2 Peter 1:11

THe dependance of this verse with the former, we shall in due place bee fitly occasioned to consider: first, therefore to the distribution. It may bee distinguished into two maine parts.

The Passage; For so an entrance shall be ministred to us. Palace; Into the everlasting kingdome of Christ.

In the passage are observable these foure Properties Certitudo, the Surenesse; So shall be; without faile. Promptitudo, the Readinesse; An entrance; without trouble. Aptitudo, the Fitnesse; shall be ministred; without let. Latitudo, the Easynesse; Abundantly; without paine.

In the Palace consider two things: The Royaltie; it is the Lords owne kingdome. Eternitie; it is an Everlasting kingdome.

In the Surenesse we find two circumstances; the Reason by way of connexion, in the word For: and the meanes by way of relation, in the word So.

For. This is a binding word that knits the discourse together with a naturall dependance. As if the Apostle should thus declare himselfe; There are some blind, and forget the way of truth: what then? Therefore make your election sure: why? for if ye doe so, yee shall never fall: how are we sure that we shall not fall? For so you have a full entrance to blessednesse. If you study in mind, affect in heart, and strive in hand, to doe these things; God will helpe Per opem suam operam vestram, your endevour with his grace, you shall enter into his glorious kingdome. Plaine and simple averring of the truth is sufficient in holy Scriptures, which bind the conscience authoritativè. Gods, Sic facite, or Hoc credite; doe this, or beleeve that; is enough without any reason. For as in mens commands, we examine Quid, non quis, what is enjoyned, not who imposeth it: so in these we examine Quis, non quid; who it is that chargeth us, not so much what we are charged. The precepts of Superiours are sometimes evill, therfore we obey them only in good: but when the Lord commands, we doe not examine, but execute, 1 Sam. 3.18. Dominus est, It is the Lord. Yet as CHRIST led the Iewes Tam oculo, quàm oraculo; as well by his Miracles amazing them, as by his Oracles instructing them. So his Apostles perswade us, Et argumentis & ornamentis; and doe not come evermore with a Mandamus. As the father to bring on his childe a long Iourney, winnes him by faire promises, lifts him our hard passages, holds him by the hand all the way: so the Lord doth allure us by gracious affordements, perswade us by arguments; and rather than wee should bee weary of well doing, encourageth us with reasons; For so you shall enter, &c.

So. This is a description of the meanes, and hath a relation to the former counsell. As if he should say, make your election sure; and by living soberly and righteously endevour the ascertaining to your owne hearts, that God hath decreed you to salvation: for So you shall have a free entrance into the kingdome of CHRIST. That is the only meanes whereby you may be admitted, and without that you shall be excluded. There be numbers that would enter the kingdome of Christ, but they faile in their Sic, they will not So enter, Luk. 10.37. When Christ had made the Lawyer tell himselfe, who was the good neighbour; He that shewed mercie on him: he presently upon it chargeth him, Goe and doe thou likewise. Wouldest thou arrive at heaven? set their Precedents, who are now in heaven, before thine eyes; Goe and doe thou likewise. So Paul left it in charge behind him, Phil. 3.17. Be yee followers of me, and walke so as you have us for an ensample. If you would come to the place where we are, you must follow us in the workes which we have done: So you shall have an entrance. Sic, whatsoever is a Non sicut, dissonant from this So, is an hindrance. God sets us, as Moses on Nebo, upon the mount of a sanctified speculation, and shewes us Canaan, with the way to it; So you must enter it, or not at all. One minds nothing but his cuppes, another nothing but his purse, a third only his courtesan; yet all these point to meet at heaven: but they faile in their So; for this is not the way thither, 1 Ioh. 2.16. The lust of the flesh, the lust of the eyes, and the pride of life; is a broad way, but not to salvation. Of all the manuductions to the Citie of God there lies no way by three signes; the signe of the Pot, the signe of the Purse, and the signe of the Punke. Therefore we say, the drunkard is a man out of the way, the worldling crosses the way, the adulterer dammes up the way. All these faile in their ἔσω, therefore shall misse in their αὐτῷ, the desire of their hearts. One presumes himselfe a David, and thinkes to conquer the Goliah Satan with Sauls armour; not So, but in the Name of the Lord of hostes, 1 Sam. 17.45. The Seminary askes the Pope, as Abishai did David, 1 Sam. 26.8. Shall I smite the king? Not So, for who can stretch forth his hand against the Lords annointed, and be guilt-lesse? Treason is not the way to heaven. Covetous men like those stronger souldiers, will not give the faint and poore any of their spoile: not So saith David, 1 Sam. 30.23. You shall not doe so my brethren, with that which the Lord hath given us. There is another So to salvation; and blessed is the servant, whom his Master findeth So doing, Matth. 24.46. This is the surenesse; if you goe by the meanes, you shall come to the end. So you shall have an entrance; an infallible rule, if you walke So, you shall not misse it.

An entrance shall be given you; I call this the Readinesse of the Passage. The way is not hedged up with thornes, nor barricado’d with bulwarkes, nor maz’d like an intricate labyrinth; Patet, there is an Entrance. In the tractation of this doctrine, because it is the heart of the Text, I will consider three things. First, the proposition, that the way to blessednesse is open: next, I will cleare the way from certaine obstacles, that may seeme to crosse the truth of this assertion: lastly, I will declare wherin this Entrance consists.

The passage to grace and mercie is open, and ready to entertaine al entring feete. From the first fall, sinne had shut it up, but now CHRIST hath opened it, Revel. 3.7. He that hath the key of David openeth, and no man shutteth. The Pope presumes he hath that key, and lets in whom he pleaseth: Oh miserable man, why doth he not then let in himselfe? Idolaters, Sorcerers, Adulterers, Heretickes, have had that imaginary key; yet could they get no entrance into heaven. Only CHRIST opens that gate, and gives entrance. Thrice was heaven opened to himselfe: at his Baptisme, Matthew. 3.16. at his transfiguration, Matth. 17.5. at his ascension, Act. 1.9. I know that the apertion of heaven doth often meane a manifestation of Gods glorious power onely: but in these places it signifies visibilis caeli scissuram, ut aliquid planetis & astris superiùs perspiciatur; a visible fissure of heaven, that something might be seene farre transcendent to the starres and planets. Such an apertion was to Saint Stephen, Act. 7.56. Behold, I see the heavens opened, and the Sonne of man standing on the right hand of God. Praevidebat Stephanus, quod Stephano providebat Dominus. The Lord afforded him a vision of that, whereof he was instantly to have the fruition. The like patefaction was to Peter, Act. 10.11. He saw heaven opened. Those visible scissures were figures of this invisible entrance. Into the Sanctum Sanctorum, the type of heaven, went only the high Priest once a yeare: but CHRIST at his death rent the veile of the Temple, to signifie that he had made now a cleare passage for all beleevers, Hebr. 9.8. The Holy Ghost this signifying, that the way into the Holiest of all, was not yet made manifest, while as the first Tabernacle was standing. Indeed it is true, that from the beginning heaven was not shut to the faithfull; for how then did Abraham enter into blessednesse? Non clausum fuit Iudaeis, sed non apertum fuit omnibus. As it was not shut to the Iewes, so it was not open to the Gentiles. For they were aliens from the common wealth of Israel, and so strangers from the covenants of promise, Eph. 2.13. But now yee which were sometimes far off, are made nigh by the bloud of Christ; who hath broken downe the middle wall of partition betweene us. The Gentiles were esteemed as dogs; and the childrens bread is not given to dogs, Mark. 7.27. But he that could make ex lapidibus filios, children of stones; can also make ex canibus servos, of those dogs servants. The gate then stands wider open Per Christum missum, than it did Per Christum Promissum; by a Saviour borne, than it was by a Saviour only promised to be borne. That to the Holiest, was a typicall entrane, this is a topicall entrance. Rom. 13.11. Therfore, Our salvation is now neerer: for we doe not goe to the gate of heaven, but rather the gate of heaven comes to us, Rev. 21.2. I saw the holy Citie, new Ierusalem comming downe from God out of heaven. Because we could not ascend to it, it doth ascend to us. CHRIST calls himselfe The doore, Ioh. 10.7. which place being compared with Revel. 3.20. I stand at the doore and knocke: we find that Ostium est, & ad ostium pulsat: he is the Doore and yet he knockes at the doore. He that hath a sute to the King, concludes with himselfe; I must goe to the Court, for the Court will not come to me. Yet Matth. 21.5. Rex tuus venit ad te; Thy king commeth unto thee. Petit tua limina virtus. Thus Christ promised the penitent malefactor; This day thou shalt be with me in Paradise. Sanguis Christi clavis Paradisi. The bloud of Christ is the key that openeth Paradise, Hieron. Eph. 2.18. Through him we have an accesse by one spirit unto the Father. Thus the doctrine is cleared, Heb. 10.19. We have boldnesse to enter into the Holiest by the bloud of Iesus: By that new and living way which he hath consecrated for us, through the veile, that is to say, His Flesh. He is the Way, and the Truth, and the Life: there is no way but by thee, no truth but from thee, no life but in thee, Oh deare Lord Iesus.

In the second place, let us proceed to the removall of such impediments as might hinder this passage. There is no glory of entrance, where is no hindrance. Sinne was the first obstacle, Gen. 3.24. So he drave out the man. It shut him out, and kept him out: Angels that were his friends, were set to with-stand his re-entry. This taught him, that as sinne cast him out of Paradise, so it would also shut him out of heaven, but for the mercies of God in the merits of a Redeemer. There are many enemies, back’d by the malice of sinne; but because they are numerous, and must be ranked to some Generalls, I will reduce them to foure.

The world is none of the least; and in this there is a double opposition: on the left-hand Indigencie, on the right-hand opulencie. August. They are both removed by Christ; Qui omnia bona terrena contempsit, quae contemnenda docuit: & omnia mala sustinuit, quae sustinenda pracepit; The good things of this world he despised, that he might teach us to despise them: the evill things hee bore, that hee might teach us to suffer them. 1 Iohn 5.4. Whosoever is borne of God, overcommeth the world: Wee so cast away this hinderance, whether of prosperous or adverse things; Vt nec in illis quaeritur foelicitas, nec in istis timetur infoelicitas; That we neither seeke to be blessed in the one, nor feare to be cursed in the other, August. Faith is the principall in this victory: good works are underling souldiers, but Faith is the Captaine, Sarcer. which commands all under the great Generall, IESUS CHRIST. Opera bona vincunt executivè, sola fides imperativè; Is want an hinderance? No, Matth. 6.20. There is Treasure enough to be had in heaven. Is dearth? No, Prov. 15.15. For a good conscience is a continuall feast. Is exile? No; for the home wee seeke, is a Citie to come, Hebr. 13.14. Doth prosperitie assault us? Indeed this is a sore barre to our entrance; for one man could foile the Devill in his misery, August; whereas many have beene foiled by the Devill in their felicitie. Esay 38.17. In my peace I had great bitternesse. The Churches estate, saith Bernard, was Amara in nece martyrum, amarior in conflictu haereticorum, amarissima in moribus domesticorum; bitter in the losse of her childrens bloud, more bitter in the oppugnations of her doctrine, most bitter in the vices of her professed friends. Thus the world hinders our entrance, worse by his courtesies, than he can by his crosses. Yet let him doe his worst, faith followes Christ, and he is that great Martiall that makes way for us thorow the world, Ioh. 16.33. Be of good cheere; Ego vici mundum; I have overcome the world.

The Flesh steps in next to barre up our entrance; this is a Dalila in Sampsons bosome, that seekes to cut his throat: It is like the moth in the garment, that breeds in us, and feeds on us. There is no man hath a worse friend than he brings from home. An unfaithfull servant is mischievous, an unfaithful friend more mischievous; but Infida uxor, an unfaithfull wife, most mischievous. It is ready to prompt us, as Iobs wife tempted him, Iob 2.9. Curse God and die. This Clitemnestra for the love of her adulterous friend, Satan, will betray her owne betrothed Agamemnon. The onely course is to be bold with it; and Reprimere ne pereat, supprimere ne perimat; To restraine it, lest it kill it selfe, and to mortifie it, lest it kill us. This obstacle hath also Christ removed; not but that it still offers to withstand us, but that it shall never hurt us. Christs assistance is stronger than her resistance: in Christ she is mortua, dead, though in her selfe she be mortifera, deadly. Christs innocent flesh was crucified, that this sinfull flesh might be mortified, Ro. 7.25. Let her doe the worst to hinder my entrance, yet I shall enter: and for this I thanke GOD through IESUS CHRIST.

The Devill is a master antagonist, a watchfull and a wrathfull enemie. His weapons are Tentations, whereby he makes men sin: and Accusations, whereby he makes them despaire for sin. But this hinderer is mussell’d, Iohn 16.11. The Prince of this world is judged: Iohn 12.31. The Prince of this world is cast out. He is mortuus in lege, condemned himselfe, therefore unable to condemne us. Hee is excommunicated, therefore his testimony is nothing worth. Doth he fright thee with thy sins? Answer him that the Lambe of God hath taken them away. Perhaps the politike Serpent quiets thee in the setled opinion of thine owne righteousnesse. Oh Devill! wouldst thou have me turne Iuditiary, and trust to mine owne righteousnesse? I am a sinner, or else what needed I a Saviour? Matth. 9.12. They that be whole, need not a Physitian, but they that are sicke. I have infinite sinnes, but there is an infinite ransome payed for them. 2 Cor. 5.21. He was made sinne for me, who knew no sinne, that I might be made the righteousnesse of God in him. Factus est peccatum propter nos, qui fuit ipsa justitia: ut nos facti simus per eum justi, August. in quibus fuit ipsa malitia; He that was righteousnesse, was made sinne for us; that wee who were unrighteous, might bee made righteousnesse in him. Satan doe thy worst, we have an abundant entrance through IESUS CHRIST.

Death is the last enemie, but not the least enemie. Albeit it be hatefull and hurtfull to the wicked, because it ends their short joyes, and begins their everlasting sorrowes. Yet to the faithfull, that fiend is a friend; Dum egressum properat, ingressum praeparat: while it hastens their going out of this world, it prepares their going into the world to come: Philip. 1.21. To me to live is Christ, and to die is gaine. That which meant us the greatest dammage, procures us the greatest advantage. The Lord Iesus hath Led captivitie captive, and swallowed up death in victory, 1 Cor. 15.54. O death where is thy sting? O grave where is thy victory? Out of that Strong one hee brought honey: Out of that eater of all flesh, meat for all spirits. Thorow the jawes of cold death, he hath opened the gates of eternall life. Mors, quae perpetuo cunctos absorbet hiatu; Parcere dum nescit, saepius ipsa favet; While death strives to barre the way against us, it doth make way for us, into this everlasting kingdome.

Thus the hindrances being removed, wee come to consider the matter of this Entrance, wherein it consists. and how we are here said to have it. It stands in two things; our Vnion with Christ and our Communion with the holy Ghost.

First, for our Vnion with Christ; for if the head be entred, the members cannot be denied. The personall union of the Sonne of God to our nature, was a great mystery, 1 Tim. 3.16. Without controversie, great is the mystery of godlinesse; God was manifested in the flesh. Yet let me boldly say, in respect of us, there is another nearer conjunction required to this Entrance, 1 Cor. 6.17. Hee that is joyned to the Lord, is one Spirit. First, that hypostaticall union was the conjunction of Gods Nature and mans nature in generall: but this is an union of the Son of Gods Person, and the beleevers person in speciall. Secondly, though Christ tooke our nature upon him, and that with all humane infirmities, yet cleane void of all sinnes: in this hee takes to him the beleevers person with all his sinnes: though we be full of wickednesse, he knits us to his holy and glorious selfe. He is the Head, wee are the members: but some tyrant may cut off the members from the head. He is the Husband, we are the wife: but death divorceth man and wife. He is the Vine, we are the branches: but man may slippe off a branch from the Vine. Hee is the Corner-stone, we the building: but a foundation may be bereft of the edifice; and come to the Temple of Ierusalems case; Non lapis super lapidem; To have not one stone left upon another. But when it is said, we are One Spirit with Christ, here can be no separation: spirit may be parted from body, not spirit from spirit, never from it selfe: not two, but one spirit, Cant. 8.6. Set me as a seale upon thine heart, and as a seale upon thine arme. The arme is the Instrument of power; and the heart is the fountaine of life, the first that lives, and the last that dies. If therefore we be set there as seales, there can be no disjunction: unlesse we could be plucked from his armes that is Almightie; unlesse his heart could die, which is life it selfe. Set me as a seale, &c. That Petition is now a Position; what the Church then desired, it hath now enjoyed: their wish is our Article, their Pater-noster, our Creed. Were we not deepely engraven on his heat, when his heart was divided with a speare for us? When in a manner he seemed forsaken of his owne Father for a time, rather than his Father should forsake us for ever. That Evangelicall Prophet testifies it, Esay 49.16. Behold, I have graven [thee] upon the palmes of my hands. Were wee not ingraven there, when his hands were pierced for us? Foderunt manus, Psal. 22.16. They digged my hands and my feet. And they digged them so deepe, that the very prints remained after his Resurrection, Iohn 20. and their fingers were thrust into them for evidence sake. Some have thought that those scarres remaine still in his glorious body, to be shewed at his second appearing; They shall see him whom they have pierced. That is improbable, but this is certaine; There remains still an impression upon Christs hands and his heart; the sealing and wearing of the elect there, as precious Iewels. For the same affections he had on earth, hee hath carried up with the same body to heaven. Hee cannot there Pati, but he doth Conipati; Saul, why persecutest thou me? He that remembred us on the Crosse, will not forget us in the Crowne: as Pharaohs officer forgate Ioseph when he came to his preferment. For this that penitent malefactor prayed; Lord remember me when thou commest into thy Kingdome. As if he should say, now happily thou thinkest on us, because thou art in the same fashion and passion with us, suffering the same torment, subject to the same death; perhaps thou feelest more grievous things than wee. But when this passion is over all, thy sufferings past; when thou art exalted to glory, when thou commest to thy Kingdome, Lord, remember me then. He did so, This day thou shalt bee with me in Paradise. Hee remembers us now triumphing, so well as he did then suffering. The affection of love is noted to be most vehement in women: David spake of a transcendent and incomparable love, when he preferred it above the love of women. 2 Sam. 1.26. Thy love to me was wonderfull, passing the love of women: because they are naturally most tender and affectionate. Therefore Christ, that he might wonderfully love us, was made of a woman. Gal. 4.4. God sent his Sonne made of a woman. But because sinne can harden the heart of any woman, therefore he tooke it of a pure virgin. And because every virgin is originally conceived in sinne, to make it more pure and tender; he tooke it of a woman, of a virgin, and cleare from all sinne. Now this affection he tooke with him to heaven, and set it at the right hand of his Father there.

Thus Aditum per vulnera pandit: His side was opened, thorow that breach we have entrance. His heart was pierced, thorow that heart we have entrance: every wound is a passage. Who condemnes? It is Christ that justifies. Who shuts? It is the Lord IESUS that opens. Death seemes to dissolve this union, but doth not: for looke what was Christs condition in the grave, such is the condition of all his members. In death the soule of Christ was severed from his body, as farre as heaven is from earth; for his body was laid in the Sepulcher, and his soule was in the hands of his Father: yet was neither of these separated from the God-head. Chrysostome gives a familiar similitude to explaine this: A man holds a sheathed sword in his hand, he drawes out the sword from the scabberd, holds the sword in one hand, the scabberd in the other; here the sword and the sheath are parted one from another, but neither of both are parted from the man, for he hath them both in his hands still. So the Deitie tooke Christs soule from his body when he died, as a sword drawne out of the scabberd, but held them both in his hands, and at his Resurrection put them together againe: the soule was separated from the body, neither of these from the Lord. So it is with us; Death, whether naturall or violent, may rend the soule from the body, it can take neither from Christ. But why then is not the body quickened in the grave by his vertue, and by the inseparability of this union? As when an arme is taken with a dead palsey, it receiveth little or no heat, sense, motion, or life from the body; yet it still remaines a member of the body: because the flesh and bones abide still tyed with ligaments to the body. Our bodies in the grave are but taken with a dead palsey, they are still members of Christ, and shall by his vertue be revived: when againe the soule shall be wedded to the body, and both body and soule to everlasting glory.

Thus we are sure, if Christ be entred, that our entrance is easie. Esth. 5.2. We have obtained favour in the sight of the great King, his golden Scepter is held out unto us, let us enter, Hebr. 4.16. Goe wee boldly unto the throne of grace: there is no quarrell against us in heaven, all is peace through Christ; let us enter. It is the voice of the King himselfe, Matth. 25.23. Enter into the joy of your Lord. All excuses of our not entering into this kingdome are taken away. It is storied of a great Conquerour, that when hee had vanquished his enemies, after a long siege laid to the Castle wherein they had fortified themselves; and had opened that inaccessible Palace; he sent some of his Garrisons to enter and keepe it for him. They, ignorant of his victorie, excuse themselves; There be Giants; he answers, I have slaine them. There be Dragons about it; I have chained them fast. There is a deepe trench, how should we passe over it? I have dammed it up. There are brazen-gates, strongly guarded. I have set them wide open. There wants roome for so many as thou sendest: No, there is roome enough: it is as large as a Citie; therefore goe in, and possesse it. So when God sends men to enter this Kingdome, they cowardly excuse themselves, as Israel did; There bee Giants, the sonnes of Anak; there are Principalities and Powers to withstand us: CHRIST answers, I have staine them on my Crosse. There is a great red Dragon; I have chained him sure enough, Revel. 20.2. That blessed Angell, with the key of the bottomlesse pit, and the great chaine in his hand; hath bound the Dragon that old Serpent for ever. But there is a Fortification of the Law against us; saith Christ, I have scaled that Fort, performed full obedience to the Law, and given satisfaction to the Iustice of God for you. But there is a deepe trench, a sea of glasse before the Throne, Revel. 4.6. How shall we get over that to the Kingdome? Ioh. 16.33. Be of good cheare: Ego vici mundum; I have overcome the world. But there is an high wall, and mightie gates, Revel. 21. too high to climbe over, and too thick to break thorow. You need not attempt such a course, for the gates are set open, Vers. 25. The gates of it shall not be shut at all. But there wants roome for so many as thou invitest to this Kingdome. No, Ioh. 14.2. In my Fathers house are many mansions, there is roome enough for you all. Thus is this Entrance readie for us, God grant we may be ready for this Entrance.

Secondly, this Entrance consists in our Communion with the Holy Ghost, 2 Cor. 13 14. The communion of the Holy Ghost is with us. When two Princes would establish peace together, either sends his Ambassadour to other, as a pledge or earnest of that truce. So God, to confirme an everlasting league betweene himselfe and our soules, sends his Lieger; the Holy Ghost to us; and we send our Lieger, our Saviour Christ, and our Fidelitie with him, unto God: 2 Cor. 1.22. He hath sealed us, and given the earnest of the Spirit in our hearts. An earnest seales the bargaine, as a handfull of corne is given to assure the whole field. We have begun to reape, therefore it is truely said, we have made our Entry. This Entrance consists in many felicities communicated to us by the Spirit, but I principally apply my selfe to that of Saint Paul, Rom. 14.17. The kingdome of God is not in meat and drinke, but righteousnesse, and peace, and joy in the Holy Ghost. Paul calls it the Kingdome of God; so doth Peter in this place: Paul saith, it is participated in this life; so Peter, that we have here an Entrance into it. It must be understood of that fruition which we have of the Kingdome of God in this life; for otherwise why should he mention and exclude meats and drinkes; Quae in Regno gloriae non erunt necessaria; Which have neither use = place in heaven? Chrysostome and Haymo construe it thus; That meats and drinkes are not in coelum introducentia, of any power to bring us to heaven. But Peter Martyr calls this Alienam interpretationem; for so neither is Righteousnesse any cause, but a beginning of this Kingdome. Saint Augustine mentions one Urbicus, who by this Text would prove, that Christians ought to fast on the Saturday, the Iewes Sabbath, because the Kingdome of Christ is not in meats and drinkes. But then it would follow, that at other times, as on the Lords day, or when we fast not, wee should ••pertaine to the Kingdome of Christ. But to our purpose, if it consist in Righteousness, Peace, and Spirituall joy; then having these, we have an Entrance into it. If I seeme too tedious in this instance, I answer with Saint Peter: Bonum est esse hic: [adificemus hic] tria tabernacula, Matth. 17.4. It is good for us to be here; let us build here three Tabernacles; One for Righteousnesse, another for Peace, and a third for Ioy in the Holy Ghost. Where can we be better than in the Kingdome of Iesus Christ.

For Righteousnesse: this is not to be understood of a particular Iustice, Tribuere cuique suum; with Gorrhan. But it is the imputed righteousnesse of CHRIST, and our inherent righteousnesse proceeding from it. There is Iustitia operata pro nobis, A Righteousnesse wrought for us; whereby of evill men we are made good: and Iustitia operata in nobis; a Righteousnesse wrought in us, whereby of good men we are made better, Rom. 6.18. Being made free from sinne, we become the servants of righteousnesse. So farre then as we are righteous, so farre have we made our enterance. Where our desires are, there our selves are: but we desire to be dissolved, and to be with Christ: therefore we are there with him; Vbi amamus, potius quàm ubi animamus; Whither our conversation is entered, our selves are entered: but our conversation is in heaven, Phil. 3.20. Therefore we are there; not locally, but spiritually. Israelitico more vixisse, est in Israele esse; To live after the manner of Israel, is to be in Israel, saith a Father. If heaven be in us, then are we in heaven: but Gal. 2.20. We live not in our selves, but Christ liveth in us; and the life which we now live in the flesh, we live by the faith of the Sonne of God. He that hath the faith of eternall life, hath eternall life in his faith, Ioh. 5.24. He that beleeveth, is passed from death unto life. A Christian is like Iacobs Ladder, while his body, that lower part, stands on the ground, the top, his higher and better part, is in heaven: Ephes. 2.6. The Apostle speakes of a thing already done, He hath made us sit together in heavenly places in Christ Iesus. If a stranger bee but come into your Suburbs, you say commonly, he hath entred the Citie. Sequitur vita Angelica, ubi praecessit Evangelica; If we now live like the Saints, we shall hereafter live like the Angels.

The next is Peace; Pax filia Iustitiae; Peace is the daughter of Righteousnesse, Rom. 5.1. Being justified by faith, we have peace with God: Peace and Righteousnesse, Invicem osculantur, Psal. 85.10. doe kisse each other. But how is it said then, Ioh. 16.33. In the world you shall have trouble? How can trouble and peace stand together? It is true indeed that the wicked will molest us, but we must still goe forward. Navigation is not to bee lost, because there are some sea-rockes: Doves forbeare not flying home, because there are some Kites abroad in the aire. God did not destroy all the Canaanites, lest the wilde beasts should breake in upon Israel. A countrey of India hath a law, that no man shall kill any Ravens; they are let alone to devoure the carrions, which else would corrupt the aire. We have disturbers enough; some, per pravitatem operis, by mischievous acts, against our lives, our wives, our children, our estates. Some, per falsitatem sermonis, by scandalous speeches; such are calumners, slanderers, flatterers. Others, per perversitatem cordis, by malicious envyings; as unfriendlinesse, suspitions, jealousies. Malice workes mischiefe at home, and Envie sends it in from abroad. Summa petit livor ut ignis; Our happinesse is their eye-sore. Envie hath Os sublime, a lofty looke, but non in coelum tueri, not to looke up unto heaven. There are Dogmata transalpina, Italian trickes, Revel. 13.1. There was a beast risen out of the Sea, having seven heads and ten hornes, and upon his heads the name of Blasphemie. A savage beast, that first deposeth Kings, and then exposeth them to death. A murdering point of religion; he that first invented it, was vir sanguinum, a bloudie wretch. But from the Devill it came, and to the Devill let it goe. These be our greatest peace-breakers; Facile est movere regnum, sed Dei solius quietare: These may easily breed commotion in a Kingdome, but God alone can pacifie it.

I know there are home-bred mischiefes enow: and many an Ahab doth trouble our Israel. The pestilent Vsurer, whose words are as soft as his Fox-furre, is a licking dogge that bites sore. The Mouse told her young ones in the Fable, that they should not feare the lowd crowing Cocke, but the still Cat. Lowd and lewd wantons disquiet us, but the oppressour doth more hurt sitting silently in his cash-house, than the other with all their noise in the streets. Caesar said, hee feared not Anthony, because his heart was in his tongue; but Cassius, because his tongue was in his heart. If all this be, where is our peace? Yes, Patientia filia spei; Patience is the daughter of hope: in their wrongs is seene our patience, in our patience our hope, in our hope, our peace. We have peace in the world, though we have no peace with the world. Our troubles are seene without, our peace is felt within. Travellers write of a certaine Iland, they call De Fierro, where no fresh water is to be had: yet there is a certaine tree in it, which drops so abundantly, that it satisfies all men and cattell of the Countrey. Our exigents and indigence are great, but there is an inward peace of conscience, that satisfies us all with the precious liquor of content. The Lord layes all that blustring wind, all the thunder and lightning of menaces, all the stormes and tempests of persecution, with one sweet and peacefull showre of comfort. Thus though we have not yet Pacem coeli, that Peace of heaven; yet wee have coelum Pacis, a heaven of peace, that is, assured remission of sinnes, and reconciliation to the God of peace. Satan, the World, Sinne, all fight against us; that warre is our peace. If the happinesse of that place, as Augustine speakes, be Peace in eternall life, and eternall life in peace; then have we some present entrance into it, for the Peace of God that passeth all understanding, and surpasseth all commending, doth preserve us.

The last materiall is Ioy in the HOLY GHOST; which ariseth partly from the hope of future reward, and partly from the sense of present comfort. For if there be such sorrow in the contrition of sin, what is the joy in the remission of sin? Rachel wept for her children, because they were not: we might have wept for our soules, because they were in worse case than if they had not beene: No wombe but a Rebecca’s, feeles those conflicts, Psalm. 6.6. Every night wash I my bed, saith David, with my teares: We might have so washed our eternall beds. Mary Magdalen wept, as if she powred forth water, not by drops, but by flouds; Peter bitterly. This Winter lasted not long, the Spring-Sunne shone out with beames of comfort. Now one dramme of their present joy, did out-value all the loads of their former sorrow. Like men over-burdened, wee feele such ease when the Crosse of Christ takes all this weight from our shoulders. When sin is remitted, nothing afflicts, Iam. 1.2. My brethren, count it all joy when ye fall into divers tentations. What, joy in trouble? Will the world beleeve you, Saint Iames? They answer, take you such joy, we will not meddle with it. Yes, he that prescribed it, proved it; he found affliction turne to his profit; hee learned this benefit by good experience. As we say, Quae fuerunt laboriosa juventutis studia, haec sunt jucunda senectutis otia; Humane learning is mens paines in their youth, their recreation in their age. So what was the greatest sorrow to the heart penitent, proves the greatest joy to the heart pardoned. Who would not give the iron fetters of his thraldome, for the weight of gold in freedome? It is a false accusation, that the Word of God brings with it sullennesse and discontent: for Psal. 19.8. The Statutes of the Lord rejoyce the heart. It is the tidings of joy, of great joy, of such joy, that the mountaines skip like Rammes, and the little hills like young sheepe. So farre as this holy joy is entered into us, we have entered into the everlasting Kingdome of Iesus Christ.

Shall be ministred unto you.] I come to the third point; the Fitnesse or preparation: we are not beholding to our selves for this entrance, it is ministred to us. Vt nec bonum quod, sic nec bonum per quod; as neither the good which we would obtaine, so nor the good by which we doe obtaine, is our owne. The meanes is ministred, therefore it is called the ministery of the Word, the ministration of the Sacraments. The apprehension of this meanes is ministred, for it is given to us to beleeve, Phil. 1.29. The object of this apprehension is ministred; Eternall life is the gift of God through Iesus Christ, Rom. 6.23.

Admire the mercy of God, which doth not onely prepare a kingdome for us, but also prepare us for that kingdome. In the world there is no mercy to a sinner: it hath commonly beene the fault even of men entred into this kingdome, to shut the doore after them, and to keepe out others, Luke 13.14. The Ruler of the Synagogue could not endure, that the people should be healed on the Sabbath day, Matt. 20.31. When the blinde men cried to Christ; O Lord, thou Sonne of David, have mercy 〈◊〉 us: The multitudes rebuked them, because they should hold their peace. This is a malicious and uncharitable sinne, when men are passed over the deepe pit by a bridge, to plucke it up, and suffer none to follow them. Thou saiest, such a one is a refractary and dissolute offender; what then? therefore shut the Church doore against him? this is thy mercie, but Gods mercie is more; to repentance he ministers an entrance. Yes, saith the malevolent repiner; he seemes to repent, but he is only humbled in hypocrisie: but what window hast thou into his heart? It is worse in thee to be so criticall a censurer, than in him to be so hypocriticall a sinner. The Lawyers say, Semel malus, semper malus: once bad, never good. The Cathari did use to excommunicate for ever: if a man were once revolted, never to be received: but this was but a Puritan tricke. Or if upon undeniable contrition, and humble submission, they admitted such a one to their outward service, yet they held him a reprobate: as the Gibeonites were permitted in the Tabernacle, but with disgrace. The Brutii in Italie, for their revolting from the Romans to Hanibal, were upon their submission received again into the Roman protection, but might never be trusted for that tricke. Paul saies, 1 Cor. 6.9. Neither Idolaters, nor Adulterers, nor theeves, nor drunkards, nor extortioners, shall inherite the kingdome of God. Yet was Salomon an Idolater, Mary Magdalen an adulteresse, the malefactor on the Crosse a theefe, Zaccheus an extortioner, Noah drunke: yet did all these enter into the kingdome of God. The Apostle addes, Verse 11. Such were yee; you were, but you are not: neither did they enter into heaven, Idolaters, or Adulterers, or Extortioners, but they became new creatures: they were washed, sanctified, justified, in the Name of the LORD IESUS and by the Spirit of GOD. Tu muta sententiam tuam, Deus mutabit suam. Doe thou turne from wickednesse to pietie, GOD will turne from Iudgement to mercie.

One of the Puritanes told Constantine the great, the strictnesse of their opinions; to whom he answered, Erige tibi scalam, caelumque ascendito solus: set up thy selfe a ladder and goe to heaven alone. The Iewes were such absolute malecontents, grudging the Gentiles any mercie. This envious fault is too common, and there is still some of this Puritane bloud that runs in many mens veines. That man thinks hee loses, what another gaines: it is not enough for him to have a place in heaven himselfe; but he must be Porter, or rather housholder, to direct who shall come after him; to let in whom he please, his friends and acquaintance only, Act. 13.45. When the Iewes saw that a great audience was at Pauls Sermon, they were filled with envie, and fell to contradiction and blasphemie, Luk 15.28. When the elder brother heard the sumptuous and joyfull entertainement of his lost brother; hee was angry, and would not goe in. So Rome thinkes that the Gospells rising, must needs be her falling. Therefore she cannot endure like a sister to communicate with us, but like a tyrant to excommunicate us. They thinke it is with them and us, as the Poets imagined it to be with Castor and Pollux; when the one lived, the other dyed. Or as when the day comes, the night must end: or as two buckets in one well; one dryeth while the other dippeth. Or as the Iewes might feare, when Agrippa built Caesarea, and removed all the ornaments of Israel thither; that the flourishing of that Citie would be the drooping of Ierusalem. Envie is sicke, if her neighbour be well.

But let this malicious heart heare Gods argument and eviction. Is thine eye evill, because I am good? This was the Prophet Ionah’s discontent. chap. 4.1. Matth. 20.15. When the Lord would not destroy them according to his threatning; It displeased Ionah exceedingly. God meanes to spare Niniveh, Ionah would not have it so. God thought it best, the man is of another mind. Here is an opposition of two, but the match is very unequall. I am certainely perswaded, that no man is like to gaine much by such bargaines. The Poeter is on the one side, and the pot-sheardon the other. Fire, thunder, lightning, saies it shall be so, flaxe and tow saies, it shal not be so. Yet is weakenesse angry that he may not beare away the bucklers. Therefore he proceeds to argue the matter with God, Ver. 2. But as Tully said of Romulus pretending a Law to kill his brother Remus; It was a fault by the leave of Romulus: so if Ionas pretend reason why God should overthrow penitent sinners, this was a fault by the leave of Ionas. The Disciples were not free from this error, Matth. 19.13. When they brought little children to Christ for his blessing; the Disciples rebuked them. They that have part in the kingdome, grudge it to others. Onely Iesus spoke for them: it is his goodnesse to answer for that is not able to answer for it selfe. Suffer them and forbid them not: he doubles his charge, both affirmatively, suffer them: and negatively, forbid them not. As in the kings writte there is not onely a Capias, but a Nullatenus omittas. Abundans cautela non nocet. Let them come unto me: If I have given them a kingdome, will you not let them come to the King? Let this teach us to yeeld a joyfull consent to Gods doings: we must not dislike his will though it be to destroy: but when it is sweetned with mercie, let us vehemently love it. When Ioshua told Moses of Eldad and Medads prophecying in the campe, Numb. 11.28. My Lord Moses, forbid them: he answers, Enviest thou for my sake? would God that all the Lords people were Prophets, and that the Lord would put his Spirit upon them. When Paul was called to be an Apostle, those Pillars envied not, but gave him the right hands of fellowship, Gal. 2 9. They that went to heaven by the bloudy way of Martyrdome, prayed for others an easyer passage even their persecuters and murderers had their prayers. As Fulgentius notes on Stephen and Paul; whether Stephen went before slaine by the stones of Paul thither Paul followed after helped by the prayers of Stephen. Let this comfort us in the mercies of our God; whosoever grudgeth, whatsoever hindreth, the Lord doth minister an entrance unto us.

Abundantly. I come to the latitude or broadnesse of this passage. Faith and a good conscience finds an easy entrance to blessednesse. Abundantly, It is demanded then, how the word of God makes the passage so straight, and so narrow, Luk. 13.24. Strive to enter in at the straite gate; for narrow is the way which leadeth unto life, Matth. 7.24. and few there be that find it. The answer is easy, the gate is not narrow in it selfe, but inrespect of the unqualifiede nterers. It is too low for lofty and aspiring ambition, too narrow for impostumated pride, too strait for gowtie covetousnesse: but to faith it is broad. As it is Speciosa for the gloriousnesse, so Spaciosa for the easynesse: it is both a Beautifull gate, and a Bountifull gate. But this bountie is onely to the poore, Luk. 1.53. He filleth the hungry with good things, and the rich he hath sent empty away. Rich men scorne to be beggars, their dition admits no such condition. This gate is open, not Potentibus, to mightie usurpers; but Petentibus, to humble petitioners. The Lord is rich in mercie: to all? No, but to all that call upon him faithfully. And apud eum copiosa redemptio with him is plenteous redemption; it is all one, abundant entrance. But, Matth. 11.12. The kingdome of heaven suffers violence: true, but it loves that violence that it suffers: as GOD was well pleased to be overcome of Iacob. This violence doth not take away the facility of entrance, but rather notes the facultie of them that enter.

It is true, that there are many oppositions, yet is there still a sufficient entrance. We may say of it, as Saint Paul speakes of his occasion of preaching the Gospell, 1 Cor. 16.9. Lata porta, sed multi adversarii: a great doore and effectuall is opened, but there are many adversaries. Saint Paul himselfe was a little feared with the apprehension of this difficultie; when he prayed thrice against those buffettings of Satan, 2 Cor. 12.9. But he was confirmed in the Lords answer; My grace is sufficient for thee. Indeed flesh and bloud, in the naturall corruption of it, cannot enter the kingdome of God, 1 Cor. 15.50. no more than a cable rope can be brought through a needles eye. While it is whole it cannot passe; but untwine it, and lay it threed by threed, and then you may easily draw it all through. If the worldling would untwist his riches by charitie, and the sinner untwist his sinnes by repentance, they may abundantly enter. There is an Abundanter that shuts many out; abundance of worldly riches, and lusts of covetousnesse: for, Luk. 12.15. Mans life consisteth not in this abundance. And if not his naturall life, much lesse doth his spirituall life, consists in it. There is an Abundanter that lets many in, Tit. 3.6. It is the grace of God which is abundantly shed on us through Iesus Christ.

But our Apostle himselfe makes it a difficult thing to be saved, 1 Pet. 4.18. If the righteous scarcely be saved, &c. The Apostle doth not intend any difficultie in respect of Gods election; but in regard of our affliction; because through a fiery tryall, and through many tribulations we must enter into the kingdome of God, Act. 14.22. So scarcely saved, that by reason of their miseries they seeme to the world not to be saved at all. Through much tribulation, they must enter, but howsoever they shall enter. This doth not hedge up the way, but enlarge it: Stephen saw great happinesse by Christ in his peace, but under the stones he saw heaven it selfe open, Heb. 12.6. God doth receive, not reject, the sonne whom he doth scourge. Dignus amore non eris, August. si dignus castigatione non censeris: if God doe not think thee worthy of his rod, he will never thinke thee worthy of his Crowne. Doth any man find the way to blessednesse difficult? himselfe is in fault. Doest thou complaine the gate is shut? No, but thou art not habited for entrance. None might come to Ahasuerus court in sackcloth, but they that come so are best welcome to God. It is said of the vertuous wife, Pr. 31.21. that all her houshold are cloathed in Duplicibus, in double garments. All gods servants have double garments; a blacke mourning garment of penitence, and a white robe of Innocence. Either of these must be vestis Talaris, downe to the heeles, even to the end of their life.

If men be foule and impure, no marvell though there be strait entrance; for there is no entrance, Revel. 21.27. Is no wise shall any uncleane thing enter into it. But otherwise, Invia virtutis nulli est via. Art thou wrap’d in thy sinnes, and safest the passage is narrow? It is abundant, but not to thee. Vnlode thy conscience by repentance, and those everlasting doores shall give thee entrance abundantly to the king of glory. It may seeme hard at the first, because there is weeping to part with beloved sinnes; much adoe to keepe the eye from Sodome; but endevour, and thou shalt find it easier, and easier. Capta vides serò Pergama, capta tamen, Revel. 22.25. The gates of it shall not be shut by day: by day, well; but yet they may be shut by night: neither, for there shall be no night there. The Prophet intreats God to Spread the heavens as a Curtaine: now he did spread them wide, when Publicans and harlots were converted, and did enter into the kingdome of heaven. I conclude.

This abundant entrance is given to us by CHRIST: our owne debts did make it narrow, his payment hath made it wide, Phil. ver. 10. As Paul pleaded to Philemon for Onesimus, so CHRIST to his father for us. I beseech thee; CHRIST mediates, intercedes for us. For my Sonne, saith Paul; for my children, saith Christ. Whom I have begotten; CHRIST hath begotten us againe of water and the Spirit; not only In my bonds: but in my bloud. Which in time past was to thee unprofitable, but now profitable to thee and me. So CHRIST; they were, O father, uselesse and rebellious enemies, but now I have made them usefull and profitable for thy glory. Verse 12. Whom I have sent againe: we were all runne-awayes from God and goodnesse, CHRIST hath sent us backe againe. Thou therefore receive him, that is in mine owne bowels. Receive them oh Father: shut them not out, but open thy everlasting doores of mercie to entertaine them; and that so neere, as unto thine owne bowels, Ioh. 17.21. As thou art in me, and I in thee, so let them be one in us, Verse 16. Not now as a servant, but above a servant, a brother beloved, specially to me. I have made them a degree above servants, even friends, Ioh. 15.15. I call you not servants, but friends. Yea, a degree above friends; Brothers to me, Hebr. 2.11. He is not ashamed to call us, brethren; Beloved to me, whom I bought with my owne bloud. Verse 17. If thou count me therefore a partner, receive him as my selfe. As I of my glory, so let them participate of our glory, Ioh. 17.22. The glory which thou gavest me, I have given them. If thou count me a partner, that thinke it no robbery to be equall with thy selfe; receive them as my selfe; admit them to thy owne blessednesse. Ver. 18. If he hath wronged thee, or oweth thee ought, put that on mine account: so saith CHRIST, Si quid debent, ego solvam; whatsoever they are indebted to thy Iustice, I will pay it: put it on mine account, take my reckoning on the Crosse for it. Verse 19 I Paul have written it with mine owne hand, I will repay it. I IESUS have written it on the paper of the Crosse, with the Inke of my bloud, the pen being a speares point; I will pay all. And his payment was good, who had Potentiam ad satispatiendum, and Iustitiam ad satisfaciendum, power to suffer enough, and righteousnesse to satisfie enough. All this was to give us an abundant entrance: what shall we then doe, but as David, Psal. 116.13. I will take the cup of salvation, and call upon the Name of the Lord. Hath Christ made us way? let us then enter in, and blesse the Name of the Lord.

Into the everlasting kingdome of our Lord and Saviour Iesus Christ. Some copies have read Dei & domini, &c. so the vulgar latine. Idacius Clarus against Vanimadus the Arrian, from hence proves, Idem esse Patris & Filii Imperium, that the Sonne hath the same kingdome with the Father: and that in nothing he is unequall or inferior to him. Ambrose so reads it, and from it demonstrates against the Arrians, Unitatem Substantiae aeterni Filii cum Patre. For every kingdome divided against it selfe, is brought to desolution, Matth. 12.25. If the kingdome of the Father, and of the Sonne, were divided, how could they stand? If any man should distinguish a kingdome of Christ onely, and so conceive a difference betwixt Gods power and Christs; Is tamen fatebitur; yet that man shall confesse that Christ hath a kingdome, and that an everlasting kingdome. But how can his kingdome be called everlasting, when as it is said, 1 Cor. 15.24. that Christ shall deliver up the kingdome to God the father? and Ver. 28. the son also himselfe shall be subject to him? we must know that God did commit the government of the world to Christ, and therefore he is called by Divines, Patris vicarius: not that the father could be idle, but Christ was his Counsellor. Now this government given to Christs mediatorship shall end: his mediation and interceeding office shall cease. He shall raigne no longer as the Son of man in the midst of his enemies; but he shall raigne over them being vanquished, as God. Through the subjection of his humane nature, the glory of his God-head shall more fully appeare, such and the lame it was before eternitie, neither shall this diminish, but rather encrease the glory of his humanitie; when we see it personally united to the sonne of God for ever. Thus we are sure that Christ hath himselfe, and will give us, an everlasting kingdome: for the love of GOD is from eternity in respect of our predestination, and unto eternitie in respect of our glorification.

In this Palace or court I consider two things; the Royaltie of it, in that it is a kingdome: and the Perpetuitie of it, in that it is an everlasting kingdome. Which give it two excellencies above all other Principalities. First, in regard of the Majestie which it hath from the king, who is above all kings. Non locus hominem, sed homo locum: the place makes not the man, but the man makes the place. Neither doth the kingdome honour Christ, but Christ honours the kingdome. Next, in respect of the Immutability: the honour of earthly Princes is often layed in the dust; but this is an Eternall kingdome. The Royaltie of Christ is absolute, undependant, universall, and everlasting. Luk. 1.33. He shall raigne over the house of Iacob for ever, and of his kingdome there shall be no end. The Angell assures the virgin that Christ shall have the Throne of David; And therein he shall raigne for ever, And of his kingdome is no end. This καὶ, And, is not redundant, but expository. Here be two termes that signifie an interminable thing; For ever, and No end: a double universalitie, of Place, and of Time. Nullus terminus, ad Tempus; it is For ever: Nullus finis, ad locum, it hath no limits, but extends over all; No end.

Now it is fit that he should be so honoured, that was so humbled. Our sin brought him exceeding low, let his owne righteousnesse exalt him exceeding high Miror Deum in utero, omnipotentem in cunabulis. He that thundereth in the clouds was lying, perhaps crying, in the clouts. He had a kingdome even while he f•••ell and Pilate could not undoe, what he had ignorantly done; not alter his Title; Iesus of Nazareth king of the Iewes, Ioh. 19.14. He saith unto the Iewes, Behold your King. They spake truth in their mockerie, Mark. 15.18. When they began to salute him, Haile king of the Iewes. If his kingdome had depended upon their lippes, it had soone perished with himselfe. For now they gave him Palmes, and presently Thorns: Once Ecce Rex noster, behold our King: and againe, Non habemus Regem nisi Caesarem, Ioh. 19.15. We have no king but Cesar. Simeon, told his mother, Luk. 2.34. This child is set for the rising and fall of many in Israel, καὶ εἰς σημεῖον ἀντιλεγόμενον; and for a signe that shall be spoken against. He shall be set: he was set for, set against, set at naught, but not set by. He was set, by intention for all, by occasion against many, by apprehension for many, by permission for a signe that should be contradicted. But he that was a Lambe, is now a Lion: Flos campi fit ferrea virga: qui lux radians, ignis consumens: that shining light is also a consuming fire. He that was a servant, is a king: not indeed of this world is his kingdome. Ioh. 18.36. My kingdome is not of this world: in it, not of it.

Here we may well consider these points; the Supremacie of the king, the Securitie of the subjects, and the eternall felicitie of the kingdome.

For the former, by comparing earthly things with heavenly, we may observe the excellencie of that Regiment in which we stand: it is a kingdome; and the Dignity of the governour, he is an eternall king. Vnto the king eternall, immortall, invisible, 1 Tim. 1.17. the onely wise God, be honour and glory for ever. All inferiour kingdomes are derived from him, and subordinate to him. Non eripit mortalia, quiregnadat caelestia: he doth not take away temporall kingdomes, that gives an eternall kingdome. He who is the blessed and only Potentate, the king of kings, and Lord of Lords; 1 Tim. 6.15. is content to distribute some honour among certaine men. Of whom it is too presumptuous to say, Divisum imperium cum Iove Caesar habet: but Imperium summum sub Iove Caesar habet. The Papists indeed more esteeme Monachum quàm Monarcham: with them Magus is more than Magnus; the Priest is above the King, But there is no greater calling under heaven, than a King. Rex omnibus major, Deo solo minor. Tertul. The King is above all, onely under the Lord: he hath no Peere in his dominions. The power of a Maister over his servants, of a Parent over his children, of a Shepheard over his Lambes, of a Prince over his subjects, of a good man over himselfe, all these concurre in a good King, all are eminent in our great King IESUS CHRIST. Ioh 10.34. I have said, yee are gods. There is Deus naturaliter, a God by nature, the one only God himselfe. Dii opinativè, gods in opinion, such are Idols: Dii participativè, gods by participation, such are kings. Deus est immortalis Rex, Rex est mortalis deus: God is an immortall king, the king is a mortall god. In Greeke βάσις signifies a foundation; λάος, People: hence comes βασιλεὺς, a King; the foundation of his people. But CHRIST hath made us all kings, Revel. 1.6. Spiritually, not civilly. Rom. 13.1. Let every soule, be subject unto the higher powers. Spirituall kings have a dominion over sinne, temporall kings over them. Princes and other men are Pares in esse naturali, impares in esse morali: equall in regard of naturall being, unequall in regard of civill and morall being. The common golden coine, the golden Candlesticke, the golden Snuffers, the golden Chaines, and the golden Crowne; are all made out of one lumpe of the same Gold; yet is the golden Crowne more honoured than the rest. The common coine is the People: the golden Candlesticke that beares the light, is the Minister: the golden Snuffers, to clense those lights if they burne dimme and foule, are the subordinate Magistrate. The golden Chaines are the Nobles for ornament, the Senators for government. The last and best is the golden Crowne; this the King onely weares, and all the rest are subject to it. One peece of gold is under another in value, all are under the Soveraigne, the golden Crowne. This world is the possession of men, men the possession of kings, kings the possession of God. Psal. 18.51. Great deliverances giveth he to His King: he is the Lords King. There is a double relation, betweene the Kings God, and Gods King. All men are his by a common right, but kings by a speciall prerogative; Touch not Mine annointed.

Thus by comparative and ascending degrees, we come to percieve the greatnesse of our Soveraigne, IESUS CHRIST. He made Kings on earth to have honour above all men, that himselfe might have the honour above all Kings. Our neighbours of Rome cannot endure the Supremacie of Princes: the Pope is the man. Kings must be his vassalls, to hold his stirrop, to beare his canopie; to be exposed, deposed, disposed at his will; if they be not composed to his will. All royaltie is confined to that Chaire, which the lateran Counsell calls, Regale Pontificum Romanorum genus; the Royall race of Romane Bishops. His Titles are, [Christianae] reipublicae Monarcha, Pontificae omnipotentiae assertorinvictissimus. But these Attributes that he would have, ascribe that to him which he should have, and prove him Antichrist for his labour: whom Paul saies we shall know by this marke. 2 Thes. 2.4. that he exalteth himselfe ἐπὶ πάντα τὸν λεγόμενον θεὸν, ἢ σέβασμα; above all that is called God, or is worshipped; above all Augusteitie. To manage outward affaires was ever Ius regale, the Kings right. Salomon the King deposed Abiathar the Priest; would it not be strange now if the Priest should depose the King? Optatus against the Donatists; Super Imperatorem non est nisi Deus, qui Imperatorem fecit: above the King is none but God, who maks Kings. Strabo writes of a high Priest in Pontus that wore a Crowne, whose subjects were called Hieroduli; but he was a Pagan. The Romists will be Pagans, Donatists, Anabaptists; any thing, what you will, so they be no subjects. They that ascribe so much to the Fathers, me thinkes should give credite to Saint Chrysostome. Were he an Apostle, a Prophet, an Evangelist, a Bishop, a Priest, a Monke? saith he. But say they, among all these he names not the Pope. Why, is the Pope no Priest, no Bishop? well, let us heare him on; Sive quisquis tandem fuerit, whether cardinall, or Pope; what cloth soever his coate bee made of; the King is above him. Nicephorus writes of a King that going in his Barge, his Crowne fell into the water: a bargeman leapt in after it, and taking it up, he put it on his head as he swamme till he recovered the Barge. The King gave him a talent for saving it, but cut of his head for wearing it. Our Seminaries have done more than reach at the Crowne to save it, for they have endevoured to steale it: and, if they were suffered, they would sinke it, drowne it, destroy it. But saith CHRIST, Give unto Cesar the things that are Cesars, and to God the things that are Gods: Let Cesar have his kingdome, and let CHRIST have his kingdome. We distinguish betweene the eternall GOD, and the temporall LORD: but we obey the temporall LORD, August. for his sake that is the eternall God. And certainely he that refuseth obedence to the temporall King, hath yet made no gracious entrance into the everla- kingdome of Iesus Christ.

Thus by degrees of comparison, and by arising from things inferiour to things higher; if a kingdome of substitution under Christ be so great, what is the eminence of Christs owne Supremacie? Kings are above other men, Christ is above all Kings, above all things. Now in the second place let us consider our owne safetie and security under him. We have a King to rule us; a King of Majesty, a King of mercy. It is an happinesse to have a King: as the people said to David, 2 Sam 18.3. Thou art worth ten thousands of us; and thou art the light of Israel. Any King is better than no King, Tyranny is better than Anarchie. Iudg. 17.6. In those dayes there was no King in Israel, but every man did that which was right in his owne eyes.. In the reigne of a bad King, no man can doe the good he would; but under no King every man doth what evill he list. The Israelites would have a King: their very first was a tyrant; yet were they then in better case than when they had none. Christians are safe, they have a King. It is a greater happinesse, that they have a good King: an evill Prince is a plague to the people for their sinnes; Vt malos puniat malus, that one evill man may punish another. Rom. 13.4. He is a revenger to execute wrath upon him that doth evill. They hurt much by their unjust commands, but more by their bad examples. For the Common-wealth, like a fish, first rots at the head. It was the King of Syria’s charge to his Captaines; Fight neither against small nor great, but only against the King of Israel. Scanderbeg would aime at none but the Generall: he said that he never knew body could move without a head. A Prince falls like a great tree, that quasheth downe all the under-wood about it. Sometimes the people sins, and the Prince smarts. God charged Moses to Take the heads of the people, and to hang them up before the Lord, Numb. 25.4. The hand steales, the throat drinkes, the head payes for it. Such was our King to us: we offended, he was plagued. Esay 53.6 We like sheepe have gone astray, and the Lord hath laid on him the iniquitie of us all. It is reported of a certaine King, who knowing that either himselfe must perish, or all his people; disguised himselfe like a meane souldier, entred the thickest troupes of the enemie, invited danger, and was entertained with death. So Christ our King, having the choice put to him, that either himselfe must die, or the whole world perish; disguised himselfe in the humble habite of mortall flesh, for otherwise they would not have killed him. 1 Cor. 2.8. For if they had knowne it, they would not have crucified the Lord of glory. Sometime the King sins, and the people smarts: Delirant reges, plectuntur Achivi; David commits the sinne in numbring the people, and the people are plagued. The head plots mischiefe, the backe or necke payes for it. To a Common-wealth, the King is either the greatest blessing, or the greatest curse: Therefore, Minimum libere decet, cui plurimum licet; a man should not shew himselfe in the confines and extremitie of his power: to can doe ill, and will not, is noble. But we are under such a King, as can protect us from evill, and will supply us with good. Some doubt of his power: Marke 9.22. Si potueris; If thou canst doe any thing, helpe us. Others doubt of his will, Matth. 8.2. Si volueris; If thou wilt, thou canst make me cleane. But his power is infinite: Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven, in earth, in the seas, and in all deepe places. He can doe, what he will doe, every where. All places there named, but Purgatory; perhaps hee can doe nothing there, but leaves all that worke for the Pope. His mercie is also infinite: it was but hyperbolicall of Trajan, it is true of Christ; Citius desinit vivere, quàm benefacere; He can sooner cease to be, than to be good to his. It was nobly said of Augustus; that when he had done no good to his subjects any day; Hodie non regnavi; I have not beene a King to day: there is no such day passeth by our King, IESUS CHRIST.

Now lastly, let us come more narrowly to examine the Felicitie of this Kingdome: Cujus lex veritas, Rex Trinitas, modus aeternitas The Kingdome of heaven is taken divers wayes: sometimes for the life of the Iust, under the similitude of the marriage of men, and of the carriage of men. So Matth. 22.2. The kingdome of heaven is like unto a certaine King, that made a marriage for his sonne: The elect are the guests bidden to the wedding; Matth. 25.1. The kingdome of heaven is likened unto ten Virgins: Not that onely Virgins shall enter the kingdome of heaven. For as Paul sayes, Gal. 6.15. In Christ, neither circumcision availeth any thing, nor uncircumcision, but a new creature. So, neither marriage is any thing, nor virginitie, but chastitie. Chrysostome, who was a great admirer of virginitie, could say; Primus gradus castitatis est sincera virginitas; secundus, fidele conjugium. The first degree of chastity is spotlesse virginitie; the next, faithfull wedlocke. Christ was conceived in virginity, and borne in marriage; to shew that Coelibarus is not onely coelo beatus; whether single or married, if faithfull, they are admitted to this kingdome. Sometimes the kingdome of heaven is taken for the Church militant, mixed with good and bad, Matth. 13.24. The kingdome of heaven is like unto a field, that had in it both wheat and tares, vers. 47. The kingdome of heaven is likened to a net, that gathered of every kinde. In a Kingdome there be divers subjects, some true, and some false: so in the Church, some be loyall, and others hypocrites. Therefore the course of Christ in his kingdome is such, as good Magistrates should take in Common-wealths; Vt boni invitentur praemiis, ut mali dent poenas: to reward the good, and to punish the wicked. In this present state, among men the best are regarded least. Iacob is bound prentice, while prophane Esau rides a hunting. But in the future estate, Major serviet minori; The greater shall serve the lesse. Sometimes it is taken for Christ himselfe: Matth. 18.23. The kingdome of heaven is likened to a certaine King. Regnum est ipse Rex. Tuum est regnum; Thine is the Kingdome, the Power, and the Glory: In respect of that kingly order whereby he governes it; Mat. 20.1. The kingdome of heaven is like unto a man; for Christ Quatenus homo; as man, is also a King. In that state hee shall Iudge, in which he stood before a Iudge: he bought that right and title in his manhood. Now can there be a sweeter government, than under our Saviour; that purchased his subjects with his bloud? He was humbled, therefore, Philip. 2.9. God hath exalted him, and given him a Name which is above every name. Lastly, it is taken for the glory of Christ in heaven. Dost thou love riches? seeke it where it can never be lost. Dost thou love honour? seeke it where no basenesse is. Dost thou love health? seeke it where no sicknesse is. Dost thou love life? seeke it where no death is. Bernard describes the glory of this Kingdome, from that allegory, Revel. 12.1. Corona duodecim Stellarum; The Crowne of twelve Starres. Into this little ring let us bring the discourse of that infinite glory.

1 Let the first Starre be; Memory without forgetfulnesse: here we forget what we should remember, and remember what we should forget. We forget benefits, and remember injuries. There we shall have a perfect memory: Gregory stickes not to say; even of our very passed miseries and faults: But how? We shall remember them, not with sorrow to distract us, but with joy of deliverance to confirme us: it shall be our sense, not our offence. When we remember how wretchedly we once lay, under the torment of such a sicknesse, under the tyranny of such a foe, and which was worst, under the pressure of such a sinne; and now finde our selves delivered and safe for ever; how unspeakable will bee our joy? Olim haec meminis. se juvabit.

2 The second Starre is, Reason without obscurity, understanding without errour. 1 Cor. 13.12. Now wee see thorow a glasse darkly, but then face to face: Now wee know in part, but then we shall know even as we are knowne. The mist which sin brought over this intellectuall light, shall be removed. 1 Cor. 2.9. Eye hath not seene, nor care heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. As Saint Augustine sayes, Fide non capitur, &c. Faith cannot containe it, nor hope comprise it, nor charity comprehend it: it transcendeth the reach of all our thoughts. Acquiri potest, aestimari non potest: it may be obtained, it never can be sufficiently esteemed.

3 The third Starre is; a perfect will of Good without perturbation. This is a maine difference betwixt Paradise and Heaven. There was Posse non peccare, a power not to sinne: here is Non posse peccare, no power at all to sinne. The regenerate man on earth hath a will not to offend, shall have there no will nor possibility to offend. Here he hath desiderium quietis, a desire of rest; there quietem desiderii, the rest of desire.

4 The fourth Starre is; the Clarity and Impassibilitie of the body. Phil. 1.21. Christ shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himselfe. This mutation is not by any propensenesse of nature, but by the operation of Christ. This consists in foure properties; in Claritie, in Subtiltie, in Impassibilitie, in Incorruption. For Claritie, Dan. 12.3. They that be wise shall shine as the brightnesse of the firmament, and as the Starres for ever. Christ as the Sunne, it is enough for us to be as Starres. 1 Cor. 15.41. There is one glory of the Sunne, another of the Moone, another glory of the Starres. Christ the Sunne, gives glory to the Moone; the Moone, that is, the Church, hath a great glory: and the same glory is to every particular Starre. When Christ was transfigured, Matth. 17.2. His face did shine as the Sunne, and his rayment was white as the light. Such glory shall our bodies have, as is able to lighten the darkest corners of hell. 〈◊〉 sowen in dishonour, it is raised in glory. For subtilty and agility; Secundum mobilitatem cogitationum nostrarum; It shall be made moveable according to the quicknesse of our thoughts. As CHRISTS body being risen, was suddenly out of one place into another. Luke 24.36. As they spake, he stood in the midst of them. Christ sayes, They shall be like the Angels, who are said to have wings, in respect of their speedie removall. 1 Cor. 15.44. There is a naturall body, and there is a spirituall body: a spirituall body is as quicke as a Spirit it selfe. For impassibilitie; Quamvis spissum & solidum, tamen impenetrabile; Though it retaines soliditie, yet it remaines invulnerable. Every thing now vexeth it; a sword, an ague, a thorne; then no violence can dint or daunt it. Though the body stood in the midst of an armie, it could not be hurt. The violent, murderous, and massacring Cannon, which now makes a lane where it spits; cannot then wound our impenetrable brests. Here our bodies have heavinesse and weaknesse, there lightnesse and power. It is sowen in weaknesse, it is raised in power: so that it can powerfully move from place to place. It shall be strong as a spirit, and one spirit is able to conquer many men. For Incorruptiblenesse; the body is so corrupt now, that it is faine to have Animam pro sale, the soule in stead of salt to preserve it. Then it shall be cleare, and shine pure as the Sunne, which at that time shall also exceed it selfe in glory. This is the glory of the body, which is but the body of glory: besides the soule of glory, which is the glory of the soule.

5 The fifth Starre is, the Renovation of all things, Revel. 21.1. I saw a new heaven, and a new earth. Not that there is an abolition of the old, but an alteration of them from being old. Manebunt vetera, non ut vetera; The same things may remaine, but not in the same state. Fire shall purge out the corruption, and all things shall be restored to their first majesty; Vbi nec fallit quisquam, nec fallitur; Prosper. No man can deceive, or be deceived.

6 The sixth Starre is, universall charity without envie. Every one shall be a King, and possesse a kingdome, yet shall there be no repining. Non minuitur copia possessorum, nec fit angustior numerositate cohaeredum, Aug. Though it be imparted, it shall not be impaired: the number of heires shall not impeach the Inheritance. Tanta multis, quanta paucis: tanta singulis, quanta omnibus; That glory shall be to all, that is to some: every one shall have as much as any one. An earthly kingdome like the Zodiacke, admits but one Sun: in this all are Kings, and every one hath his crowne. 2 Tim. 4.8. There is laid up for me a crowne; and not for me only, but for all those that love the appearing of Iesus Christ. Nobile perpetua caput amplectente corona. Revel. 4.4. About the Throne were foure and twenty seats, and on the seats foure and twenty Elders, that had on their heads crownes of gold. By which number is signified the whole Court of the Saints. On earth the ambition of a Crowne brookes no rivality: breach of faith to get kingdoms is held no sin; but this shall never get the kingdome of heaven. A kingdome made Absalom a Parricide in wil, Abimelech a Fratricide in deed; that he Iudg. 9.6. murdered seventy persons, his brethren, the sons of Ierubbaal, upon one stone. This hath made some traytors to their deare friends, that would have died for them: to their dearest friend that hath died for them: friends to their enemy, Satan, that will torment them: they are worthy of kingdomes that pay so deare for them. Here it is otherwise; different glory, perfect charity. Iohn 14 2. In my Fathers house there are many mansions. Now saith Gregory, If there were no difference in degrees of glory, Christ would have spoke of one mansion, rather than of many. They received every man a peny. Matth. 20.10. But he sayes, Many mansions, because there are distinct orders of Saints: and One penny, because Vnica cunctorum gloria; there is but one and the same glory of them all. In terra distinctio operum, in coelo discretio dignitatum; On earth there is a difference of works, in heaven there shall be a difference of honours. So much as one doth here excell another in grace, so much he shall there excell him in glory. But howsoever there be not to all the same dignity, there shal be the same felicity. There can be no repining at anothers more glorious clearnes, where shall reigne in all one most gratious dearnes.

7 The seventh Star is, the common and universall joy, an effect of the former: where all love others in purenesse, all rejoyce in their happinesse. Besidesse, the joy in our owne salvation, it shall be also unspeakable in the salvation of others. Not only of wife, children, or former friends: for there all shall be equally deare and neere unto us. Gregor. What abundance of joy is this? When Quod in se quisquam non acceperit, hic se accepisse in alio exultet; It shall rejoyce a man to behold that measure in another, which he hath not in himselfe.

8 The eight Starre, is a love of our selves, Tantummodo propter Deum; Only for Gods honour. The glory of God shall so swallow us up, that it cannot be so great for our owne salvation, as for his glory in our salvation. It is much on earth, if a man love God for his owne sake; but in heaven he shall love himselfe for Gods sake. It shall ravish him with delight, to see God honoured in himselfe, whose Image hee shall then beare in perfection.

9 The ninth Star, is the Beatificall vision of God, when there shall be no markes to keepe us from the Mount of the Lord, no bounds to separate us from that border of glory. Exod. 19.12. When it shall no more be said, Whosoever toucheth the mount, shall surely die. But the contrary; Hebr. 12.21. Whosoever toucheth the mount, shal surely live. The sight was then so terrible, that Moses said, I exceedingly quake and feare. This sight shall be so comfortable, that every one shall say, I exceedingly rejoyce and love. We shall see the Deity so glorious; even the Lambe advanced in our flesh to bee one Person with God. How we love to behold the majesty of Princes, in all the state, magnificence, and pompe of their Courts? But this heavenly vision for one houre is worth a thousand yeares speculation of their glory. This is the Diamond of the Ring, the precious stone of the gate, the brightest Star of all, to behold the glorious presence of God.

10 The tenth Star is, the Fulnesse of pleasures. Psal. 16.11. In thy presence is the fulnesse of joy, Bernard. and at thy right hand there are pleasures for evermore. Festivitas sine tabe, tranquilitas sine labe, ferenitas sine nube. Corrupt flesh reasons; what is there to doe in heaven? The lascivious thinkes there is no other heaven, but amongst his faire Paragons: O poore and unblest understanding! what is a mortall piece of painted dust, to those glorious bodies out-shining the Sunne in his greatest splendor? These we shall there see, these love, admire, and rejoyce in for ever. There is not a thought can bring other than pleasure. Electos in futuro tria manent: Externa societas, interna satietas, aeterna jucunditas, Bern. Looke we outwardly, there is joy in the society: looke we inwardly, there is joy in our owne felicity: look we forward, there is joy in the eternity. Prosper. This is the chain of delights; Certa securitas, secura tranquilitas, tranquilla jucunditas, jucunda foelicitas, foelix aeternitas; There is a secure safenesse, a safe peacefulnesse, a peacefull pleasantnesse, a pleasant happinesse, an happie everlastingnesse.

11 The eleventh Star, is the continuall praising of God for his glory; Blessing and glory, Revel. 7.12. and thanksgiving and honour, power and might, be to our God for ever and ever. This is Perpetuum carmen, Esay 66.23. an everlasting song. From new Moone to new Moone, and from one Sabbath to another, all shall worship the Lord. We shall incessantly sing to God in the Temple, Revel. 21.22. which is God himselfe the Temple. I saw no temple in it: for the Lord God Almighty, and the Lambe, are the Temple of it. There shall be no wearinesse of this merrinesse. How meanly soever we judge, and rarely practice this duty on earth; there is no joy or delight in heaven shall more content us.

12 The last Starre of this Crowne, is the last passage of my Text; which is the eternity of all, it is an Everlasting kingdom. The Monarchies of the Chaldeans, Persians, Grecians, Romans, those foure tyrannous beasts. Subversa corruerunt, are brought to nothing. Dan. 7. Vers. 12. Their dominion was taken away; but vers. 14. His dominion is = everlasting dominion, which shall not passe away: and his kingdome that, which shall not be destroyed. The Heathen rage, and the Kings oppose; but let them doe their worst. T•• have I set my king upon my holy hill of Sion. Psal. 2. The gates of hel (that is hel-power, for their gates had strong fortifications: or hel-policy, for they held their councel in the gates) shal not prevaile against this kingdome. Ye shall not sow, and others reape, ye shall not plant vineyards, and others drink the wine; this was promised as a blessing to Israel. But this Land of Promise is sure, and abides for ever. Why doest thou feare or doubt, because thou seest earthly kingdomes to perish? August. Ideo tibi coeleste promissum est, ne cum terrenis perires. Therefore is the kingdome of heaven promised to us, that we might not perish with earthly kingdomes. This is the Crowne of twelve Starres, wherewith the God of mercy crowne all our heads in the everlasting kingdome of IESUS CHRIST.