Thomas Adams
4. This binds us to waite his leisure, with patience and thankfulnes. Faith, love, and patience, are three of a Christians rarest Iewells. By faith we possesse Christ, and all his riches: by love we possesse others, and all their comforts: by patience we possesse our selves, and all quietnes. 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 himselfe. Faith and patience are the two miracles in a Christian: I doe not meane that miraculous faith, which could remove mountaines: But as Augustine saith, Faith it selfe is a miracle: to beleeve things so far above reason and nature, is miraculous. Patience is a miracle too; if we compare the frailtie of the Flesh, with the victorie of the Spirit. Cassianus reports, that when a martyr was tormented by the Infidels, and asked by way of reproch; 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 truely, Patientia indicat Christianum. Two vertues are necessary to a quiet life: Sapientia in verbis, Patientia in verberibus. Luk. 21.19. Christ does not say, in patience possesse your hands, or your mouthes: for a naturall man may forbeare ill language, when he is affronted: or refraine from blowes, when he is provoked: and yet still have revenge boiling in his heart. But all faculties of man are subject to the soule, and under her command: if we can possesse our soule in patience, she will in patience possesse all the rest. Psal. 39 9. I was dumbe, and opened not my mouth, because thou diddest it. For that I did, I was not dumbe; but opened my mouth in the confession of my sinne. But for that thou, O Lord, hast done, I was dumbe; 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 Iustice; and Mine, because they come from my demerites: Remit what I have done, and Remove what thou hast done; Or if thou wilt farther excercise me with the Crosse, still further fortifie me with patience. Non cogor pati, plus quàm merui. I complaine of no wrong thou hast done to me: Isidor. of the wrong I have done to thee, I have great cause to complaine. Qui in panis murmurat, ferientis Iustitiam accusat.
So soone as ever Christs Disciples had received him into the ship, Ioh. 6.21. immediatly the ship was at the land whither they went. Why have not we so quick a dispatch? Why are wee not past all the swelling billowes of afflictions, so soone 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 hee would have it done. If it be not done yet, I perceive that it was his purpose not to have it done so soone. Shall the deferment of it, either slacken my hope, or weaken my patience? No, Lam. 3.26. Ii is good that a man should both hope, and quietly waite for the salvation of the Lord. The worst men passe this life at most ease; their judgements are put off to the last day: and shall not wee 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 certaine that wee shall have ease in the end, is ease before the end. Let us neither bee weary of Gods peace, nor of our owne 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 looke that any other thing should have entred into his purpose, than his glory. To heare his steppes comming 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 selfe is but an extention 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 heare upon Earth. Quae nondum data sunt, stulte, negata putas? Blessings are not denied, though they bee not presently granted. Somewhile God is not fit to give: the time for his greater glory is not yet come. Another while wee are not fit to receive: the time of our capacity and preparednesse is not yet come. The Lord lookes to be waited on: Psal. 27.14. Waite on the Lord, and he shall strengthen thy heart: waite on him with patience; this quiets all.
The Censurers of the World, by way of Apologue, being mette together, consulted about the redresse 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 pragmaticall and stirring spirit, was ever busie where hee had no thankes; one that would thrust himselfe into other mens brawles and quarrels, and meddle with impertinent matters. They all studied and plotted how to reforme the ataxic of things, and to bring the world into some peace and order. Princes were implored, Philosophers consulted, Physicians, Souldiers, 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 mischiefe which they mett to remedie. Physicians with their Recipes, Commanders with the Precipes, Iesuites with their Decipes; all the rest with their Percipes, could doe noe no good. At last, a grand Father, in a religious habite, presented them an Herbe of such soveraigne vertue, that when every one had tasted of it, they were all calme and quiet presently. The Herbes name he called Bulapatham, the Herbe Patience. Let this be our dyet continually, and wee shall finde a strange alteration in our selves. No troubles abroad can breake 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 wisedome given unto him, hath written unto you. This is the Testimony. In the Creation of the World, God made but one Sunne: but Hee made many bodies that receive and give light. The Romans began with one King; then they came to two Consuls, not without many Senatours. It is no diminution to the greatnesse 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 brest. In our sicknesse, we admit more Physicians than one: the providence is the more, the danger is not the more by it. There is one Sunne, many Starres: one King, many Magistrates: one Trueth, many Witnesses; one Word of God, many Preachers. Howsoever that sacred Word is called the Testimony, because it can sufficiently beare witnesse to it selfe: yet is God pleased to take in that same [Ex ore duorum] for the better state and credite of a truth. And Christ himselfe, that eternall Word, and Trueth it selfe, tooke in [Ex ore duodecim] the Witnesse of the twelve; Matthias supplying the roome of Iudas. Act. 1.8. Yee shall bee Witnesses unto me. Iohn Baptist in the Wildernesse, seemed to bee a Witnesse alone: Ioh. 1.8. He was sent to beare witnesse of that light. Hee then, and none but He. He was to witnesse but to a few, there: and those few had fewer temptations, fewer businesses, fewer worldly allurements, to withdraw them from his witnesse, there. But in places inhabited, the world hath many allegations, and pretences, to crosse the Testimony of Trueth. Luk. 14.18. 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 Witnesse was enough for the Wildernesse; but Christ sends all his Apostles to Ierusalem, and Samaria, to city and countrey: and all little enough. Here, Saint Peter cals in Saint Paul, for a co-witnesse 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, Testantis dignitas; the worth of the Witnesse; As our brother Paul. Secondly, [Testimonii claritas], the clearnesse of the thing witnessed: Non dixit, sed scripsis: not onely said, but written: for a more certaine manifestation. Thirdly, Vtriusque authoritas, the authoritie of them both; according to the wisedome given him: all is from above, by the Inspiration of God. In the first note there are three circumstances. First, Quaedam circa citatum; Pauls trueth of honour; he is worthy to be cited: and the honour of his trueth; 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 maintaine one anothers Doctrine. Next, the strong assurance wee have of the Gospell, whereof wee have more than a single testimony.
1. Here is commended to us our Apostles humility. Hee 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 selfe-respect, he appeales to Paul, he honours Paul, he fetcheth in Paul for the warrant of his writings. Gal. 2.11. 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. Pauls censure of Peter behinde his backe, had been calumnie: and Peters commendation of Paul to his face, had been flattery: both being done in their due time and place, are proofes of their synceritie.
Pride is odious in all men, intolerable in Church-men. Paul was rapt up to the third heaven; yet cals himselfe minimus Apostolorum. Peter was first called, first named, hee first preached after his Lords departure: yet hee subscribes to Paul, 2 Pet. 1.•. and (in the former Epistle) ranked himselfe 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 bee given, why Peter thus exalted Paul. First, to vindicate his authority: for some might haply not thinke him an Apostle, because hee was none of the twelve; nor chosen with the rest: but Peter acknowledgeth him for an Apostle. Secondly, to justifie his Doctrine: some of the faithfull, among them of the Circumcision, did oppose him, and wrangle against his Teaching: Peter cleares him from all suspition of errour. Thirdly, to quit himselfe from all mistrust of envie: that it might appeare, notwithstanding the jarre betweene them at Antioch, Greg. Hom. 18. in Ezek. yet there was no ill opinion, no grudge, no sinister thought in the brest of Peter, concerning Paul. Fourthly, to manifest the syncerity of his love: Paul had resisted Peter, and set that downe 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 sheweth him magis amicum sacrae veritatis, quàm proprit honoris. A good man loves his owne credite well, but the trueth better: It is but weaknesse, to erre: to persist in errour, is the ignoble wilfulnesse. Therefore, though Peter, saith Gregory, was Primus in Apostolatus culmine; yet hee was primus in humilitate, also. Paul taxed Peter of infirmitie, Peter commends Paul for wisedome.
O for such a spirit of meeknesse in the Ministers of the Gospell! We are so farre from admiring others, that wee would have none admired but our selves. Pulchritudo quam videmus in aliis, facit nos deformes. Why doth one Divine disparage the worth of another? Is it not pride? Why doe Repeaters play the Criticks, and turne the contractions of Sermons, into the detractions of persons? Is it not pride? If meere shame, or awe of the associates, or secret conscience of a mans deserts, compell them to say something in his praise: yet it goes off with a But but such or such a thing is amisse in him. One compared such a Commender to an ill Farrier; that never shod an Horse, but hee prick’d him: so all the good he speakes of men, hee still concludes with an exception: which is a bitter herbe that marres the pottage: like a boy, that when he hath written a faire copy, blurres wall with one dash of his penne: or a Cow that hath afforded store of mil•e to the vessell: and then kickes it downe with her heeles. If there must be strife among us, let it appeare in this; who shall be formost, not in taking honour from another, but in giving honour to another. If there must bee emulation, let it consist in this; who shall winne most soules to Christ. The way for a man to be esteemed the greatest, is to esteeme himselfe the least. Let not him that joynes the frame, despise him that he wed the timber: nor hee that drawes the knot, scorne him that digged the ground. If a man have more excellent gifts, let him use his owne, not contemne others: for both may be good, and they come from the same fountaine of goodnes. All men have not Peters abilitie, all men ought to have Peters humilitie. If we cannot come neare him in other graces, yet let us be equall 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 himselfe was dead, and in his fight. And, by the Papists leave, Peter thought himselfe most touched; as being more especially singled out by his Lords scrutinie: Luk. 22.31. Simon, Simon, Satan hath desired to winnow thee. The proverbe sayes; (and proverbes are the extracts of experience) When pride comes, shame comes: they both shoote out together, one will not tarry behind the other. There is no ecclypse of the moone, but in the full: when our glory is in the full, it will be darkned with shame. Esa. 10.12. By the strength of my hand I have done it, and by my wisdome, for I am prudent; brags the King of Assyria: but I will pull downe his high lookes, sayes the King of heaven. So for Herode; when the people deified him, Act. 12.23. Immediately the Angel of the Lord smote him. Pride even in good men; hath bene punished. Hezekiah did but gratifie 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 owne heart, thousands of them dyed for it. They that will be aloft, are subject to most tempests: but the plants that roote lowest, grow highest. Looke not upon tall Eliab, or Shammah but upon little David. All the sons of Iesse were likely: but God would have the holy oile onely powred upon David. Mat. 18.3. Humilitie is the way to glory. A man may be miserable, and yet honourable: but when, by pride, he comes once to be in disgrace with God, farewell honour. Adam was placed in Paradise; he did not intrude himselfe: Humilitie will stay for honour, that ill authoritie place it there. Non sum dignus, is still found in the mouth of all the Saints. Not, every one that is exalted, shall be brought low; but qui se exaltavit, he that hath exalted himselfe. So, nor every one that is humbled, shall be exalted, but qui se humiliavit, he that hath humbled himselfe. Therefore in humilitate sapientia, saith the Proverbe: If a man would be noble, let him be humble. Elatus animus; da•us Icarus; sure of a fall.
To thinke to gaine honour by pride, is meere folly: the wise man knowes that by humilitie he cannot misse it. In giving honour, goe one before another: but this is not the worlds opinion: we would all goe before one another, but it shall be in taking, not in giving honour. Peter sate in his Apostolicall chaire, but with an humble spirit: when one of his supposed Successors is advanced to this chaire, O how scornefully does he looke upon his inferiour Ministers. We all taxe the Pope for this: but it is no harme to wish, that no Prelate among us, howsoever orthodoxe in faith, were in respect of maners thus Popish. No sinne begins sooner on us, no sinne later leaves us, than pride. It is like the heart; primum vivens, [ultimum] non rians in us. But it is better to be humbled under a fowle sinne, than to be proud of any grace. And St. Augustine is peremptory; [Audeo] dicere, that it hath bene profitable for proud men, to fall into some grosse offense: for they have not lost so much by their fall, as they have got by being downe. Honour is the fruite of birth, of wisedome, of valour, of riches, of place and authoritie, or of the royall favour: But it is never the fruite of grace, nor the blessing of God, without humilitie. We have not the Signe of a Starre in our forhcasts, but the Signe of the Crosse: still humilitie is our way to glory. This way went all the Saints of God; this way went even the God of Saints: Phil. 2.•. He humbled himselfe. Therfore God hath exalted him.
2. The next Starre that shines in this Orbe of goodnesse, is our Apostles charity: which hath two rayes, illustrated in two termes; Brother, and Beloved. One of these were enough; the other might seeme superfluous. Brother, is faire: for that naturally includes love: Beloved, is more; for that is able to adopt a brother, yea a sonne. But there may bee a Beloved, who is not a brother: yea worse, there may be a brother, who is not beloved. Nature too often runnes retrograde; and there is more respect of a stranger, than of a brother. In that first paire of brothers, there was hatred on one side, even unto blood and death. Ismael derides Isaac, though he were his brother. Esau vowes the death of Iacob, though his twinne-brother. Abimelech climbes 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 beggers wrangle for an almes, or dogges fight for a bone. Deficit charitas: Brother and Beloved, are not convertible termes: they may bee separated; and too often they are found a-sunder. Among those tenne brethren, there was but one Reuben, that spake in the behalfe of poore Ioseph; Let us not kill him, for hee is our brother. There was once a whole Church called Philadelphia, or Brotherly love: but wee 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 countrey men: 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 naturall 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 Gospell, and so the summe and maine scope of all our Sermons. Faith is the Center, and Love the Circle: all our doctrines and conclusions, are but lines drawne from the Center to the circumference. Therefore he that preaches all Faith, and no Charity, comes into the Pulpit without his compasse: hee stickes in the Centre, without minding the Circle: or layes a foundation, and never reares any building. Now, shall we commend Love to others, and not embrace it our selves? Bilhah and Zilpah brought forth children to Iacob, and they were free: yet the mothers still remained bond-women. Shall we infranchise you in the liberties of Love, and suffer our owne hearts to bee bound with the shackles of uncharitablenesse? No certainly, we that preach Love, and professe Love, and pray for Love, will never shut our doores against Love. Wee doe not perswade you to other cheare, than we wish our selves. You shall never say, that we commended a way to you, which wee refused to walke. Howsoever wee come bebehind you in riches, in honors and prosperity; we will make bold to goe before you in Charity.
Next, wee practise Love: wee are set up as lights; and Love is one of those Lampes, alwayes burning in our brests. We are not like mercenarie souldiers, that put themselves into unwarrantable warres: such men forget charity, and fight onely for money. The exercise of our love is rather to make peace, though we have small thankes for our labour. Wee reprehend your sinnes: is not this Love? We would save your soules; 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 bee our dayly sacrifice. Grant that it is Debitum charitatis: yet you cannot deny but that it is also Opus Charitatis: and Love is no wayes better discerned than ex operibus, by the workes and fruites of charity.
Lastly, we have great reason to love one another; Minister to affect Minister: for few love us besides. The externall coldnesse of the Aire abroad, teacheth nature to fortifie her heat within: the world hates us; wee had neede to love one another. But doe all so? I would they did: it is pitie they doe not. For a miserly Worldling, or a lewd Companion, to speake ill of their Pastor, is no great matter: their dispraise is his honour, their praise his dishonour. As when a man was commended for dauncing well, another replyed; The better, the worse. So when deboish’d persons speake 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 selfe-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 paies too deare for a jest, who selles his honestie for it. Preachers are called Angels; and should like the Cherubins, looke graciously one upon another: they are Oxen, that should draw Christs yoke quietly, laboriously, and lovingly together. They are like Men of warre, with letters of marque from the King of Heaven, to let flie upon his enemies. But if they shoot one against another, with the Artillery of their tongues; or like Vessels at sea, fall foule one upon another; howsoever they may keepe their faith, I am sure they have lost their charitie. The precise Lecturer covertly disgraceth the honest Pastor; and steales the hearts of the Parish from him. They that call themselves the holy brotherhood; how doe they scorne and censure those that are conformable to order and discipline: forgetting that we are their Brethren in function, though not in faction; and labour in the same worke, though perhaps not with the same tooles. But Sermons that tickle the peoples eares, 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 wisedome and peace abate of their pride, peevishnesse, 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 doe: 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 stickes in your stomachs: Men would Give something, but they will Pay nothing to the Church. If we remit of our owne, you are beholden to us: but it wee had nothing of our owne, and stood at your courtesie, then we must be beholden to you. Tythes have been alwayes due. 1. A promisso; Mal. 3.10. Bring your tythes into my store house, and prove me if I will not give you a blessing: a blessing is entailed to it. 2. A periculo; Mal. 3.9. Ye are cursed, because ye have robbed me of them: there is a curse threatned for it. 3. A contrario: Matth. 10.42. He that giveth a cup of cold water to a Disciple, shall not lose his reward: therfore it followes, 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 soules. When the Lampe is not fed with oile, there will be a darke house. 5. Ab exemplo: all good men ever did it. Abraham payd tythes to Melchisedech: and Ioseph excepted the land of the Priests, even in Idolatrous Egipt. 6. Ab aequo: he that workes 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 owne; for then you cannot Love us. And yet to call for your owne, of your debters, you thinke no breach either of Iustice of charitie. If you would have us De jure cedere, Learne you also Ius reddere. Sometimes, and in some cases, a Minister must not wilfully lose his right. 1. In respect of other Pastors that live about him; to whom the example of his Indulgence may doe much prejudice. 2. In regard of his Successors: for by making a custome, he may endammage those that come after him. This is one impediment of your Loves: still you thinke we have too much. I know, that other colourable exceptions be taken against us; and you have Bills and clamors against scandalous Ministers: But if the trueth were knowne; it is not our Lives, but our Livings, that is your eye-sore. Let those criticall, and hypocriticall censurers pretend what they please: They that had rather be rich, than good; care not how evill we were, so we be poore. And poore enough, God wote, they have made us: even to a proverbe, as Iob was. Scarce one of a hundred is called by any other title or attribute, but a poore Minister. Is thousands but sufficient for a Tradesman and an almes 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 chuse Priests according to their owne hearts; and give them exhibitions out of their owne purses: Then would they pull downe the Churches of State, and build themselves Chappels of ease. Such a one we have heard of; that in king Henry the eights dayes had gotten much by the fall of the Abbeys; and in Queene Maries dayes built himselfe a pretty chappell: 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 humours; there is such a curse set upon it, that we durst not climbe up into the Pulpit, for feare least thunder should strike us downe, if we should so abuse the Lords 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 honours; 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 Iesus Christ.
As our beloved brother Paul also, &c. As a man that hath seene a goodly statue, the monument of some famous Warriour and Deliverer of his Countrey; though hee 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 soule. If wee be not stockes, insensate and dead to all apprehension of goodnesse, wee cannot but bee enamoured of so gracious a Saint, Christs speciall servant, the living instrument of building up his Church, the Doctor of the Iewes, the first Preacher to the Gentiles, the Instructor and Comforter of all our hearts; a fundamentall Pillar of the Church on Earth, and now a triumphant Soule in Heaven. Yet lest our mindes should bee fixed upon him onely, he modestly takes us off from himselfe, and sends us to his fellow-Peere, his beloved brother Paul: there hee would have our contemplations rest another while. To him he referres us, him he commends to us, and his Epistles, those blessed Trophees of his immortall honour. Now being told of some valiant Champion, renowned for his atchievements and conquests, whose fame is spred 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 wee may guesse at the substance. Paul is that great Conqueror, whom we would behold; that Champion of the trueth, that Demolisher of the strong holds of sinne, and kingdome of Satan: we cannot see him upon earth, for he is in Heaven. Yet he hath left a testimonie behinde him, enough to ennoble his memorie, and to satisfie our capacity; his heavenly Doctrine: upon that let us meditate, in that let us bee conversant: there wee we shall read him: and if wee 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 Iesus Christ.
1. Great was the honour 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 pastorall Iurisdiction. It shall exalt the glory of either, and not ecclypse it, by being compared. First, Peter was first called, and Paul confesseth himselfe an 1. Cor. 15.8. Abortive: yet Peter was called A Christo mortuli, and Paul A Christo immortali. Peter was called with a calme voice, Paul with a thunder-clappe. The one from the boate of his vocation, the other stricken from his horse in the carce•e of his persecution. Peter taken from his nettes, Paul from his bloudy letters. Peter was called before Paul, yet Paul overtooke Peter: Vers. 20. he was in labours 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 forme; yet upon Paul by an invisible power, in no lesse 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 creeple, Paul raised the dead: yea both; Peter raised Dorcas, and Paul Eutichus. Fifthly, Peter wrote two Epistles, Paul fourteene; 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 mortall life, he never was advanced so high as Paul. But I stand upon thornes, 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 bragges to sitte in his Chaire. That Paul was at Rome, it is manifest: but what proofe 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 Hierarchie ever so brave? Nay, was there such regalitie apparent in the Founders Lord and Master? Did Christ weare a Crowne of thornes, that the Bishop of Rome should weare a Crowne of pearles? Aske the Pope, and the Cardinals his sonnes, (and too commonly they are indeed his sonnes) whether they ever read of such pompe and magnificence in the Apostles? It is the opulencie, and glorious Soveraigntie of that See, which makes men so ambitious of it; not the Sanctitie. Our English Cardinall, when he was chosen Pope, thought now he should surely have some strange revelation from heaven; some extraordinary wisedome inspired, and grace infused into him. But good honest soule, he was deceived: he found no such matter: But briberle, corruption, flatterie, were his continuall sollicitions: for the Hierarchie, and for the world, he had a world of businesse: 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 sate in that Seate, sure he did not so leave it, as how we find it. Peter and Paul were both blessed Apostles, painfull Preachers, patient Martyrs, gracious Saints on earth, and now shine glorious Starres in heaven.
2. Thus for the trueth of Pauls honour, which was much: now for the honour of his Trueth, which is more. For Peter does not not onely commend Pauls Person, but in a higher degree his Doctrine. This is the Charter we hold by; the word of God, the Gospell of Christ, inspired by the holy Ghost, and recorded by Paul and Peter: for they both wrote from one and the same Spirit. No faithfull messenger of God can either come but by his mission, or speake but by his direction. For the former; Paul would have gone to Act. 16.6.7. Asia, but he could not: to Bithynia, but the Spirit suffered him not: Why? God had intended good to Philippi. Vers. 9. 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 habite of Macedonia: this man diverts Paul from his owne purpose, to Gods purpose. Rom. 10.15. How shall they preach, except they be sent? Now as they cannot come without Gods sending, so nor speake but by his inspiring. 1. Cor. 11.23. 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 referre us. Though it be conveyed to us by severall 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 Gods publicke Notaries. Physicians may differ in their opinions and prescripts: Lawyers may vary in their counsells and Iudgements, according to the proportion of their capacities or fees: Historians differ not onely in circumstances, but in substantiall matters. But in Gods Booke, written by so many penmen, in so many places, at so many times, we find no contrarietie: What Moses teacheth, that doe 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 beleeved, 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 St. Paul, which are so highly commended to us by S. Peter? His Epistles are Gospell. Rom. 2.16. God shall judge the secrets of men by Iesus Christ, according to my Gospell. In the Acts of the Apostles, there are reckned two and twenty Sermons of theirs; besides those that are not mentioned, for in every place they preached: And yet that Booke is not called the Preaching, but the Practise; not The words, but The Acts of the Apostles. All Pauls Epistles are (in effect) Sermons; the arguments and Text whereof is the Gospell: The Scope of all is to bring us to Iesus Christ: yet they are called his Epistles, not his Gospell. With the same faith we receive both: with the same love we embrace both: to them all we yeeld obedience, for them all we render thankes, and in them all we looke for Salvation, through the substance of them all, Iesus Christ.
According to the wisedome given unto him. This is Authoritie: wherein we have two things to observe.
1. It is Sapientia, Wisedome: not Scientia, a common knowledge. There is a wisedome, which is Munus natura, the gift of nature: Luk. 16.8. The children of this world are wise in their generation. And there is a wisedome, which is Munus Gratia, the gift of Grace: Iam 3.17. The wisedome that is from above, is pure and peaceable. And that which is the Fountaine of all Wisedome: Prov. 8.22. The Lord possessed me in the beginning of his way. Albeit there was a grosse mistake in the Translation; whether by reason of the Scribes ignorance, or neare affinitie of the words; in the Septuagint it is ἔκτισε. He created: whereas the originall signifies, [ἐκτήσατο]. He possessed. Christ is Wisedome it selfe: because he was for his nature, in respect of the Father; and for his office in respect of us, ὁ Λόγος, The word. Col. 2.3. In him are bid all the treasures of wisedome and knowledge. But in an inferior place; subordinately under Christ, and derivatively from Christ, the dispensation of the Gospell is called Wisedome. Both in respect of the Instruments: so Gods publike Notaries, the Canonicall writers of the Scriptures, were all the children of wisedome, and 2. Pet. 1.21. Spake as they were moved by the holy Ghost. And in regard of the effect; which is to 2. Tim. 3.15. make us wise unto salvation. This Wisedome is onely happy: for it made Paul wise to know good, Wise to teach good, Wise to doe good, and Wise to be thankfull 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 owne Industrie; not the fruite of time and studie. But Given, he had it Aliunde, from somewhere: not from man, sure: Flesh and bloud could never teach it him; though Plato and Aristotle, those great Clerkes of Nature, had bene his Schoolmasters. Nay, grant that Gaemaleel was his Tutor, a famous Doctor of the Law: yet his Wisedome was not so much above a Samaritans, as it came short of Pauls a Christians. Empta it was not: bought no man thinkes it. Let his Act. 8.20. Money perish with him, that thinkes 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 beame of that Sunne of righteousnesse, a streame of that Christall river of life, a fruite of that eternall tree, a bright irradiation of the holy Ghost. Given; Paul is beholden to God for it. If we can but gleane after his full sheaves; if we have any heavenly Wisedome: Let us not reflect upon our selves, or looke like the swannes into our owne bosomes. It growes not there: we must have it from some better garden. Iam. 1.17. Every good gift is from above. Wisedome, 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, Ioh. 3.27. except it be given him from heaven? From the puddle of our owne hearts, ariseth nothing but muddy cogitations. Luk. 24.38. Why doe thoughts arise in your hearts? If they arise there, if that be their originall, they are not good. Right Wisedome is a thing descendent: an influence, no vapour: an inspiration, not an exhalation: it comes from above, from below it rises not. For use of it.
1. Let us be thankfull to God for Pauls wisedome: 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 bene better for the Church, if St. Paul had never written. It seemes, that Pauls doctrine of Iustification by faith onely, hath much crossed their opinion of Iustification by workes: and this vexed him. But if we doe not blesse God for Instruments of our Salvation, for whom will we praise him? The people glorified God, that he had given such giftes unto men: we are none of his people, if for these gifts we doe not glorifie him.
Which of the Fathers was not in love with the wisedome of Paul? Hilar. de Trin. 5. Quis fidelior dictorum Propheticorum Interpres? Quis caelestium mysteriorum sacramenta magis pandeus? Pra am. in Ep. ad Rom. Chrysostome stickes not to preferre him before all the rest in learning, and to call him Hom. 25. in Ioh. Totius sapientiae magistrum: and confesseth that he could not take off his eyes from reading Paul. Confess. lib. 7. cap. 21. Augustine acknowledgeth, that he read Paul more than all the rest of the Apostles: and In Psal. 147. Nihil nobis isto viro notius, nihil fuavius, nihil in Scripturis familiarius est. In Psal. 119. Octon. 22. Ambrose compares him with Benjamin; whose Measse was five times as much as any of the others. Ep. 50. Nazian. cont. Eunom. con. 33. Hierome sayes 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, Gen. 43.34. 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 Divinitie among the Angels, he was not unworthy to teach even the Apostles. Some others, as Dionysius, have called him Secundum Solem, another Sunne; 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 honours may well stand together: especially seeing we honor them for Christs sake, and honor Christ in them. Let them be honored as stars, he as the Sun. When wee have cast up the particulars of all the Wisedome in them, of all the wisedome we get by them, we are farre from giving the glory to them. But this is the Sum: Non nobis Domine, quia non à ubbis: though the high Wisedome, even the Wisedome of God; yet it comes from on high; from the God of Wisedome: all is his. Non omini nostro; sed Nomine tuo: not to our wit, nor to our lucke; nor to our industrie, but to thine own Name, Lord give the glory.
2. Let us seeke for Pauls wisedome out of Pauls writings: we may be made wise by it, Ier. 8.9. unwise we must needs continue without. They have rejected the Word of the Lord, and what wisedome is in them? They that are not conversant with the booke and language of wisedome, in the study and exercise of wisedome, in the house and company of wisedome; shall never attaine to so much wisedome as to see their owne folly. Agust. Non possunt stulti beatius vivere, quàm si serviant sapientibus. But alas, too many come to Church, that Schoole of wisedome, as Pythagoras said, they came to the Olympian games. Some came to winne the prizes, some to sell their commodities, for it became the Mart of all Greece: some to meete their friends, and to be merry, for there were companions of all sorts: others onely to looke on. Men make of a Sermon, as it is said of a Medow: Bos quarit herbam, avis vermem, canis leporem: The Oxe lookes for grasse, the Bird for a worme, the Dogge for a Hare: Some would have controversies, and they search for wormes: some listen for quicke conceits, and these come to picke up sallads, or catch butterflies: some seeke for matter of exception; and these come to finde a knot in a bulrush: all these in the schoole of wisedome, and yet never the wiser. Onely 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 testimonii, 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 Lords gratious forbearance of sinners, and desire of their conversion. Secondly, where doth Paul touch upon that string, and make an unison with Peter? Wee are referred to two places, principally: though we finde it Sparsim all over his Epistles. The former. Rom. 2.4. Where wee have a copious amplification of Gods longanimity: Rom. 2.4. and so Paul and Peter agree for the matter: Paul sayes, This longsuffering leads to repentance; Peter, that it brings to salvation: and so they agree in the end. This is luce clarius: cleare as day. The other. Heb. 10.35. and from thence to the end of that Epistle. Where multifariam, he doth both perswade us to patience, upon the expectation of Gods 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 Hebrewes, or converted Iewes. Which is one pregnant argument, that Paul was the Author of that Epistle to the Hebrewes. To them writes Peter here, to them wrote Paul there: therefore doth Peter cite Pauls testimony as a thing familiar and well knowne to that afflicted company.
2. Hath written. It was Gods good pleasure, that his Word should be written. Hee shewed the way himselfe; and wrote his owne law, with his owne finger. He taught man the way to write, as by other direction, so by his owne example. There be some Atheisticall 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 penne; and the canes that grew on the bankes of Nilus, ministred 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 cloth’d him: he made him a leather garment: there God descended to one ocupation: when the time of mans 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 Arke for man: he gave him the module of a ship, a means of transportation: which in all likelyhood, man would never have thought on: there God descended to a third occupation, to be mans shipwright. Considering the ficklenesse of mans memory, how irretentive it is; he thought good to set downe his will in writing: and so God descended to another arte and profession, teaching man to expresse his owne minde in characters. Naturally man would have been his owne Taylor, and his owne Carpenter: Necessity would have taught him some wayes, to cloth and house himselfe. Invention would have done something in the other kindes too, though God had given him no such patterne. But the nearenesse and perfection of the way, was of Gods teaching. All these sciences as he ordained for our use, so for his owne glory: in a speciall manner writing: That what the eare hath lost in defect of hearing, or the minde in the want of remembring, may be restored to the soule by reading. Rom. 15.4. 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 wayes hath God contrived to save us, let us take all occasions to glorifie him.
3. Hath written unto you. What was the matter of his writing? The long-suffering of a mercifull God toward sinfull men. This was the argument of both those divine pennes: for the testification of this, Paul is cited by Peter. Sure, it must be a point of great importance, which both of them so labour to prove. An important matter indeed, and exceedingly beneficiall to us, even so much as our salvation comes too, if wee make the right use of it: which consists in the observation of those foure rules formerly taught us. First, that we take the advantage of repentance by it. Secondly, that we acknowledge Gods unspeakable goodnesse in it. Thirdly, that we expresse a hearty thankefulnesse for it. Fourthly, and lastly, that we apply our selves to the imitation of it: with which I conclude.
It is just that Gods patience should call for ours, especially considering the infinite disproportion betweene us. It is one of those graces, that is not seene but in distresse: as the Starres that are hidden all day, and onely shine in the night. Beneficence, the fruite 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 sinne. If we never had sinned, nor offended our gratious God, there were no use of repentance. So Patience, the composednesse of a resolute heart, could not appeare but in crosses and perturbations. If there was no evill to suffer, there were no neede of patience. But the tree of faith, the more it is shaken with the violent stormes of trouble, the faster it becomes rooted by patience. O that this lesson would enter home into our hearts, before wee goe home to our houses: Then should we live in peace, and die in peace, and receive the reward of patience.
Wee have considered these two famous and blessed Apostles, severally and asunder: In Peter, his Love and Humility: In Paul, his Faithfulnesse and Excellency. Now, let us put these two Beloved Brothers together; and their conjunction will afford us two profitable Observations.
1. Their Fidelity, or mutuall readinesse to uphold one anothers reputation. It may easily bee gathered out of the Epistle to the Galatians, Gal. 3.1. &c. that certaine factions spirits, wandred abroad, disturbing the peace of the Churches, and labouring 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 honourable mention of Paul: both to justifie his Doctrine, and to testifie his consent with the rest: that all suspition, and occasion of calumnie might be utterly precluded, and the mouth of all wickednesse stopped. Thus did they maintaine each others Doctrine, against Sectaries; each others reputation, against Slanderers. O blessed amity, which became the brests of such a paire of noble Saints! Many doe sibi canere, and sibi plaudere: they thinke themselves dedignified, if any honour 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 minde in these holy Teachers: Peter honours Paul, and Paul Peter: either is humble in himselfe, and both strive to give all glory to Iesus Christ.
3. Their Unanimity, and combining of all their forces, to beat downe the bulwarkes of sinne, and to establish the Kingdome of the Gospell. For our better assurance, wee have more than a single testimonie of the saving Trueth. 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 helpe as wee can. Divers Physicians bee not divers Indications, and Symptomes 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 succours. Wee may beleeve one witnesse: but ex ore duorum, wee take stronger ground of confidence. Such was the wisedome of Moses, that hee was able alone to judge Israel: yet he refuseth not the counsell of his father in Law, to divide the burden of the Government with others, and to admit them for Assistants in the Iudicature. Exod. 18.21. Why sittest thou alone? Yea, God himselfe joyned Associates with Numb. 11.16. Moses, in that waighty businesse. Peter had endowments sufficient to preach the Gospell: yet the Lord gave him Paul and more Assistants. Two Considerations here, then we must not omit.
1. That God allowes us many helpes to salvation. There is abundant power of salvation in any one Evangelist; yet our indulgent God thought good to afford us foure. Christ himselfe is the 1 Pet. 2.25. chiefe Bishop of our soules, the chiefe Luke 4.18. Preacher of the Gospell: yet hath He ordained others under Him; both Ephes. 4.11. Bishops and Preachers. The way of God (and Hee loves to walke in his owne waies) was ever to multiply our helpes. He that said Faciamus hominem; said also, Faciamus homini, an Helper fit for him. The Power of a single Angell is wonderfull; whether in destroying, which the army of 2 King. 19.35. Senacharib felt: or in preserving and comforting, as Christ was Luke 22.43. strengthened: and to strengthen Christ in that agonie, was no easie worke. Yet for the better manifestation of Gods plentifull goodnesse, and the reliefe of our diffident weaknesse; He employed many Angels, in many of his remarkable Workes. Christs Birth was celebrated with a Quire of Angels, with an Luke 2.13. Armie of Angels. His Resurrection, or second Birth, was solemnized with Iohn 20.12. Angels. They were plurall, Angels accompanied with Angels. In Iacobs vision, they which ascended and descended that Ladder, as it were maintainining a trade or commerce betweene Heaven and Earth, were Gen. 28.13. many Angels. They which hastened Gen. 19.25. Lot out of Sodome, were in the plurall, Angels. Mat. 13.39, 41. They that are appointed to bee the Harvest-men, and to separate the Tares from the good Corne, after they are both growne up together in one field, are Angels. They that have the charge to keepe us in all our waies, while wee live, are many Angels: Psal. 91.11. Angelis mandavit. Luke 16.22. They that have the Commission to carry up our soules to Heaven, when we die, are many Angels. They who attend at the severall gates of the new Rev. 21.12. Ierusalem, 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, Matth. 25.31. He shall appeare in his glory, and all the holy Angels with Him. In all their administrations to Gods Servants, from the first to the last, there are Angels, in the plurall number; many Angels. The Apostles, and their Successors, the Ministers of the Gospell, are honoured with the name of Angels: and those come not single. Wee have not Paul alone, not Peter alone: but Heb. 12.1. are compassed about with a cloud of witnesses. Witnesse with witnesse, witnesse upon witnesse: which way soever wee turne, wee are compassed with a cloud of witnesses. This whole cloud guides us to the celestiall Canaan: being Witnesses of the Gospell, they bring to us the joyfull newes of salvation.
But, Why then did 2 Sam. 18.25. David expect good newes from a single Messenger? When the Watchman told him of a man running alone, hee concluded out of that circumstance, that if he came alone, he brought good newes. It was contrary to Iob: that same Ego solus, brought him bad newes: Wofull tydings were in every Messengers mouth, that came to him with Ego solus aufugi; Iob 1.16. I onely am escaped alone to tell thee. Why then should David take it for a presage of happinesse? Indeed our Translation reads it in a word of indifferencie; onely newes; If hee bee alone, there is tydings in his mouth: without any specification of good or bad. But all others interpret it Bonum nuntium. And why David should perswade himselfe of good newes, because the Messenger came alone, is to mee 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 lesse than a complaint of Paul to Timothy; 2 Tim. 4.11. Onely Luke is with me: Luke, and no body but Luke. Though Luke were able, and forward, and constant, in assisting Paul about that great worke wherein hee laboured; 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: Hee does not say one Lambe among many Wolves: that was his owne peculiar lot: Hee was the onely Lambe that came alone.
2. It is observable, that most commonly Hee disposed them to his worke, by paires and couples: as Peter here doth joyne himselfe with Paul. Acts 3.1. Peter and Iohn went up together into the Temple, at the houre of prayer. Peter and Iohn; a paire: so they went to praying. Acts 13.2. Separate mee Paul and Barnabas for the worke whereunto I have called them: Paul and Barnabas; another paire: so they went to preaching. When those two parted; Acts 15.39. Barnabas tooke Marke, and sailed into Cyprus: and Paul chose Silas, and went another way: still by paires. Afterward, Acts 18.5. Silas and Timotheus 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 Timotheus; 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 Ministery is Christs Yoke, of all and in a yoke, numbers, two draw best together. Luke 10.1. The Lord appointed other seventy, and sent them two and two before his face. Twelve Apostles he sent first, then seventy Disciples. Exod. 15.27. At Elim, in their journey to Canaan, there were twelve wels, and threescore and ten Palme trees. The twelve Apostles were as twelve fountaines; out of whose sacred Doctrines, sinners might draw the water of life. The seventy Disciples, like those seventy Palme trees; under whole coole shades, as Travellers might refresh their scorched and weary limbes; so their worse than Sun-burnt, even sin-burnt soules might finde comfort. And as Numb. 11.1. God tooke of the Spirit that was upon Moses, and put it upon those seventy Elders: so he tooke of the Spirit of his Sonne, and put it on those seventy servants, toward the administration of his spirituall Kingdome. The twelve were called Apostles; the seventy Disciples; there was a plaine distinction betweene 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 worke, than one. Two Oxen sooner plow the ground: two Sowers sooner cast in the seed. 1 King. 19.14. Elias himselfe fainted under this apprehension: I am left alone, and they seeke my life. Luke 10.40. And Martha complaines of her burden: Lord, dost thou not care that my sister hath left me to serve alone? To beare the waight alone, to take all the care alone, which should be shared betweene two, is hard.
2. Ad Vtilitatem, for the more commodiousnes. If one erre, the other may direct and reclaime him. In the deliberation about any act, two Iudgments are better than one. If one fall, the other may helpe him, up: but vae soli, Eccl. 4.10. woe to him that is alone when he falleth. One may be cold alone, but two lying together have heate. If the devotion of the one waxe cold, the othes zeale may warme it. Besides, as two together may doe the greater worke, so they shall have the better reward. There is a more liberall promise to two, than to one: Mat. 18.20. Where two or three of you be gathered together, I will be with you. I deny not, but solitarynes, and abandoning of societie sometimes disposeth us best for God; who accompanies us most, when we are alone. Therfore Moses was commanded to come neare to the Lord alone. Yea, and when we are alone, God comes neare unto us: as he did to Elias in the cave: and to Gen. 32.24. Iacob, when he was left alone: yet he wrastled with him, and lamed him. But for our benefite, and comfort, we embrace a good associate.
3. Ad Humilitatem; for the better meanes of humbling them. The honour that is divided among two, is lesse than if it were wholly given to one; and so lesse indangers either of them to pride. In a worke of great consequence, it argues the candor and modesty of a man, to desire a co-adjutor. If the danger bee great, he justifies his proceedings: for hee disguiseth nothing, that calls in witnesses. If the danger bt not great, yet it cleares him from ambition: in that he is ready to divide the thankes and honour of the worke with others, which by his atchievement he could have had alone. This keepes 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 mee.
4. Ad Charitatem; for the advancement of their charitie. Love divided among many, is minor singulis: but when they are but two, how can they chuse but love one another? Therefore the most perfect friendship is held to be betweene two. Such was betweene Damon and Pythias, among the Gentiles: betweene David and Ionathan, among the Israelites.
5. Ad Societatem, for the better societie. Company beguiles both way and worke. 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 neare seeing a defect in any of his workes, 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 helpe him to more companie than her owne; even a generation of associates, by their encrease. How many a difficult worke, how many a tedious journey, is overcomne and digested by good societie: But Longam incomitata videtur Ire viam. Whiles Peter lookes to Paul, and Paul hath respect to Peter, in their travels, they are the better encouraged to the Lords worke.
6. Ad Validitatem; for the better strength of defense. When theeves 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 Devill: yet were they three hundred, let but these two hold together, and they shall be conquerors. So the Proverbe hath it; Brother that holdeth with brother, is like a fortified citie. Vis unita fortior. What bulwarkes of error could stand against their assaults? Ne Hercules contra duos: Against these two, hell it selfe could not prevaile.
7. Ad Securitatem; for their better securitie, tranquillitie, and composednes. Howsoever it was ordained for a blessing, and for a dignitie to Israel; Numb. 23.9. The people shall dwell alone, and shall not be reckoned among the nations: not among the cursed nations: not among them, but above them. Deut. 33.28. Israel shall dwell in safetie alone: free from the infestation of enemies. Yet for particular persons, there is great comfort in societie. Our griefes are lessened, our joyes 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 sicknes, when a man is compelled to be sicke alone; without any visitant, either to ease, or pitie him. In his deepest extremitie, Iob had some called Comforters, though they were miserable ones: and miserable comforters are better than none at all. It was for that Almighty man, Psal. 63.3. to tread the wine presse alone; and to have none of the people with him. Death takes a cruell advantage upon him that must die alone: without a comforter, nay without a condoler. It was a sad entrance into Ieremies Lamentations; Lam. 1.1. How doth the citie sit solitary, that was full of people! But in all heates of anguish, good assistance and societie breathes some coole aire of comfort. When Paul must answere before Nero, he complaines that 2 Tim. 4.16. no man stood with him, but all men forsooke him: O then one Peter, one Comforter had bene 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 maine scope that led me into this meditation, is for their better credibility, and to worke a beleefe in mens hearts of that truth, which they have both delivered. Paul and Peter, those two are conjoyned, that their testimony might be the more fairely 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 witnesse for the other, and all beare witnesse to Christ, Solus testis, seldome allowed. Iohn 5.31. If I beare witnesse of my selfe, my witnesse is not true. And yet that mighty Prince might well write, Teste meipso: and so he does: Iohn 8.14. Though I beare record of my selfe, yet my record is true. Ipse de me, and yet verum. But commonly more witnesses are used than one. 1 Iohn. 5.7. There are three that beare record; the Father, the Word, and the Holy Ghost; and these three are one: so we have three witnesses in Heaven. ver. 8, 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; Rev. 11.3. I will give power to my two witnesses.
Christ called his Apostles by paires: Mat. 4.18. Simon and Andrew: Two, and those were Brethren. Going a little farther, He ver. 21. calls Iames, and Iohn; Two more, and those also brethren. So he sent them out by paires: Mark. 6.7. Hee called to him the twelve, and sent them forth by two and two. To the Luk. 24.13. two Disciples going to Emmaus, hee shewed himselfe on the day of his resurrection. In this number Iohn the Baptist sent his Disciples to Christ: Mat. 11.2. two together. God brought his people out of Egypt by two leaders; Psal. 77.20. By the hand of Moses and Aaron: So he brings our soules out of spirituall bondage, by Peter and Paul, by Iames and Iohn; by two and two. As the Numb. 13.23. two spies brought the cluster of grapes betweene them from Canaan: so he did appoint two Disciples to bring us the wine of salvation, for the cheering of our hearts. The Arke of God was borne betweene two: Two were called to build the Tabernacle; Bezaliel and Aholiab: So the messengers of the Gospell were sent by two’s, to beare Christ into the world, and to build up his Church. There were two Cherubins at each end of the Mercy-seate; as at either end of Christs grave, two Angels. 1 King. 7.15. Hiram made two pillars, and two chapiters for those pillars in the Temple. The Church hath Rev. 12.14. two wings, to flie from persecution. Her servants are clothed duplicibus; each hath Prov. 31.21. two garments. The principall members of our body are double, for the better mutuall supply. We have two eyes; that if one miscarry, the other may guide us: Two eares, two hands, two feete; that the one may releeve the weakenesse of the other. There were two Tables of the Law: Two Testaments: and the Lord sent the Ministers of them both, by two’s, paires and couples. Ecce duo gladii; two swords; and they are enough to kill those two enemies; Sinne and Satan.
There are but two principall relations in the world; and all men must fall under one of the combinations: Husband and Wife, Father and Sonne, King and Subject, Master and Servant: some of these we must all be. By paires are Christs messengers sent, to teach all these paires their duties. Therefore two; to explane two covenants, the Law and the Gospell: To keepe enmity betweene the two seeds; of the Woman and the Serpent: to maintaine warre betweene those two foes, the flesh and the spirit: To execute two offices, of preaching and baptising: To preach two doctrines, of faith and good workes: To set upon men those two Seales, in the administration of the two Sacraments: To exercise two jurisdictions, of binding and loosing: To unite two, Iewes and Gentiles: To overcome two, Sin and Satan: To reconcile two, God and Man: To save two, Body and Soule. Let us be ready for these Ambassadors, with two preparations, of our eares and hearts: meet them with two gratulations, of joy and reverence: welcome them with two entertainments, of faith and repentance and returne them with two satisfactions, of our thankfulnesse 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, shal mak but one Parish; where Iesus Christ shal be all in all; Amen.
