CONTENTMENT
IN
GODS
GIFTS
.
IOHN
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
●●sciple
did
out-runne
Peter
,
and
came
first
to
the
Sepulchre
.
And
hee
stooping
downe
and
looking
in
,
saw
the
linnen
clothes
lying
,
yet
went
he
not
in
.
Then
commeth
Simon
Peter
following
him
,
and
went
into
the
Sepulchre
.
THis
chapter
doth
especially
containe
the
Manifestation
of
Christs
Resurrection
:
and
that
is
here
set
out
by
3
sorts
of
proofes
.
1
By
sensible
Tokens
;
2
by
the
Testimonie
of
Angels
,
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
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
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
consider
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
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
Tempore
.
Scr.
205.
pag.
324.
C.
as
S.
Augustine
did
of
another
Text
of
the
Gospell
[
Auditarem
magis
atque
factorem
,
quàm
Expositorem
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
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
,
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
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
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
when
S.
Luke
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
examples
it
appeareth
that
all
good
men
are
not
qalified
alike
.
II.
Secondly
,
Proofe
.
2
for
testimonies
of
Scripture
;
I
wil
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
Sauiour
[
](A07203-e11020-b)(a)
(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
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
,
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
;
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
upon
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
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
,
[
](A07203-e11270-b)*
*
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
,
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
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
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
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
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
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
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
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
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
occasion
of
mutuall
love
&
charity
each
to
other
.
For
if
one
man
had
all
things
,
hee
would
neither
have
neede
to
receive
helpe
from
others
,
not
care
to
doe
good
unto
them
,
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
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
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
,
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
hence
learne
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
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
,
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
,
&
themselves
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
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
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
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
,
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
,
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
,
which
we
have
already
,
bee
the
gifts
of
Gods
free
bountie
;
then
in
all
reason
wee
should
rather
give
thankes
for
what
we
have
,
them
grudge
for
that
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
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
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
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
consider
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
.
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
.
which
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
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
to
reioyce
,
&c.
And
[
](A07203-e12520-b)(a)
(a)
Gen.
41
56
,
57.
—
47.25
.
—
50.20
.
Ioseph
by
his
authoritie
was
a
meanes
to
save
much
people
alive
.
And
[
](A07203-e12550-b)(b)
(b)
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
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
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
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
worse
toward
God
.
Thus
much
for
the
first
use
of
these
Doctrines
.
2
The
second
is
,
Vse
.
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
is
herein
,
wee
may
learne
by
S.
Peter
.
He
,
when
the
Iewes
,
out
of
their
zeale
to
their
own
Nation
,
contended
with
him
for
that
he
had
conversed
with
Cornelius
&
his
company
,
saying
,
Thou
wentest
in
to
men
uncircumcised
,
and
didst
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
,
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
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
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
them
.
A
dutie
,
which
if
it
were
well
learned
by
us
all
,
it
would
preserve
our
neighbors
from
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
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
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
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
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
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
Church
,
nor
scarse
any
King
in
the
Common-wealth
;
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
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
than
himselfe
.
The
Rich
man
envieth
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
themselves
.
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
children
,
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
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
&c.
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
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
(
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
comparison
either
of
that
which
Christ
himselfe
did
teach
while
hee
was
on
the
Earth
,
or
which
the
holy
Ghost
had
infused
into
the
Beleevers
,
after
Christs
Ascension
into
heaven
:
so
that
Aquila
and
Priscilla
,
a
plaine
couple
of
Christians
,
brought
up
at
an
handiecraft
;
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
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
from
him
,
if
he
have
more
skill
in
some
cases
then
they
,
which
be
his
superiours
,
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
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
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
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
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
workeman
,
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
betweene
them
:
and
farre
be
it
from
mee
,
to
breake
downe
Gods
pale
and
partition
wall
.
I
wish
that
every
one
may
enioy
the
eminencie
,
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
a
right
in
those
things
,
which
belong
to
life
and
livelihood
,
and
are
due
to
the
nature
of
mankinde
.
Secondly
,
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
Common-wealth
,
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
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
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
Day-labourer
,
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
from
hence
it
is
,
that
Iob
saith
,
that
hee
despised
not
the
cause
of
his
man-servant
,
nor
of
his
maid-servant
,
when
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
respect
him
as
a
Christian
,
whom
God
hath
appointed
to
be
heire
of
eternal
life
;
but
also
as
a
member
of
the
common-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
,
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
company
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
complaine
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
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
ballance
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
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
themselves
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
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
superioritie
or
eminencie
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
members
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
friends
to
their
own
home
.
By
all
which
it
appeareth
,
that
though
they
had
differing
gifts
,
yet
they
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
;
Difference
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
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
so
speake
)
hath
sodered
them
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
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
,
them
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
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
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
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
)
difference
of
opinions
.
2
difference
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
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
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
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
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
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
;
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
consciences
.
And
therfore
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
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
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
,
&
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
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
[
](A07203-e14100-b)(a)
(a)
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
[
](A07203-e14110-b)b
b
Matt.
23.2
,
3.
our
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
after-times
,
the
Donatists
were
so
fierce
and
violent
against
the
Catholiks
,
that
[
](A07203-e14130-b)c
c
In
baresin
schisma
verterunt
,
tanquam
Ecclesia
Christi
.
de
loto
terrarum
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
were
nothing
worth
.
But
the
Catholikes
acknowledged
the
Donatists
,
though
heretikes
,
yet
to
have
a
Church
in
which
true
baptisme
was
administred
.
And
[
](A07203-e14190-b)d
d
Quid
vobis
vultis
saciamus
,
qui
quando
vobis
dicimus
,
ut
causam
nostram
&
vestram
patienter
audiatis
,
non
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
[
](A07203-e14240-b)e
e
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
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
them
to
be
a
Church
,
though
it
be
a
bad
one
;
and
confesse
that
in
that
Church
there
is
[
](A07203-e14280-b)*
*
See
the
learned
answere
of
R.
B.
to
Fishers
Relation
of
his
third
Conference
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
[
](A07203-e14340-b)(a)
(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
heretikes
,
so
we
say
of
these
,
[
](A07203-e14400-b)(b)
(b)
Sunt
siue
dubio
fratres
,
quam
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
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
[
](A07203-e14430-b)(c)
(c)
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
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
salvation
not
so
doubtfull
.
Howsoever
we
are
still
resolved
to
keep
the
Apostles
rule
,
which
is
,
[
](A07203-e14450-b)(d)
(d)
Ephe.
4.15
.
to
follow
the
truth
in
love
:
that
is
,
so
to
defend
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
agree
with
us
in
the
maine
points
of
faith
,
yet
doe
scornefully
reject
our
desire
of
their
friendship
and
brother-hood
.
[
](A07203-e14490-b)(e)
(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
fellowes
;
but
[
](A07203-e14540-b)(f)
(f)
Saepe
dicere
solitus
s●
,
Etiâsi
me
Diabolum
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
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
,
and
others
did
appeare
for
the
French
Church
,
and
Iacobus
Andreae
and
Lucas
Osiander
with
their
Associats
for
the
other
side
)
when
after
some
time
spent
in
disputation
,
the
differences
betweene
them
could
not
bee
accorded
;
Beza
[
](A07203-e14630-b)(g)
(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
answere
,
[
](A07203-e14680-b)(h)
(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
shewed
the
like
temper
:
as
whosoever
shall
desire
to
see
,
needes
no
more
but
to
reade
the
bitter
writings
of
[
](A07203-e14710-b)(i)
(i)
Meisner
.
Philos
p.
Sobrit
par.
1.
Sect.
2.
cap.
3.
pa.
547.
Meisnerus
,
and
the
temperate
and
charitable
judgement
of
[
](A07203-e14740-b)(k)
(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
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
.
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
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
mildnes
of
spirit
,
but
not
so
much
zeale
in
Gods
service
:
so
that
we
may
say
of
one
,
that
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
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
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
Dominum
,
alter
dixerit
Nösum
dignus
,
ut
intres
subiectum
meum
.
Amho
Salvatose
bonorificates
diverse
&
quast
,
contrarie
●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
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
them
from
their
sinnes
.
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
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
them
,
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
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
them
both
.
They
were
pleased
with
neyther
of
them
:
Iohn
for
his
austerity
lived
not
like
a
man
;
he
doubtlesse
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
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
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
;
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
tempers
,
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
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
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
,
[
](A07203-e15500-b)*
*
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
.
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
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
upon
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
your
mindes
:
but
especially
,
let
not
frivolous
respects
of
greatnes
,
or
idle
conceits
of
your
owne
worth
,
or
selfe-liking
comparisons
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
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
,
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
our
neighbours
to
beare
us
companie
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
pray
,
The
God
of
peace
grant
us
to
bee
like-minded
in
Christ
Iesus
.
Amen
.