Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 1 · Verse 11

Commentary on 2 Peter · Commentary on 2 Peter volume 1 · Chapter 1 · Verse 11

p. 226VERSE 11. For ſo an entrance ſhall bee miniſtred unto you abundantly, into the everlaſting kingdome of our LORD and Saviour Ieſus Chriſt.

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 p. 227ſtrive 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 merciemercy 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 foreign, therefore ſhall miſſe in their foreign, 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 p. 226an 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 merciemercy 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 onelyonly: 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.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 p. 229hinder 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 onelyonly 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 p. 230ſinner, 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. 5.21.2 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 wa… 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 o… 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 th… 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, p. 231Iohn 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. Eſ…h. 5.2. We have obtained fev…nt 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 p. 232entering 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. Thereb… 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 fu…e enough, Revel. 20.2. Th… 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 … Law againſt us; ſaith Chriſt, I have ſcaled that Fort, performed full obedience …o 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 tha… 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 ga… are ſet open, Verſ. 25. The gates of it ſhall not be ſhut at all. But there wants roome … ſo many as thou inviteſt to this Kingdome. No, Ioh. 14.2. In my Fathers houſe … many manſions, there is roome enough for you all. Thus is this Entrance readie … 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 no… 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, … beginning of this Kingdome. Saint Auguſtine mentions one Vrbi…us, 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: adif… … 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 Gho…. Where can we be better than in the Kingdome of Ieſus Chriſt.

p. 233For 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 p. 234our 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 i… 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 ne… 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 onelyonly 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 … p. 235us: 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 merciemercy, but Gods merciemercy 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 merciemercy.

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 merciemercy. 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.Matt 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 p. 236Remus; 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. OnelyOnly 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 onelyonly 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 merciemercy, 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.Matt 7:24and 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 onelyonly 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 merciemercy: 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 p. 237that 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 merciemercy 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 th… ought, put that on mine account: ſo ſaith CHRIST, p. 238Si 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 ſatispatiend…, 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 V…imadus 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, Ʋnitatem 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 onelyonly, 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 foreign, 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: Null…s … nis, 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 … brought him exceeding low, let his owne righteouſneſſe exalt him exceeding high Miror Deum in mero; … ip… tentem in cunabulis. He that thundereth in the clouds was lying, perhaps crying, in the clouts. He had a kingdome even while he f…ell p. 239and 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 Caeſa…em, 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, foreign; and for a ſigne that ſhall be ſpoken againſt. He ſhall be ſet: he was ſet for, ſet againſt, ſet at …aught, 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, …gnis 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. VntoUnto the king eternall, immortall, inviſible, 1 Tim. 1.17.1 Tim 1:17the onelyonly 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. 6.15.1 Tim 6:15is 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, onelyonly 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 foreign ſignifies a foundation; foreign, People: hence comes foreign, 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 onelyonly 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. p. 240All men are his by a common right, but kings by a ſpeciall prerogative; Touch … Mine annointed.

Thus by comparative and aſcending degrees, we come to percieve the grea… neſſe 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. O… 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 Pontific… Romanorum genus; the Royall race of Romane Biſhops. His Titles are, Chriſtia… 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 foreign; 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; S… per 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: a… 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 p. 241examples. 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 merciemercy 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 onelyonly Virgins ſhall enter the kingdome of heaven. For as Paul ſayes, Gal. 6.15. In Chriſt, neither circumciſion availeth any thing, nor uncircumciſion, …ut 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 caſtita…is eſt ſincera virginitas; ſecundus, fidele conjugium. The firſt degree of chaſtity is …potleſſe virginitie; the next, faithfull wedlocke. Chriſt was conceived in virginity, …nd borne in marriage; to ſhew that Coelibarus is not onelyonly 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 …nd tares, verſ. 47. The kingdome of heaven is likened to a net, that gathered of every …inde. 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 …is kingdome is ſuch, as good Magiſtrates ſhould take in Common-wealths; Vt bo…i invitentur praemiis, ut mali dent poenas: to reward the good, and to puniſh the wicked. p. 242In 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 mutatio… is not by any propenſeneſſe of nature, but by the operation of Chriſt. This conſi… 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, ha… a great glory: and the ſame glory is to every particular Starre. When Chriſt w… transfigured,Matth. 17.2.Matt 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. … p. 243ſowen 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 heaaIudg. 9.6.Judg 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.John 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.Matt 20:10But 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: p. 244where 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 ma… 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.Exod 19:12 When it ſhall no more be ſaid, Whoſoever toucheth the mount, ſhall ſurely die. But the contrary;Hebr. 12.21.Heb 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.Rev 7:12and thankſgiving and honour, power and might, be to our God for ever and ever. This is Perpetuum carmen, Eſay 66.23.Isa 66:23an 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.Rev 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.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.Ps 2The 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. p. 245But 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.