free of the City, etc. every such scorner of his poor neighbour, reproacheth God himself, whose good pleasure it is, 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. And from hence it is, that job saith, that he despised not the cause of his manservant, nor of his maid-servant, when they contended with him. job 31.13. And ver. 15. he giveth a reason for it. For (saith 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. We may despise no man's place or calling, as long as it is of Gods making. But if we have to deal 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 only respect him as a Christian, whom God hath appointed to be heir of eternal life; but also as a member of the commonwealth or church, who in his place may do service for the common good. And consequently we may deny no man the right, that belongeth to such a place and calling.  
And this again is our duty; but where is our practice answerable thereunto▪ Surely Ahab thought Naboth unworthy of so good a vine-yard, as might be fit to make a King's guerdon. And therefore he and his Queen turned Naboth out of his inheritance, nay took him away out of the world, that they might enjoy his possessions. And so now a days, there be men, that think lands and inheritances to be too good for an Hospital; and Lordships and Honours not to be sit for a company of Students: & what (say they) should Almesmen do with such dignities as may better beseem a Lord or a Gentleman? And so they do, at least they would turn them out of their inheritances to feed upon the bare Common. 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. And so among 〈◊〉, if a poor neighbour should have a controversy with a rich merchant, 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. It is seldom seen, but that the greatness of the person weigheth down the goodness of the cause; and the poor man is not permitted to enjoy the benefit of the Law, & the liberty of the Land, where he liveth. Again, Nathan telleth David in a parabolical resemblance, that a Rich man took away, the only lamb which a poor man had; that therewith he might give entertainment to his friend. But in our days we find it in real performance, that Great men do not seldom take away the poor man's right, to defray their own charges. Nay, our age proceedeth yet further in this impiety. It may be seen in more Parishes than one, that Great men think their poor neighbours unworthy of any seat in the Church; and thrust them out of their father's house, that themselves may be placed alone in the chiefest rooms: a parallel example whereto I have not yet found either in Scriptures, or in humane stories; and I pray God, it may spread no further, than to the distempered people of this corrupt age. But howsoever, our rule is; If God have given us superiority or eminency above others; we may enjoy it, with God's good will and liking: but so as that we forget not, that our poorest neighbours are men, are Christians, are members of the civil Body: and therefore we cannot without wronging of men, and dishonouring of God, deny them those privileges, 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 john had their several gifts, and each not a little differing from other; yet they quarrelled not one the other, nor did one seek to outvie and obscure his fellow; but like friends, with one heart and mind, they went out together, they ran 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 friends to their own home. By all which it appeareth, that though they had differing gifts, yet they had agreeing minds; 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, Obs. 3 for any diversity of gifts. Or more briefly thus; Difference of gifts should not breed in us distraction of minds.  
The proofs that I will bring for further confirmation of this point, are of two sorts: 〈◊〉 such as conclude the point in the general extent: and 2 such as prove it by several and particular instances.  
I. Proof. 1 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, But that the members should have the same care one for another. 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, saith the Apostle: he meaneth that as God hath made several parts, each of which hath its different office, so he hath fitted and (if I may so speak) hath sodered them together in such sort, as every one doth serve for the use and benefit of another. (2) God's wisdom in framing this temper; & 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, or less comely feature, he hath withal graced them with some other privilege, that may procure them as much honour. For example, If any part be noisome and unseemly to look on, he hath set that in such a corner, as where it may be hid and removed from the senses. 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: so that a man may better spare an eye, or an hand or an ear, them the smallest sinkehole, by which the filth of the body is purged. Thus God shown great wisdom, 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 down in the Text, is twofold. 1 Negative, that there should be no schism or no disagreement among the members. And 2 affirmative, that the members should 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 man's body, with the several offices & uses belonging unto it, that he meant to read us an Anatomy lecture, or to teach us principles of Philosophy; as Aristotle when he wrote de partibus animalium: but that by a comparison from the natural body of man, he meant to teach Divinity lessons concerning the Mystical body of Christ; as may and doth appear by the direct scope and intendment of this Chapter. 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, yet so tempered and fitted together; as that there need not, nor there ought not to be any schism or discord among men, because of their diverse and disagreeing gifts: Nay rather the difference of gifts is a good reason to establish the agreement of their minds: 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. And so in conclusion, diversity of gifts is so fare from causing of distraction, that it ought in all reason, to breed unity of affections. And this for the first kind of proofs.  
II. Proof. 2 My second is from instances of such differences in men's gifts, as many times do, but never should, cause any distraction of mind. And these differences, (so fare, as I can observe them) are especially three. 1 difference of knowledge, and (which followeth thereupon) difference of opinions. 2 difference in Christian virtues: 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 have need to be fed with milk; and others are grown men, and can digest stronger meat: as the Apostle distinguisheth Hebr. 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; and others were so well grounded, that they could understand deep and dark Mysteries. Besides, among men, who are equal in habitual skill, yet God sometime revealeth a truth to one, which he imparteth not unto another: 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. And by reason of this difference in men's knowledge, there groweth a difference in their opinions also: 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; these believed that they might lawfully eat of such meats as Moses had forbidden, but they who were weak in the faith, and did not fully understand the freedom that Christ had obtained for us; these did content themselves to eat herbs, rather than to touch any thing, which the Law did not allow, as appeareth in the Apostles Text Rom. 14.2 etc. These and such differences in opinion, as these be, there are many times found among the best and best learned of God's servants. And these differences in opinion, do many times breed discord in affection; & cause endless strife among men of the same Church; each side striving more for victory then for truth: and neither side enduring his company, who crosseth them in the least fancy. But the Apostles rule is to the contrary; 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 well instructed in the use of his Christian liberty, was well assured that he might lawfully eat of things forbidden by the Law, because Christ had freed him from that legal 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 esteem 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 think himself tied to observe Moses his Law, and therefore out of tenderness of conscience; and for fear of offending God, did abstain from the prohibited meats: this man would be apt to censure others, who did eat of those meats, as Libertines and lose livers, and men of large consciences. And therefore the Apostle fitteth him with an answerable lesson, Let not him that eateth not, judge him that eateth. 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. And the like rule the same Apostle giveth us, Philip. 3.15. Let as many, as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveile it unto you. Nevertheless, whereto we have attained, let us walk by the same rule, let us mind 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 deny it to be true; Let as many, as be perfect, be thus minded. (2) He directeth us what to do, in case any man do descent from us in this truth: and that is first to expect till God do enlighten him & show him his error: 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. 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. Which rule of charity, if it were followed in these quarrelling days, the peace of the Church would not be so rend in pieces, as each day it is by factious and censorious spirits. But ye 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 break the bond of peace, no, not with them, whom they know to be in an error. And how much more unsufferable than is it, if they who are erroneous in their opinions, and idle in their proofs; be withal both obstinate and censorious? And yet usually so it is. For we find, that the Egyptians were scrupulous of eating with the Hebrews, when the Hebrews, for aught we read, were not afraid of eating with them, Gen. 43.32. And 
(a) john. 9.22, 23. and 12.42. and 16.2.  the Scribes and Pharises excommunicated Christ, & all that acknowledged him to be the Messiah. But 
b Matt. 23.2, 3.  our Lord acknowledged the Scribes and Pharises, though corrupt. Teachers, yet to sit in Moses his chair, and to be lawful pastors of the Church, whom men were bound to obey. And in aftertimes, the Donatists were so fierce and violent against the Catholics, that 
c In baresin schisma verterunt, tanquam Ecclesia Christi. de loto terrarum orbe perierit, ubi futura promissa est: atque in Africa & Donati part 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 baptism: & therefore, if any one fell from the Catholics to the Donatists side, they baptised him over again, as if his former baptism were nothing worth. But the Catholics acknowledged the Donatists, though heretics, yet to have a Church in which true baptism was administered. And 
d Quid vobis vultis saciamus, qui quando vobis dicimus, ut causam nostram & vestram patienter audiatis, non nostis nisi superbire & insanire? Aug. epist. 166. add 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 Catholics offered them a quiet and Christian Conference, they insolently rejected them, as unworthy to be talked with. Yea & when the 
e V Opratum adv. Parmen. lib. 1 in principio: & August, in Psal 32. Conc. 2. Pag 81. & count. Gaudent. l 2. c. 11 p. 243. C.  Catholics called them Brethren, they scornfully refused the name of brotherhood at their hands. In all which who doth not see, that pride and error did still go together; and that the true believers shown charity toward their Adversaries, when the enemies of God's truth were implicable and peevish, 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.  
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: but we, as the true Catholics were wont to do, grant them to be a Church, though it be a bad one; and confess that in that Church there is 
* See the learned answer of R. B. to Fisher's Relation of his third Conference pag. 67, 68, 69.  a possibility to be saved, though it be with difficulty & much danger. They again cast out our name as abominable and unworthy their naming: but we say of them as S. Augustine did of the Donatists, We will 
(a) Tune esse desinent 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 heretics, so we say of these, 
(b) Sunt sive dubio fratres, quam vis non boni Optat adu: Parmé. l. 1 in prine. fol. 2.  They be our brethren, though they be but bad ones. But what? And do we hereby give any such advantage to the Adversaries, as that either our brethren at home should blame us for our lenity, 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, and the jews against Christ, & the Donatists against the Orthodox Church. And if they will glory herein, they shall glory in their pride, which wise men will say, is all one as to 
(c) joh. 13.35.  glory in their shame. As for us, we hold it more honour, to glory in our Master's livery, which is to show charity towards all that profess his name. 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; it is not by that peculiar faith, which they hold of their own. And if they will renounce those errors, which they have mingled with this truth, their faith will be the more pure, & their salvation not so doubtful. Howsoever we are still resolved to keep the Apostles rule, which is, 
(d) Ephe. 4.15.  to follow the truth in love: that is, so to defend the truth as that we do not break the bond of peace, where we have any means to keep it.  
Secondly our unkind brethren of the Germane Churches, though they agree with us in the main points of faith, yet do scornfully reject our desire of their friendship and brotherhood. 
(e) Audio Lutherum cum at●oci invectiva. non tam in vos, quam in nos omnes prorupisse. Calvin ad Bullinger. Epist. 57  Luther began with bitter invectives against Calvin & his fellows; but 
(f) Saepe dicere solitus s●, Etiâsi me Diabolun vocaret, me tamen hoc isti honoris habiturum, ut insignem Det, servum agnoscam. Calvin. ibi.  Calvin did give so in 〈◊〉 respect to Luther, as that beside the esteem of his gifts, he was wont to say of him; 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; and their followers continued to tread in their Leaders steps. In the conference at Mompelgart (where Beza, Musculus, and others did appear for the French Church, and jacobus Andreae 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; Beza 
(g) 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 answer, 
(h)— 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 showed the like temper: as whosoever shall desire to see, needs no more but to read the bitter writings of 
(i) Meisner. Philos p. Sobrit par. 1. Sect. 2. cap. 3. pa. 547.  Meisnerus, and the temperate and charitable judgement of 
(k) 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 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. And so I leave this first difference, which is in Opinions and judgement.  
II. The next is, a difference in Christian virtues. For though all true Christians be sanctified in every part, 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, and other are scarce conspicuous or to be seen. For example, to one man God giveth a good measure of patience, but not so much courage; to another he giveth courage for the truth, but not so much moderation or judgement; & to another he giveth mildness of spirit, but not so much zeal in God's service: so that we may say of one, that he is patiented, or moderate, or of a meek mind; but not so fitly, that he is zealous, or courageous, or constant in his purpose. And in this case I say, that difference of such virtues should not cause distraction of mind; but in this diversity of graces we should serve God with unity of mind. To this purpose S. Augustine hath a good note upon the stories of Zaccheus and the Centurion, both of them mentioned in the Gospel. Of the Centurion we read; that when jesus was coming to his house, he sent friends to stop him by the way: for (saith he) Lord I am not worthy, that thou shouldest enter under my roof. Luke. 7.6. But for Zaccheus, Christ had no sooner called to him, Zaccheus make haste, and come down; for to day I must abide at thy house: but he made haste, & 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 show two divers, & in some sort contrary virtues: The Genturion hindered Christ from coming to his house, because he thought himself unworthy of his presence: & herein he shown much humility and reverence to his Saviour. But Zaccheus at the first word 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 Dominun, alter dixerit Nösum dignus, ut intres subiectum meum. Amho Salvatose bonorificates divers & quast, contrary ●odo, ●mbopecc●tis miseri, ambo misericordiam coaseqanti. Aug epist 118. add januar. ca 3. pag, 190  and entertained him with all readiness and by this he shown great affection and love to his Lord. Now concerning the difference in their affections, S. Augustine's observation is this; [Neque litigaverunt inter se, etc.] These two good men, for all their difference in honouring Christ did not contend the one against the other, nor did either of them prefer himself before his fellow. Had they been like some hot spirits in our days, Zaceheus might have blamed the Centurion either for incivility, or for lack of faith, that he would forbid Christ to come into his house: 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. 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. No, saith this good father, both of them did honour Christ in a divers, and in some sort contrary manner; and both of them being miserable by reason of their sins, did both of them obtain mercy to free them from their sins. 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 contrary behaviour of john the Baptist, and jesus our Saviour. Of them both we thus read in one place; john came ne●ther cating nor drinking; and they say, He hath a devil. The Son of man came eating and drinking; and they say, Behold, a man gluttonous & a wine-bibber, a friend of Publicans and sinners. 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 taketh away the sins of the world. And This is he, of whom I said, There cometh 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. And jesus contrarily, he said of john; He is a Prophet, and more than a Prophet.— and, among them, that are borne of women, there hath not risen a greater, than john the Baptist. Matt. 11.9, 11. In which passages, we may for our learning consider three things: (1) The different practice of john and jesus, and their contrary course of life; john came neither eating nor drinking, and the Son of man came eating and drinking. The meaning is, that john lived an austere life, and kept a kind of continual fast, as became him who was the Preacher of Repentance: but jesus lived a sociable life, and kept company with men in a friendly manner, as was fit for him who brought the glad tidings of the Gospel. Such was their different and contrary course of life. (2) Note, the Censure which the jews gave of them both. They were pleased with neither of them: john for his austerity lived not like a man; he doubtless had a devil: and jesus for his familiarity, lived not like a sober man, he was a glutton and a wine-bibber. This was their Censure. (3) Observe the mutual testimony, that jesus and john did give, the one of the other: jesus said of john, He is more than a Prophet, & the chief among the sons of women: and john said of jesus, that he was more than a man, and so fare above himself, that he was not worthy to untie his shoes. [Non litigaverunt inter se] These two rare men of very different qualities & conditions, yet did not strive one against another; they strove how each might most honour the other. And this may teach us, what we should do. If we cavil at other men's virtues, and deprave their doings, when they agree not to our fancy, we are not like either jesus or john: we resemble rather the Scribes and Pharises who were pleased neither with fullness nor fasting. But if we will imitate john and jesus, then if we see in diverse men different virtues, we must acknowledge God in them all. And if one man be sociable like Christ, when we are severe like john; and if another be humble like the Centurion, when we are hearty like Zaccheus; and if a third be meek like Moses, while we are zealous like Phineas: we may not judge them, because they agree not with us; but rather we should praise God, who by such different tempers, hath found the more ways to set forth his own glory.  
And thus much for the second Difference.  
III. The third is difference in perfection or growth in grace. For among Christ's Scholars, some are children in understanding, and others are of ripe age; and, some are babes in Christ, & in great part but carnal still, and others are spiritual, & well grown Christians: as the Apostle also hath observed 1 Cor. 3.1, 2. Heb. 5.13.14. 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, For so the Apostle saith, Him that is weak in the faith, receive, but not to doubtful disputations. Rom. 14.1. and, Brethren, saith he, if a man be over-taken in a fault, ye which are spiritual, restore such a man in the spirit of meekness. Gal. 6.1. And of our Saviour it is said, A bruised reed shall he not break, and smoking flax shall he not quench. Mat. 12.20. The meaning is, that our Lord doth not contemn the smallest sparks of grace, nor despise the least degree of goodness, wheresoever he findeth it. And agreeably hereunto S. Augustine giveth his counsel. For being requested by a godly Matron to give her some rules of prayer, for herself 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 fervency in prayer is much helped by fasting and chastening of the body; for the right use whereof he giveth her this caveat, [Faciat quaeque vestrûm, quod poterit,] Let everyone of you do, what she shall be able. Some can fast more, others who are of a weaker constitution, cannot do so much: let every one do as she may, without harm to her health, which God desireth not. He 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 less able, pull her back that can do more; and let not her, that is more able, press her forward, that cannot do so much.  
This was the wise counsel of that learned Father: which if we would embrace & follow, it would increase our piety toward God, our charity toward men, and our own contentation and peace. For so we should serve God with united hearts, bless God for his mercies bestowed upon our brethren, and possess that peace in our own souls, which would not only make us content with our own gifts, but would teach us to make use of other men's also. 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 sweeter music.  
I beseech you then, let no diversity of God's gifts cause any distraction in your minds: but especially, let not frivolous respects of greatness, or idle conceits of your own worth, or selfe-liking comparisons about trifles, hinder your mutual accord in God's service. A thing which I do the rather admonish you of: because I hear, that abroad among our neighbours, and I see that at home among ourselves, there is sprung up a profane kind of pride, which like that of the Pharises, maketh some brethren, but more sisters to strive for the uppermost rooms in our Churches. One thinketh herself good enough to sit with her betters; and another thinketh herself too good to sit with her fellows; and a third is not content to sit aloft, unless she may sit alone; as if she were sorry to have any body to accompany her towards heaven. Yea and many of inferior sort profess 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 do beside. But I beseech you, lay aside these great thoughts, at least when ye come into God's house; and consider a little what Peter and john did. They had their different gifts, both of mind and of body and of place; and yet they ran together to seek Christ, do ye think that there is so much distance between you and your next neighbours, that ye will not sit together to hear Christ while he is teaching you the way of salvation? Again, considerwhat David said; I was glad (saith he) when they said unto me, Let us go into the house of the Lord. Psal. 122.1. Good man! 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. We would be glad if we might have our neighbours to bear us company in God's house, and glad if we had any spare room in our seats to entertain them in: that so we might sit together, and hear together, and pray together, and go cheerfully together towards heaven and eternal happiness. For surely, none shall ever enter into heaven, but they which have so much humility, as to think that their neighbours may be their fellows in this journey, and so much charity, as to desire their company to go with them thither. And so I have done with these Meditations: I only now pray, The God of peace grant us to be like-minded in Christ jesus. Amen.   

Pag. 48. Line. 16. for not equalled r. now equalled 58.16. and more r. or more 61.10. this defect r. his defect 97.6. implicable r. implacable 98. in the margin fine r. sine 99.4. Romanist r. Romanists 107.7. the difference r. this difference.