Commentary on 2 Peter

AMong the many disputes and opinions, what became of Lazarus his soul, all the time of those four days that his body lay in the grave; Isidore Pelusiota thinks that it was in Heaven: And he proves it by this reason, because Jesus wept at his raising. Why wept he? Life is good, and Lazarus was his friend: and to raise up his friend to life, was a good work. Here was no cause of tears; why then wept Christ? What, did He weep for company? Because Mary wept, and Martha wept, and the people wept, therefore also Jesus wept: was this the cause of those tears? Did he weep for company? Or was it for affection? As the Jews interpreted his tears; See how he loved him. But we weep for fear to lose a friend; when sickness hath so far prevailed upon him, that we give him for dead: and not for his reviving: at his recovery we rather rejoice. Or was it for the hardness of the work, as Martha conceived it: Lord, by this time he stinketh, for he hath been dead four days. Not so certainly; even the blind Jews could confute that opinion: Could not he that opened the eyes of the blind, have kept this man from dying? They might conclude, He can raise him with a word, and to speak a word is no such hard work: he did not then weep for the difficulty. Or was it in a mystery? Shall we understand by Lazarus lying four days in his Grave, a sinner many years buried in the custom of sins, and hardness of heart? Indeed there is some difficulty in raising up of such a dead soul: Jesus himself weeps: he spends not only blood, but tears about it. Was it for any of these reasons? For compassion, for affection, for difficulty, or for a mystery, that Jesus wept?

Yet another, and (some think) a better reason may be given for his weeping: it is this. Lazarus his soul had now left her mortal tabernacle, and was delivered out of prison; from all the pains, and sins, and assaults, and troubles which she endured in the body: she was taken up by Angels into rest, peace and glory. Now at this raising up of Lazarus, she must be called down again to her old dwelling; and for this Jesus wept. That a soul in triumph, should be brought back to warfare: from that mount of infinite joys, to descend into the valley of tears: from the place of peace, to return to the region of trouble: from Abraham's bosom, to Adams pilgrimage: for Lazarus again to be made mortal; necessitated again, besides all sorrows to death: this was a change that might well ask tears: for this revocation Jesus wept. I deny not, but this was for the glory of God; and in effect no more than happened to Moses after that glorious speculation, to the three Apostles after Christ's transfiguration, to Paul after his rapture, and to John after his vision. Yet for this Jesus wept. Hinc illae lacrymae.

But quorsum haec? what have we to do with Lazarus his soul? what matter is it where it was? Yes, if we mark it, it is to some purpose: For all this while we have been in heaven too: dureing the discourse and meditation upon the former verses, our transported souls, if any flame of holy grace have taken hold of them, upon the wings of contemplation have been borne up into that place of glorious rest: we have with speculative minds viewed those new heavens, wherein dwelleth righteousness: we have conversed with the peace, and joy, and blessedness of that upper world: our spirits have tasted the sweetness of those unspeakable pleasures: we were in desire, together with Lazarus in those eternal mansions. Yet now alas, as if we had all this time been in an happy dream, we waken in this verse, and find ourselves below, upon earth, in a wilderness of sin, in a region of trouble: so far from the felicity of that kingdom, and fruition of that freedom, that we have still an apprenticeship to serve: our souls must wait till our particular dissolution, our bodies till the general resurrection. There is no remedy, but we must tarry till Christ come to judge this world, before we can completely come to the honor of that world.

Now least this consideration should affect us with too deep a melancholy, and put us beyond our patience; our Apostle comes in here with a seasonable antidote; and bids us be of good cheare: for God doth not forget his promise by his long suffering, but his long suffering rather conduceth to the performance of his promise. All this forbearance salutis nostrae rationem habet. In this delay of his coming we must find God's clear intendment of our salvation. It is not his slackness, but his sweetness; his mercy rather than neglect, this his dilation. As a learned and skillful Physician can make a wholesome medicine of rank poison; and so order a mineral, dangerous in it self, that that, which in nature, simply, would kill; by his composition shall be of sovereign virtue to recover health. So the deferring of hope, which is to some the breaking of the heart, our Apostle takes to another use, and makes a cordial of it, to heal the heart when it is broken. The natural man reasons thus; while the grass is a growing, the beast starves: that which is so long a coming, will scarce ever come: give me the present, take you the future. But the gracious heart resolves the contrary; Give me the futuritie of those infinite comforts, take you these present, transient toys. The bad servant says, My Lord delayeth his coming, therefore I may be unruly. But the good one says; Yet a little while, and he that shall come, will come, and will not tarry: Therefore I will watch for his coming, that when he does come he may not find me sleeping. If he comes, it is to receive me: if he stays, it is to try me: howsoever, his purpose is to save me.

Therefore Account that the long suffering of the Lord is salvation. There be 2. general points in the verse. 1. Documentum, a comfortable truth delivered: This long suffering is salvation. 2. And Testimonium, a witness whereby it is confirmed; even as our beloved brother Paul hath written. Out of the former part, naturally arise three conclusions. 1. That God is not rash, sudden, and violent against us, but long suffering. 2. That this patience does not tend to our perdition; but to our good, our best good, even Salvation. 3. That without all misconstruction, we ought so to esteem it: Account that the Lord's long suffering is Salvation. Concerning the Testimony, hereafter, in due place.

1. That God is patient, veritas manifesta et concessa; we need not rack our faith to believe it, for we are sensible of it: It is not matter of faith, so much as of feeling. Which of us here had not long ago been in hell, but that he hath long suffered • s upon earth, with means to bring us to heaven? we forfeit our lives, we forfeit our souls, every moment to his Justice: how are we reprived but by his Patience? We are rebels, why does he not execute martial law against us? My spirit shall not always strive with man. He might cut us off sooner: yet there is a fair time left us. The Poets fiction hath a grave moral: They fain Vulcan to be the Cutler of heaven, and armor-maker to their gods. Now Vulcan was lame, and therefore could not hastily bring home their weapons. The true God is slow to wrath, and unwilling to punish, proroguing his Judgments, and expecting our repentance: yet so as by delaying, he brings to pass his own purposes. There is no one Title more frequently attributed to God in the Scripture, than the Lord of Hosts: yet this Lord of hosts and armies is long suffering.

Two things, one would think, should much trouble his patience; Idolatry, and Blasphemy: because they both nearly trench upon his honor, whereof he is most tender. There is no sense for the one, no pretence for the other. Was it not madness in the Israelites, to worship the gods of the Canaanites, who (they knew by experience) could not defend their land from them? Would it not anger a man to see his child, passing by himself, to ask blessing of his slave? We all live at God's charges, and shall we pay a block or stone our service; What sense is there in this? who would endure it? For a wife to play the whore before her husbands face, would not a little trouble his patience. Why do we scratch and tear in pieces God's dreadful name, forborne? A water-man, that will undertake to swear with the devil himself, and give hime odds; that let but oaths and blasphemies be the wherry, will row with him for a wager, which shall be at hell first: yet even this man is long suffered. Though he spends his life, and gets his living, within less than two inches of death every day; yet this man sins, and is spared. O the infinite long suffering of our gracious God, even in the midst of these sins that press upon him, for vengeance, and incessantly solicit his Justice! For every wicked oath is a kind of prayer for Judgment: and they that know not how to pray as they ought, know yet familiarly how to swear as they ought not.

There is not the least punctilio of honor, but your Gallant stands upon it; & with streams of another's, or of his own blood, he will wash off that imaginary stain. He calls you into the field, to do him right, & to answer him like a Gentleman: But that right is manifest wrong; and you must answer him like a Gentleman, not like a Christian. What is the ground of all this? His honor forsooth: he cannot put up such an injury with his honor. But all this while he forgets the honor of God, thus disparaged by his bloody combat. He cannot brook a slight offense done him by his equal, without revenge: yet looks that the Lord of Heaven and Earth should digest his monstrous wickedness with patience.

How far distant be the thoughts of God and man? Every little that we suffer from God or man, we think too much: all the wrongs that God or man suffer from us, we account but little. God suffers long, and much: He hath not dealt so with us. Even where He tells us that we have need of patience, because we must suffer: He presently qualifies it; Yet a little while, and he that shall come, will not tarry: Gravitas miseriae brevitate levatur. His merciful Wisdom hath so tempered our sorrows, that Nemo valde dolebit, & diù. If we suffer much, it shall not be long: if we suffer long, it shall not be much. Si longus, levis est: si gravis est, brevis est. Some misery is like a Consumption; gentle, but of long continuance: other like a Fever, violent, but soon over. If our sorrow be long, the lighter: if sharper, the shorter. It is but the body that commonly suffers, and that cannot hold out long. Say it falls a pieces, there is but a pitcher broken. It is but the instrument of the soul: And why should a good Musician think his skill lost, by the hurt of his Lute? Or a valiant Soldier think his honor lost by the breach of his sword? Or a rich man think himself undone by the rent of his garment? All our sorrow is either tolerable, or short. Upon which assurance, a man may well endure to have his hopes adjourned to a new day.

But the grievance we put God to, is neither easy nor short: He must suffer much, and He must suffer long too: much in burden, and long in continuance. And we are so far from easing Him of it by repentance, that He is fain to ease Himself of it in our just vengeance. For though He suffer long, in mercy: there is no reason that He should suffer always, in Justice. All the while that David lay in his sins without compunction, the burden of them lay upon God: so long He suffered. But when David cried Peccavi, and melted into repentance, he took the burden off from God, and laid it where it should be, upon himself: and so they were both eased. We commit sins without fear, and persist in them without remorse: thus far we make Christ to suffer; thus long the whole lode lies upon Him. I am pressed under you, so He complains, as a cart that is full of sheaves. But when we shall humble ourselves by repentance, and break our hearts with contrition; we do then repetere gravamen, take off the weight from Christ, where it is: and lay it upon our own hearts, where it should be. Grieve not the holy Spirit of God. Till we come to repentance, He is in grievance: so long He suffers for us, as we forbear to suffer for ourselves. But by our penitent humiliation, we stoop our shoulders to our own burden: under which when we have lain drooping, and weeping, and crying, and praying for a time; the Lord is mercifully pleased to take it off again, from us; and to transfer it upon the Cross of his own Son. This easeth us both, this dischargeth us of all forever. This is the first Conclusion; whereof we may make a threefold use.

1. Here is matter of consolation: we have to do with the God of patience. The gods of the Heathen used to come in tempests: indeed they were no gods, but men; and none of the best men, neither: but subject to sensual lusts and violent passions. But our God gives innumerable testimonies of his long animity, slowness to wrath, and invincible patience. It is well that we fall not into the hands of men: they would not give us so much as a breathing time, betwixt our fault and our death. When Saul said to Doeg, Fall thou upon the Priests: he slew that day fourscore and five that wore a linen Ephod. A tyrant dooms Innocents to death; and without any pause, execution follows. From God, out so Heaven, lightning and thunder comes together: sometimes we have lightning without thunder, but thunder without lightning never. It is some mercy in cruel man, if the lightning of anger in his eyes, give warning of the thunderbolt in his hand: But too often he kills before he threatens, which is thunder without lightning. If we should defile his bed, and dishonor him in his wife, Would man endure it? If we should strike and mis-use his children, Would man endure it? If we should violate and rob him of his goods, Would man endure it? If we should stick the aspersions of scandal upon his credit, Would man endure it? We do all these wrongs to God, and yet He endures. We lodge that filthy Adulteress, Sin or lust in the marriage-bed of our hearts: we persecute and kill his Children, those holy Images of Himself: we rob Him of his goods, in purloining his Tythes and Offering: we swear, and blaspheme his honor all the day long: yet still He endures it. O God, What should become of us, but for thy wonderful Patience? But here is the comfort that keeps us from the gulf of despair, in the deep consideration of our own wickedness; The Lord is longsuffering.

2. Here is matter of caution: The Lord's longsuffering would not be abused. Shall we persist in evil, because He continues to be good? My Father is full of lenity, therefore I may go on in levity, and follow my wanton courses: surely, He will forgive all at the last: What ingenuous son will reason so? Bonus es bonis, & been merentibus: gratiosus es peregrinis, & immerentibus: misericors es malis, & male merentibus. What then? Because He suffers long, Shall I therefore put Him to it, and try how long He will suffer? Because He suffers much, Shall I therefore lay more weight upon Him? This is indeed the way of the world; bear one injury, and invite more: Put up this offense, and you shall have your belly full of them. But Gravatis addere gravamina; you must say in reason, This is no fair dealing in the world, And shall we deal so with the Lord? They write of the Palme tree, that the more it is pressed with weight, the higher and stronger it grows, and the more fruit it yields. But let us not have such a conceit of God: that the more we onerate Him with our sins, the more abundant fruits of his Mercy He will afford us. Never think so, for you shall not find it so. He that began in kindness, and went on in patience, may end in fury. There is a longsuffering that does not tend to salvation: So sinners are suffered like fishes, to swim merrily down the stream of their own sensuality, till they come to mare mortuum, the sea of death.

3. Here is matter of imitation; God's Patience calls for ours: It is but reason, for us to suffer long, towards whom He is so longsuffering. Saint Paul describing the Christians Armor, puts not in Patience for any piece of it: and yet tells us in another place, that we have need of patience. Good reason; for it is not a piece, but the whole Panoplie it self. There is a plate for the breast, a helmet for the head, a sword for the hand, a girdle for the loins, greaves for the feet, and a shield for the vital parts: every piece arms a part, but Patience covers all. Which way soever the blow comes, patience receives it. Besides, if the adversaries weapon be so sharp, that it pierceth any piece of this armor; yet Patience is a coat of maile, a defense under these, that duls the edge of all assaults. Ease can be found nowhere, but in Patience. If we look forward, it is not there: if backward, we cannot perceive it: on the left hand we behold it not, nor on the right can we see it. Trouble is on our right hand, and on our left hand trouble: trouble before us, trouble behind us, and trouble round about us: but if Patience be within us, all is safe. If this be intra te, no matter who is contra te. Our trouble may be excessive, both for the quantum, and for the quamdiù: this armor of Patience must be answerable to it.

Long; for from morning to morning, by day and by night, there will be a vexation. Sorrow commonly comes on horseback, but goes away on foot. It runs like Cushi to David with ill news, so fast that it is out of breath: but when it is come, it tarries with us, it does not run back again. Vulnere super vulnus: it breaketh us with breach upon breach. We are killed all the day long: not a-forenoon, nor an hour, but all the day long. Now Patience must not be an inch shorter than affliction. If the bridge reach but half way over the brook, we shall have but an ill-favourd passage. When the bed is shorter than a man can stretch himself on it, and the covering narrower than he can wrap himself in it; he shall lie but uneasily. Patience is the bed of the soul; it must not be too short: it is the covering of the soul; it should not be too narrow. Therefore Christ instructs us for the length of our Patience: He that will come after me, let him take up his Cross daily, and follow me. Daily; for we must learn Patiendo pati. Few and evil have been my days: that Patriarch spake of never a good one. Let us praise Patience, as we do a fair day, at night. That light is despised, which holds not in till we go to bed. He that endureth to the end, shall be saved.

Large; as great in quantity, as afflictions are in number. What King going to war, considereth not whether he be able with ten thousand, to meet him that cometh against him with twenty thousand? What is a little sufferance, to a great deal of sorrow? we have five loaves and two fishes; but what are they among so many? Some men may be stored with two or three acts of patience; but what are they among so many troubles? If the plaster be too narrow for the sore, it will not keep it from festering. By patience let us possess our souls: for impatience dispossesseth a man of himself. Yea, let us keep this possession given us by Christ. Though Satan find many tricks in law to disturb us, and many assaults against law to displace us; yet let us keep our possession of patience, and all is safe. As a wise Physician makes a medicine of many sharp ingredients, in their own nature dangerous: but then adds a corrective to them, whereby they become proper Physic for the Patient. So when the Lord doth minister to us many sorrows, bitter ingredients, with the one hand: let us beseech him to put in with the other hand as much Patience; that they may be at least quantity for quantity. Then though we smart for the time, we shall be the better after it; and the end will be our health and everlasting comfort in Jesus Christ.

His Long suffering is salvation: that is the second conclusion. This seems to be [unspec 2] a strange kind of speaking: Is salvation? If he had said, it is a means of salvation, a help to salvation, a preparative for salvation, or anything that conduceth toward salvation; it had been somewhat intelligible. But that it is salvation, appears a nifficult saying. What do we find in our pilgrimage but weariness? what fruit doth all the vanity of this Earth yield, but bitterness? what can be looked for in this valley of tears, but sorrows? And do you call these Salvation? But here In praedicato enuntiati is metonymia effecti: It is salvation: that is, it is for salvation the way to it, the means of it, and an argument for it. In two respects.

1. In regard of them that are already called and put into the army of God's militant servants: that are of his train-band; in the continual exercise of their spiritual arms. Secondly, in regard of them whose names are in God's Muster-book, but not yet called, and pressed forth to the wars. In relation to both these, this long suffering conduceth to salvation. The former God suffers long to suffer much at the hands of his and their enemies. They must strive, and fight, and bleed, and conquer, before they receive that victorious wreath of glory. First, Paul fights a good fight; then he takes the crown. For the other, some of them are not yet called, some of them are not yet borne, that have their names written in Heaven. Therefore Christ delays his coming, that these might also have their day: and but for the filling up of the number of the Elect, the world should not stand one moment? This then is the intent of his longsuffering; Salvation to us, salvation to them: to all salvation. If those souls were charged to stay for the accomplishment of their brethren, that were already sacrificed, and under the Altar: much more we that are yet to be sacrificed upon the Altar. God suffers this for three reasons.

1. Our affliction prepares us for salvation: as grapes must be pressed, before they become wine: and Corn threshed and ground, ere it make bread. This is indeed a mere paradox to the children of the world, who run in a circle of sin and pleasure; till Finis alterius mali, gradus futuri. But that ex vulnere salus, ex morbo sanitas, ex dolore gaudium, ex infirmitate robur, ex morte vita; this is a harder riddle than Samson's to these Philistines. Yet Non est idoneus ad premium, qui nondum paratus est ad patibulum. It is true that No chastening for the present is joyous, but grievous: yet it hath another relish besides the bitterness. The Manna in the wilderness was so conditioned, so qualified, that it tasted to every man like that, which that man liked best. Even correction is our Manna, part of our daily bread: Let us desire God to make it so taste to us, not as we would, but as he would have it taste: and to make our taste agreeable to his will, not his will to our taste. As his corrections taste of humiliation, so they taste of consolation too: as they have a relish of danger, so of assurance too. God hath imprinted in all his Elements, whereof our bodies consist, two manifest qualities. The fire is hot and dry, the water cold and moist: therefore as the fire dries, so it heats too: and as the water moists, so it cools too. In like manner his afflictions, which be the Elements of our mortification, by which our souls are brought home to him, have two qualities and operations: as they scourge us, so they scourge us into the way to him: and when they have shown us, that we are nothing in ourselves, they also show us that Christ is all things to us. And though they should remove us out of the world, yet they assure us, that no extremity of sickness, no temptation of Satan, no guiltiness of sin, no horror of death, shall remove us from him: But that when we die, we shall die in him, and by that death be united unto him, that died for us. Thus are ^l we chastened of the Lord, that we might not be condemned with the world. Therefore doth he suffer us to be afflicted, because he will not suffer us to be damned. All shall prepare us for him, and help to gather us to him. Therefore we may well account his longsuffering salvation.

2. Our afflictions are an argument of our salvation: For whom the Lord loveth, he chasteneth. Therefore he suffers us to feel the more stripes, that we might have the more assurances of his paternal love. Physicians, not seldom let us blood before we be sick: and we lop off our superfluous branches, that the Vine may yield better fruit. Sin is the strength of death, and the death of strength: by what means so ever the Lord makes that weaker, we grow stronger. It was the ground of that long disputation between Job and his friends; whether that woeful calamity was a sign of God's love, or of his hatred to him. God himself was the moderator, and decided the question; that all this tended to his salvation. If the Lord be with us, why then is all this befallen us? It was Gideon's expostulation with the Angel. Others persecute, we suffer; which of us is likeliest to be in God's favor? Cyprian resolves it in that instance of Judas and Christ. Judas betrays, Christ dies: yet which of us had not rather be like Christ, than like Judas? Like Christ, who prayed for his enemies, ut per sanguinem quem fuderunt, salvi fiant: than like Judas, qui per pacis signum, rumpit pacis Sacramentum? This was Mary's message to Christ; Lord, he whom thou lovest, is sick. Si amatur, quomodo infirmatur? As if none could be sick, whom God loves. Yes, even therefore are we sick, because he loves us. The Fever does not more burn up our blood, than our lust: and together with swearing out the surfeits of nature, at the pores of the body: we weep out the sinful corruption of our nature, at the pores of the conscience. So that as the breaking of the Clouds gives way to the clearer light of the Sun: the grace of our soul shines fairer forth at these breaches of our sick body. Much fruit breaks the tree, much rankenesse lays the corn. Mala sunt graviora, quae suaviora: miserum te reputo, quia non fuisti miser. God sees that Men are most miserable, in not being miserable: therefore he lets those that he cares not for, swim in pleasures: but they shall be sure of woe upon Earth, to whom he means joy in Heaven. Therefore in our sufferings; let us account his longsuffering, no less than Salvation.

3. Afflictions are our passage to Salvation, our thoroughfare to the land of promise. Through many tribulations we must enter into the kingdom of Heaven. If we do not find such rough passages, we are out of our way. Shew me the man that hath found a fairer way than sorrow. I am sure that Christ did not; that knew the way most perfectly: This way he went; and this way he directed us to follow him. Ought not Christ to suffer these things, and to enter into his glory? He had first his Oportet pati, before he could he allowed his Sic intrare. Humiliari first; and there is an Oportet set upon the head of that: Intrare last, and there is a Sic that is the Usher to it. The Patriarchs went this way, the Prophets this way, the Apostles this way, the Martyrs this way; this way went all the Saints, and do we look for an easier way? A Christians life can no more be sine luctibus, than the Sea sine fluctibus. You will say that God's legacies by his first will, in the Old Testament, were plenty and victory: Canaan was a land of wine and oil, milk and honey: and by those galleries he brought them into his bed-chamber; by those glories and joys, to the joys and glories of Heaven. Why hath he changed his will? why left his old way? why doth he now carry us by the severe path of discipline and mortification? by the melancholy way of mourning and lamentation? by the thorney way of misery and tribulation? Is the joy and glory of Heaven, no more than a comparative joy, a comparative glory? Not such in it self, but only such in comparison of the sorinesse and baseness of this world? No; for as God himself, who is all, is made of no substances: so the joy and glory with him is made of no circumstances: essential joy, essential glory, all there. But why does he not begin them here? What needs this rough way of calamity thither? Beloved, shall not he that made the kingdom, appoint the way? He thought it the best, and shall we think we could have devised a better? Surely, he would never so long have suffered his enemies to tyrannize over his friends; but that he knows it most conducing to his glory, and our good: for so we are charged to account it, that his longsuffering is salvation. Nor yet in all this present misery does he leave us destitute of comfort: for even here we have the beginnings of Heaven, the peace of Conscience, and joy in the holy Ghost. Thus as in the midst of life we be in death: so in the midst of death we be in life; even in that life which shall never die, Jesus Christ.

2. Thus is the Lord's longsuffering salvation, to such as are called: it is so also vocandis, to such as are to be called: to these for their entrance into the Church militant, to the other for their passage into the Church triumphant. For God, by letting the world stand, allows thē both a time, when to come in & a place, where to come in; and a light, how to come in. Al which would be taken away, with the taking away of the world. For this eause doth Christ forbear his last coming, and delay this universal conflagration: that the number of his chosen might be made up: and the Book of grace be the counterpain, punctually answerable to the Book of life; not a name differing between them. Now a second birth presupposeth a first: Generation must necessarily precede regeneration: Borne once they must be, or borne twice they cannot be. The great clock of Time is kept going for this; otherwise the motion of all his wheels should be stayed forever; and the Angels oath should come in force, that Time shall be no more. God hath his determined number, known only to himself, no part of the Earth debarred from them: The Earth should burn, the Elements melt, the Heavens flame, the Devils and reprobates be laid up in Hell, the Elect Men and Angels be imparadised in Heaven; all but for this; God's number is not yet full. Till this be done, Satan may range abroad, the wicked domineer, the righteous suffer; misery and sin walk their round, the Heavens move, the Seas ebb and flow, the World stand; and the Lord suffers all this. Well, let us yield to God the Election of his own times; especially seeing that all tends to salvation. Shall we wish the world at an end with ourselves; and when we go out, that no more might come in? So it is reported of an envious and uncharitable man's wish; That God would save his Parents, his Wife and Children, his Brothers and Sisters, and himself; and no more: To whom another replied; It were a great deal better for the world, if the Devil might take his Parents, his Wife and Children, his Brothers and Sisters, and himself, and no more. Far be it from us to grudge others that mercy we have found ourselves, and which our gracious God is pleased to show them in Jesus Christ.

The Sum of this point is this: All the actions of God toward man, tend to his good, and that to his best good, even Salvation. In the Creation it was plain: when the Maker, upon the review of his Works, saw that everything in particular, and all things in general, were exceeding good. In the Redemption it was as plain: He hath done all things well: a true confession and applause! Here were all things good indeed, all things well: But for whom was this Bonum intended? Who shall have the benefit of this Bene? Who but man? It was fit indeed that the honor should be God's, but the profit is man's. In that Anthem of the Angels there be three notes, which are the compendium of Christian Relion. Glory to God on high, peace on earth, good will towards men. As one reverend Prelate quotes the saying of another: Let that be the Religion, let that prevail, as the best and most true of all other, that is Deo honorabilior, brings more honor to God; Paci amicabilior, best friend to peace; and Homini favorabilior, most favorable to man: as showing God better affected to us, and making us better affected to God, better one to another. They blasphemously wrong the goodness of God, that think He had rather honor Himself in our ruin, than in our salvation. What mean all those protestations; Nolo mortem morientis; and Volo omnes salvos fieri? Be they cursory speeches? Sure, the God of truth scorns to use complements. That is for such dissembling Politicians, as salute one another with God save you, at their meeting; and wish one another hanged, after their parting. But God wills good, speaks good, does good to us: nothing but good comes from that infinite Fountain of goodness. Christ spent the days of his humiliation, in doing us good: his Miracles did good to the bodies of men, his Oracles to their souls, his Sufferings both to their souls and bodies; all tended to our Salvation.

Look upon his Miracles, (and every Miracle is a new Creation) and we shall find, He would do nothing, which breathed not towards man favor and bounty. Moses wrought miracles, but they were scourges; plagues to the Egyptians: Elias wrought miracles, but it was to the hurt of the earth; by withholding rain from Heaven: and he brought down Fire from Heaven, but it was to consume men upon the earth. Elisha called for Bears; but it was to punish unmannerly children. Peter struck Ananias, that sacrilegious Hypocrite, with present death: and Saint Paul smote Elymas the Sorcerer, with blindness: but no such thing was done by Jesus. Those servants of God were the Oxen, to tread out the corn, and trample down the straw: Christ was the Lamb of God, full of meekness. When He drew multitudes of fishes to their nets, it was to give them a more liberal provision. When He turned Water into Wine, it was to glad their hearts. When He multiplied those five Loaves, it was to victual an host of people. If He rebuked the Winds, it was because they threatened destruction to his servants by their fury. If He cursed the Fig tree, it was for not doing the duty to which He had ordained it, in bearing fruits for man. He restored motion to the lame, sight to the blind, hearing to the deaf, speech to the dumb, to the sick health, to the dead life. We can find no miracle of his spent upon revenge and judgment: all relish of sweetness and mercy.

His Oracles did no less good to the soul: not a Sermon did He preach, wherein He did not breath Heaven into their hearts. Luk. 24.32. From the occasion of Jacob's Well, He drew forth a Sermon of the living Waters. By their natural appetite to those material Loaves, He persuades them to a spiritual hunger after the Bread of life. He did let slip no opportunity of winning our souls.

His sufferings crowned all the rest: he did not only do for us, but die for us. All his sayings and doings conduced to our salvation: but his death was our salvation indeed. Mira fecit, but dira tulit. S. Luke did offer to write of all that Jesus did, and taught: but who did ever attempt to write of all that he suffered? In everything, the goodness of God to man, shines in the beams of salvation. If he comes to us it is with salvation. This day is salvation come to this house. If he defers his coming, it is for salvation; that we might work out our salvation with fear and trembling. If he honors us with peace, it is but to give us a taste of salvation: If he scourge us with chastisements, it is still an argument of our salvation His smiles are the reflections of salvation: his very frowns are not without the look of salvation. His speedyer approaches towards us, are to bring us to salvation: his long suffering, is to prepare us for salvation. The breath of his mouth, the works of his hands, the desires of his heart, they all determine in this; our salvation. Now as Elisha said to the Shunnamite; Behold thou hast been, thus careful for us, what is to be done for thee! So Lord, thou hast done all this, for us men, and for our salvation: what shall we return thee for all? Surely we can do no more, nor will we do less, then give thee all honor, and thanks, and praise forever.

Account that his long suffering is salvation: this is the third conclusion: we are [unspec 3] so bound to account it. It is a Principal granted in Philosophy, and not cantradicted in Divinity, that there be four elements; Fire, Air, Water, Earth, and that they have their proper qualities; Hote, Moist, Cold, and Dry, and that of these four, all mixed bodies are composed. Grant then these four concurring to the constitution of man's body; yet so as man's body is a fifth substance, distinct from them all. The heat of it does not make it fire: nor doth the cold make it water: there is moisture in it, yet it is not air: earth it is, but not without a commixion of the other elements. In the natural mind of man, while it is excercised upon problematicall or disputable questions, there be four tempers or ingredients, as his body consists of four humors: Ignorance, knowledge, doubt, and persuasion: and there is no mind of man in this world, without all these: though the measure be different; and in some then other, one of them may be more predomanant. Ignorance is like the earth, dry and barren: Perswasion like the fire, lightsome active, and working: Doubt like the water, cold and running: Knowledge like the air, clouded and uncertain. Albeit the brighter the Sun shines, the clearer the air is; yet you never find it without some clouds. Now there is a fifth thing, which indeed comes from another cause, and is infused from above: yet being in the mind, it is forced to partake of the other four: this is Quintessentia, a fifth being, the quintessence of them all: and we call it Faith or Assurance. This hath in it so much of knowledge, as to understand the principale in part: and yet so much of Ignorance, as in part to be shallow, and to come short of the full comprehension of it. It hath so much of persuasion, as to assent unto the truth of it: and yet so much of doubt, as to make many scruples and questions about it. If we rightly examine it; so weak is the faith of many Christians, even in this high point of their own Salvation; that the happy building of, Lord I believe; cannot stand without that collumne to underproppe it, help thou my unbelief.

The fire of our knowledge descends from heaven: the earth of our ignorance ariseth from beneath: our persuasion is the grace of God: our doubt is from flesh and blood. Yet what man upon earth hath a faith so full of knowledge that it is free from all ignorance? Or so strong a persuasion of his own future happiness, such a certainty to be saved, that he never doubted of it? There is therefore a higher degree of faith required of us; even an assurance, that this long suffering of God is meant for our Salvation. And this cannot be a floating opinion of of the brain, an airy speculation, driven too and fro, like the clouds with every wind; with every tempest of afflictions. Nor an epicence, equivocating, doubtful apprehension, ebbing and flowing like the inconstant water. But as the less melancholy earth and hydropicall water there is in the body, the more sprightly and active it is: so the less doubt and ignorance in our faith, the more holy and heavenly. This then must be a firm persuasion of the heart; the ground whereof is the will of God, the builder whereof, is the Spirit of God, the pillars whereof are the word and grace of God, the light whereof is the knowledge of God, and the roof whereof is the glory of God.

That the Divine patience is salvation, is here put upon our account: and if we do not so account it, we shall be accountant for it. It is certainly so in it self, whether we account it so or not; even Salvation: but it is not Salvation to us unless we so account it. Our faith must come in, to make up the match: When Christ hath wrought all this for our salvation, he hath done his part: we must believe, that our salvation is thus accomplished, or else we fail in our part. This account therefore is of no small moment, how small account soever we make of it.

It ariseth in full strength, against four sorts of sinners. 1. Contra desperantes; against those that think God's suffering them to lie long under the rod, is an argument of his disfavour: they do not account it salvation. 2. Contra Properantes; against those that are impatient of God's delay, and will needs urge him to mend his pace: these do not account his long suffering salvation. 3. Contra non operantes; against them that will not make use of this pause of judgment, and reprieve of the world, thereby to lay timely hold on repentance: without which they cannot account it their salvation. 4. Contra non imitantes; against those that do not proceed in God's steps; rather by lenity to spare, than rashly to execute: All these must be called to account by this charge: Account that the longsuffering, &c.

1, There be some that take every heavy cross, for a sign of God's implacable anger: and make that an argument of rejection, which our Apostle makes an argument of salvation. There is an Indolencie to be without pain at all: and there is a condolencie, or grieving for the pains of others: and there is a dedolencie, to be in pain, and not to feel it: and there is a Superdolency, an oversensiblenesse, that takes every scratch for a wound, and every wound for death. God would not have men make themselves more miserable, than they need, than they should; by looking upon their miseries through a multiplying glass. Whom the Lord loveth, he chasteneth: that is orthodoxal truth: But that, whom he scourgeth, he hateth; what strange Divinity is this? when did the Scripture ever speak so? The Lord writes his mind to us in the characters of correction, that he means to do us good: and we make a false construction of it, as if he meant us ruin. Is affliction such a strange language, that we cannot read it? Or is it expressed in so hard a dialect, that we must needs mis-interpret it to God's dishonor, and our own bane? These are the men, that turn every probation into reprobation, every dejection into a rejection: and if they be cast down, they cry out presently that they are cast away. Lift up thyself, thou timorous fainting heart, and do not suspect every spot for a plague-token: do not die of a mere conceit. Heavinesse may endure for a night: but as sure as the morning sun comes, the morning joy comes: Joy comes in the morning. As the end of all motion is rest: so the end of all thy troubles shall be peace: where the days are perpetual Sabbaths, and the diet undisturbed feasts. Thy pacified soul shall become Paradisus sine gladio, Templum Solomonis sine malleo. Lord speak music to the wounded Conscience, thunder to the seared: that thy Justice may reclaim the one, thy mercy relieve the other, and thy favor comfort us all with peace and salvation.

2. There be some that are over-solicitous with God, to mend his pace; as if they would not give him leave to take his own leisure, for the execution of his holy purposes. I know, there is a sober and modest importunacy of the saints; earnest with God to make an end of the days of sin, and to set his glory in the full luster. The desire of the soul is never satisfied, till it come to the end it aimeth at: (which is a main argument for the Resurrection) now this cannot be until Christ's second coming. The creatures have a groaning desire of this They wait for the manifestation of the Sons of God. The militant Saints pray for this; Thy Kingdom come. Saint Paul was not without his Cupio dissolvi. The Bride, the Church on Earth cries for this; Even so come Lord Jesus. Even that Church in Heaven prays for this; Vsquequo Domine? How long O Lord holy and true? Sanctified eyes that have but a glimpse of those new Heavens by faith, do so scorn the contentments of this old world; that did the Spheres join with the Elements, the Sun and stars confederate with the Earth and waters, to make them happy; it would be held unacceptable vanity. Yea, did Heaven it self profer them all its glory and pleasure, it would not satisfy them without Christ. Immo, ne Christus ipse sufficeret, nisi seipsum dederit. The best of this world is but vanity; the worst, vexation. Beauty a flower; today flourishing and worn in the bosom: tomorrow withering and swept out with the besom. Health is not Ague-proof: and where is the strength that can stand a fever? Wealth is a fugitive: either it will leave us, or we must leave it; and this comes all to one pass. Honor is beholden to vulgar spectacles; fain to borrow poor men's eyes to give it a luster: and loe, this is all the best of the World.

The worst of it we all know too sensibly: the wicked man's injury, is the good man's patrimony. There was joy in the Bridegroom's presence: but sorrow followed immediately upon his absence. It was the political malice of the world, that aimed by the death of the General, to disband the army. So long as Christ lived on earth; we read of no persecution against his Disciples: but let Him be once removed, and then there is havoc made of the Church: Stephen is stoned, Peter crucified, Paul beheaded: some strangled, some burned, some broiled, some brained; all, but only Saint John, murdered. The Spouse lovingly invites her Beloved to her arms, to her bed: and he summons her to arms, to warfare. Illâ monstrante lectulum, ill vocat ad campum, ad exercitium. In her Garden grow both Lilies and Roses; because she is both Operibus candida, & cruore purpurea. Her lot is to do good, and to suffer evil. Untouched fortunes, and untouched consciences, seldom dwell together. And it is usual for them that know no sorrows, to know no God. It is opposition that gives the trial, and causeth argent to seem more bright in a sable field, as the Sun is more pleasing, when it breaks from a Cloud. No marvel if all these considerations make us importunate with God, to hasten his Kingome: thinking the time long, till the tyranny of sorrow, and usurpation of sin, give place to righteousness and peace.

Importunate we may be in this desire; we may not be impatient. Hope deferred is the fainting of the soul: but against that fainting, God hath provided cordials for us. As He hath imprinted all the medicinal virtues, that are in all creatures; and made even the flesh of Vipers to assist in cordials: so He can raise strength out of weakness, and make sickness it self a medicine to procure everlasting health. As the children of vanity find, that in the midst of laughter there is heaviness: so the sons of patience find, that in the midst of heaviness there is comfort. Christ himself had a sadness in his soul, even unto death: not without a reluctance, a deprecation of death, in the approaches of it: yet He had his cordial too; Not my will, but thine be done. When He cried out, My God, my God, Why hast thou forsaken me? His Father did then reach out his hand to Him: but not to deliver his sad soul, but to receive his holy soul. Neither did He longer desire to hold it of Him, but to recommend it to Him. Whether the good we hope for, be deferred: or the evil we fear, be inflicted: still patience is a cordial: a silent and absolute obedience to the Will of God, is a sovereign cordial: which if God preserve to us, will certainly preserve us to Him. And from this lower form of a gentle Catechism, in the school of patience; we shall take a greater degree, in an higher place, and joyfully serve Him in his Kingdom of glory.

3. There be some that grow the more wanton by God's forbearance: and the more longsuffering He is toward them, the more bold they are to offend Him. They do what they list, and the Lord lets them alone: therefore they think He is pleased with them, and with what they do: and that which way soever they take, the end of their journey must needs be salvation. Such men may think it so; but they shall not find it so: for between these two, Tolerantiam, & salutem: there is a breathing place, an Existimate. This is no light opinion, or fond imagination; that though they spend their days in vanity, they shall end their days in mercy. You have read of some, that Ducunt in bonis dies suos: so they go on: and subito ad Infernum, so they go out. They presume that they are in God's favor, and that all his patience doth but further and accomplish their salvation: yet they bring forth nothing but the fruits of perdition. With this conceit they pass their lives, and with this conceit they pass out of their lives. As if they resolved to put their souls in a venture; and to come to Heaven their own way, or not to come thither at all. Turn to the Lord with weeping and mourning, saith the Prophet Joel: But these will change Joel into Jael: instead of tears, they bring milk; and for contrition, warm covering; and so lay them down, and never rise more. They will not shed a tear, nor lose a meal, all the year long: but spend their days in a pleasant dream, not interrupted by sorrow: and yet think that all this makes for their salvation. This is a fantastical conceit, our Apostle chargeth us here with an Existimate, a well grounded persuasion, that the Lord's long suffering is salvation.

Now this perswasiō cannot be in our hearts, unless we apprehend the means of salvation; Faith and Repentance. For what man that continually steeres his course westward, can flatter himself that he is travelling towards the east: The long suffering of God leads us to repentance. Except his patience work repentance in us, it will not work salvation for us. The meaning of his forbeareance, is to bring us to reap̄tance: & repentance is the earnest of salvation. If we do not take God's time, to God's intent; & while he delays his coming, lay hold on conversion: we may count & reckon long enough, but we reckon without our Hoste. For howsoever this propositiō is true in the Thesi, or foundation: yet it may prove otherwise in the Hypothesi, or suppositiō: God's long suffering is salvation; that is infallible truth but it will never be salvation to us, without our hearty & timely repentance. Repentance then is the grace we call upon you for, as you call upon God for salvation. Expecto, Domine, salutem tuam: I wait O Lord, for thy salvation: that is the prayer of my soul to God: Expecto, peccator, paenitentiam tuam; I wait, O sinner, for thy conversion; that is the answer of God to my soul. How can we be saved, without repentance? And how could we have space to repent, but by God's forbearance? Sin is a wrong to the divine goodness: and no wrong to that, must escape unrevenged. There be two times or places for the revenge upon sin: this mortal life upon earth, or that other immortal death in hell. In that infernal torture, it is God's time for vengeance: then and there, he will plague all offenses with insufferable pains. While we live in this world, this is our time of vengeance: here, and now, we ought to punish ourselves with bitter sorrows; that we may prevent the future. And this is truly the office of repentance, to afflict our hearts with grief, for that we have committed with folly. This is imposed upon the sinner; Vt semper puniat ulciscendo, quod commisit peccando, All those injuries to his infinite Majesty, will God revenge upon us in hell; which he hath not found us to revenge upon ourselves on earth. He will be just, whatsoever we are.

Ask thy conscience, thou secure offender; what punishment thou hast inflicted upon thyself for thy sins? Intolerable have been thy wicked actions, execrable thy oaths and blasphemies, innumerable thy foul thoughts and desires: Hic est culpa, ubi pana? Here is the guiltiness, but where is the penalty? Let us think: have our cries been as loud as our sins? Have our tears been as thick sown, as our tares, as our weeds, our trespasses? Have we taken pills of gall and wormwood, for our surfeits of excess and wantonnesse? What proportion hath our sorrow held with our offenses? Poenitentia crimine minor non sit. There is no deep valley, but near to some great hill: From the mountain of our sins, let us descend into the valley of tears. There is a necessity of sorrow for sin, to them that expect pardon of sin. We have sinned for very anger that we could sin no more: and shall we not weep for very sorrow, that we can weep no more? Let us rejoice that we can sorrow a little; for we have sorrowed that we could not rejoice enough. Our sorrow was for the absence of worldly joy: let us be glad for the presence of penitent and godly sorrow.

Nor must our grief be Impatienter habitum, sed desiderio susceptum. I know that the validity of repentance does not so much consist in the length of time, as in the sincerity of heart: And even in the approach of death, when the soul is now ceasing to inform the body, and longing for her deliverance out of prison; God then hears the groans, and the very inarticulate sighs of repentance. I know, that as there is no sin so great, but it may be pardoned; so no time so late, but it may be accepted. I know, that neither the greatness of the crime, nor the shortness of the time, can bar true conversion from forgiveness. Repentance is a Supersedeas which dischargeth sin; moving God to be merciful, the Angels to be joyful, man to be acceptable, and only the Devil melancholy. But I know withal that it is not safe to put off that business till late in the evening, which cannot be dispatched too early in the morning. I know that it is unthankful to abuse God's longsuffering, and to take advantage by his gracious forbearance, to be ungraciously impious. But as Pliny writes of a stone, called Theamides; which is of a contrary nature to the Loadstone, Repellit enim ferrum; it drives back iron. So whereas some hearts draw iron to them, even the hardest afflictions, magnetically, and make profitable use of them: Other hearts are a Theamides, repelling sorrow, resisting the means of repentance, and fighting against their own salvation.

Idle wantons make no other use of a fair day, than to wander abroad, and follow their pleasures: the good husband takes that time to do his work, and thereby to better his estate. The Lord's longsuffering is to carnal men but a fair day to play in, and to ramble after their lascivious vanities: the Christian knows it to be his time, wherein to work out his own salvation; and that not without fear and trembling. There is a time, and a time: A time to weep, and a time to rejoice: and this distinction of time argues a vicissitude of occasions. But that one and the same time, to one and the same man, should be both for mourning and rejoicing; is incompatible. Doubtless, this is the time for tears: and they that spend it in jollity, quite mistake the season. Sensuall pleasure hath no time allowed it: what it gets, is by usurpation: And if it be not tempered with the sorrow of repentance, it will be drowned in the sorrow of vengeance. But as one spake wittily of wine, that it had two discommodities: If a man puts water into it, he mars the wine: if he puts no water into it, he mars himself. So we may say of Earthly pleasure: If we mingle it with penitent sorrow, we spoil the pleasure: if we do not thus mingle it, we spoil ourselves. When he slew them, they sought him. Cùm occideret, when he slew them: it had been a better report. Cum servaret, when he saved them. Good men cleave to God in a calm: the worst sinners will seek him in a storm. In this gracious Sun-shine of his longsuffering, while he forbears and defers the coming of his day; let us so repent, that we may be found blameless in the day of his coming. This is the only blessed use of it.

4. There be some that like well enough of God's longsuffering toward themselves; but they have no mind to follow his example in the forbearing of others. Infinite are our offenses against him, and yet we look that he should spare us: few and trivial are the wrongs done to us, and yet they stir us to impatience. Three things we do well commit to God; our injuries, our losses, and our griefs: for he is only able to cure our griefs, to restore our losses, and to redress our injuries. Vengeance is God's own weapon; so appropriated to his hand, that no creature may meddle with it. I forgave thee all the debt, such was the mercy of God's patience: Thou wouldst not have compassion on thy fellow: such was the cruelty of man's impatience. He had much forgiven him, even ten thousand talents: yet he would not forgive a little; no not an hundred pence. A talent is esteemed at above a hundred and seventeen pounds: the Roman Penny was under our shilling; so that the sum, according to our account which was owing to him by his neighbor, was not full three pounds: the debt which he ought to his Master, was far above ten hundred thousand pounds: yet he had neither so much mercy as to quit scores, and cancel the debt; nor so much patience as to allow a day of payment: But presently, from his Lord's arms, he falls upon his fellows throat.

There is nothing that makes a man so unlike to God, as a hard heart; without pity, without patience. In the Tabernacle, the doors of the Sanctum Sanctorum, were of Olive tree; which is the Hieroglyphic of mercy: But the gates of that fearful Dungeon, which is Hell, are said to be of brass and iron: He hath broken the gates of brass, and the bars of iron in sunder: the signs of hard hearts and instruments of destruction. Which serves to show, that the way to Hell, is by inhumanity; to Heaven, by pity. Of all the passions in us, compassion is the best: and a man without this tenderness, is but the Statue of a man; a mere stone in a human figure. The very stones will seem to weep, when foul weather is a coming: and as if they had been once so full of sorrow for Christ's sufferings, that their solid breasts could no longer contain it, they brake in pieces. There be men harder than stones, that have hearts more impenetrable, obdurate, and unrelenting; and less capable of remorse. Nay, instead of pitying the wounds of the miserable, they make those miserable wounds.

It was held a shame to an Athenian, (it is worse in a Christian) never to have been in the Philosophers Academy, nor in the Temple of Mercy. If we cannot through disability, relieve others with our goods; which is the mercy of contribution: yet what can hinder our comfortable words to them, which is the mercy of consolation? or our tears and prayers for them, which is the mercy of intercession? Or our pity and sensible sympathy of their griefs, which is the mercy of compassion? It was an act of Lycinius the tyrant, I know not whether more cruel or foolish; that when Christians were put to their torture, he forbad all the lookers on to show the least pity toward them: threatening the same pains to them that did show it, which the Martyrs then suffered. His malice was greater than his power: for he could not hinder those from suffering with them, that daily suffer in them.

But alas! Where now is mercy to forgive? nay, where is patience to forbear? witness our daily homicides, duells, and quarrels, that we have no patience. Witness that monstrous number of thriving Lawyers, to justify sacrilege and oppression, that we have no mercy. The Lord may suffer us, as long as he please; year after year, to the end of our lives: one term, one month, one hour, we think too much to bear with our brother. Patience is dead, but how we know not. We have our weekly bills that inform us the particular diseases, whereof men die: but of what disease died Patience? Sure it was some violent death, and we may justly indict pride and malice for her murderers. Where she lives, she will keep the hands from striking, and the mouth from traducing, and the heart from envying: She makes the brow smooth, the eye modest, the foot slow, the speech courteous. But where she is dead, fury lightens in the eyes, frowns dwell in the forehead, scandal in the tongue, blood besmears the hand, wickedness infects the whole man. Though she be dead in the world, yet let us pray the God of patience to revive her in our hearts: that we may possess our souls in patience whiles we live, and return our souls in peace, when we die, into the arms of JESUS CHRIST.

Account that the longsuffering of the Lord • s salvation.] As a man that sees the •• od •• e of a Church, in a perspective piece, think •• at first that he may soon for ••• icall, without leaving anything unobserved: But when the grass is given • im, made for the purpose, throught which he is to look upon it, 〈◊〉 his eyes and mind are when up with a longer time of speculation, and he find 〈◊〉 work enough for a pair of hours, to note every part of that curious fabric: Many •• pillar, and 〈◊〉 a posture is presented to him, worth his sight, which at the first bl • sh he would have passed over as not remarkable. So at my first •••• ce into this short argument, (little in show, infinite in sense) I promised myself ••• icke dispa • ch, and though it but our days journey at the most: but the far •••• passed into this magnificent and beauteous ••• ucture, the busier my thoughts grew, and the more work I found: Many a columne of comfort, many a door of hope, many a window of light is espied, and would not be left undiscovered: that the weak might have instruction, the stronger satisfaction, all consolation; and in all, God might have the glory of his wisdom. Four conclusions, like so many corollaries, I desire not to leave unmentioned.

1. If God should take us away in the midst of our sins, we cannot ta • e him of Injustice: but that his longsuffering affords us space of repentance, is the great praise of his mercy. I gave her space to repent of her fornication, but she repented not. That she had space, this was God's fair allowance: that she repented not, this was be fowl miscarriage. We all know that our days are few: and we should know that our sins are many. Cease, and let me alone, that I may take comfort a little. Cease O Lord, from punishing, that I may take comfort: so prays man: yea, O man, cease from sinning, for there is no other way to find comfort, so answers God. The cloth that hath many stains, must pass through many larders. Our godly sorrows are put in one scale, our ungodly sins in another: the Lord will try one day, which of them weighs heaviest. Let us try them both first: & if we perceive the balance of our sins to overpoise; Let us put in groans and sighs, and prayers and tears into the other balance, to make it up. It is true that nothing but Christ's blood can hold weight with sin, in respect of satisfaction: yet our repentance must strive to do it, in respect of deprecation. Repentance and good works have their several acts and offices in this business. Repentance doth empty the scale of our sins: and good works help to fill up the scale of our righteousness.

Indeed, of the members from the Head, there can be no separation: and the peace once made in Heaven, can never be broken: yet the more confirmation, the more comfort. In Christ, our salvation is sure: but that it is at all times sure in our particular feeling, what militant Saint dares affirm? Upon sin will follow doubt, upon doubt terror, upon terror remorse, upon remorse deprecation, upon that pardon, & after pardon, peace: so after sin admitted, the more time of forbearance, the better means of repentance: the better means, the stronger hope: the stronger hope, the sweeter comfort: the sweeter comfort to man, the nobler mercy of God. Therefore his long suffering well deserves the name of salvation. It is truly said, that time makes everything aged, yet it self was never above a minute old. But if time, which makes us old in years, shall make us also old in grace and good works: for such a time let us bless the Lord's longsuffering. Why is he that opens his mouth in blasphemy, ever suffered to open it again in prayer. Or he that prof •• es the Lord's day, to breathe out that night? Or he that sleeps drunk, to 〈◊〉 sober? Or he that oppresseth the poor, to live one hour rich? Surely nothing can be said but this: It is the goodness of God, and that goodness i • longsuffering, and that longsuffering is mercy, and that mercy is salvation.

The Lord's longsuffering is mis-interpreted, if it bring us not to salvation, and to salvation it cannot bring us without repentance. It is manifest, that he willeth 〈◊〉 the death of a sinner; for then he would not afford him such liberty of conversion. All afflictions are his messengers, and he gives all those messengers their errands, with a gracious qualification, as David to his captain concerning Absalom: For my sake deal gently with him. Yet we require this favor like the unthankful earth, which for the Suns radiant beams and influence shed upon it; returns him mystes, and fogs, and filthy vapors, to dishonor him. God's end in this, in our i • pentance, is our end is salvation: let not him lost his hope, and we shall not lose ours. So will he take away our iniquity, which otherwise would take us from his mercy, and pass by our transgressions as a stranger, which otherwise would make us strangers to him forever. Yea, such is his longsuffering, that he doth not long retain his anger, though we retain the cause of his anger; but turns to us with indulgence, before we turn to him by repentance: and hath compassion upon us, that have none upon our own souls: and drowns our sins in the bottom of the sea, that would drown us in the bottom of Hell.

The fruit of God's longsuffering, is our salvation: the fruit is on the • re, but without the hand of faith we cannot gather it; & without gathring, it is none of ours. The benefit of a good thing is in the use: wisdom is good, but not to us, if it be not exercised: cloth is good, but not to us, except it be worn: the light is comfortable, but not to him that will live in darkness: Christ himself, that •• mū bo • ū, does us no good, except he be applied. So time is good, & repentance is good: yet neither of them good to us, unless we couple them together, & in time fall to repentance. Despisest thou the riches of his goodness, forbearance and longsuffering, not knowing that this goodness leadeth thee to repentance? The unthankful and dissolute sinner is so far from rightly valuing, and justly requiting this favor, that he despiseth it; and what doth he despise? goodness; a nature of such beauty and sweetness, that every man loves it. And in what degree stands this goodness? It is not common, but extraordinary, not penurious, but bountiful: so far from poverty, that it is the riches of his goodness. And what is this riches? Even God's longsuffering and forbearance. So this affordment of time to repent in, is a favor: and not a man's favor, but the Lord's: and not a common grace, but one special fruit of his goodness: and that not in a small measure, but the riches of his goodness: and shall any sinner despise all this? But whither tends this goodness? It leads us to repentance: therefore to neglect this time of repentance, is to despise his goodness.

It is remarkable enough, that longsuffering leads us to repentance: why do not menaces humble us, with Ahab? or why do not judgments break us, with Pharaoh? why doth not the plague empty our streets of people, or war fill them with blood? why doth not God speak to us in fire, and thunder, and earth-quakes, as he passed by Elias? why in that still voice of mercy and forbearance? why does he not come to us in the rough way of vengeance? why rather lead us, than draw, or drive us to repentance? There is no cause to be found of it, but in his goodness. His sheep follow him: ducere maluit, quàm trahere Christus. Yet would he not have his patience abused. Say that repentance could be as easily obtained after sin, as mercy may be obtained after repentance: yet will any gracious son mock the kindness of his indulgent father? This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. A sweet & universal truth: but what kind of sinners? the obstinate & impenitent sinners? No, he never came to save them: but but the relenting, repenting, broken hearted sinners: these he will as surely save, as he came to be a Savior. This is that faithful saying; this is worthy of all acceptation. That he can forgive more than we can offend, is another granted truth: but that he will forgive all that we shall willfully commit, and persevere in, is a fearful question. A malefactor is reprieved after judgment, suffered to go abroad: upon his amendment and future good behavior, the king hath a p •• pose to pardon him: he falls to his former outrages, building on his Princes favor: on a sudden he is caught, and fairly executed. Man sins, and GOD spares: this prorogation of judgment he takes for a plenary pardon: he multiplies his crimes, and builds upon favor: the works of iniquity fill his hands, while the voice of mercy fills his mouth: and so with mercy in his mouth, he runs to Hell. The oppressor increaseth his wealth by violence and rapine, yet flatters himself that at the last pinch, he can lay all his load on the back of mercy, and go lightly and nimbly to Heaven. The swearer makes his Soul Hellfire hot with oaths and blasphemies, yet presumes that one short prayer for mercy shall cool him. The homicide kills, and makes mercy his Sanctuary: as if the crying blood of Abel could be stilled or silenced with one Miserere mei, or Psalm of mercy. The adulterer makes a lazar of his conscience, with the aspersions of uncleanness; and yet looks to cleanse and whiten it again with one drop of mercy. The Thief steals, ane makes mercy his receiver: the Epicure ryots and makes mercy his Cator: the Worldling forrageth, and makes mercy his Purveyor. Profane sinners persist in wickedness, and upon the least twitch of Conscience, run to mercy, as to the horns of the Altar. Mercy hath all the work, as if Justice had nothing to do among the Sons of Men. But this is a false gloss upon the Text, a wrong comment and interpretation of the Lord's longsuffering; He meant it for our salvation, and we pervert it to our destruction: No marvel if before these men seek for mercy, they stumble upon vengeance. For they that will sin that grace might abound, shall pass from the abundance of neglected grace, to the abundance of endless woe. But while God suffers, let us repent, and then it is salvation.

3. The goodness of God may be abused; and then where the sentence of mercy fails of the effect, the sentence of judgment will take place. The divine patience leads us to repentance, saith Saint Paul: it is salvation, saith Saint Peter: yet some it leads to hardness of heart, (as we find by experiene) and so to some it is damnation.. But where is the fault? Not in God's patiene, but in man's perverseness. What debtor blames his creditor, for giving him day: especially seeing that with God, acknowledgement stands for payment: and a sorrow that we cannot fatisfie, is a current satisfaction. But there be some places of Scripture, that may seem to cross this. My fury shall depart from thee; I will be quiet and no more angry: Not to be angry, is the greatest anger, Whom the Lord loveth, he scourgeth: Is it his love, to strike? and to forbear, is that his love too? Why not? To withhold confusion, is his favor: and yet it is his favor also, not to withhold correction: For my Names sake, I will defer mine anger, that I cut thee not off. He will take away his destroying anger, for his Names sake: but not his paternal anger, for his child's sake. It is his mercy, that we are not consumed: and it is his mercy too, that we are chastised. His threatenings are his mercies, and his corrections are his mercies: otherwise, he would neither threaten, nor correct. Certainly he would not warn them that never will repent, if he meant not to pardon those that do repent. And this is one argument to satisfy our conscience, that God intends his long suffering for our Salvation; if he spare us from ruin, but not from the rod: If he scourge us though we bleed not; or till we bleed, though we faint not; or till we even faint, though we perish not. If the Lord prunes his vine, he means not to root it up: if he minister physic to our souls, he would not have us die in our sins: all is for salvation.

4. This binds us to wait his leisure, with patience and thankfulness. Faith, love, and patience, are three of a Christians rarest Jewels. By faith we possess Christ, and all his riches: by love we possess others, and all their comforts: by patience we possess ourselves, and all quietness. He that hath not faith, is without the Head: He that hath not love, is without the Body: and he that hath not patience, is without himself. Faith and patience are the two miracles in a Christian: I do not mean that miraculous faith, which could remove mountains: But as Augustine saith, Faith it self is a miracle: to believe things so far above reason and nature, is miraculous. Patience is a miracle too; if we compare the frailty of the Flesh, with the victory of the Spirit. Cassianus reports, that when a martyr was tormented by the Infidels, and asked by way of reproach; Tell us, what miracle thy Christ hath done; he answered; He hath done what you now behold, that I am not moved with your contumelies, but patient under all these tortures: this miracle he hath wrought. It was proverbially spoken, Magistratus indicat virum: and as truly, Patientia indicat Christianum. Two virtues are necessary to a quiet life: Sapientia in verbis, Patientia in verberibus. Christ does not say, in patience possess your hands, or your mouths: for a natural man may forbear ill language, when he is affronted: or refrain from blows, when he is provoked: and yet still have revenge boiling in his heart. But all faculties of man are subject to the soul, and under her command: if we can possess our soul in patience, she will in patience possess all the rest. I was dumb, and opened not my mouth, because thou diddest it. For that I did, I was not dumb; but opened my mouth in the confession of my sin. But for that thou, O Lord, hast done, I was dumb; and durst not open my mouth against thy punishment. Amove plagas tuas, Yea & plagas meas. Remove thy strokes from me: they are thine, for thou didst send them: and mine, for I suffer them: Thine, because they come from thy Justice; and Mine, because they come from my demerits: Remit what I have done, and Remove what thou hast done; Or if thou wilt farther excercise me with the Cross, still further fortify me with patience. Non cogor pati, plus quàm merui. I complain of no wrong thou hast done to me: of the wrong I have done to thee, I have great cause to complain. Qui in panis murmurat, ferientis Iustitiam accusat.

So soon as ever Christ's Disciples had received him into the ship, immediately the ship was at the land whither they went. Why have not we so quick a dispatch? Why are we not past all the swelling billows of afflictions, so soon as we have taken in Christ by our prayers? The purpose of God terminates every action: and that is immediately done, which is done when he would have it done. If it be not done yet, I perceive that it was his purpose not to have it done so soon. Shall the deferment of it, either slacken my hope, or weaken my patience? No, Ii is good that a man should both hope, and quietly wait for the salvation of the Lord. The worst men pass this life at most ease; their judgments are put off to the last day: and shall not we endure the putting off of comfort for one day? And yet our gracious Father puts us not to that: for even the assurance of future mercy, is present mercy. To be certain that we shall have ease in the end, is ease before the end. Let us neither be weary of God's peace, nor of our own patience. We should not provoke him with a prayer, not with a wish, not with a hope, to more haste than consists with his purpose: nor look that any other thing should have entered into his purpose, than his glory. To hear his steppes coming toward us, is the same comfort as to see his face present with us; although not the same measure and degree of comfort. Heaven it self is but an extension of the same joy: and for God to proceed at his leisure, in the way of mercy and comfort, is a manifestation of Heaven to us hear upon Earth. Quae nondum data sunt, stulte, negata putas? Blessings are not denied, though they be not presently granted. Somewhile God is not fit to give: the time for his greater glory is not yet come. Another while we are not fit to receive: the time of our capacity and preparedness is not yet come. The Lord looks to be waited on: Waite on the Lord, and he shall strengthen thy heart: wait on him with patience; this quiets all.

The Censurers of the World, by way of Apologue, being met together, consulted about the redress of diverse enormities: One with the countenance of Heraclitus, was ever weeping for the disorders: another with the face of Democritus, was ever laughing at the absurdities: a third of a more pragmatical and stirring spirit, was ever busy where he had no thanks; one that would thrust himself into other men's brawls and quarrels, and meddle with impertinent matters. They all studied and plotted how to reform the ataxic of things, and to bring the world into some peace and order. Princes were implored, Philosophers consulted, Physicians, Soldiers, the eminent in all professions were convented: many stratagems were devised. Still the more they projected to quiet the worlds troubles, the more troublesome they made it. One would have it this way, another that, the next differs from them both, a fourth opposeth them three, a fifth contradicts them all. So that here was nothing but crossing one another; an image of that mischief which they met to remedy. Physicians with their Recipes, Commanders with the Precipes, Jesuits with their Decipes; all the rest with their Percipes, could do no no good. At last, a grand Father, in a religious habit, presented them an Herb of such sovereign virtue, that when everyone had tasted of it, they were all calm and quiet presently. The Herbs name he called Bulapatham, the Herb Patience. Let this be our diet continually, and we shall find a strange alteration in ourselves. No troubles abroad can break our peace at home: for Peace is the daughter of Patience. So shall there be joy in Heaven, for the peace on Earth; and this peace on Earth, shall bring us to the joy of Heaven.

Even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you. This is the Testimony. In the Creation of the World, God made but one Sun: but He made many bodies that receive and give light. The Romans began with one King; then they came to two Consuls, not without many Senators. It is no diminution to the greatness and dignity of a Monarch, to have divers Counsellers, and to derive part of his care upon others. That State is safest, where businesses are carried by more counsels, than can be in one breast. In our sickness, we admit more Physicians than one: the providence is the more, the danger is not the more by it. There is one Sun, many Stars: one King, many Magistrates: one Truth, many Witnesses; one Word of God, many Preachers. Howsoever that sacred Word is called the Testimony, because it can sufficiently bear witness to it self: yet is God pleased to take in that same [Ex ore duorum] for the better state and credit of a truth. And Christ himself, that eternal Word, and Truth it self, took in [Ex ore duodecim] the Witness of the twelve; Matthias supplying the room of Judas. Ye shall be Witnesses unto me. John the Baptist in the Wilderness, seemed to be a Witness alone: He was sent to bear witness of that light. He then, and none but He. He was to witness but to a few, there: and those few had fewer temptations, fewer businesses, fewer worldly allurements, to withdraw them from his witness, there. But in places inhabited, the world hath many allegations, and pretences, to cross the Testimony of Truth. Here, all those excuses meet: some have purchased lands, and they must state them: some have bought commodities, and they must utter them: some have married wives, and they must study them. One Witness was enough for the Wilderness; but Christ sends all his Apostles to Jerusalem, and Samaria, to city and country: and all little enough. Here, Saint Peter calls in Saint Paul, for a co-witness to his Doctrine: so to one verity, there is a double Testimony. As our, &c.

In the Testimony we have three notes of excellency. First, Testanti • dignitas; the worth of the Witness; As our brother Paul. Secondly, Testimo ••• • l • ritas, the clearness of the thing witnessed: Non dixit, sed scripsis: not only said, but written: for a more certain manifestation. Thirdly, Vtriusque authoritas, the authority of them both; according to the wisdom given him: all is from above, by the Inspiration of God. In the first note there are three circumstances. First, Quaedam circa citatum; Paul's truth of honor; he is worthy to be cited: and the honor of his truth; it is worthy to be received. Secondly, Quaedam circa citantem; Peters humility, in that he daignes to quote Paul: and his charity, in calling him Beloved Brother. Thirdly, Quaedam circa utrumque: first, the Apostles uniting their forces, to maintain one another's Doctrine. Next, the strong assurance we have of the Gospel, whereof we have more than a single testimony.

1. Here is commended to us our Apostles humility. He does not (in pride of heart) say; Why not I as well as Paul? Why is not my word as credible as his? But without any self-respect, he appeals to Paul, he honors Paul, he fetcheth in Paul for the warrant of his writings. Paul once chidde Peter, Peter commends Paul. It was well done of Paul, to reprove Peter to his face: and it is well done of Peter, to praise Paul in his absence. Paul's censure of Peter behind his back, had been calumny: and Peters commendation of Paul to his face, had been flattery: both being done in their due time and place, are proofs of their sincerity.

Pride is odious in all men, intolerable in Church-men. Paul was wrapped up to the third heaven; yet calls himself minimus Apostolorum. Peter was first called, first named, he first preached after his Lord's departure: yet he subscribes to Paul, and (in the former Epistle) ranked himself with the meanest Saint living. Paul was in danger to be puffed up with revelations: many have no such revelations at all, and yet they are puffed up.

Some reasons may be given, why Peter thus exalted Paul. First, to vindicate his authority: for some might haply not think him an Apostle, because he was none of the twelve; nor chosen with the rest: but Peter acknowledgeth him for an Apostle. Secondly, to justify his Doctrine: some of the faithful, among them of the Circumcision, did oppose him, and wrangle against his Teaching: Peter clears him from all suspicion of error. Thirdly, to quit himself from all mistrust of envy: that it might appear, notwithstanding the jar between them at Antioch, yet there was no ill opinion, no grudge, no sinister thought in the breast of Peter, concerning Paul. Fourthly, to manifest the sincerity of his love: Paul had resisted Peter, and set that down in writing; publishing it to the Church of the Galatians, and thereby to all Christians: yet Peter praiseth Paul, and puts that in writing too, that all the world might read it. This showeth him magis amicum sacrae veritatis, quàm proprit honoris. A good man loves his own credit well, but the truth better: It is but weakness, to err: to persist in error, is the ignoble willfulness. Therefore, though Peter, saith Gregory, was Primus in Apostolatus culmine; yet he was primus in humilitate, also. Paul taxed Peter of infirmity, Peter commends Paul for wisdom.

O for such a spirit of meekness in the Ministers of the Gospel! We are so far from admiring others, that we would have none admired but ourselves. Pulchritudo quam videmus in aliis, facit nos deforms. Why doth one Divine disparage the worth of another? Is it not pride? Why do Repeaters play the Critics, and turn the contractions of Sermons, into the detractions of persons? Is it not pride? If mere shame, or awe of the associates, or secret conscience of a man's deserts, compel them to say something in his praise: yet it goes off with a But▪ but such or such a thing is amiss in him. One compared such a Commender to an ill Farrier; that never shod an Horse, but he pricked him: so all the good he speaks of men, he still concludes with an exception: which is a bitter herb that mars the pottage: like a boy, that when he hath written a fair copy, blurs wall with one dash of his pen: or a Cow that hath afforded store of mil • e to the vessel: and then kicks it down with her heels. If there must be strife among us, let it appear in this; who shall be foremost, not in taking honor from another, but in giving honor to another. If there must be emulation, let it consist in this; who shall win most souls to Christ. The way for a man to be esteemed the greatest, is to esteem himself the least. Let not him that joins the frame, despise him that he wed the timber: nor he that draws the knot, scorn him that digged the ground. If a man have more excellent gifts, let him use his own, not contemn others: for both may be good, and they come from the same fountain of goodness. All men have not Peters ability, all men ought to have Peters humility. If we cannot come near him in other graces, yet let us be equal to him in this; an humble mind. If we cannot be so high as he, yet let us be as lowly as he.

The Apostles themselves, in the Infancie of their calling, were not without an itch of pride. While the Master was upon the point of dying, the servants comended which of them should be greatest. They strive for their Fathers goods, before himself was dead, and in his fight. And, by the Papists leave, Peter thought himself most touched; as being more especially singled out by his Lord's scrutiny: Simon, Simon, Satan hath desired to winnow thee. The proverb says; (and proverbs are the extracts of experience) When pride comes, shame comes: they both shoot out together, one will not tarry behind the other. There is no ecclypse of the moon, but in the full: when our glory is in the full, it will be darkened with shame. By the strength of my hand I have done it, and by my wisdom, for I am prudent; brags the King of Assyria: but I will pull down his high looks, says the King of heaven. So for Herod; when the people deified him, Immediately the Angel of the Lord smote him. Pride even in good men; hath been punished. Hezekiah did but gratify the Ambassadors with the sight of his treasures: and he had a shrewd nippe for in David does but number his people, and besides the remorse of his own heart, thousands of them died for it. They that will be aloft, are subject to most tempests: but the plants that root lowest, grow highest. Look not upon tall Eliab, or Shammah but upon little David. All the sons of Jesse were likely: but God would have the holy oil only poured upon David. Humility is the way to glory. A man may be miserable, and yet honorable: but when, by pride, he comes once to be in disgrace with God, farewell honor. Adam was placed in Paradise; he did not intrude himself: Humility will stay for honor, that ill authority place it there. Non sum dignus, is still found in the mouth of all the Saints. Not, everyone that is exalted, shall be brought low; but qui se exaltavit, he that hath exalted himself. So, nor everyone that is humbled, shall be exalted, but qui se humiliavit, he that hath humbled himself. Therefore in humilitate sapientia, saith the Proverb: If a man would be noble, let him be humble. Elatus animus; da • us Icarus; sure of a fall.

To think to gain honor by pride, is mere folly: the wise man knows that by humility he cannot miss it. In giving honor, go one before another: but this is not the worlds opinion: we would all go before one another, but it shall be in taking, not in giving honor. Peter sat in his Apostolical chair, but with an humble spirit: when one of his supposed Successors is advanced to this chair, O how scornfully does he look upon his inferior Ministers. We all tax the Pope for this: but it is no harm to wish, that no Prelate among us, howsoever orthodox in faith, were in respect of manners thus Popish. No sin begins sooner on us, no sin later leaves us, than pride. It is like the heart; primum vivens, vlti •• m non rians in us. But it is better to be humbled under a fowl sin, than to be proud of any grace. And S ^t . Augustine is peremptory; A • de • dicere, that it hath been profitable for proud men, to fall into some gross offense: for they have not lost so much by their fall, as they have got by being down. Honor is the fruit of birth, of wisdom, of valor, of riches, of place and authority, or of the royal favor: But it is never the fruit of grace, nor the blessing of God, without humility. We have not the Sign of a Star in our forhcasts, but the Sign of the Cross: still humility is our way to glory. This way went all the Saints of God; this way went even the God of Saints: He humbled himself. Therefore God hath exalted him.

2. The next Star that shines in this Orbe of goodness, is our Apostles charity: which hath two rays, illustrated in two terms; Brother, and Beloved. One of these were enough; the other might seem superfluous. Brother, is fair: for that naturally includes love: Beloved, is more; for that is able to adopt a brother, yea a son. But there may be a Beloved, who is not a brother: yea worse, there may be a brother, who is not beloved. Nature too often runs retrograde; and there is more respect of a stranger, than of a brother. In that first pair of brothers, there was hatred on one side, even unto blood and death. Ishmael derides Isaac, though he were his brother. Esau vows the death of Jacob, though his twinne-brother. Abimelech climbs to the throne by the blood of seventy men; and yet they were all his brethren. It is no more wonder, to see brothers at variance for a legacy or portion, than to see beggars wrangle for an alms, or dogs fight for a bone. Deficit charitas: Brother and Beloved, are not convertible terms: they may be separated; and too often they are found a-sunder. Among those ten brethren, there was but one Reuben, that spake in the behalf of poor Joseph; Let us not kill him, for he is our brother. There was once a whole Church called Philadelphia, or Brotherly love: but we know not what is become of it.

But how was Paul, Peters brother? Surely not by blood. They were brothers by nature, as they were men: brothers by nation, as they were countrymen: brothers by adoption and grace, as they were Christians: brothers by office, as they were Apostles: and by all these respects, they were brothers in love and affection, as being Saints. Love is the comfort of natural men: the comfort and bond of Christian men: the comfort, bond, and ornament too, of Ministers. Love hath laid more obligations upon us, than upon others: and requires a stricter account of us.

First, we teach Love: it is the abridgement of the Law; the Tenor of the Gospel, and so the sum and main scope of all our Sermons. Faith is the Center, and Love the Circle: all our doctrines and conclusions, are but lines drawn from the Center to the circumference. Therefore he that preaches all Faith, and no Charity, comes into the Pulpit without his compass: he sticks in the Centre, without minding the Circle: or lays a foundation, and never rears any building. Now, shall we commend Love to others, and not embrace it ourselves? Bilhah and Zilpah brought forth children to Jacob, and they were free: yet the mothers still remained bond-women. Shall we infranchise you in the liberties of Love, and suffer our own hearts to be bound with the shackles of uncharitableness? No certainly, we that preach Love, and profess Love, and pray for Love, will never shut our doors against Love. We do not persuade you to other cheare, than we wish ourselves. You shall never say, that we commended a way to you, which we refused to walk. Howsoever we come bebehind you in riches, in honors and prosperity; we will make bold to go before you in Charity.

Next, we practice Love: we are set up as lights; and Love is one of those Lamps, always burning in our breasts. We are not like mercenary soldiers, that put themselves into unwarrantable wars: such men forget charity, and fight only for money. The exercise of our love is rather to make peace, though we have small thanks for our labor. We reprehend your sins: is not this Love? We would save your souls; and is not this Love? you may object, that all this is but our duty: and God will not take that for a free-will offering, which should be our daily sacrifice. Grant that it is Debitum charitatis: yet you cannot deny but that it is also Opus Charitatis: and Love is no ways better discerned than ex operibus, by the works and fruits of charity.

Lastly, we have great reason to love one another; Minister to affect Minister: for few love us besides. The external coldness of the Air abroad, teacheth nature to fortify her heat within: the world hates us; we had need to love one another. But do all so? I would they did: it is pity they do not. For a miserly Worldling, or a lewd Companion, to speak ill of their Pastor, is no great matter: their dispraise is his honor, their praise his dishonor. As when a man was commended for dancing well, another replied; The better, the worse. So when deboish'd persons speak ill of their Minister; The worse, the better. But if Peter should traduce Paul, and one Divine inveigh against another; I am sure, this is not divinely spoken. A little spice of self-love embitters the whole cup of charity. This is that proud affectation, which makes a Censere of a Recensere: when a man toucheth his brothers reputation with dirty hands; and defiles it in sport. But that man pays too dear for a jest, who selles his honesty for it. Preachers are called Angels; and should like the Cherubims, look graciously one upon another: they are Oxen, that should draw Christ's yoke quietly, laboriously, and lovingly together. They are like Men of war, with letters of marque from the King of Heaven, to let fly upon his enemies. But if they shoot one against another, with the Artillery of their tongues; or like Vessels at sea, fall foul one upon another; howsoever they may keep their faith, I am sure they have lost their charity. The precise Lecturer covertly disgraceth the honest Pastor; and steals the hearts of the Parish from him. They that call themselves the holy brotherhood; how do they scorn and censure those that are conformable to order and discipline: forgetting that we are their Brethren in function, though not in faction; and labor in the same work, though perhaps not with the same tools. But Sermons that tickle the people's ears, with invectives against learning; wherein tautology and rusticity of speech is called The evidence of the Spirit; these bring them in throngs and tumults to such Churches. I will not censure them, but pray for them; The God of wisdom and peace abate of their pride, peevishness, and ignorance, and send them more charity.

To conclude; Peter loves Paul, Paul loves Peter; every good Pastor loves his Brother; they all Love you; why should not you Love us all? Love us? So you do: who doubts of that? Yes Beloved, give us leave to doubt it, till we find it, or at least some likely hood of it. Two things would make you Love us: First, if we would preach as you would have us: next, if we would refuse our right, for a Benevolence. Especially this latter sticks in your stomachs: Men would Give something, but they will Pay nothing to the Church. If we remit of our own, you are beholden to us: but it we had nothing of our own, and stood at your courtesy, then we must be beholden to you. Tythes have been always due. 1. A promisso; Bring your tithes into my store house, and prove me if I will not give you a blessing: a blessing is entailed to it. 2. A periculo; Ye are cursed, because ye have robbed me of them: there is a curse threatened for it. 3. A contrario: He that giveth a cup of cold water to a Disciple, shall not lose his reward: therefore it follows, that if he take away, though but a cup of cold water, from a Disciple, he shall lose the reward. 4. A beneficio: by your maintaining your Pastors body, he is enabled the better to feed your souls. When the Lamp is not fed with oil, there will be a dark house. 5. Ab exemplo: all good men ever did it. Abraham paid tithes to Melchizedek: and Joseph excepted the land of the Priests, even in Idolatrous Egypt. 6. Ab aequo: he that works with us by the day, we say, is worthy of his wages: we do not call it a Benevolence. O but we must not be too strict in requiring our own; for then you cannot Love us. And yet to call for your own, of your debtors, you think no breach either of Justice of charity. If you would have us De jure cedere, Learn you also Ius reddere. Sometimes, and in some cases, a Minister must not willfully lose his right. 1. In respect of other Pastors that live about him; to whom the example of his Indulgence may do much prejudice. 2. In regard of his Successors: for by making a custom, he may endammage those that come after him. This is one impediment of your Loves: still you think we have too much. I know, that other colorable exceptions be taken against us; and you have Bills and clamors against scandalous Ministers: But if the truth were known; it is not our Lives, but our Livings, that is your eye-sore. Let those critical, and hypocritical censurers pretend what they please: They that had rather be rich, than good; care not how evil we were, so we be poor. And poor enough, God wote, they have made us: even to a proverb, as Job was. Scarce one of a hundred is called by any other title or attribute, but a poor Minister. Is thousands but sufficient for a Tradesman and an alms enough for a Priest? If they could Impropriate all the rest of the Churches revenues; as they have done well toward it already: then would they choose Priests according to their own hearts; and give them exhibitions out of their own purses: Then would they pull down the Churches of State, and build themselves Chapels of ease. Such a one we have heard of; that in king Henry the eights days had gotten much by the fall of the Abbeys; and in Queen Mary's days built himself a pretty chapel: which was not unfitly likened to a man, that having first ravished the mother, would afterward pay for the nursing of the child.

For that other requisite; of adapting our Sermons to their humors; there is such a curse set upon it, that we durst not climb up into the Pulpit, for fear least thunder should strike us down, if we should so abuse the Lord's message. Yet these are the two common invitations of your Love: if we would preach to your liking, and live at your finding, all would be well. But you are mistaken; for then would nothing be well: Neither we could be well satisfied, nor you well edified, nor God well pleased. But seeing it can be no better, God be praised that it is no worse. And though we cannot have your pleasures, nor your riches, nor your honors; yet let us have your loves. As Peter was to Paul, and Paul to Peter: so you are our Beloved, let us be your Beloved; that we may all be the Beloved of God in Jesus Christ.

As our beloved brother Paul also, &c. As a man that hath seen a goodly statue, the monument of some famous Warriour and Deliverer of his Country; though he hath long gazed on it, and is wonderfully taken with it: yet being told of another comparable to it, or rather transcending it, doth not suffer his eyes and thoughts so to dwell on the former, but he will remove to take a view of the other. This Epistle is one sacred Statue or Monument of Saint Peter; wherein we have beheld many rare figures and sweet lineaments, making up the representation of so divine a soul. If we be not stocks, insensate and dead to all apprehension of goodness, we cannot but be enamored of so gracious a Saint, Christ's special servant, the living instrument of building up his Church, the Doctor of the Jews, the first Preacher to the Gentiles, the Instructor and Comforter of all our hearts; a fundamental Pillar of the Church on Earth, and now a triumphant Soul in Heaven. Yet lest our minds should be fixed upon him only, he modestly takes us off from himself, and sends us to his fellow-Peer, his beloved brother Paul: there he would have our contemplations rest another while. To him he refers us, him he commends to us, and his Epistles, those blessed Trophies of his immortal honor. Now being told of some valiant Champion, renowned for his achievements and conquests, whose fame is spread over all the world, we are inflamed with a desire to see him. His death debarres us of that: see him we cannot; yet we desire to see some picture or resemblance of him; by which shadow we may guess at the substance. Paul is that great Conqueror, whom we would behold; that Champion of the truth, that Demolisher of the strong holds of sin, and kingdom of Satan: we cannot see him upon earth, for he is in Heaven. Yet he hath left a testimony behind him, enough to ennoble his memory, and to satisfy our capacity; his heavenly Doctrine: upon that let us meditate, in that let us be conversant: there we we shall read him: and if we follow the direction of that, in Heaven we shall see him. Thus Peter sends us to Paul, and both of them send us to their and our Lord Jesus Christ.

1. Great was the honor of Paul, or else Peter would not have referred us to him. They were both princely Doctors of the faith, and had the whole earth under their pastoral Jurisdiction. It shall exalt the glory of either, and not ecclypse it, by being compared. First, Peter was first called, and Paul confesseth himself an Abortive: yet Peter was called A Christo mortuli, and Paul A Christo immortali. Peter was called with a calm voice, Paul with a thunder-clappe. The one from the boat of his vocation, the other stricken from his horse in the carce • e of his persecution. Peter taken from his nets, Paul from his bloody let • ers. Peter was called before Paul, yet Paul overtook Peter: he was in labors more abundant than they all: therefore more than Peter. Secondly, Peter received his Instructions from the mouth of Christ, and Paul his Inspirations from the Spirit of Christ. The same holy Ghost came upon Paul and Peter: and though upon Peter in a visible form; yet upon Paul by an invisible power, in no less measure. Thirdly, Christ changed the Name of Peter: and did not the same Christ change the Name of Paul? Peter was but added to Simon, but Saul was wholly turned into Paul. Fourthly, They both wrought miracles alike; Peter with his Shadow, Paul with his Handkerchiefe. If Peter cured a cripple, Paul raised the dead: yea both; Peter raised Dorcas, and Paul Eutichus. Fifthly, Peter wrote two Epistles, Paul fourteen; he had a larger parish than Peter, as being Doctor of the Gentiles. Sixthly, Peter saw Christ in that glorious transfiguration; but Paul saw him in his glorious habitation: Peter on mount Tabor, Paul in Paradise or the third Heaven: Peter, in the company of Moses and Elias; Paul saw him waited on with thousands of Angels. Is Peter than the highest of the Apostles? Yet during his mortal life, he never was advanced so high as Paul. But I stand upon thorns, while I stand upon comparisons.

Nor do I intend any way to derogate from Saint Peter, but somewhat to abate the pride of his usurping Successor. Peter was in admiration of Paul: now all the world must worship the Idol which brags to sit in his Chair. That Paul was at Rome, it is manifest: but what proof have we in the Scripture, that Peter was ever there? If he were, yet what Canon of his appears upon record, that the Pope should be advanced to a Prince? was the Founder of that Hierarchy ever so brave? Nay, was there such regalitie apparent in the Founders Lord and Master? Did Christ wear a Crown of thorns, that the Bishop of Rome should wear a Crown of pearls? Ask the Pope, and the Cardinals his sons, (and too commonly they are indeed his sons) whether they ever read of such pomp and magnificence in the Apostles? It is the opulency, and glorious Soveraigntie of that See, which makes men so ambitious of it; not the Sanctitie. Our English Cardinal, when he was chosen Pope, thought now he should surely have some strange revelation from heaven; some extraordinary wisdom inspired, and grace infused into him. But good honest soul, he was deceived: he found no such matter: But briberle, corruption, flattery, were his continual sollicitions: for the Hierarchy, and for the world, he had a world of business: whereupon he concluded, Siccine finut Pontifices? Are Popes made thus? and so quitte the place. What would he say of it now? if Peter ever sat in that Seat, sure he did not so leave it, as how we find it. Peter and Paul were both blessed Apostles, painful Preachers, patient Martyrs, gracious Saints on earth, and now shine glorious Stars in heaven.

2. Thus for the truth of Paul's honor, which was much: now for the honor of his Truth, which is more. For Peter does not not only commend Paul's Person, but in a higher degree his Doctrine. This is the Charter we hold by; the word of God, the Gospel of Christ, inspired by the holy Ghost, and recorded by Paul and Peter: for they both wrote from one and the same Spirit. No faithful messenger of God can either come but by his mission, or speak but by his direction. For the former; Paul would have gone to Asia, but he could not: to Bithynia, but the Spirit suffered him not: Why? God had intended good to Philippi. There stood a man of Macedonia by Paul in the night: that man of Macedonia was either an Angel, that spake to him in the language of Macedonia: or a man in the habit of Macedonia: this man diverts Paul from his own purpose, to God's purpose. How shall they preach, except they be sent? Now as they cannot come without God's sending, so nor speak but by his inspiring. I have received of the Lord that which I delivered unto you. To this word of our gracious God, delivered by his servant Paul, doth Peter refer us. Though it be conveyed to us by several pipes, it is still the same water of life. In the writings of Paul and Peter, there is no contradiction: such is the sweet harmony of the sacred Scriptures, and consent of God's public Notaries. Physicians may differ in their opinions and prescripts: Lawyers may vary in their counsels and Judgments, according to the proportion of their capacities or fees: Historians differ not only in circumstances, but in substantial matters. But in God's Book, written by so many penmen, in so many places, at so many times, we find no contrariety: What Moses teacheth, that do the Prophets: what they teach, that did Christ: what Christ taught, that did his Apostles: what they all taught; we have received, and you have believed, that thereby we might all be saved. Da Domine, ut sicut verbum est caro factum, sic cor meum fiat carneum. O with what delight and reverence ought we to read the Epistles of S ^t . Paul, which are so highly commended to us by S. Peter? His Epistles are Gospel. God shall judge the secrets of men by Jesus Christ, according to my Gospel. In the Acts of the Apostles, there are reckoned two and twenty Sermons of theirs; besides those that are not mentioned, for in every place they preached: And yet that Book is not called the Preaching, but the Practice; not The words, but The Acts of the Apostles. All Paul's Epistles are (in effect) Sermons; the arguments and Text whereof is the Gospel: The Scope of all is to bring us to Jesus Christ: yet they are called his Epistles, not his Gospel. With the same faith we receive both: with the same love we embrace both: to them all we yield obedience, for them all we render thanks, and in them all we look for Salvation, through the substance of them all, Jesus Christ.

According to the wisdom given unto him. This is Authority: wherein we have two things to observe.

1. It is Sapientia, Wisdom: not Scientia, a common knowledge. There is a wisdom, which is Munus natura, the gift of nature: The children of this world are wise in their generation. And there is a wisdom, which is Mun •• Gratia, the gift of Grace: The wisdom that is from above, is pure and peaceable. And that which is the Fountain of all Wisdom: The Lord possessed me in the beginning of his way. Albeit there was a gross mistake in the Translation; whether by reason of the Scribes ignorance, or near affinity of the words; in the Septuagint it is 〈 in non-Latin alphabet 〉 . He created: whereas the original signifies, 〈 in non-Latin alphabet 〉 . He possessed. Christ is Wisdom it self: because he was for his nature, in respect of the Father; and for his office in respect of us, 〈 in non-Latin alphabet 〉 , The word. In him are bid all the treasures of wisdom and knowledge. But in an inferior place; subordinately under Christ, and derivatively from Christ, the dispensation of the Gospel is called Wisdom. Both in respect of the Instruments: so God's public Notaries, the Canonical writers of the Scriptures, were all the children of wisdom, and Spake as they were moved by the holy Ghost. And in regard of the effect; which is to make us wise unto salvation. This Wisdom is only happy: for it made Paul wise to know good, Wise to teach good, Wise to do good, and Wise to be thankful for the good he had received.

2. It is Data, given: It came not into the world with him: he had it not by traduction, or by Inheritance from his parents: so it was not Innata. Not was it Acquisita, wrought out by his own Industrie; not the fruit of time and study. But Given, he had it Aliunde, from somewhere: not from man, sure: Flesh and blood could never teach it him; though Plato and Aristotle, those great Clerks of Nature, had been his Schoolmasters. Nay, grant that Gaemaleel was his Tutor, a famous Doctor of the Law: yet his Wisdom was not so much above a Samaritans, as it came short of Paul's a Christians. Empta it was not: bought no man thinks it. Let his Money perish with him, that thinks the gift of God may be purchased with money. Data then it must be; and Desaper, too: no library on earth could furnish him with such knowledge. It is a breath from heaven, a beam of that Sun of righteousness, a stream of that Crystal river of life, a fruit of that eternal tree, a bright irradiation of the holy Ghost. Given; Paul is beholden to God for it. If we can but glean after his full sheaves; if we have any heavenly Wisdom: Let us not reflect upon ourselves, or look like the swannes into our own bosoms. It grows not there: we must have it from some better garden. Every good gift is from above. Wisdom, as promotion, comes neither from east nor west: it is not on our right hand, nor on our left: it is not within us, nor about us, but above us. What good thing can a man have, except it be given him from heaven? From the puddle of our own hearts, ariseth nothing but muddy cogitations. Why do thoughts arise in your hearts? If they arise there, if that be their original, they are not good. Right Wisdom is a thing descendent: an influence, no vapor: an inspiration, not an exhalation: it comes from above, from below it rises not. For use of it.

1. Let us be thankful to God for Paul's wisdom: for if we be true Christians, we are both the wiser and the better by it. Some Antichristian spirit it was sure, that blasphemously affirmed; It had been better for the Church, if S ^t . Paul had never written. It seems, that Paul's doctrine of Justification by faith only, hath much crossed their opinion of Justification by works: and this vexed him. But if we do not bless God for Instruments of our Salvation, for whom will we praise him? The people glorified God, that he had given such gifts unto men: we are none of his people, if for these gifts we do not glorify him.

Which of the Fathers was not in love with the wisdom of Paul? Quis fidelior dictorum Propheticorum Interpres? Quis caelestium mysteriorum sacramenta magis pandeus? Chrysostom sticks not to prefer him before all the rest in learning, and to call him Totius sapientiae magistrum: and confesseth that he could not take off his eyes from reading Paul. Augustine acknowledgeth, that he read Paul more than all the rest of the Apostles: and Nihil nobis isto viro notius, nihil fuavius, nihil in Scriptures familiarius est. Ambrose compares him with Benjamin; whose Measse was five times as much as any of the others. Jerome says that as often as he read Paul he thought he heard not so many words, as wonders; yea thunders: Tonitrua & fulmina. Though for the time of his calling, he was the Fishermens scholar: yet for the improvement of his Preaching, he might be the Fishermens Master. And in regard of his rapture to heaven, and revelations there, learning his Divinity among the Angels, he was not unworthy to teach even the Apostles. Some others, as Dionysius, have called him Secundum Solem, another Sun; and Sapientissimum Intellectualium. Sed reprimam me: some of the Romists may hap to grudge at this commendation of Paul; as suspecting thereby an undervaluing of Peter. But both their honors may well stand together: especially seeing we honor them for Christ's sake, and honor Christ in them. Let them be honored as stars, he as the Sun. When we have cast up the particulars of all the Wisdom in them, of all the wisdom we get by them, we are far from giving the glory to them. But this is the Sum: Non nobis Domine, quia non à ubbis: though the high Wisdom, even the Wisdom of God; yet it comes from on high; from the God of Wisdom: all is his. Non omini nostro; sed Nomine tuo: not to our wit, nor to our luck; nor to our industry, but to thine own Name, Lord give the glory.

2. Let us seek for Paul's wisdom out of Paul's writings: we may be made wise by it, unwise we must needs continue without. They have rejected the Word of the Lord, and what wisdom is in them? They that are not conversant with the book and language of wisdom, in the study and exercise of wisdom, in the house and company of wisdom; shall never attain to so much wisdom as to see their own folly. Non possunt stulti beatius vivere, quàm si serviant sapientibus. But alas, too many come to Church, that School of wisdom, as Pythagoras said, they came to the Olympian games. Some came to win the prizes, some to sell their commodities, for it became the Mart of all Greece: some to meet their friends, and to be merry, for there were companions of all sorts: others only to look on. Men make of a Sermon, as it is said of a Medow: Bos quarit herbam, avis vermem, canis leporem: The Ox looks for grass, the Bird for a worm, the Dog for a Hare: Some would have controversies, and they search for worms: some listen for quick conceits, and these come to pick up sallads, or catch butterflies: some seek for matter of exception; and these come to find a knot in a bulrush: all these in the school of wisdom, and yet never the wiser. Only they that have no other end, but with an honest heart to receive the food of life, are made wise unto salvation.

Hath written unto you. This is claritas testimony, the evidence of his testimony, which affords us three considerations.

1. Written: but what? and where? First, what? Our Apostles argument here, is the divine Patience; the Lord's gracious forbearance of sinners, and desire of their conversion. Secondly, where doth Paul touch upon that string, and make an unison with Peter? We are referred to two places, principally: though we find it Sparsim all over his Epistles. The former. Rom. 2.4. Where we have a copious amplification of God's longanimity: and so Paul and Peter agree for the matter: Paul says, This longsuffering leads to repentance; Peter, that it brings to salvation: and so they agree in the end. This is luce clarius: clear as day. The other. Heb. 10.35. and from thence to the end of that Epistle. Where multifariam, he doth both persuade us to patience, upon the expectation of God's promises and commend his patience, in so long sparing of sinners. There is great probability, that Peter here alludes to that epistle; because it was written to the same persons, the Hebrews, or converted Jews. Which is one pregnant argument, that Paul was the Author of that Epistle to the Hebrews. To them writes Peter here, to them wrote Paul there: therefore doth Peter cite Paul's testimony as a thing familiar and well known to that afflicted company.

2. Hath written. It was God's good pleasure, that his Word should be written. He shown the way himself; and wrote his own law, with his own finger. He taught man the way to write, as by other direction, so by his own example. There be some Atheistical naturians, that would disparage Moses, and therein discredit the divine Truth, by affirming that Trismegistus wrote before him; and that Moses learned of Hermes. And other Antiquaries derive it from an age before them both: Saying, that the Reed was used for a pen; and the canes that grew on the banks of Nile, ministered matter for paper. But certainly, the faculty of writing came from a better invention, and was taught by a higher master. When man was fallen, and naked, God clothed him: he made him a leather garment: there God descended to one ocupation: when the time of man's redemption was come, then God as it were to build a house for man, became reputed a Carpenters son: there he descended to another occupation. When he meant to overflow the world with a deluge, that he might preserve some from perishing, he devised an Ark for man: he gave him the module of a ship, a means of transportation: which in all likelihood, man would never have thought on: there God descended to a third occupation, to be man's shipwright. Considering the fickleness of man's memory, how irretentive it is; he thought good to set down his will in writing: and so God descended to another art and profession, teaching man to express his own mind in characters. Naturally man would have been his own Taylor, and his own Carpenter: Necessity would have taught him some ways, to cloth and house himself. Invention would have done something in the other kinds too, though God had given him no such pattern. But the nearness and perfection of the way, was of God's teaching. All these sciences as he ordained for our use, so for his own glory: in a special manner writing: That what the ear hath lost in defect of hearing, or the mind in the want of remembering, may be restored to the soul by reading. All that is written is for our learning: It could not be Scripture, if it were not written: and for our sakes it is written. So many ways hath God contrived to save us, let us take all occasions to glorify him.

3. Hath written unto you. What was the matter of his writing? The longsuffering of a merciful God toward sinful men. This was the argument of both those divine pens: for the testification of this, Paul is cited by Peter. Sure, it must be a point of great importance, which both of them so labor to prove. An important matter indeed, and exceedingly beneficial to us, even so much as our salvation comes too, if we make the right use of it: which consists in the observation of those four rules formerly taught us. First, that we take the advantage of repentance by it. Secondly, that we acknowledge God's unspeakable goodness in it. Thirdly, that we express a hearty thankfulness for it. Fourthly, and lastly, that we apply ourselves to the imitation of it: with which I conclude.

It is just that God's patience should call for ours, especially considering the infinite disproportion between us. It is one of those graces, that is not seen but in distress: as the Stars that are hidden all day, and only shine in the night. Beneficence, the fruit of a charitable heart, is not exercised but in want. If no man was in misery, there were no object for our eleemosynary charity. Repentance, the humble sorrow of a relenting heart, is not discerned till after sin. If we never had sinned, nor offended our gracious God, there were no use of repentance. So Patience, the composedness of a resolute heart, could not appear but in crosses and perturbations. If there was no evil to suffer, there were no need of patience. But the tree of faith, the more it is shaken with the violent storms of trouble, the faster it becomes rooted by patience. O that this lesson would enter home into our hearts, before we go home to our houses: Then should we live in peace, and die in peace, and receive the reward of patience.

We have considered these two famous and blessed Apostles, severally and asunder: In Peter, his Love and Humility: In Paul, his Faithfulness and Excellency. Now, let us put these two Beloved Brothers together; and their conjunction will afford us two profitable Observations.

1. Their Fidelity, or mutual readiness to uphold one another's reputation. It may easily be gathered out of the Epistle to the Galatians, that certain factions spirits, wandered abroad, disturbing the peace of the Churches, and laboring to weaken the credit of Paul: under this pretence, that his Doctrine was not agreeable with the rest of the Apostles. Therefore doth Peter make an honorable mention of Paul: both to justify his Doctrine, and to testify his consent with the rest: that all suspicion, and occasion of calumny might be utterly precluded, and the mouth of all wickedness stopped. Thus did they maintain each others Doctrine, against Sectaries; each others reputation, against Slanderers. O blessed amity, which became the breasts of such a pair of noble Saints! Many do sibi canere, and sibi plaudere: they think themselves dedignified, if any honor be done to others: All Chronicles must be filled with their praises; all tongues become the Trumpets of their worth. They, And who but they? There was another mind in these holy Teachers: Peter honors Paul, and Paul Peter: either is humble in himself, and both strive to give all glory to Jesus Christ.

3. Their Unanimity, and combining of all their forces, to beat down the bulwarks of sin, and to establish the Kingdom of the Gospel. For our better assurance, we have more than a single testimony of the saving Truth. Peter is not alone; Paul goes along with him, in the verifying of the same Doctrine. For the recovery of our bodily health, we admit as much help as we can. Divers Physicians be not divers Indications, and Symptoms of death; and so many Assistants and Proctors of life. Our imagination is not so much fed with the apprehension of danger, as our understanding is with comfort, in the multitude of succors. We may believe one witness: but ex ore duorum, we take stronger ground of confidence. Such was the wisdom of Moses, that he was able alone to judge Israel: yet he refuseth not the counsel of his father in Law, to divide the burden of the Government with others, and to admit them for Assistants in the Judicature. Why sittest thou alone? Yea, God himself joined Associates with Moses, in that weighty business. Peter had endowments sufficient to preach the Gospel: yet the Lord gave him Paul and more Assistants. Two Considerations here, then we must not omit.

1. That God allows us many helps to salvation. There is abundant power of salvation in any one Evangelist; yet our indulgent God thought good to afford us four. Christ himself is the chief Bishop of our souls, the chief Preacher of the Gospel: yet hath He ordained others under Him; both Bishops and Preachers. The way of God (and He loves to walk in his own ways) was ever to multiply our helps. He that said Faciamus hominem; said also, Faciamus homini, an Helper fit for him. The Power of a single Angel is wonderful; whether in destroying, which the army of Sennacherib felt: or in preserving and comforting, as Christ was strengthened: and to strengthen Christ in that agony, was no easy work. Yet for the better manifestation of God's plentiful goodness, and the relief of our diffident weakness; He employed many Angels, in many of his remarkable Works. Christ's Birth was celebrated with a Choir of Angels, with an Army of Angels. His Resurrection, or second Birth, was solemnized with Angels. They were plural, Angels accompanied with Angels. In Jacob's vision, they which ascended and descended that Ladder, as it were maintainining a trade or commerce between Heaven and Earth, were many Angels. They which hastened Lot out of Sodom, were in the plural, Angels. They that are appointed to be the Harvest-men, and to separate the Tares from the good Corn, after they are both grown up together in one field, are Angels. They that have the charge to keep us in all our ways, while we live, are many Angels: Angels mandavit. They that have the Commission to carry up our souls to Heaven, when we die, are many Angels. They who attend at the several gates of the new Jerusalem, to admit us into that blessed City, are many Angels. At the second Comming of Christ, in the last day, when Heaven and Earth shall be all one, He shall appear in his glory, and all the holy Angels with Him. In all their administrations to God's Servants, from the first to the last, there are Angels, in the plural number; many Angels. The Apostles, and their Successors, the Ministers of the Gospel, are honored with the name of Angels: and those come not single. We have not Paul alone, not Peter alone: but are compassed about with a cloud of witnesses. Witness with witness, witness upon witness: which way soever we turn, we are compassed with a cloud of witnesses. This whole cloud guides us to the celestial Canaan: being Witnesses of the Gospel, they bring to us the joyful news of salvation.

But, Why then did David expect good news from a single Messenger? When the Watchman told him of a man running alone, he concluded out of that circumstance, that if he came alone, he brought good news. It was contrary to Job: that same Ego solus, brought him bad news: Woeful tidings were in every Messengers mouth, that came to him with Ego solus aufugi; I only am escaped alone to tell thee. Why then should David take it for a presage of happiness? Indeed our Translation reads it in a word of indifferency; only news; If he be alone, there is tidings in his mouth: without any specification of good or bad. But all others interpret it Bonum nuntium. And why David should persuade himself of good news, because the Messenger came alone, is to me a wonder. Neither yet was the Messenger in all respects alone; for another came after him, that did set out before him. There is small comfort in solitude; and it was no less than a complaint of Paul to Timothy; Only Luke is with me: Luke, and nobody but Luke. Though Luke were able, and forward, and constant, in assisting Paul about that great work wherein he labored; yet is Saint Paul affected with this, that there was none but Luke to assist. Christ did not send his Messengers single: Lambes among Wolves: He does not say one Lamb among many Wolves: that was his own peculiar lot: He was the only Lamb that came alone.

2. It is observable, that most commonly He disposed them to his work, by pairs and couples: as Peter here doth join himself with Paul. Peter and John went up together into the Temple, at the hour of prayer. Peter and John; a pair: so they went to praying. Separate me Paul and Barnabas for the work whereunto I have called them: Paul and Barnabas; another pair: so they went to preaching. When those two parted; Barnabas took Mark, and sailed into Cyprus: and Paul chose Silas, and went another way: still by pairs. Afterward, Silas and Timothy were coupled, and came together from Macedonia. So Paul inscribed divers of his Epistles, his former to the Corinthians, with Paul and Sosthenes: his other, with Paul and Timothy. So to the Philippians, and Colossians; Paul and Timothy. His first to the Thessalonians, with Paul and Silvanus, and Timothy; three: That to the Galatians, with many: Paul, and all the brethren which are with me. As Peter here desires the testimony and consent of Paul: so Paul will have the partnership of Peter, or some other Apostle. The Ministry is Christ's Yoke, of all and in a yoke, numbers, two draw best together. The Lord appointed other seventy, and sent them two and two before his face. Twelve Apostles he sent first, then seventy Disciples. At Elim, in their journey to Canaan, there were twelve wels, and threescore and ten Palme trees. The twelve Apostles were as twelve fountains; out of whose sacred Doctrines, sinners might draw the water of life. The seventy Disciples, like those seventy Palme trees; under whole cool shades, as Travelers might refresh their scorched and weary limbs; so their worse than Sun-burnt, even sin-burnt souls might find comfort. And as God took of the Spirit that was upon Moses, and put it upon those seventy Elders: so he took of the Spirit of his Son, and put it on those seventy servants, toward the administration of his spiritual Kingdom. The twelve were called Apostles; the seventy Disciples; there was a plain distinction between them: Answerable to the former, the Church hath her Prelates and Bishops: to the other, her inferior Priests, and subordinate Ministers. But my observation is, that they were sent two and two. Binarius numerus valde faustus, So sent, for divers reasons.

1. Ad Facilitatem; for the better facility. Two will more easily dispatch a work, than one. Two Oxen sooner plow the ground: two Sowers sooner cast in the seed. Elias himself fainted under this apprehension: I am left alone, and they seek my life. And Martha complains of her burden: Lord, dost thou not care that my sister hath left me to serve alone? To bear the weight alone, to take all the care alone, which should be shared between two, is hard.

2. Ad Vtilitatem, for the more commodiousnes. If one err, the other may direct and reclaim him. In the deliberation about any act, two Iudgments are better than one. If one fall, the other may help him, up: but vae soli, woe to him that is alone when he falleth. One may be cold alone, but two lying together have heat. If the devotion of the one wax cold, the oaths zeal may warm it. Besides, as two together may do the greater work, so they shall have the better reward. There is a more liberal promise to two, than to one: Where two or three of you be gathered together, I will be with you. I deny not, but solitarynes, and abandoning of society sometimes disposeth us best for God; who accompanies us most, when we are alone. Therefore Moses was commanded to come near to the Lord alone. Yea, and when we are alone, God comes near unto us: as he did to Elias in the cave: and to Jacob, when he was left alone: yet he wrestled with him, and lamed him. But for our benefit, and comfort, we embrace a good associate.

3. Ad Humilitatem; for the better means of humbling them. The honor that is divided among two, is less than if it were wholly given to one; and so less endangers either of them to pride. In a work of great consequence, it argues the candor and modesty of a man, to desire a co-adjutor. If the danger be great, he justifies his proceedings: for he disguiseth nothing, that calls in witnesses. If the danger bt not great, yet it clears him from ambition: in that he is ready to divide the thanks and honor of the work with others, which by his achievement he could have had alone. This keeps us within the bounds of humility: that how well soever the Vine prospers under our hands, yet Peter cannot say, I have wrought in the Vineyard alone; but that Paul was with me.

4. Ad Charitatem; for the advancement of their charity. Love divided among many, is minor singulis: but when they are but two, how can they choose but love one another? Therefore the most perfect friendship is held to be between two. Such was between Damon and Pythias, among the Gentiles: between David and Jonathan, among the Israelites.

5. Ad Societatem, for the better society. Company beguiles both way and work. Binarius numerus socialis; and therein tends to perfection. Two are better than one. God, who saw that all he had made was exceeding good; came not so near seeing a defect in any of his works, as by seeing man solitary. This he acknowledged; It is not good for man to be alone: therefore he made him a companion, a helper, and such a one as should help him to more company than her own; even a generation of associates, by their increase. How many a difficult work, how many a tedious journey, is overcomne and digested by good society: But Longam incomitata videtur Ire viam. Whiles Peter looks to Paul, and Paul hath respect to Peter, in their travels, they are the better encouraged to the Lord's work.

6. Ad Validitatem; for the better strength of defense. When thieves see a passenger alone, they boldly set upon him: but if there be two to two, they will be afraid to venture. Say these Apostles were but two, and their enemies three; the Flesh, the World, and the Devil: yet were they three hundred, let but these two hold together, and they shall be conquerors. So the Proverb hath it; Brother that holdeth with brother, is like a fortified city. Vis unita fortior. What bulwarks of error could stand against their assaults? Ne Hercules contra duos: Against these two, hell it self could not prevail.

7. Ad Securitatem; for their better security, tranquility, and composednes. Howsoever it was ordained for a blessing, and for a dignity to Israel; The people shall dwell alone, and shall not be reckoned among the nations: not among the cursed nations: not among them, but above them. Israel shall dwell in safety alone: free from the infestation of enemies. Yet for particular persons, there is great comfort in society. Our griefs are lessened, our joys enlarged, our cares lightened, by a friendly associate. It was a plague upon a plague to the leper, that he was condemned to live alone. It cannot but be the aggravation of any sickness, when a man is compelled to be sick alone; without any visitant, either to ease, or pity him. In his deepest extremity, Job had some called Comforters, though they were miserable ones: and miserable comforters are better than none at all. It was for that Almighty man, to tread the wine press alone; and to have none of the people with him. Death takes a cruel advantage upon him that must die alone: without a comforter, nay without a condoler. It was a sad entrance into Jeremiah's Lamentations; How doth the city sit solitary, that was full of people! But in all heats of anguish, good assistance and society breathes some cool air of comfort. When Paul must answer before Nero, he complains that no man stood with him, but all men forsook him: O then one Peter, one Comforter had been exceeding welcome to him.

8. Lastly and chiefly, ad credibilitatem: (for you may take all this for a digression: yet pardon it, you have lost nothing by it) the main scope that led me into this meditation, is for their better credibility, and to work a belief in men's hearts of that truth, which they have both delivered. Paul and Peter, those two are conjoined, that their testimony might be the more fairly received. Ex ore duorum, stat omne verum. For this cause Christ sent his Apostles and Disciples before him, by two and by two: that the one might witness for the other, and all bear witness to Christ, Solus testis, seldom allowed. If I bear witness of myself, my witness is not true. And yet that mighty Prince might well write, Teste meipso: and so he does: Though I bear record of myself, yet my record is true. Ipse de me, and yet verum. But commonly more witnesses are used than one. There are three that bear record; the Father, the Word, and the Holy Ghost; and these three are one: so we have three witnesses in Heaven. And there are three more; the Spirit, and the Water, and the blood: so we have three witnesses in Earth: and these agree in one: there is no discord among them. At the least Two; I will give power to my two witnesses.

Christ called his Apostles by pairs: Simon and Andrew: Two, and those were Brethren. Going a little farther, He calls James, and John; Two more, and those also brethren. So he sent them out by pairs: He called to him the twelve, and sent them forth by two and two. To the two Disciples going to Emmaus, he shown himself on the day of his resurrection. In this number John the Baptist sent his Disciples to Christ: two together. God brought his people ou • of Egypt by two leaders; By the hand of Moses and Aaron: So he brings our souls out of spiritual bondage, by Peter and Paul, by James and John; by two and two. As the two spies brought the cluster of grapes between them from Canaan: so he did appoint two Disciples to bring us the wine of salvation, for the cheering of our hearts. The Ark of God was borne between two: Two were called to build the Tabernacle; Bezaliel and Aholiab: So the messengers of the Gospel were sent by two's, to bear Christ into the world, and to build up his Church. There were two Cherubims at each end of the Mercy-seat; as at either end of Christ's grave, two Angels. Hiram made two pillars, and two chapiters for those pillars in the Temple. The Church hath two wings, to fly from persecution. Her servants are clothed duplicibus; each hath two garments. The principal members of our body are double, for the better mutual supply. We have two eyes; that if one miscarry, the other may guide us: Two ears, two hands, two feet; that the one may relieve the weakness of the other. There were two Tables of the Law: Two Testaments: and the Lord sent the Ministers of them both, by two's, pairs and couples. Ecce duo gladii; two swords; and they are enough to kill those two enemies; Sin and Satan.

There are but two principal relations in the world; and all men must fall under one of the combinations: Husband and Wife, Father and Son, King and Subject, Master and Servant: some of these we must all be. By pairs are Christ's messengers sent, to teach all these pairs their duties. Therefore two; to explain two covenants, the Law and the Gospel: To keep enmity between the two seeds; of the Woman and the Serpent: to maintain war between those two foes, the flesh and the spirit: To execute two offices, of preaching and baptising: To preach two doctrines, of faith and good works: To set upon men those two Seals, in the administration of the two Sacraments: To exercise two jurisdictions, of binding and loosing: To unite two, Jews and Gentiles: To overcome two, Sin and Satan: To reconcile two, God and Man: To save two, Body and Soul. Let us be ready for these Ambassadors, with two preparations, of our ears and hearts: meet them with two gratulations, of joy and reverence: welcome them with two entertainments, of faith and repentance and return them with two satisfactions, of our thankfulness and obedience. So shall we depart this life with two comforts, peace and a good conscience; and rest in Heaven with those two noble societies of Ssints and Angels: when those two parts of the Church, the militant and triumphant, shall mak but one Parish; where Jesus Christ shall be all in all; Amen.

WE read of a great wonder in Heaven: A woman clothed with the Sun, and the Moon under her feet, and upon her head a crown with twelve Stars. In Heaven are many wonders: wondrous joy, wondrous sanctity, wondrous glory: all wonders to us that live in this dark grove of morrality. But the Heaven here spoken of, is upon the Earth: and the woman is the Church in her militant condition. This Woman is clothed with the Sun: that is a wonder: who can imagine a garment for any creature, to be cut out of the whole piece of the Sun? Not only clothed with his beams, and rays, and light: For so Men and Plants, the Earth and all things upon it, are clothed with the Sun: in that sense, the Sun clothes whatsoever it shines upon. But this Woman is clothed with the Sun it self: the very body of that great Luminary is become her vesture. The proudest Lady, and the highest Princesse of the world; though the riches of nature be ravished into their wardrobes, and their silken garments be interwoven with gold, and embroidered with Pearls and Diamonds; cannot show such a suit. The Sun is Christ: the garment wherewith this Sun clothes his Spouse, is his own righteousness: thus covered, she appears just, pure, and amiable in the sight of God. The Moon is under her feet: Her location must needs be high, even above the Moon. The Moon governs the Sea; than the Sea and the Moon, there is nothing more inconstant: both are emblems of the world. This Moon the Church treads under her feet; despising the vanity of all transient things. Upon her head was a crown of twelve Stars: a wonderful rare crown, that was made of Stars. Gold is the principal material of a crown: but what needs she wear gold upon her head, that tramples it under her feet? The twelve Stars, are the twelve Apostles: these are the arms of this glorious Queen: but she bears them with a difference from her Lord and King. For Christ hath them in his hand, as his servants: but his Spouse, on her head, as her chief ornaments.

To our purpose: The Sun gives to the Stars all the light they have: so the Apostles receive all their illumination and wisdom from Christ, by the holy Spirit: as a lantern hath no light of it self, but what is put into it. Of these Stars, thus enlightened, some are fixed in the Firmament; others wandering. The Apostles were to range abroad, by their commission: not after Saint Jude’s meaning, who calls false teachers, wandering Stars: For in that sense, the Planets themselves are not wandering, but keep a direct and constant course in their Orbes. But those that Jude speaks of, are Meteors; shooting or gliding stars: which can neither guide Travelers by land, nor Mariners by Sea. But these Stars of Christ are stable, bright, glorious: we acknowledge their light and influence: they are our faithful Sea-marks, and directions to the Port of blessedness. But in these Stars, my Text notes, there are some things hard to be understood: as the variety of their motions and magnitudes, but especially of their influences: in the Doctrine of the Apostles, quaedam difficilia, Therefore as the Astronomers have framed, to their imagination, Eccentrickes, and Epicycles, and a strange engine of Orbes, out of the Heavens: So the schoolmen have devised a world of paradoxes, problemes, improper positions and conclusions, out of the Scriptures: all to save the Phenomenon of Popery. Yea, which is worse, as Astrologers have impiously gathered the prediction of futurities, the calculation of nativities, the alteration of States and Kingdoms, and the event of all contingent fortunes, out of the Stars: perverting the sober use of those Heavenly bodies, to magical purposes: So Heretics have violently forced errors, and schisms, and factions, and hellish tenets, out of the sacred Doctrine of the Apostles; wresting the Scriptures to their own perdition. The full view of whose profane and sacrilegious proceedings, we have in this verse: As also in all his Epistles, &c.

Wherein there be two general occurrences; a Virgin, and a Rape. The Virgin is fair Truth, the Holy Scripture: The Rape is a wresting of it; which is foul violence done unto it. For the former; three things commend a Virgin: unspotted beauty, uncorrupted virtue, and modest retiredness: Answerable whereunto we find in the Scripture in general, and in this parcel of it, Paul's Epistles in particular, First, for virtue, a sufficiency: In act, and every piece of all, there is full satisfaction. Secondly, for beauty, an harmony, and agreement: it speaks the same thing: there is no contradiction. Thirdly, for retiredness, a difficulty: some things are hard to be understood; they surpass our apprehension. For the other part, which is the Rape. First, here is an indictment of the ravishers; and that under two titles, as it were their names; Illiterati, Instabiles. They are unlearned; their book cannot save them: they are unstable; no man will speak for them: who will plead for the inconstant? Secondly, here is the fact whereof they are indicted, and that is the rape of a Virgin; wresting the Scripture, violation of the sacred Truth. Thirdly, their execution follows: they shall die for it: they meant it for their own defense; it shall turn to their own destrustion.

In all his Epistles. It was a material point which our Apostle here urged, and in which he sends us unto Paul to be confirmed; even so great that our salvation lies upon it. Therefore it is not lightly or rarely touched, in someone Epistle; but ponderously and frequently insisted upon in omnibus Epistolis. Out of which premisses ariseth this conclusion: The fundamental points of religion are repeated often: thc Prophets did not more labor in the explanation of the Law, then the Apostles in the application of the Gospel. There is no leaf, almost no line, which doth not inculcate this; and that without any wearisome tautology or needless repetition, but by a sweet way of amplification. How careful was Saint Paul to speak home? I shunned not to declare unto you all the counsel of God. He had rather write one thing twice, than have it pass unobserved, or vanish unremembred. To write the same things unto you is not to me grievous, but for you safe. Such is the All-sufficiency of the Scriptures, without any need to be peeced up with traditions. It is able to save your souls: And who would ask more? They can make a man wise unto salvation: and I would never desire to be wiser. Paul calls it, The Counsel of God: the Romish Traditions then are none of the counsels of God. If they must challenge a corner, yea, half the room in our faith; Why then do we entitle the New Testament, The Gospel; when as it were but of a part of the Gospel? Or, The New Testament, when as it were but a part of Christ's Testament; and Traditions a schedule to be annexed to it?

Let no man presume above that which is written: That man's faith hath a Dropsy, which the Epistles of Paul cannot satisfy. The Papists call the Scripture, a dumb Rule; because it hath no sound: How should a paper speak? Do they make it an Idol, that have a mouth and speaks not? Indeed, they are not willing to hear it speak: as Marius could not hear the laws, for the noise of arms: so they cannot hear the Scriptures, which are the Laws of God, for the noise of Traditions. But they shall hear it one day when their awaked conscience shall convince them of willful sacrilege: for the contempt done to Kings Proclamation that cannot speak, redounds to the Person of the King that can speak. The Orbe of Christian faith is the Scripture: if we be fixed stars, we content ourselves within our own orbe. The Israelites took in unto them some of the Heathens: but first they must be circumcised, and so become Israelites. We admit some traditions of the Ancients, and make use of the very learning of Pagans: but first we circumcise it; we do as it were Christian it in the Font of Truth. And if any Tradition shall grow saucy, and offer to confront the Word of God, being so opposed by a Sectary; we soon excommunicate it: as Ishmael must be turned out of doors, when he once falls to jeering of Isaac. Our God and Savior hath written his Will to us, by his Evangelists and Apostles: to them we adhere. There is Light enough to inform our understandings, Truth enough to satisfy our knowledge, an holy Covenant and precious Promises to excercise our faith, glory and eternal life to feed our hope, the rules of Sanctimony to direct our life: What can we require more of God? What should be done more for us, but only this? To fill our hearts with his grace; that we may understand what He teacheth, and believe what He promiseth, and do what He commandeth. In every Epistle God shows us the way, how we should serve Him, how He will save us. Lord, we seek no fartther than to thy Word, we ask no more than thyself: Guide us by the one, and satisfy us with the other.

Speaking of these things] The Pontificians say the Scripture is a dumb Rule: but sure, Saint Peter was of another mind: For making mention of Paul's Epistles, which were his Writings, he attributes the faculty of Speaking to them. Saint Paul writes; and yet Saint Peter says, he speaks. Their Images have mouths, but they speak not: God's Word doth speak, yet it hath no mouth. They speak, by signifying unto us what God hath spoken: and to take this honor from the Canonical Writing, is an injury done to the Author of that Doctrine.

These things] What are they? The Mercy of God, that is; and the Thankfulness of man, that should be: Christ dying for us, our faith believing on Him: the one performed by Him, the other required of us: the lenity of his Patience, the necessity of our Repentance. These things Paul speaks of, and in all his Epistles he speaks of them. Eadem, not aliena; no heterogene, foreign, or wandering things: much less Contraria, things thwart and opposite to the first principles: but Eadem; for matter and form, for weight and fashion, the same: like so many lines tending to one center; the Gospel of Christ.

The Conclusion that ariseth from it, is this: There is no repugnancy in the divine Scriptures. Evangelist doth not cross Prophet: nay, rather the History verifies the Prophecy, with a Sic impletur. Apostle doth not cross Apostle: but Peter and Paul, James and John and Jude; they all preached, they all wrote the same Truth. Some atheistical spirits have searched narrowly, to find contradictions in them: but the spirit of contradiction was in them that went about it. O that we could all as well agree with them, as they agree with themselves. But while they are at peace in the Doctrine, we are at war in the Interpretation. As he that tumbles in a calm bed, hath his tempest within: so they that pick quarrels out of the articles of peace, seek more the praise of their wits, than the profit of their souls. A father makes a Will, and bequeaths divers Legacies: the children come to demand their portions: but brangling Lawyers find out unnecessary cavils: one interprets a clause of it to this sense, another to that: so the Orphans patrimony becomes the Lawyers booty. The Gospel is Christ's Will: and He hath left all his Children blessed Legacies: but Heretics, like contentious Advocates, mis-interpret the terms, and wrangle about words: and though they get nothing by it, but the fame of singularity on earth, and the penalty of damnation in hell; yet they set the Christian world in an uproar: and the poor children by this means are coozened of their portions, even their patrimony in heaven. Let us acknowledge, that all the Evangelists and Apostles were but so many several Engrossers of our Fathers Will; that they all write in the same tenor: Let us humbly trust upon his Riches, thankfully receive our portions, and carefully obey his rules and precepts, and we are blessed in Jesus Christ.

In which are some things hard] Difficilia quae pulchra: What excellency is obtained without difficulty? Wisdom is an excellent grrace; but it is no inheritance: we were not borne wise. We may think ourselves wise betimes; (and he is no fool that doth not think so) but God, time, and industry must concur to the making up of wisdom. The Kingdom of Heaven is a most excellent place; yet it will not be obtained without violence. The Scripture is divinely excellent; no flowers so sweet, no jewels so precious: no wonder than if it be understood with some Difficultie. Yet the Apostle here qualifies the matter; Quaedam non omnia; Some things are hard, not all. If all the will of God were enigmaticall, mystical, and abstruse; (like the juggling Oracles of false prophecy) there were some excuse for our ignorance, and by reason of that for our disobedience: but they are only some things.

From which we may infer this conclusion; that both in Paul's particular Epistles, and in the general scope of the Scriptures, there is a plain and evident demonstration of God's good will towards us. Quaedam does not only oppose it self to omnia: Some, therefore not all; but also to Plura; Some therefore not the most. Two of a thousand places, are some; but scarce a number: yea, ten of a hundred are some: but comparatively very few. Some necessarily implies a less part: Quaedam difficilia; therefore the greater number are facilia. The quaedam are but some few hillockes in a large plain: some few strange herbs in a familiar garden. Herbs they are certainly, though we know not their, names, of their virtues. As children, well entered into reading, run away with the chapter currently; until they light upon a hard word, which puts them to their spelling: there they make a stop; and unless they skippe it over, they must consult their Master, ere they can go any farther. We are all scholars, both catecumenoi, and Catechistae: and when we come to study S ^t . Paul's writings, with many divine rules we go away roundly: in some fair measure we understand them, and much sweet comfort we find in them: But here and there we light upon a sentence, that puzzleth our dull intellect: there we pause, we meditate, we ruminate: we ponder the sense: we compare the precedent with the subsequent words: And if the wings of our apprehension cannot soar so high as this reverend mystery, then with the wings of our zealous prayers we mount up to the throne of Majesty; we consult our great master in heaven; that most holy Spirit: there we have the ointment that clears our eyes: there we find a revelation of these deep secrets.

[unspec 2] They are but Quaedam then, that are in danger of this difficulty: and among multitudes of plain and facile rules, we may allow some to be hard. Especially seeing that without these Quaedam we may be saved. At some royal feast, among many dishes of delicate and easily digestible viands, there may be some solid and stronger meat: while a good stomach falls to that, the nicer and weaker appetites need not fast: for if the other be more nutritive, they are less digestive. Strong meat belongeth to them that are of perfect age. We are riding a journey, and there be diverse monuments set up as marks for our direction, with inscriptions upon them: Most of them tell us plainly and familiarly, This way you must take: here and there we find a stately pillar, meant for a guide too; but the characters are in so curious a language, that though we can read them, we do not fully understand them: we fixe not there, but pass by them with reverence, to the next of a plainer indication. Or in our travel we are driven to cross a river, as the Israelites did Jordan to their Canaan: this river in some places is very deep, but in most places foordable: they that like elephants; are strong in understanding, may swim over: the feebler, like poor lambes, yet may wade over: It matters not, as from Paul's shipwrecked vessel, which way; whether the skillful by swimming, or the rest by other helps; so they all get to shore. In the sacred writ there be depths, for the deeper Judgments to sound: and for the weaker passengers there be shallowes. There be mountains of learning, for the higher wits of the School: and there are pleasant valleys, for the walks of humbler souls. There is milk for babes, and harder meat for abler stomachs. If some things will not down with us, yet there is choice enough among the rest to nourish us to everlasting life.

[unspec 3] This truth then must be undeniably granted, maugre all the cavils of Rome; that the most places and passages of the Scripture are intelligible enough, and contain in them the manifest doctrine of our salvation. So Chrysostom; All those things that are necessary, in the holy Scriptures are clear and plain. And, when we say anything without the Scripture, the thoughts of our auditory are uncertain. I deny not, but there are some places of difficulty in S ^t . Paul: as 1. Cor. 11.10. and chap. 15.28.29. To be short in this enumeration, though Salmeron was long enough: for he pretends to have found out no less than fifty difficulties or obscurities in Paul's Epistles. Captious critickes scarce turn over those sacred leaves, for any other ends. I confess, that I have not used to look upon God's book with such eyes: I desire not to feed my fancy with scruples, but my soul with comforts.

Some have ventured to allege reasons, why Paul is so full of difficulties. Ob Velocitatem Sermonum suorum, says one: Propter impetum Spiritus, elocutiones habet minus explicitas, saith another. Profundos sensus Graeca lingua non satis callebat. He had his Idiotismes and phrases peculiar to himself: whereof Nyssen, with Jerome and Chrysostom, give some instances. Thomas Anglicus, quoted by Lorinus, hath a strange suspicion; that Paul wrote obscurely on purpose; to hide his doctrine from heretics: And that the simple might understand him, he sent his Epistles by his Disciples, that they might expound them to the Churches. The principal cause was multitudo, & altitudo rerum quas tractat. Salmeron gives diverse other reasons of his obscure writings, and prescribes certain rules for their explication. Some think that this Difficultie ariseth from the multitude of Interpreters upon S ^t . Paul writings: no Author having such abundance of expositors as he.

But Paul was not more hard in his writings, than these men are in their censures of him. They would speak further, if they durst, to the disabling of so glorious a witness. Sure, there is something wherein he hath galled them; or else they would not thus kick against him. We dare not be so bold with that blessed Saint: for we know, he wrote nothing, but what the holy Ghost dictated to him; Divine truth, all. As David patiently bore all his afflictions, Quia Dominus fecit, because it was the Lord's doing. so we faithfully and thankfully embrace all S ^t . Paul's writings, Quia Dominus dixit, because it was the Lord's saying. What if, Baptising over the dead, were a hard saying? yet that the dead shall rise again; this is a plain saying: that the dead in Christ shall rise to glory; this is both a plain and a comfortable saying. What if, It is impossible for those that were once enlightened &c. If they fall away, to be renewed again by repentance; be a hard saying? Yet that Jesus Christ came into the world to save sinners; this is a true saying. What if, Before the children had done either good or evil, the purpose of God upon them must stand; be hard to understand? Yet that God would have all men to be saved; this is easy to understand. If we know not the meaning of that; God hath concluded them all in unbeelefe: Yet there is no condemnation to them that are in Christ Jesus: we know the meaning, the comfort, and the assurance too of that.

Beloved, we need care for no more than to be saved: and the means to that, is plainly and punctually declared to us by the Apostle Paul. If there be some things hard, yet these plain things are the most: though we do not reach the other, we cannot miss these. If profounder wits will venturously dive into this ocean, to fetch up deeper mysteries; yet we have enough to serve our turns. There is sufficient store of comforts afforded us, to make us blessed: and who would ask more? Yea we have a fair portion, a goodly heritage, and the lines are fallen unto us in plain and pleasant places. Let us content ourselves with it, and be thankful to him that gave it, that we may be saved by it:

Hard to be understood. These two, Difficilia intellectu; must be read in sensu composito. For if there was no fault in our understanding, there could be no difficulty in the word of God. It is a principle in nature; Quicquid recipitur, secundummodum recipientis recipitur: Shall the little vial be angry, because it cannot contain all the water of the fountain? Or a subject, being allowed to take his full burden out of the kings treasury, become pettish with himself that he cannot carry away all the gold? No sober guest at a banket, desires to eat more than his stomach will bear. Because we cannot devour all, will we fast? Pliny writes of the hedge-hog, that when he hath loden himself with nuttes and fruits, and is going to disburden them in his storehouse; if but the lest filberd chance to fall off, he will fling down all the rest in a peevish humor, and beat the ground for anger. Many sweet and heavenly comforts we lay up in our consciences, derived out of the treasury of the Scriptures: perhaps there is someone Jewel that we prize above all the rest, though we understand not the full value of it; someone sentence like a mine of gold, too deep for us to come at: shall we vilipend all the rest, because we cannot be the Masters of this? Shall we fling down all the fruits we have, because there is one in some top-branch, too high for us to reach? Is our language so ambitious, as Totum aut nihil? All, or none? The rules of our faith and life are manifest enough: O that we would enough study them, enough practice them. The mystery which is above us, is not that unum necessarium: Let us not fear it; we may be saved without the knowledge of it. I fear the want of my diligence, to attain that I may know: I fear the want of my obedience, to follow that I do know: I do not fear the defect of my capacity, in not comprehending what I cannot know. My nescience in such things is pardonable, my curiosity may be dangerous.

Let this therefore be the conclusion: The mysteries of salvation be hard, but to our understanding: the difficulty is not in their own nature, but in our capacity. The word of God is instar lampadis; no dim taper, but a bright shining light; excelling the Sun in his glory: But we are thick-sighted, and can receive this light but according to our own measure. The obscurity is not in the object but in the organ. Shall the Lumine luscus, the blind man blame the Sun for shining no brighter? As some rural Inhabitant, being admitted into a royal Palace, admires the building, and is transported with the rareness and magnificence of it; and much of it he understands: when he comes into the hall, he knows that that is a place for feeding: when into the gallerie, he knows that to be a place for walking: when into the bedchamber, he knows that to be a place for sleeping: But into some rooms he is brought, no whit inferior to the former, for state and pleasure; the use whereof he knows not: will he now censure the Architect, for making of such unnecessary and superfluous places? or not rather lay the blame, where it is, upon his own ignorance? The Scripture is a goodly edifice, the Almighty kings Palace; whereof Paul was one of the Master-builders: when we read his Epistles, we are surveying the rooms and receptacles: some whereof we easily apprehend: As that Christ came into the world to save sinners: we know this for the common Hall to all believers: Or that there is no condemnation to them that are in Christ: we conceive this to be a sweet repository or lodging chamber for the conscience: Or that we must follow the things that are true, honest, just, pure, lovely, and of good report: this we take to be the gallerie, and walk of the Saints: Or that we must pray without ceasing: we look upon this, as the Chapel, the oratory, or house of prayer: But searching farther, we light upon some uncouth and curious rooms; bearing as much art and majesty in them as the rest; but more obscure, and mystical, and veiled with the curtain of awful secrecy: Such are certain doctrines of S ^t . Paul: we are not forbidden to view them, and review them, to study, and meditate on them: but if we cannot perfectly understand them, far be it from us to tax S ^t . Paul of obscurity: no, let us impute the fault to our own simplicity? O the depth of the riches of the knowledge of God! His wisdom must not come under the censure of man: but the folly of man must be submitted to the censure of his wisdom, that in all things he may be justified. Thus many things in the Scriptures, at the first blush, appear difficult; which being better considered, are easily reconciled. I will instance but in two, which now offer themselves to my memory; and two may give us the taste of all.

1. Christ's testimony of John the Baptist, recorded by S ^t . Matthew: This is Elias which was for to come: Compared with the Baptists own denial of this, recorded by St. John; I am not Elias. Here appears not only difficulty, but even contrariety. But neither, indeed; as St. Augustine easily composeth it: John was Elias in Spiritu, non in Persona; in Spirit, not in Person. I will send you Elias the Prophet, before the coming of the great day of the Lord: upon this promise the Jews depended; still looking that Elias should first come; and not for the Messias without that precursion. To satisfy this scruple, Christ calls John Elias: and so he was in diverse resemblances. First, In regard of the corrupt times wherein either of them was borne: Elias in the greatest declination of Israel; John Baptist, of Judah. Secondly, Their coming into the world was sudden and unexpected: Elias, without mention of his parents: John; of parents superannuated, past expectation of a child. Thirdly, In regard of their habit and diet: of a singular austerity, both of them. Fourthly, In respect of their habitation, in deserts: they were no Hermits, yet their general abode was in the wilderness. Fifthly, In respect of that burning zeal, and powerful spirit, wherewith they preached: both shining lamps. 6. In their boldness to reprove Kings and Queens: which is incident to none but great Prophets. 7. In regard of persecution for the Truth: so Herod was such another as Ahab, and Herodias very like to Jezebel, both in life & death. So then, when John says, I am not Elias, he speaks properly, in regard of the dimensions of his body, and individualitie of his person: in that sense he was not Elias. And Christ speaks as truly, though figuratively, when he says that John is Elias; not in the person, but in the power and spirit of Elias: and so is the difficulty soon removed.

2. Take one Instance more. Matthew and Mark say, that the thieves which were crucified with him, reviled him: the number was but two, and both of them are accused. Yet Luke says, that one of them rebuked his fellow for that contumely cast upon Christ; prayed, and was saved. This is a difficulty; how shall we understand it? Some answer, that at first both the thieves railed on Christ: but one of them, observing the patience of the sufferer in his extremity, the wonderful miracles, and the compassion of nature it self: the Suns darkening, the earths shaking, the stones rending; was converted; and did salve his former exprobration of Christ, with an humble confession of him. But against this may be objected. First, These miracles were the effects of Christ's death, and begun when he ended: but the thief was then in articulo mortis, and could not be sensible of them. Secondly, When he reproved his fellow for reproaching of Christ, why did he not reply; Thou hast also reviled him. Thirdly, It is the custom of the sacred story, when it hath disgraced a man for sin, not to conceal the honor of his repentance, if ever he had remorse. S ^t . Matthew therefore had done the malefactor some wrong, to set down his offense, and not his penitence. The most and best expositors fly to this, with Augustine; that it was Enallage numeri: as, The Disciples are charged to say, Why is this waste? When Saint John chargeth only Judas with it. So, The Kings of the earth set themselves against Christ: yet literally, no king but Herod: so Peter quotes it, and so expounds it; Herod and Pilate against Jesus; now Pilate was but a Judge, no king. So, They were stoned, sawen asunder, wandered about in skins: and before, they stopit the mouths of Lions: In the plural, They: yet none stopit the Lions mouths but Daniel; none sawen but Isaiah, and that but by tradition: none wandered in skins but Elias. So Beza observes upon that of John, It is written in the Prophets: yet none expressly saith so but Isaiah: albeit indeed Jeremiah hath something to the same sense. When a gentleman lights among clownes, and receives some injury by one of them; he is ready to say, look how these clownes abuse me; when one only did it. A father that is displeased with one of his children, will say, See how unruly these children are; when as but one only offended him. Indeed St. Matthew and Mark mind only Christ's humiliation, and look to that, St. Luke also intended the thief’s conversion, and to show that miracle of mercy. By these two Instances you may guess at the rest: for all of them fall under one of these kinds; Doctrinal, as the former: or Historical, as the latter.

Let us take this for one especial rule in the clearing of these difficulties: To supply Scripture with Scripture. For Non plane ac plene vbique loquitur Scriptura, quia alibi loquitur. Howsoever the Evangelists wrote the same story; yet some passages of that story are set down by one or two of them, not by all: and by some of them more obscurely, more apertly by the rest: That they might not seem to write by any compact or collusion, but merely by the inspiration of the holy Ghost. Let this consideration, that all things in the Scriptures are perspicuous in themselves, and some obscure to us, only by the occasion of our own blindness; so far humble us; that we both admire the excellency of the Divine truth, and confess the baseness of our understanding. Sin at first was the cause of ignorance; now ignorance is the cause of sin. You say, we see, therefore your sin remaineth. So long as we think we see, we continue blind: when we once perceive our own blindness, then we begin to see. There be some that run away with the interpretation of Scripture, as fast as if they had been at the making of it: rare Musicians that can sing the hardest notes at the first sight. They no sooner read a Text, but they have God's meaning by it, straight: There is nothing hard to them; but I can hardly believe them. There may be some special Reasons given of this great Difficultie.

1. The imperfect knowledge which we have upon Earth. Howsoever our Justification may be perfect, our Sanctification is not so. In the best militant Saints, as their affections cannot be wholly regenerated, so nor is their understanding wholly enlightened. We see through a glass, and we know but in part. If we did not know in part, we were miserable strangers: if we did fully know we were glorified Saints. The man stark blind (in the Gospel) presents to us our state by nature: his eyes being opened so far as to see men walk like trees, is our state of grace: seeing clearly, our state of glory. In Heaven we shall know as we are known: there shall be the fullness of knowledge, as well as the fullness of joy: yea, there could be no fullness of joy, without the fullness of knowledge. There, all problemes and questions shall be resolved, dissolved; and we shall perfectly understand the truth of those things, which strong wits so argue here below. Now our eyes are dazzled with looking upon the Sun: there we shall see the Son of God face to face; and in that infinite Glass of the Deity, behold enough to satisfy us forever.

2. The figures and metaphors of the Scripture may a little retarde the pace of our understanding. There be such peregrinations to fetch in remote and significant figures: such an heightening and elevation of style: such powerful hyperbolees, such mystical allusions, such majestical imparatives: such spreadings and curtains of allegories, such third Heavens of eloquence: such commanding persuasions, such persuading commandments, such pathetical abjurations: such sinews in God's milk, expressions of reservednesse even in familiarity. All profane Authors seem to be of the seed of the Serpent, that creeps: the holy Ghost is the