Commentary on 2 Peter

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

The

• Passage; For so an entrance shall be ministered to us.
• Palace; Into the everlasting kingdom of Christ.

In the passage are observable these four Properties

• Certitudo, the Surenesse; So shall be; without fail.
• Promptitudo, the Readinesse; An entrance; without trouble.
• Aptitudo, the Fitnesse; shall be ministered; without let.
• Latitudo, the Easynesse; Abundantly; without pain.

In the Palace consider two things: The

• Royalty; it is the Lord's own kingdom.
• Eternity; it is an Everlasting kingdom.

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

For. This is a binding word that knits the discourse together with a natural dependence. As if the Apostle should thus declare himself; There are some blind, and forget the way of truth: what then? Therefore make your election sure: why? for if ye do so, ye shall never fall: how are we sure that we shall not fall? For so you have a full entrance to blessedness. If you study in mind, affect in heart, and strive in hand, to do these things; God will help Per opem suam operam vestram, your endeavor with his grace, you shall enter into his glorious kingdom. Plain and simple averring of the truth is sufficient in holy Scriptures, which bind the conscience authoritative. God's, Sic facite, or Hoc credit; do this, or believe that; is enough without any reason. For as in men's commands, we examine Quid, non quis, what is enjoined, 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 Superiors are sometimes evil, therefore we obey them only in good: but when the Lord commands, we do not examine, but execute, 1 Sam. 3.18. Dominus est, It is the Lord. Yet as CHRIST led the Jews Tam oculo, quàm oraculo; as well by his Miracles amazing them, as by his Oracles instructing them. So his Apostles persuade us, Et argumentis & ornamentis; and do not come evermore with a Mandamus. As the father to bring on his child a long Journey, wins him by fair promises, lifts him our hard passages, holds him by the hand all the way: so the Lord doth allure us by gracious affordments, persuade us by arguments; and rather than we should be weary of well doing, encourageth us with reasons; For so you shall enter, &c.

So. This is a description of the means, and hath a relation to the former counsel. As if he should say, make your election sure; and by living soberly and righteously endeavor the ascertaining to your own hearts, that God hath decreed you to salvation: for So you shall have a free entrance into the kingdom of CHRIST. That is the only means whereby you may be admitted, and without that you shall be excluded. There be numbers that would enter the kingdom of Christ, but they fail in their Sic, they will not So enter, Luk. 10.37. When Christ had made the Lawyer tell himself, who was the good neighbor; He that shown mercy on him: he presently upon it chargeth him, Go and do thou likewise. Wouldest thou arrive at heaven? set their Precedents, who are now in heaven, before thine eyes; Go and do thou likewise. So Paul left it in charge behind him, Phil. 3.17. Be ye followers of me, and walk so as you have us for an ensample. If you would come to the place where we are, you must follow us in the works 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 shows us Canaan, with the way to it; So you must enter it, or not at all. One minds nothing but his cups, another nothing but his purse, a third only his courtesan; yet all these point to meet at heaven: but they fail in their So; for this is not the way thither, 1 John. 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 City of God there lies no way by three signs; the sign of the Pot, the sign of the Purse, and the sign of the Punke. Therefore we say, the drunkard is a man out of the way, the worldling crosses the way, the adulterer dams up the way. All these fail in their 〈 in non-Latin alphabet 〉 , therefore shall miss in their 〈 in non-Latin alphabet 〉 , the desire of their hearts. One presumes himself a David, and thinks to conquer the Goliath Satan with Saul's armor; not So, but in the Name of the Lord of hosts, 1 Sam. 17.45. The Seminary asks 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 Lord's anointed, and be guilt-less? Treason is not the way to heaven. Covetous men like those stronger soldiers, will not give the faint and poor any of their spoil: not So saith David, 1 Sam. 30.23. You shall not do 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 sureness; if you go by the means, you shall come to the end. So you shall have an entrance; an infallible rule, if you walk So, you shall not miss it.

An entrance shall be given you; I call this the Readinesse of the Passage. The way is not hedged up with thorns, nor barricado'd with bulwarks, 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 blessedness is open: next, I will clear the way from certain obstacles, that may seem to cross the truth of this assertion: lastly, I will declare wherein this Entrance consists.

The passage to grace and mercy is open, and ready to entertain all entering feet. From the first fall, sin 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 himself? Idolaters, Sorcerers, Adulterers, Heretics, 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 himself: at his Baptism, Matthew. 3.16. at his transfiguration, Matth. 17.5. at his ascension, Act. 1.9. I know that the apertion of heaven doth often mean a manifestation of God's glorious power only: but in these places it signifies visibles caeli scissuram, ut aliquid planetis & astris superiùs perspiciatur; a visible fissure of heaven, that something might be seen far transcendent to the stars and planets. Such an apertion was to Saint Stephen, Act. 7.56. Behold, I see the heavens opened, and the Son 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 year: but CHRIST at his death rent the veil of the Temple, to signify that he had made now a clear passage for all believers, 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 faithful; for how then did Abraham enter into blessedness? Non clausum fuit Iudaeis, sed non apertum fuit omnibus. As it was not shut to the Jews, 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 ye which were sometimes far off, are made nigh by the blood of Christ; who hath broken down the middle wall of partition between us. The Gentiles were esteemed as dogs; and the children's 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 Savior borne, than it was by a Savior only promised to be borne. That to the Holiest, was a typical entrane, this is a topicall entrance. Therefore, Our salvation is now nearer: for we do not go to the gate of heaven, but rather the gate of heaven comes to us, Rev. 21.2. I saw the holy City, new Jerusalem coming down from God out of heaven. Because we could not ascend to it, it doth ascend to us. CHRIST calls himself The door, John. 10.7. which place being compared with Revel. 3.20. I stand at the door and knock: we find that Ostium est, & ad ostium pulsat: he is the Door and yet he knocks at the door. He that hath a suit to the King, concludes with himself; I must go to the Court, for the Court will not come to me. Yet Matth. 21.5. Rex tuus venit ad te; Thy king cometh 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 blood of Christ is the key that openeth Paradise, Eph. 2.18. Through him we have an access by one spirit unto the Father. Thus the doctrine is cleared, Heb. 10.19. We have boldness to enter into the Holiest by the blood of Jesus: By that new and living way which he hath consecrated for us, through the veil, 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 dear Lord Jesus.

In the second place, let us proceed to the removal of such impediments as might hinder this passage. There is no glory of entrance, where is no hindrance. Sin 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 sin 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, backed by the malice of sin; but because they are numerous, and must be ranked to some Generalls, I will reduce them to four.

The world is none of the least; and in this there is a double opposition: on the left-hand Indigencie, on the right-hand opulency. 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 evil things he bore, that he might teach us to suffer them. 1 John 5.4. Whosoever is borne of God, overcometh the world: We so cast away this hindrance, whether of prosperous or adverse things; Vt nec in illis quaeritur foelicitas, nec in istis timetur infoelicitas; That we neither seek to be blessed in the one, nor fear to be cursed in the other, August. Faith is the principal in this victory: good works are underling soldiers, but Faith is the Captain, which commands all under the great General, JESUS CHRIST. Opera bona vincunt executive, sola fides imperative; Is want an hindrance? 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 continual feast. Is exile? No; for the home we seek, is a City to come, Hebr. 13.14. Doth prosperity assault us? Indeed this is a sore bar to our entrance; for one man could foil the Devil in his misery, whereas many have been foiled by the Devil in their felicity. Isaiah 38.17. In my peace I had great bitterness. The Churches estate, saith Bernard, was Amara in nece martyrum, amarior in conflictu haereticorum, amarissima in moribus domesticorum; bitter in the loss of her children's blood, 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 do his worst, faith follows Christ, and he is that great Martial that makes way for us thorough the world, John. 16.33. Be of good cheer; Ego vici mundum; I have overcome the world.

The Flesh steps in next to bar up our entrance; this is a Delilah in Samson's bosom, that seeks 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 unfaithful servant is mischievous, an unfaithful friend more mischievous; but Infida uxor, an unfaithful wife, most mischievous. It is ready to prompt us, as Job's wife tempted him, Job 2.9. Curse God and die. This Clitemnestra for the love of her adulterous friend, Satan, will betray her own betrothed Agamemnon. The only course is to be bold with it; and Reprimere ne pereat, supprimere ne perimat; To restrain it, lest it kill it self, and to mortify 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. Christ's assistance is stronger than her resistance: in Christ she is mortua, dead, though in her self she be mortifera, deadly. Christ's innocent flesh was crucified, that this sinful flesh might be mortified, Ro. 7.25. Let her do the worst to hinder my entrance, yet I shall enter: and for this I thank GOD through JESUS CHRIST.

The Devil is a master antagonist, a watchful and a wrathful enemy. His weapons are Tentations, whereby he makes men sin: and Accusations, whereby he makes them despair for sin. But this hinderer is mussell'd, John 16.11. The Prince of this world is judged: John 12.31. The Prince of this world is cast out. He is mortuus in lege, condemned himself, therefore unable to condemn us. He is excommunicated, therefore his testimony is nothing worth. Doth he fright thee with thy sins? Answer him that the Lamb of God hath taken them away. Perhaps the politic Serpent quiets thee in the settled opinion of thine own righteousness. Oh Devil! wouldst thou have me turn Iuditiary, and trust to mine own righteousness? I am a sinner, or else what needed I a Savior? Matth. 9.12. They that be whole, need not a Physician, but they that are sick. I have infinite sins, but there is an infinite ransom paid for them. He was made sin for me, who knew no sin, that I might be made the righteousness of God in him. Factus est peccatum propter nos, qui fuit ipsa justitia: ut nos facti simus per eum justi, in quibus fuit ipsa malitia; He that was righteousness, was made sin for us; that we who were unrighteous, might be made righteousness in him. Satan do thy worst, we have an abundant entrance through JESUS CHRIST.

Death is the last enemy, but not the least enemy. Albeit it be hateful and hurtful to the wicked, because it ends their short joys, and begins their everlasting sorrows. Yet to the faithful, 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 gain. That which meant us the greatest damage, procures us the greatest advantage. The Lord Jesus hath Led captivity 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 he brought honey: Out of that eater of all flesh, meat for all spirits. Thorow the jaws of cold death, he hath opened the gates of eternal life. Mors, quae perpetuo cunctos absorbet hiatu; Parcere dum nescit, saepius ipsa favet; While death strives to bar the way against us, it doth make way for us, into this everlasting kingdom.

Thus the hindrances being removed, we 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 Union with Christ and our Communion with the holy Ghost.

First, for our Union with Christ; for if the head be entered, the members cannot be denied. The personal union of the Son of God to our nature, was a great mystery, 1 Tim. 3.16. Without controversy, great is the mystery of godliness; 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. He that is joined to the Lord, is one Spirit. First, that hypostatical union was the conjunction of God's Nature and man's nature in general: but this is an union of the Son of God's Person, and the believers person in special. Secondly, though Christ took our nature upon him, and that with all human infirmities, yet clean void of all sins: in this he takes to him the believers person with all his sins: though we be full of wickedness, he knits us to his holy and glorious self. He is the Head, we 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 slip off a branch from the Vine. He is the Corner-stone, we the building: but a foundation may be bereft of the edifice; and come to the Temple of Jerusalem's 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 self: not two, but one spirit, Cant. 8.6. Set me as a seal upon thine heart, and as a seal upon thine arm. The arm is the Instrument of power; and the heart is the fountain of life, the first that lives, and the last that dies. If therefore we be set there as seals, there can be no disjunction: unless we could be plucked from his arms that is Almighty; unless his heart could die, which is life it self. Set me as a seal, &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 deeply engraven on his heat, when his heart was divided with a spear for us? When in a manner he seemed forsaken of his own Father for a time, rather than his Father should forsake us forever. That Evangelical Prophet testifies it, Isaiah 49.16. Behold, I have graven th •• upon the palms of my hands. Were we not engraven 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 deep, that the very prints remained after his Resurrection, John 20. and their fingers were thrust into them for evidence sake. Some have thought that those scars remain still in his glorious body, to be shown at his second appearing; They shall see him whom they have pierced. That is improbable, but this is certain; There remains still an impression upon Christ's hands and his heart; the sealing and wearing of the elect there, as precious Jewels. For the same affections he had on earth, he hath carried up with the same body to heaven. He cannot there Pati, but he doth Conipati; Saul, why persecutest thou me? He that remembered us on the Cross, will not forget us in the Crown: as Pharaohs officer forgot Joseph when he came to his preferment. For this that penitent malefactor prayed; Lord remember me when thou comest into thy Kingdom. 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 we. But when this passion is over all, thy sufferings past; when thou art exalted to glory, when thou comest to thy Kingdom, Lord, remember me then. He did so, This day thou shalt be with me in Paradise. He 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 wonderful, 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 Son made of a woman. But because sin can harden the heart of any woman, therefore he took it of a pure virgin. And because every virgin is originally conceived in sin, to make it more pure and tender; he took it of a woman, of a virgin, and clear from all sin. Now this affection he took with him to heaven, and set it at the right hand of his Father there.

Thus Aditum per vulnera pandit: His side was opened, thorough that breach we have entrance. His heart was pierced, thorough that heart we have entrance: every wound is a passage. Who condemns? It is Christ that justifies. Who shuts? It is the Lord JESUS that opens. Death seems to dissolve this union, but doth not: for look what was Christ's condition in the grave, such is the condition of all his members. In death the soul of Christ was severed from his body, as far as heaven is from earth; for his body was laid in the Sepulcher, and his soul was in the hands of his Father: yet was neither of these separated from the God-head. Chrysostom gives a familiar similitude to explain this: A man holds a sheathed sword in his hand, he draws out the sword from the scabbard, holds the sword in one hand, the scabbard 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 Deity took Christ's soul from his body when he died, as a sword drawn out of the scabbard, but held them both in his hands, and at his Resurrection put them together again: the soul was separated from the body, neither of these from the Lord. So it is with us; Death, whether natural or violent, may rend the soul from the body, it can take neither from Christ. But why then is not the body quickened in the grave by his virtue, and by the inseparability of this union? As when an arm is taken with a dead palsy, it receiveth little or no heat, sense, motion, or life from the body; yet it still remains a member of the body: because the flesh and bones abide still tied with ligaments to the body. Our bodies in the grave are but taken with a dead palsy, they are still members of Christ, and shall by his virtue be revived: when again the soul shall be wedded to the body, and both body and soul to everlasting glory.

Thus we are sure, if Christ be entered, that our entrance is easy. 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. Go we boldly unto the throne of grace: there is no quarrel against us in heaven, all is peace through Christ; let us enter. It is the voice of the King himself, Matth. 25.23. Enter into the joy of your Lord. All excuses of our not entering into this kingdom are taken away. It is storied of a great Conqueror, that when he 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 keep it for him. They, ignorant of his victory, excuse themselves; There be Giants; he answers, I have slain them. Thereb • Dragons about it; I have chained them fast. There is a deep trench, how should we pass over it? I have dammed it up. There are brazen-gates, strongly guarded▪ I have set them wide open. There wants room for so many as thou sendest: No, there is room enough: it is as large as a City; therefore go in, and possess it. So when God sends men to enter this Kingdom, they cowardly excuse themselves, as Israel did; There be Giants, the sons of Anak; there are Principalities and Powers to withstand us: CHRIST answers, I have stain them on my Cross. There is a great red Dragon; I have chained him fu •• e enough, Revel. 20.2. Th •• blessed Angel, with the key of the bottomless pit, and the great chain in his hand; hath bound the Dragon that old Serpent forever. 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 Justice of God for you. But there is a deep trench, a sea of glass before the Throne, Revel. 4.6. How shall we get over tha • to the Kingdom? John. 16.33. Be of good cheare: Ego vici mundum; I have overcome the world. But there is an high wall, and mighty gates, Revel. 21. too high to climb over, and too thick to break thorough. 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 room 〈◊〉 so many as thou invitest to this Kingdom. No, John. 14.2. In my Fathers house 〈◊〉 many mansions, there is room enough for you all. Thus is this Entrance ready 〈◊〉 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 Ambassador to other, as a pledge or earnest of that truce. So God, to confirm an everlasting league between himself and our souls, sends his Lieger; the Holy Ghost to us; and we send our Lieger, our Savior 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 seals the bargain, as a handful of corn is given to assure the whole field. We have begun to reap, therefore it is truly said, we have made our Entry. This Entrance consists in many felicities communicated to us by the Spirit, but I principally apply myself to that of Saint Paul, Rom. 14.17. The kingdom of God is not in meat and drink, but righteousness, and peace, and joy in the Holy Ghost. Paul calls it the Kingdom 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 Kingdom of God in this life; for otherwise why should he mention and exclude meats and drinks; Quae in Regno gloriae non erunt necessaria; Which have neither use no • place in heaven? Chrysostom and Haymo construe it thus; That meats and drinks are not in coelum introducentia, of any power to bring us to heaven. But Peter Martyr calls this Alienam interpretationem; for so neither is Righteousness any cause, 〈◊〉 beginning of this Kingdom. Saint Augustine mentions one Vrbi • us, who by this Text would prove, that Christians ought to fast on the Saturday, the Jews Sabbath, because the Kingdom of Christ is not in meats and drinks. But then it would follow, that at other times, as on the Lord's day, or when we fast not, we should •• pertain to the Kingdom of Christ. But to our purpose, if it consist in Righteousness, Peace, and Spiritual joy; then having these, we have an Entrance into it. If I seem 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 Righteousness, another for Peace, and a third for Joy in the Holy Gho •• . Where can we be better than in the Kingdom of Jesus Christ.

For Righteousness: this is not to be understood of a particular Justice, Tribuere cuique suum; with Gorran. But it is the imputed righteousness of CHRIST, and our inherent righteousness proceeding from it. There is Iustitia operata pro nobis, A Righteousness wrought for us; whereby of evil men we are made good: and Iustitia operata in nobis; a Righteousness wrought in us, whereby of good men we are made better, Rom. 6.18. Being made free from sin, we become the servants of righteousness. So far then as we are righteous, so far have we made our entrance. Where our desires are, there ourselves 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, ourselves 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 ourselves, but Christ liveth in us; and the life which we now live in the flesh, we live by the faith of the Son of God. He that hath the faith of eternal life, hath eternal life in his faith, John. 5.24. He that believeth, is passed from death unto life. A Christian is like Jacob's 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 speaks of a thing already done, He hath made us sit together in heavenly places in Christ Jesus. If a stranger be but come into your Suburbs, you say commonly, he hath entered the City. 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 Righteousness, Rom. 5.1. Being justified by faith, we have peace with God: Peace and Righteousness, Invicem osculantur, Psal. 85.10. do kiss each other. But how is it said then, John. 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 go forward. Navigation is not to be lost, because there are some sea-rocks: Doves forbear not flying home, because there are some Kites abroad in the air. God did not destroy all the Canaanites, lest the wild beasts should break in upon Israel. A country of India hath a law, that no man shall kill any Ravens; they are let alone to devour the carrions, which else would corrupt the air. 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, suspicions, jealousies. Malice works mischief at home, and Envy sends it in from abroad. Summa petit livor ut ignis; Our happiness is their eye-sore. Envy hath Os sublime, a lofty look, but non in coelum tueri, not to look up unto heaven. There are Dogmata transalpina, Italian tricks, Revel. 13.1. There was a beast risen out of the Sea, having seven heads and ten horns, and upon his heads the name of Blasphemy. 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 bloody wretch. But from the Devil it came, and to the Devil let it go. These be our greatest peace-breakers; Facile est movere regnum, sed Dei solius quietare: These may easily breed commotion in a Kingdom, but God alone can pacify it.

I know there are home-bred mischiefs enow: and many an Ahab doth trouble our Israel. The pestilent Usurer, whose words are as soft as his Fox-furre, is a licking dog that bites sore. The Mouse told her young ones in the Fable, that they should not fear the loud crowing Cock, but the still Cat. Loud and lewd wantons disquiet us, but the oppressor doth more hurt sitting silently in his cash-house, than the other with all their noise in the streets. Caesar said, he 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 seen 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 seen without, our peace is felt within. Travelers write of a certain Island, they call De Fierro, where no fresh water is to be had: yet there is a certain tree in it, which drops so abundantly, that it satisfies all men and cattle of the Country. Our exigence and indigence are great, but there is an inward peace of conscience, that satisfies us all with the precious liquor of content. The Lord lays all that blustering wind, all the thunder and lightning of menaces, all the storms and tempests of persecution, with one sweet and peaceful shower of comfort. Thus though we have not yet Pacem coeli, that Peace of heaven; yet we have coelum Pacis, a heaven of peace, that is, assured remission of sins, and reconciliation to the God of peace. Satan, the World, Sin, all fight against us; that war is our peace. If the happiness of that place, as Augustine speaks, be Peace i • eternal life, and eternal 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 material is Joy 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 souls, because they were in worse case than if they had not been: No womb but a Rebecca's, feels those conflicts, Psalm. 6.6. Every night wash I my bed, saith David, with my tears: We might have so washed our eternal beds. Mary Magdalene wept, as if she poured forth water, not by drops, but by floods; Peter bitterly. This Winter lasted not long, the Spring-Sun shone out with beams of comfort. Now one dram of their present joy, did out-value all the loads of their former sorrow. Like men over-burdened, we feel such ease when the Cross of Christ takes all this weight from our shoulders. When sin is remitted, nothing afflicts, I am. 1.2. My brethren, count it all joy when ye fall into divers temptations. What, joy in trouble? Will the world believe you, Saint James? They answer, take you such joy, we will not meddle with it. Yes, he that prescribed it, proved it; he found affliction turn to his profit; he learned this benefit by good experience. As we say, Quae fuerunt laboriosa juventutis studia, haec sunt jucunda senectutis otia; Human learning is men's pains 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 thralldom, for the weight of gold in freedom? It is a false accusation, that the Word of God brings with it sullenness and discontent: for Psal. 19.8. The Statutes of the Lord rejoice the heart. It is the tidings of joy, of great joy, of such joy, that the mountains skip like Rammes, and the little hills like young sheep. So far as this holy joy is entered into us, we have entered into the everlasting Kingdom of Jesus Christ.

Shall be ministered unto you.] I come to the third point; the Fitnesse or preparation: we are not beholding to ourselves for this entrance, it is ministered to us. Vt ne • bonum quod, sic nec bonum per quod; as neither the good which we would obtain, so nor the good by which we do obtain, is our own. The means is ministered, therefore it is called the ministry of the Word, the ministration of the Sacraments. The apprehension of this means is ministered, for it is given to us to believe, Phil. 1.29. The object of this apprehension is ministered; Eternal life is the gift of God through Jesus Christ, Rom. 6.23.

Admire the mercy of God, which doth not only prepare a kingdom for us, but also prepare us for that kingdom. In the world there is no mercy to a sinner: it hath commonly been the fault even of men entered into this kingdom, to shut the door after them, and to keep 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 blind men cried to Christ; O Lord, thou Son of David, have mercy 〈◊〉 us: The multitudes rebuked them, because they should hold their peace. This is a malicious and uncharitable sin, when men are passed over the deep pit by a bridge, to pluck it up, and suffer none to follow them. Thou sayest, such a one is a refractary and dissolute offender; what then? therefore shut the Church door against him? this is thy mercy, but God's mercy is more; to repentance he ministers an entrance. Yes, saith the malevolent repiner; he seems to repent, but he is only humbled in hypocrisy: but what window hast thou into his heart? It is worse in thee to be so critical a censurer, than in him to be so hypocritical a sinner. The Lawyers say, Semel malus, semper malus: once bad, never good. The Cathari did use to excommunicate forever: if a man were once revolted, never to be received: but this was but a Puritan trick. 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 Italy, for their revolting from the Romans to Hannibal, were upon their submission received again into the Roman protection, but might never be trusted for that trick. Paul says, 1 Cor. 6.9. Neither Idolaters, nor Adulterers, nor thieves, nor drunkards, nor extortioners, shall inherit the kingdom of God. Yet was Solomon an Idolater, Mary Magdalene an adulteress, the malefactor on the Cross a thief, Zacchaeus an extortioner, Noah drunk: yet did all these enter into the kingdom of God. The Apostle adds, Verse 11. Such were ye; 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 JESUS and by the Spirit of GOD. Tu muta sententiam tuam, Deus mutabit suam. Do thou turn from wickedness to piety, GOD will turn from Judgment to mercy.

One of the Puritans told Constantine the great, the strictness of their opinions; to whom he answered, Erige tibi scalam, caelumque ascendito solus: set up thyself a ladder and go to heaven alone. The Jews were such absolute malecontents, grudging the Gentiles any mercy. This envious fault is too common, and there is still some of this Puritan blood that runs in many men's veins. That man thinks he loses, what another gains: it is not enough for him to have a place in heaven himself; but he must be Porter, or rather householder, to direct who shall come after him; to let in whom he please, his friends and acquaintance only, Act. 13.45. When the Jews saw that a great audience was at Paul's Sermon, they were filled with envy, and fell to contradiction and blasphemy, Luk 15.28. When the elder brother heard the sumptuous and joyful entertainment of his lost brother; he was angry, and would not go in. So Rome thinks that the Gospel's 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 think it is with them and us, as the Poets imagined it to be with Castor and Pollux; when the one lived, the other died. Or as when the day comes, the night must end: or as two buckets in one well; one drieth while the other dippeth. Or as the Jews might fear, when Agrippa built Cesarea, and removed all the ornaments of Israel thither; that the flourishing of that City would be the drooping of Jerusalem. Envy is sick, if her neighbor be well.

But let this malicious heart hear God's argument and eviction. Is thine eye evil, because I am good? This was the Prophet Jonah's discontent. chap. 4.1. When the Lord would not destroy them according to his threatening; It displeased Jonah exceedingly. God means to spare Nineveh, Jonah 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 unequal. I am certainly persuaded, that no man is like to gain much by such bargains. The Poeter is on the one side, and the pot-sheardon the other. Fire, thunder, lightning, says it shall be so, flax and tow says, it shall not be so. Yet is weakness angry that he may not bear 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 Jonah pretend reason why God should overthrow penitent sinners, this was a fault by the leave of Jonah. 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 kingdom, grudge it to others. Only Jesus spoke for them: it is his goodness to answer for that is not able to answer for it self. Suffer them and forbid them not: he doubles his charge, both affirmatively, suffer them: and negatively, forbid them not. As in the kings writ there is not only a Capias, but a Nullatenus omittas. Abundance cautela non nocet. Let them come unto me: If I have given them a kingdom, will you not let them come to the King? Let this teach us to yield a joyful consent to God's doings: we must not dislike his will though it be to destroy: but when it is sweetened with mercy, let us vehemently love it. When Joshua told Moses of Eldad and Medads prophesying in the campe, Numb. 11.28. My Lord Moses, forbid them: he answers, Enviest thou for my sake? would God that all the Lord's 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 bloody way of Martyrdom, prayed for others an easier passage even their persecutors and murderers had their prayers. As Fulgentius notes on Stephen and Paul; whether Stephen went before slain 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 hindereth, the Lord doth minister an entrance unto us.

Abundantly. I come to the latitude or broadness of this passage. Faith and a good conscience finds an easy entrance to blessedness. 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 strait gate; for narrow is the way which leadeth unto life, and few there be that find it. The answer is easy, the gate is not narrow in it self, but in respect of the unqualifiede nterers. It is too low for lofty and aspiring ambition, too narrow for impostumated pride, too strait for gowtie covetousness: but to faith it is broad. As it is Speciosa for the gloriousness, so Spaciosa for the easynesse: it is both a Beautiful gate, and a Bountiful gate. But this bounty is only to the poor, Luk. 1.53. He filleth the hungry with good things, and the rich he hath sent empty away. Rich men scorn to be beggars, their dition admits no such condition. This gate is open, not Potentibus, to mighty usurpers; but Petentibus, to humble petitioners. The Lord is rich in mercy: 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 kingdom of heaven suffers violence: true, but it loves that violence that it suffers: as GOD was well pleased to be overcome of Jacob. This violence doth not take away the facility of entrance, but rather notes the faculty 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 speaks of his occasion of preaching the Gospel, 1 Cor. 16.9. Lata porta, sed multi adversarii: a great door and effectual is opened, but there are many adversaries. Saint Paul himself was a little feared with the apprehension of this difficulty; when he prayed thrice against those buffetings of Satan, 2 Cor. 12.9. But he was confirmed in the Lord's answer; My grace is sufficient for thee. Indeed flesh and blood, in the natural corruption of it, cannot enter the kingdom 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 pass; but untwine it, and lay it thread by thread, and then you may easily draw it all through. If the worldling would untwist his riches by charity, and the sinner untwist his sins by repentance, they may abundantly enter. There is an Abundanter that shuts many out; abundance of worldly riches, and lusts of covetousness: for, Luk. 12.15. Mans life consisteth not in this abundance. And if not his natural life, much less doth his spiritual 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 Jesus Christ.

But our Apostle himself 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 difficulty in respect of God's election; but in regard of our affliction; because through a fiery trial, and through many tribulations we must enter into the kingdom of God, Act. 14.22. So scarcely saved, that by reason of their miseries they seem 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 happiness by Christ in his peace, but under the stones he saw heaven it self open, Heb. 12.6. God doth receive, not reject, the son whom he doth scourge. Dignus amore non eris, si dignus castigatione non censeris: if God do not think thee worthy of his rod, he will never think thee worthy of his Crown. Doth any man find the way to blessedness difficult? himself is in fault. Doest thou complain 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 virtuous wife, Pr. 31.21. that all her household are clothed in Duplicibus, in double garments. All gods servants have double garments; a black mourning garment of penitence, and a white robe of Innocence. Either of these must be vestis Talaris, down to the heels, even to the end of their life.

If men be foul and impure, no marvel though there be strait entrance; for there is no entrance, Revel. 21.27. Is no wise shall any unclean thing enter into it. But otherwise, Invia virtutis nulli est via. Art thou wrapped in thy sins, and safest the passage is narrow? It is abundant, but not to thee. Vnlode thy conscience by repentance, and those everlasting doors shall give thee entrance abundantly to the king of glory. It may seem hard at the first, because there is weeping to part with beloved sins; much ado to keep the eye from Sodom; but endeavor, and thou shalt find it easier, and easier. Capta vides sero 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 Curtain: now he did spread them wide, when Publicans and harlots were converted, and did enter into the kingdom of heaven. I conclude.

This abundant entrance is given to us by CHRIST: our own 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 Son, saith Paul; for my children, saith Christ. Whom I have begotten; CHRIST hath begotten us again of water and the Spirit; not only In my bonds: but in my blood. Which in time past was to thee unprofitable, but now profitable to thee and me. So CHRIST; they were, O father, useless and rebellious enemies, but now I have made them useful and profitable for thy glory. Verse 12. Whom I have sent again: we were all run-awayes from God and goodness, CHRIST hath sent us back again. Thou therefore receive him, that is in mine own bowels. Receive them oh Father: shut them not out, but open thy everlasting doors of mercy to entertain them; and that so near, as unto thine own bowels, John. 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, John. 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 own blood. Verse 17. If thou count me therefore a partner, receive him as myself. As I of my glory, so let them participate of our glory, John. 17.22. The glory which thou gavest me, I have given them. If thou count me a partner, that think it no robbery to be equal with thyself; receive them as myself; admit them to thy own blessedness. Ver. 18. If he hath wronged thee, or oweth th •• ought, put that on mine account: so saith CHRIST, Si quid debent, ego solvam; whatsoever they are indebted to thy Justice, I will pay it: put it on mine account, take my reckoning on the Cross for it. Verse 19 I Paul have written it with mine own hand, I will repay it. I JESUS have written it on the paper of the Cross, with the Inke of my blood, the pen being a spears point; I will pay all. And his payment was good, who had Potentiam ad satispatiend •• , and Iustitiam ad satisfaciendum, power to suffer enough, and righteousness to satisfy enough. All this was to give us an abundant entrance: what shall we then do, 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 bless the Name of the Lord.

Into the everlasting kingdom of our Lord and Savior Jesus Christ. Some copies have read Dei & domini, &c. so the vulgar latin. Idacius Clarus against V •• imadus the Arian, from hence proves, Idem esse Patris & Filii Imperium, that the Son hath the same kingdom with the Father: and that in nothing he is unequal or inferior to him. Ambrose so reads it, and from it demonstrates against the Arians, Unitatem Substantiae aeterni Filii cum Patre. For every kingdom divided against it self, is brought to dissolution, Matth. 12.25. If the kingdom of the Father, and of the Son, were divided, how could they stand? If any man should distinguish a kingdom of Christ only, and so conceive a difference betwixt God's power and Christ's; Is tamen fatebitur; yet that man shall confess that Christ hath a kingdom, and that an everlasting kingdom. But how can his kingdom be called everlasting, when as it is said, 1 Cor. 15.24. that Christ shall deliver up the kingdom to God the father? and Ver. 28. the son also himself 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 Counselor. Now this government given to Christ's mediatorship shall end: his mediation and interceding office shall cease. He shall reign no longer as the Son of man in the midst of his enemies; but he shall reign over them being vanquished, as God. Through the subjection of his human nature, the glory of his God-head shall more fully appear, such and the lame it was before eternity, neither shall this diminish, but rather increase the glory of his humanity; when we see it personally united to the son of God forever. Thus we are sure that Christ hath himself, and will give us, an everlasting kingdom: for the love of GOD is from eternity in respect of our predestination, and unto eternity in respect of our glorification.

In this Palace or court I consider two things; the Royalty of it, in that it is a kingdom: and the Perpetuitie of it, in that it is an everlasting kingdom. Which give it two excellencies above all other Principalities. First, in regard of the Majesty 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 kingdom honor Christ, but Christ honors the kingdom. Next, in respect of the Immutability: the honor of earthly Princes is often laid in the dust; but this is an Eternal kingdom. The Royalty of Christ is absolute, undependant, universal, and everlasting. Luk. 1.33. He shall reign over the house of Jacob forever, and of his kingdom there shall be no end. The Angel assures the virgin that Christ shall have the Throne of David; And therein he shall reign forever, And of his kingdom is no end. This 〈 in non-Latin alphabet 〉 , And, is not redundant, but expository. Here be two terms that signify an interminable thing; For ever, and No end: a double universality, 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 honored, that was so humbled. Our 〈◊〉 brought him exceeding low, let his own righteousness exalt him exceeding high Mirror Deum in mero; 〈◊〉 ip • tentem in cunabulis. He that thundereth in the clouds was lying, perhaps crying, in the clouts. He had a kingdom even while he f ••• ell and Pilate could not undo, what he had ignorantly done; not alter his Title; Jesus of Nazareth king of the Jews, John. 19.14. He saith unto the Jews, Behold your King. They spake truth in their mockery, Mark. 15.18. When they began to salute him, Hail king of the Jews. If his kingdom had depended upon their lips, it had soon perished with himself. For now they gave him Palms, and presently Thorns: Once Ecce Rex noster, behold our King: and again, Non habemus Regem nisi Caesa • em, John. 19.15. We have no king but Caesar. Simeon, told his mother, Luk. 2.34. This child is set for the rising and fall of many in Israel, 〈 in non-Latin alphabet 〉 ; and for a sign 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 sign that should be contradicted. But he that was a Lamb, 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 kingdom. John. 18.36. My kingdom is not of this world: in it, not of it.

Here we may well consider these points; the Supremacy of the king, the Security of the subjects, and the eternal felicity of the kingdom.

For the former, by comparing earthly things with heavenly, we may observe the excellency of that Regiment in which we stand: it is a kingdom; and the Dignity of the governor, he is an eternal king. Unto the king eternal, immortal, invisible, the only wise God, be honor and glory forever. All inferior kingdoms are derived from him, and subordinate to him. Non eripit mortalia, quiregnadat caelestia: he doth not take away temporal kingdoms, that gives an eternal kingdom. He who is the blessed and only Potentate, the king of kings, and Lord of Lord's; is content to distribute some honor among certain men. Of whom it is too presumptuous to say, Divisum imperium cum Jove Caesar habet: but Imperium summum sub Jove Caesar habet. The Papists indeed more esteem 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. The King is above all, only under the Lord: he hath no Peer in his dominions. The power of a Master over his servants, of a Parent over his children, of a Shepherd over his Lambes, of a Prince over his subjects, of a good man over himself, all these concur in a good King, all are eminent in our great King JESUS CHRIST. John 10.34. I have said, ye are gods. There is Deus naturaliter, a God by nature, the one only God himself. Dii opinative, gods in opinion, such are Idols: Dii participative, gods by participation, such are kings. Deus est immortalis Rex, Rex est mortalis deus: God is an immortal king, the king is a mortal god. In Greek 〈 in non-Latin alphabet 〉 signifies a foundation; 〈 in non-Latin alphabet 〉 , People: hence comes 〈 in non-Latin alphabet 〉 , 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 soul, be subject unto the higher powers. Spiritual kings have a dominion over sin, temporal kings over them. Princes and other men are Pares in esse naturali, impares in esse morali: equal in regard of natural being, unequal in regard of civil and moral being. The common golden coin, the golden Candlestick, the golden Snuffers, the golden Chaines, and the golden Crown; are all made out of one lump of the same Gold; yet is the golden Crown more honored than the rest. The common coin is the People: the golden Candlestick that bears the light, is the Minister: the golden Snuffers, to cleanse those lights if they burn dim and foul, are the subordinate Magistrate. The golden Chaines are the Nobles for ornament, the Senators for government. The last and best is the golden Crown; this the King only wears, and all the rest are subject to it. One piece of gold is under another in value, all are under the Sovereign, the golden Crown. 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 Lord's King. There is a double relation, between the Kings God, and God's King. All men are his by a common right, but kings by a special prerogative; Touch 〈◊〉 Mine anointed.

Thus by comparative and ascending degrees, we come to percieve the grea • nesse of our Sovereign, JESUS CHRIST. He made Kings on earth to have honor above all men, that himself might have the honor above all Kings. O •• neighbors of Rome cannot endure the Supremacy of Princes: the Pope is the man. Kings must be his vassals, to hold his stirrup, to bear his canopie; to be exposed, deposed, disposed at his will; if they be not composed to his will. All royalty is confined to that Chair, which the lateran Counsel calls, Regale Pontific •• Romanorum genus; the Royal race of Roman 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 labor: whom Paul says we shall know by this mark. 2 Thes. 2.4. that he exalteth himself 〈 in non-Latin alphabet 〉 ; above all that is called God, or is worshipped; above all Augusteitie. To manage outward affairs was ever Ius regale, the Kings right. Solomon 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 makes Kings. Strabo writes of a high Priest in Pontus that wore a Crown, whose subjects were called Hieroduli; but he was a Pagan. The Romists will be Pagans, Donatists, Anabaptists; anything, what you will, so they be no subjects. They that ascribe so much to the Fathers, me thinks should give credit to Saint Chrysostom. Were he an Apostle, a Prophet, an Evangelist, a Bishop, a Priest, a Monk? saith he. But say they, among all these he names not the Pope. Why, is the Pope no Priest, no Bishop? well, let us hear him on; Sive quisquis tandem fuerit, whether cardinal, or Pope; what cloth soever his coat be made of; the King is above him. Nicephorus writes of a King that going in his Barge, his Crown fell into the water: a bargeman leapt in after it, and taking it up, he put it on his head as he swam 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 Crown to save it, for they have endeavored to steal it: and, if they were suffered, they would sink it, drown it, destroy it. But saith CHRIST, Give unto Caesar the things that are Caesars, and to God the things that are God's: Let Caesar have his kingdom, and let CHRIST have his kingdom. We distinguish between the eternal GOD, and the temporal LORD: but we obey the temporal LORD, for his sake that is the eternal God. And certainly he that refuseth obedence to the temporal King, hath yet made no gracious entrance into the everla- kingdom of Jesus Christ.

Thus by degrees of comparison, and by arising from things inferior to things higher; if a kingdom of substitution under Christ be so great, what is the eminence of Christ's own Supremacy? Kings are above other men, Christ is above all Kings, above all things. Now in the second place let us consider our own safety and security under him. We have a King to rule us; a King of Majesty, a King of mercy. It is an happiness 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 Anarchy. Judge. 17.6. In those days there was no King in Israel, but every man did that which was right in his own eyes.. In the reign of a bad King, no man can do the good he would; but under no King every man doth what evil 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 happiness, that they have a good King: a • evil Prince is a plague to the people for their sins; Vt malos puniat malus, that one evil man may punish another. Rom. 13.4. He is a revenger to execute wrath upon him that doth evil. 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 Captains; Fight neither against small nor great, but only against the King of Israel. Skanderbeg would aim at none but the General: he said that he never knew body could move without a head. A Prince falls like a great tree, that quasheth down 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 steals, the throat drinks, the head pays for it. Such was our King to us: we offended, he was plagued. Isaiah 53.6 We like sheep have gone astray, and the Lord hath laid on him the iniquity of us all. It is reported of a certain King, who knowing that either himself must perish, or all his people; disguised himself like a mean soldier, entered the thickest troupes of the enemy, invited danger, and was entertained with death. So Christ our King, having the choice put to him, that either himself must die, or the whole world perish; disguised himself in the humble habit of mortal flesh, for otherwise they would not have killed him. 1 Cor. 2.8. For if they had known 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 sin in numbering the people, and the people are plagued. The head plots mischief, the back or neck pays 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 show himself in the confines and extremity of his power: to can do ill, and will not, is noble. But we are under such a King, as can protect us from evil, and will supply us with good. Some doubt of his power: Mark 9.22. Si potueris; If thou canst do anything, help us. Others doubt of his will, Matth. 8.2. Si volueris; If thou wilt, thou canst make me clean. 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 deep places. He can do, what he will do, everywhere. All places there named, but Purgatory; perhaps he can do nothing there, but leaves all that work for the Pope. His mercy is also infinite: it was but hyperbolical 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 been a King today: there is no such day passeth by our King, JESUS CHRIST.

Now lastly, let us come more narrowly to examine the Felicitie of this Kingdom: Cujus lex veritas, Rex Trinitas, modus aeternitas The Kingdom of heaven is taken divers ways: sometimes for the life of the Just, under the similitude of the marriage of men, and of the carriage of men. So Matth. 22.2. The kingdom of heaven is like unto a certain King, that made a marriage for his son: The elect are the guests bidden to the wedding; Matth. 25.1. The kingdom of heaven is likened unto ten Virgins: Not that only Virgins shall enter the kingdom of heaven. For as Paul says, Gal. 6.15. In Christ, neither circumcision availeth anything, nor uncircumcision, • ut a new creature. So, neither marriage is anything, nor virginity, but chastity. Chrysostom, who was a great admirer of virginity, could say; Primus gradus castita • is est sincera virginitas; secundus, fidele conjugium. The first degree of chastity is • potlesse virginity; the next, faithful wedlock. Christ was conceived in virginity, • nd borne in marriage; to show that Coelibarus is not only coelo beatus; whether single or married, if faithful, they are admitted to this kingdom. Sometimes the kingdom of heaven is taken for the Church militant, mixed with good and bad, Matth. 13.24. The kingdom of heaven is like unto a field, that had in it both wheat • nd tares, verse. 47. The kingdom of heaven is likened to a net, that gathered of every • inde. In a Kingdom there be divers subjects, some true, and some false: so in the Church, some be loyal, and others hypocrites. Therefore the course of Christ in • is kingdom 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. In this present state, among men the best are regarded least. Jacob is bound prentice, while profane Esau rides a hunting. But in the future estate, Major serviet minori; The greater shall serve the less. Sometimes it is taken for Christ himself: Matth. 18.23. The kingdom of heaven is likened to a certain King. Regnum est ipse Rex. Tuum est regnum; Thine is the Kingdom, the Power, and the Glory: In respect of that kingly order whereby he governs it; Mat. 20.1. The kingdom of heaven is like unto a man; for Christ Quatenus homo; as man, is also a King. In that state he shall Judge, in which he stood before a Judge: he bought that right and title in his manhood. Now can there be a sweeter government, than under our Savior; that purchased his subjects with his blood? 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? seek it where it can never be lost. Dost thou love honor? seek it where no baseness is. Dost thou love health? seek it where no sickness is. Dost thou love life? seek it where no death is. Bernard describes the glory of this Kingdom, from that allegory, Revel. 12.1. Corona duodecim Stellarum; The Crown of twelve Stars. Into this little ring let us bring the discourse of that infinite glory.

1 Let the first Star be; Memory without forgetfulness: 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 sticks 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 confirm us: it shall be our sense, not our offense. When we remember how wretchedly we once lay, under the torment of such a sickness, under the tyranny of such a foe, and which was worst, under the pressure of such a sin; and now find ourselves delivered and safe forever; how unspeakable will be our joy? Olim haec meminis. se juvabit.

2 The second Star is, Reason without obscurity, understanding without error. 1 Cor. 13.12. Now we see thorough a glass darkly, but then face to face: Now we know in part, but then we shall know even as we are known. The mist which sin brought over this intellectual light, shall be removed. 1 Cor. 2.9. Eye hath not seen, nor care heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. As Saint Augustine says, Fide non capitur, &c. Faith cannot contain 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 Star is; a perfect will of Good without perturbation. This is a main difference betwixt Paradise and Heaven. There was Posse non peccare, a power not to sin: here is Non posse peccare, no power at all to sin. 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 Star 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 himself. This mutatio • is not by any propenseness of nature, but by the operation of Christ. This consi •• in four properties; in Claritie, in Subtlety, in Impassibilitie, in Incorruption. For Claritie, Dan. 12.3. They that be wise shall shine as the brightness of the firmament, and as the Stars forever. Christ as the Sun, it is enough for us to be as Stars. 1 Cor. 15.41. There is one glory of the Sun, another of the Moon, another glory of the Stars. Christ the Sun, gives glory to the Moon; the Moon, that is, the Church, ha •• a great glory: and the same glory is to every particular Star. When Christ w •• transfigured, His face did shine as the Sun, and his raiment was white as the light. Such glory shall our bodies have, as is able to lighten the darkest corners of hell. 〈◊〉 sown in dishonor, it is raised in glory. For subtlety and agility; Secundum mobilitatem cogitationum nostrarum; It shall be made moveable according to the quickness of our thoughts. As CHRIST'S 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 says, They shall be like the Angels, who are said to have wings, in respect of their speedy removal. 1 Cor. 15.44. There is a natural body, and there is a spiritual body: a spiritual body is as quick as a Spirit it self. For impassibilitie; Quamvis spissum & solidum, tamen impenetrabile; Though it retains solidity, yet it remains invulnerable. Every thing now vexeth it; a sword, an ague, a thorn; then no violence can dint or daunt it. Though the body stood in the midst of an army, it could not be hurt. The violent, murderous, and massacring Cannon, which now makes a lane where it spits; cannot then wound our impenetrable breasts. Here our bodies have heaviness and weakness, there lightness and power. It is sown in weakness, 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 fain to have Animam pro sale, the soul instead of salt to preserve it. Then it shall be clear, and shine pure as the Sun, which at that time shall also exceed it self in glory. This is the glory of the body, which is but the body of glory: besides the soul of glory, which is the glory of the soul.

5 The fifth Star 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 remain, 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; No man can deceive, or be deceived.

6 The sixth Star is, universal charity without envy. Everyone shall be a King, and possess a kingdom, 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 heirs shall not impeach the Inheritance. Tanta multis, quanta paucis: tanta singulis, quanta omnibus; That glory shall be to all, that is to some: everyone shall have as much as any one. An earthly kingdom like the Zodiac, admits but one Sun: in this all are Kings, and everyone hath his crown. 2 Tim. 4.8. There is laid up for me a crown; and not for me only, but for all those that love the appearing of Jesus Christ. Nobile perpetua caput amplectente corona. Revel. 4.4. About the Throne were four and twenty seats, and on the seats four and twenty Elders, that had on their heads crowns of gold. By which number is signified the whole Court of the Saints. On earth the ambition of a Crown brooks no rivality: breach of faith to get kingdoms is held no sin; but this shall never get the kingdom of heaven. A kingdom made Absalom a Parricide in will, Abimelech a Fratricide in deed; that he murdered seventy persons, his brethren, the sons of Ierubbaal, upon one stone. This hath made some traitors to their dear 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 kingdoms that pay so dear for them. Here it is otherwise; different glory, perfect charity. 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 penny. But he says, 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 honors. So much as one doth here excel another in grace, so much he shall there excel him in glory. But howsoever there be not to all the same dignity, there shall be the same felicity. There can be no repining at another's more glorious clearness, where shall reign in all one most gracious dearnes.

7 The seventh Star is, the common and universal joy, an effect of the former: where all love others in pureness, all rejoice in their happiness. Besides, the joy in our own 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 dear and near unto us. What abundance of joy is this? When Quod in se quisquam non acceperit, hic se accepisse in alio exultet; It shall rejoice a man to behold that measure in another, which he hath not in himself.

8 The eight Star, is a love of ourselves, Tantummodo propter Deum; Only for God's honor. The glory of God shall so swallow us up, that it cannot be so great for our own salvation, as for his glory in our salvation. It is much on earth, if a ma • love God for his own sake; but in heaven he shall love himself for God's sake. It shall ravish him with delight, to see God honored in himself, whose Image he shall then bear in perfection.

9 The ninth Star, is the Beatifical vision of God, when there shall be no marks to keep us from the Mount of the Lord, no bounds to separate us from that border of glory. When it shall no more be said, Whosoever toucheth the mount, shall surely die. But the contrary; Whosoever toucheth the mount, shall surely live. The sight was then so terrible, that Moses said, I exceedingly quake and fear. This sight shall be so comfortable, that everyone shall say, I exceedingly rejoice and love. We shall see the Deity so glorious; even the Lamb advanced in our flesh to be one Person with God. How we love to behold the majesty of Princes, in all the state, magnificence, and pomp of their Courts? But this heavenly vision for one hour is worth a thousand years 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 Fullness of pleasures. Psal. 16.11. In thy presence is the fullness of joy, 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 do in heaven? The lascivious thinks there is no other heaven, but amongst his fair Paragons: O poor and unblest understanding! what is a mortal piece of painted dust, to those glorious bodies out-shining the Sun in his greatest splendor? These we shall there see, these love, admire, and rejoice in forever. There is not a thought can bring other than pleasure. Electos in futuro tria manent: Externa societas, interna satietas, aeterna jucunditas, Bern. Look we outwardly, there is joy in the society: look we inwardly, there is joy in our own felicity: look we forward, there is joy in the eternity. 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 peaceful pleasantness, a pleasant happiness, an happy everlastingness.

11 The eleventh Star, is the continual praising of God for his glory; Blessing and glory, and thanksgiving and honor, power and might, be to our God forever and ever. This is Perpetuum carmen, an everlasting song. From new Moon to new Moon, and from one Sabbath to another, all shall worship the Lord. We shall incessantly sing to God in the Temple, which is God himself the Temple. I saw no temple in it: for the Lord God Almighty, and the Lamb, are the Temple of it. There shall be no weariness 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 Star of this Crown, 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 four tyrannous beasts. Subversa corruerunt, are brought to nothing. Vers. 12. Their dominion was taken away; but verse. 14. His dominion is 〈◊〉 everlasting dominion, which shall not pass away: and his kingdom that, which shall not be destroyed. The Heathen rage, and the Kings oppose; but let them do their worst. T •• have I set my king upon my holy hill of Zion. The gates of hell (that is hell-power, for their gates had strong fortifications: or hell-policy, for they held their council in the gates) shall not prevail against this kingdom. Ye shall not sow, and others reap, 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 forever. Why doest thou fear or doubt, because thou seest earthly kingdoms to perish? Ideo tibi coeleste promissum est, ne cum terrenis perires. Therefore is the kingdom of heaven promised to us, that we might not perish with earthly kingdoms. This is the Crown of twelve Stars, wherewith the God of mercy crown all our heads in the everlasting kingdom of JESUS CHRIST.

I Acknowledge to your comfort, that you know and perform in some measure these commended duties; and have made a good progress in them. Yet though you be confirmed, I will not so give you over, and leave you to yourselves; for there is danger of relapsing, but will diligently solicit your memories, and incite your affections, to a more zealous observation of them. I do not confirm you, as if you were wavering; but only admonish you, as being established in the truth. The gravity and weight of the business requires it: in a matter of such consequence, admonitions are never superfluous. Abundance cautela non nocet; Therefore let it not seem tedious unto you.

This verse is spent upon the Pastor and the people: and therefore to be applied to the Preacher and the Parish. I will not be negligent to remember you of these things; there is the Ministers duty. You must know them, and be established in the truth; there is your duty. It is easily distinguished into the Pastors Informing, and the Peoples Performing: his Preaching, and their Practising: his Diligence, and their Obedience.

In the former we may note his

• Piety; desirous to bring them to the prementioned kingdom.
• Vigilancie; admitting no neglect of their souls; what discouragements soever affront him.
• Modestie; professing, that he doth rather remember them, than teach them.
• Fidelity; he will do it Always, without weariness of that may tend to their edification and comfort.
• Sinceritie; he doth not incite them to vain and unnecessary things, but These things that build them up to salvation.

In the other part, which is their Proficiencie, we have commended their

• Illumination; They knew these things.
• Confirmation; They are established in the truth.

Wherefore, 〈 in non-Latin alphabet 〉 , for this cause: this the first praise of his Diligence, the foundation whereon it is grounded; which is derived from the precedent verse. Because the foundation of eternal life is to be laid here, and in this life an entrance must be made to • hat everlasting kingdom, or there will be no fruition hereafter: Therefore I will • ache all possible pains to prepare your souls for it. Now it is certain, that the foun • ation of Eternity is to be laid in this life: the proposition is proved by Saint Paul, Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. The state future follows the former; as the upper building follows the foundation. If we live ill, that is a bad foundation: if we live well, that is a good foundation. Luke 19.9. This day is salvation come to this house. This day, for it must come in the day of Grace, or it will not come in the day of Glory: now, or never. The penitent malefactor might say to Christ; Hodie es mec •• in Patibulo; To day thou art with me on the Cross: and Christ says to him, Hodie eris mecum in Paradiso; To day thou shalt be with me in Paradise. If Christ first be with us below, then shall we also be with Christ above. The Kingdom of God must first come into thy heart, before thy heart can come into the Kingdom of God. A wicked life doth (even on earth) make an entrance into that lower kingdom of darkness. Interiour darkness begins exterior darkness, inferior darkness. John 3.18. He that believeth not, is condemned already. Act. 8.23. Thou art now in the gall of bitterness, and bond of iniquity. As God said to Abimelech, Gen. 20.3. Thou art but a dead man. Sin is the very threshold of hell, and the Fewell of that unquenchable fire: her very steps take hold on hell. Mis-livers, and mis-believers; next them stands hell. So faithful goodness hath one foot already in heaven: therefore look to thy life; for he must go out of this world by the mortification of the flesh, that shall come to heaven by the vivification of the Spirit. Such is God's mercy to us; that we who have deserved punishments external on body, internal on conscience, eternal on both; should not only scape these, but have in present a gracious entrance into blessedness. But alas, we see our wretchedness, we do not see our blessedness: we know that a picture but begun, is not of perfect beauty: let us tarry till God hath finished his work. We are now the Sons of God in grace and peace, we shall be the sons of God in glory.

I will not be negligent.] 〈 in non-Latin alphabet 〉 . This is the second praise of his diligence: i • is well furthered by his Sedulity. Negligence of good duties is in all men damnable, in a Minister execrable: in others robbery, in us Sacrilege. Cursed is he th •• doth the Lord's business negligently, saith the Prophet. God was so careful to avoid negligent Ministers under the Law; that the Levites were to bear no office till five and twenty, and to cease again at fifty: not sooner than the first age, Propter imbecilitatem mentis; For the disability of their mind: not longer than the latter term, Propter infirmitatem corporis; For the infirmity of their body. There is not a Calling of a greater labor: Qui temere eligit, non intelligit; He that rashly chooseth it, never understood it. If a man knew the weight of it, it would take away his stomach. It brings a man from a quiet, to a laborious life: I have much ado to look to my own soul, how shall I look to the souls of others? It is indeed lawful to s • e to be in the Ministry; as Paul says, If any man desire the office, he desireth a good work: it is then lawful to desire, therefore lawful to express that desire. But let him think of the Account: To watch for souls, as one that must give account. Some have observed upon CHRIST'S calling of those four Apostles, in the 4. of Matthew; Simon, Andrew, James, and John. That Simon signifies Obedient; Andrew, Couragio •• , James, a Supplanter: and John, the Grace of God. And that a Minister of the Gospel should be accordingly qualified: he must be obedient as Simon, courageous as Andrew, and a supplanter of sin as James, and manifest the power of the grace of God as John. There belong to him, Infusion, Diffusion, Effusion, and power of Confusion. Infusion of knowledge, diffusion of grace, effusion of doctrine, confutation of error. Saint Paul was so diligent in this office, that he was called The wing •• Husbandman: one writes of him, that Terra citius deficeret; quàm studium praedica • di: the earth might sooner have wanted room for him, than he neglected through the earth preaching. Now, too many make the Ministry, a matter of Policy to raise themselves; and once gotten up, though no Bishop suspend them, they p •• themselves to silence: ambition shuts up many lips. They see and say, that a pai •• full Teacher seldom comes to preferment. Therefore they will only raise themselves by silence. When Aristodemus bragged how great a fee he had got for speaking Demosthenes answers; say nothing fool, I had more for holding my peace. Th •• such an one thinks to speed; and therefore his motto is, Sibi & musis. But a good Minister is not negligent, either in his pen or tongue, his tongue is the pen of a ready writer, and his pen is the tongue of a ready speaker. It is the negligent fashion, Ditescere, pinguescere, segnescere: to grow rich, to grow fat, to grow lazy. When the fish is caught, to cast away the net: to starve the flock, when they have shorn the fleece. But negligence can never befall him that is truly called of CHRIST.

To put you in remembrance:] this is the third praise of his diligence, to fasten it in their memories. We must often be stirred up; Line added to line, and precept upon precept: here a little and there a little. Some would have rare Sermons, and those excellent ones: yet they can receive the doctrine but by drops, not by floods. For whatsoever is received, is received according to the capacity of the receiver. Others would have frequent Sermons though they be meaner. And this course is better, for we need continual remembrancings. It is no hard matter to produce, Eliphanti partum, a years bird; to study up one rare Sermon in three months: such Sermons are for Courts. The Emperor that gave silver to his soldiers, was taxed by others that gave gold: but he answered, I did it of purpose, that all might have some: for it is better all should go away with pieces of silver, than a few only with pieces of gold. Indeed every minister is not a Preacher: all cannot say with Paul, 1 Cor. 1.17. I was not sent to baptize, but to preach. To the building of the Tabernacle there went not only purple, but goats hair; yet are all Remembrancers of us in their places. We have many remembrances, God bless us in the honest use of them. Other countries have larger bounds, goodlier buildings, stronger bulwarks, richer soils, only England hath the best Pulpits. O that I could also add, that England hath the best conversations! could I what street pass through, but some monstrous and manifest sin would give me the lie? We have many that hear the word all their days: yet being questioned concerning their faith on their death beds, they answer as Ahimaaz to David, 2 Sam. 18.29. I saw a great tumult, but I knew not what it was: so they would say; I heard a great noise, but I never knew what it meant. Some know the way twice on the Sunday to Church, yet hardly learn there to know the way to heaven. But to your duty anon, first look we to perform our own. For a Minister to neglect this office of Remembrance, is to make the devil beholding to him: the negligence of the Priest is the injury of the people, Hieron, Detrimentum pecoris, ignominia Pastoris. As the damage of the flock, is the shame of the Shepherd. Now the Lord remember us to remember you, and remember you to remember him; and forgive the forgetfulness of us all.

Always to remember you. This is the fourth praise of his diligence, which shows it to be well followed; wherein we noted his Fidelitie, in the assiduity of his Preaching. Now this duty cannot be performed by any Minister of the Gospel, without a constant abiding among his own. When we learn, that a president should be Resident. Some have their Poole lying in the Country, yet they are still angling about the Court. But they answer it with the Proverb; no fishing to the sea, no service to the King. Indeed the Apostles were Vbiquitaries, but Ministers must be Residentiaries. Now there is a distinction of parishes and charges: therefore let every man Take heed to that flock, over which the holy Ghost hath set him, Act. 20.28. And Paul left Titus in Crete, to ordain elders to every City, Tit. 1.5. Residence is twofold; Personal and Pastoral. It is not so much the Personal, as the Pastoral residence, that is required Iure divino. A Minister may be Pastorally resident, though not Personally; in watching over the people's souls; and feeding them immediately by himself so much as he can, and mediately by as good as himself when he cannot. Another may be Personally resident, yet not Pastorally; when he is amongst them, and doth not diligently preach unto them. There may be a just non-residence, when the Church hath employed a man about public business. Yea, it may be also just; when it is necessary; Pro vita & viatico; for the recovery of health, or needful maintenance, to keep himself from hunger and unrelieved penury: nature it self allows it. Herein every man's own conscience is his best direction. But they that preach altogether by an Attorney, are like to be saved altogether by an Attorney. As they wholly feed the flock Per vicarios, by their deputies: so shall they go to heaven Per vicarios, by their deputies. Some cannot endure to be resident in any place: but he that loves to be a runagate, not seldom proves a runagate: the wandering star is swoop'd down by the dragons tail, not fixed by the hand of CHRIST, Always. The business of a Minister is like the Husband-man's, and that is compared to a ring, because it is endless. Esa. 62.6. I have set watchmen, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence: for Jerusalem's sake we have no rest. Paul adjures Timothy to preach opportune, importune: ut obsecret, increpet, 2 Tim. 4.2. i • season, out of season, to reprove, rebuke, exhort, with all long suffering. We read Matth. 13.25. that while men slept, the enemy came and sowed tares. Let the Preachers but sleep a little, how quickly will Satan cast in the seed of errors! Let Moses be non-resident forty days, though he went to fetch the Law; yet in this while Israel hath calved an Idol. There is nothing more easy than to decline, if Christ set not watch-men over us, to put us always in rem •• brance.

Of these things.] 〈 in non-Latin alphabet 〉 . This is the last praise of his diligence; whereby he hath fitted, directed, and applied it to matter of the best consequence. Herein we observed his Syncerity; These things, that is, such as may save your souls. He aims at nothing, but that concerns their salvation. The Minister must not labor Pro stolida aurâ, nec pro solido auro; neither for praise nor for purse, but for conscience. Oportet esse Piscatorem, non decimarum, sed animarum: he must fish for souls, not for riches. Some fish without nets, some with broken nets, some with whole ones but not clean, some have nets, whole, and clean, but cast them not: others have nets but not clean, and do cast them, but not on the right side; They like well to fish, but only where they are sure with Peter, to draw up a fish with silver in the mouth. These are far short of Saint Peters Integrity: they mind many things, but not These things. There are three things in the Ministry; Work, Reward, and Honor: the good Minister embraceth the first, minds not the other, only refuseth them not if they come. To desire it for the Honors sake, or for the wages sake, is not good. There is Desiderium boni, and Desiderium bonum: a desire of good, and a good desire. The thing may be good, yet is ill to desire it, if it be not fit for us, or we not fit to desire it. Simon Magus had a desire of good, but not a good desire; when he offered coin for the Holy Ghost. His intention damned his petition: which was to give money for it, that he might get money by it. Appetere ut praesis, malum est: appetere ut prosis, bonum est. To desire this office that we may be honored in it, is corrupt: to desire it that we may do good by it, is honest, Bernard. Quoties praeesse desidero, Domino praeire cupio. So often as we seek glory and greatness in the ministry, we both mistake the office, for to be a minister is to serve; and we strive to be better than CHRIST, for he served. Indicitur ministratio, interdicitur dominatio. We are commanded to serve, we are forbidden to domineer.

Indeed there are too many that seek Opes not Opus: not Officium but Beneficium; rather the Church-goods, than the Churches good. But let us aim at God's glory, not our own praise: let none of his honor cleave to our earthen fingers. Though spiritual fishers catch many souls, yet they must not ascribe it to themselves. This were, as the Prophet speaks. Hab. 1.16. To do sacrifice to their net. Let us only mind These things: an honest heart is required in all men, especially in a Minister. When the Apostles were to choose a twelfth into Judah's room, from which he had fallen by treacherous apostasy; they put it to God; Quia novit corda, because he knew the hearts of men. Act. 1.24. Thou Lord, which knowest the hearts of all men, show whether of these thou hast chosen. They spake not of understanding nor memory, nor learning nor eloquence: but insisted only on the heart. Indeed the principal in Minister is an honest heart. A good wit for invention, doth well: a good Judgment for disposition, well: a good memory, a graceful pronunciation, a comely presence, all do well: but the chief of all is a good heart. Diligence and painfulness, and patience are good; but it is the sincerenesse of heart that commends the rest. These things! I could be negligent, and not remember you: or remember you, and not Always? or remember you always, but not of These things: but this is the perfection of his holy diligence; 〈 in non-Latin alphabet 〉 , to remember you always of These things. Phil. 4.8. Whatsoever is true, or honest, or just, or pure, &c. let us all be diligent about these things. Luk. 2.8. The shepherds were a biding in the field, keeping watch • ver their flock by night. As CHRIST at his first coming found the shepherds tending their flocks: so the spirit of God guide us, that we the Shepherds may be found well leading, and you the Flock well following, at the second coming of Jesus Christ.

Though you know them, and be established in the present truth.]

The Apostle takes it as granted, that they understood these things already, and were constant in the assurance of the truth of them. A happy progress! Oh that we could say so to our auditories: and as Paul, Rom. 7.1. Scientibus legem loquor, I speak to them that know the Law. But Nescitis? know you not? is a word often used by Saint Paul. Rom. 6.3. and in many other places; know you not? Is it possible that you have heard so much, and still remain ignorant? Well, suppose you know; but are ye established in your hearts? If yes; Oh you are worthy to be commended, I will not withhold your just praise and acknowledgement. 1 Cor. 11.2. Now I praise you brethren. Other grounds have received showers, and conceived thorns, whose end is to be burned. Hebr. 6.9. But we are persuaded better things of you, such as accompany salvation. Faine would we be so persuaded of you also: but I fear then, our persuasion were better than our experience. 1 Cor. 15.34. For some have not the knowledge of God; I speak this to our shame. It were to our shame indeed, if we did not know God. As in countries where be the greatest plenty of fruits, they have the shortest lives; they do so surfeit on their abundance. So we have the greatest plenty of spiritual food, but we turn the fullness into loathing and contempt. We have the best Pulpits, but I cannot say we have the best lives. The Indians were the most beggarly and naked people, amongst whom was all the gold: so in the midst of God's mercies, and the riches of grace; we are the most poor, naked, and miserable in our conversations. Which being true, our commendation must be turned into Commination: Our, In this we praise you; into, In this we praise you not, 1 Cor. 11.17. In this that I declare unto you, I praise you not. But if your mind be established in understanding, your heart in affecting, your life in obeying, blessed are you; your Minister shall praise you, the Church your mother will praise you, the Angels praise you, yea you shall be praised of CHRIST himself.

I come to the conclusion: this concession makes way for a further imposition. Though you know these things, and be established, yet you must admit a further confirming. So Paul insinuates to the Romans, Chap. 15. Ver. 14. I myself am persuaded of you, that ye also are full of goodness, filled with all knowledge, able to admonish one another. Well, be it granted, Ver. 15. Nevertheless I have written the more boldly to you, as putting you in mind. Bene etiam currentibus addenda sunt calcaria: no man runs so fast, but he may need some spurring. Quamvis Sceva satis per te tibi cons • lis, & scis; Disco docendus adhuc. There is still something, that he would teach, and they should learn. So Ambrose. Per hunc laudem provocat ad meliora: by praising the goodness they have, he provokes them to a greater degree and measure of it. Lai • da • sque virtus Cresci • , & immensum gloria calcar habet; saith the Poet. Virtue thrives by commendation, and glory is a spur to do well.

The horse that would run well of his own metal, doth yet mend his pace by the riders encouragement. The Apostles commendation is not to quiet them in the conceit of their own sufficiency, but to incite them to a further degree of sanctity. The cessation of remembrancing may easily lapse us to forgetfulness. Thomas got such incredulity by a little absence, that he was hardly brought to believe an evidence. Albeit his speech was Dubitantis, non negantis, the voice of one that doubted, not of one that denied: yet we see when illumination is but a little dusked, how good men fall into blind errors. The Italians have a proverb; It is good to be born wise, or bo •• twice. Surely we are first borne, in respect of heavenly wisdom, fools: therefore we had need of a second birth: borne once to come into the world, and then borne again to overcome the world. This is not done without continual warring, •• d not that without continual encouraging. We vowed in our Baptism, not only 〈◊〉 be CHRIST'S soldiers, and to fight manfully; but so to fight perpetually and 〈◊〉 continue this war unto our lives end. Aut sors, aut mors. When Agamen ••• said; victor timere quid potest? What can a conqueror fear? Cassandra answered, Quod non timet; That he doth fear. If the Minister do not ring continually this alarm bell, you will forget to fight. Though you be established, you must think there will be some offering to shake you. Therefore a Christians resolution should be like king Alfred's: If we conquer today, let us fear the skirmish tomorrow: if we be overcome today, let us hope to get the victory tomorrow. When you have fought the main battle, gotten the conquest, and are crowned with that triumphant wreath in heaven; as you bless God for many things; so you will bless him for this, that he gave you a good Remembrancer upon earth; such a Preacher as did always set you forward to your eternal rest. The Lord fail not us and ours of such Remembrancers, till we all meet together in that high and everlasting glory.

THe Apostle had formerly professed a good resolution; faithfully to sow i • their hear us the seed of life. Now lest any man should think his carefulness a meritorious or supererogative work, himself confesseth it to be 〈◊〉 more than just. Iustumasse arbitror, it is but the payment of a due debt. And this n •• due for a while, but during life; So long as I am in this tabernacle. But it is granted, a ••• they know the truth, and live in the faith; yet they may be a-sleep; I will therefo •• stir them up, for living men may sleep. But what, is there a new lesson 〈◊〉 be given them? No, that I need not, but even rub over the old, by putti •• them in remembrance. Here he seems to back his diligence by certain arguments; they are four in number, and forcible in nature; derived Ab

• Equitate vocationis; I think it meet.
• Opportunitate Temporis; As long as I keep this tabernacle.
• Securitate Hominis; To stir you up.
• Necessitate Monitionis; By putting you in remembrance.

The consideration of his own office and calling moves him to it: it is a meet and • ust thing for him to observe it, and the neglect were to do a manifest injury to God, • o his Church, and to his own conscience. Secondly, the opportunity of the time moves him; for this life is but a Tabernacle, and will not stand long; and therefore he resolves to apprehend occasion as it is offered, and to thrust in his sickle while the harvest lasts. Thirdly, the Security and dullness of men moves him; who • re naturally so averse and stupid, that they had need be stirred up, roused from their • lothfull couch, and by all instigations be set forward to religion. Lastly, it is the • se of his office, and due exercise of his calling, always to put them in mind of • heir last reckoning: and he cannot answer the neglect of it to the Justice of God, who hath set him over them for that purpose,

I think it meet.] This is the first argument or motive: the nature of his office binds him to it Aequum est agere, quod Personam & conditionem deceat: but this is imposed upon us, by him that sent us; therefore it is most unjust to with-hold it, Esa. 62.6. Ye that are the Lord's remembrancers, be not silent. The precept is negative in sound, affirmative in sense. For this [Not] excluding the privation of speech, answereth after a sort to an Infinitans: in logic admitting anything rather than silence. Be not silent, is not only, Speak; but implies a continual speech: for when a man ceaseth to speak, he is silent. 2 Tim. 4.2. Be instant in season, and out of season. Not that Timothy should break through the rules of discretion, to preach at all times in themselves unseasonable. For there is a time to keep silence. Eccl. 3.7. There is a time to speak, and a time to keep silence. But opportune volentibus, importune molentibus: in season, to them that will hear: out of season, to them that will not hear. Be not silent, hold your peace: hold the truth, hold your faith, hold your profession, hold your zeal, hold your innocence; hold not your peace. Tenuisse silentia clerum; Oh it is the basest Tenure any Minister can hold his living by.

But it may be objected, that it is wisdom to be silent. Many have surfeited by eating, none by forbearing: many have sinned by speaking, no man by holding his peace. God shall judge many a one Ex ore suo, out of his own mouth. And, I am. 3.2. If any man offend not in word, the same is a perfect man. Now he that says nothing, offends not in word. But we take not silence in a metaphysical consideration; as a mere privation. Non entis nullae sunt operationes: that which hath no being, hath no working: and he that says nothing, says no harm. But we take it in a legal consideration; as a cursed omission; or neglect of that should have been performed. As he that is bound to work, shall give an account of his idleness: so he that is bound to speak, shall answer for his silence. As the darkness in Egypt, was a darkness that might be felt: so silence in a Preacher, is a silence that will be felt: it shall smart to the quick. There are graces Personal, and graces Ministerial. Personal graces are essential to a Christian, accidental to a Minister; as Faith, Hope, Charity, Temperance, and the like. And these serve especially for the good of the receiver, the person in whom they dwell: in a second degree for the good of others. But Graces ministerial; as Preaching, exhorting, comforting, discerning of errors; confuting them, &c. respect him that hath them in the last place and principally tend to others benefit. 1 Corinthians 12.7. The manifestation of the spirit, is given to every man to profit withal. If we hold our peace, we first wrap ourselves in a criminal mischief: because silence directly crosseth our vocation. A silent Preacher implies as harsh a contradiction; as a dark light, a dumb crier. Next in a Penall mischief: and that either of the greatest privation or loss in this life; the tabe and consumption of our graces and gifts. Zach. 11.17. The Idol shepherd that leaveth the flock, shall have his arm clean dried up, and his right eye utterly darkened. Matth. 25.28. Take the talent from him. Or of the most grievous position of pain, and vexation of sense forever; the blood of the lost being required at their hands, so long as there is a seat of Justice in heaven. Therefore saith Paul; vae mihi, si non evangelizavero; Woe unto me if I preach not the Gospel. The Ministers silence doth encourage the people's going to hell, Lam. 2.14. Thy Prophets have seen for thee false burdens, and causes of banishment: but they have not discovered thy iniquity, to turn away thy captivity. It is a maxim in the civil Law; Qui 〈◊〉 improbat, probat: Consentit, qui tacet; he doth allow that doth not disallow; and he that holds his peace, gives his consent. There is a case. The father that hears his daughters vow, wherewith she binds her soul, and holds his peace; consents that it shall stand. A mute indeed is no vowell, but a mute among vowells cannot avoid the office of a consonant. Certainly a disable Minister is a grievous plague to the people. Whe •• is no vision, the people perish. Tot homines quotidie occidimus, quos ad mortem ire ta •• tes videmus. We kill daily so many men, as we see going to destruction, and say nothing to. Act. 20.20. Paul protested that he had kept back nothing which was profitable to the Church: and from hence inferreth, Ver. 26. that he was Pure from the blood of all men. Mundus ergo a sanguine eorum non fuisset, si eis Dei consilium •• nuntiare noluisset, Gregor. He could not therefore have been pure from their blood, if he had not diligently taught them the Gospel. So, Verse 27. himself gives the reason of this Pureness; Because I have not shunned to declare unto you all the counsel of God. Ezekiel. 3.18. The unwarned sinner shall die in his iniquity; but his blood will I require at thine hand. So that to be guilty of silence, is to be guilty of murder. Lord, we cannot speak so well as we should; yet always give us grace to speak so well as we can.

So long as I am in this tabernacle.] This is his second argument or motive; the opportunity of the time urgeth him. I cannot rise from the dead to admonish, therefore I will do it in the time of life, which is the due and afforded season. There is no preaching in the grave, therefore Quamdiu sum in hoc tabernaculo. Here observe three things.

First, everything hath the time to be done. John. 4.23. Hora est nunc; The hour cometh and now is, Psal. 1.3. The tree planted by the rivers of water, brings forth his fruit Tempore suo, in his season, Eccl. 7.17. Be not overmuch wicked; why shouldest thou die Tempore non tuo, before thy time, 2 Thes. 2.6. Antichrist shall be revealed, Tempore suo, in his time, John. 2.4. Nondum venit hora mea; my hour is not yet come; I must do my works, Tempore meo, in my own time. Gal. 6.9. In due time we shall reap. If this be neglected, the Angel swears, There shall be no more time, Rev. 10.6. Few men do mark what time is more than your Usurers: they marry Time and Money together, and so breed an everlasting generation of Interests.

Secondly, that therefore every man must do good in his time. Gal. 6.10. While we have time let us do good to all men. Let us hear the great Shepherd and Bishop of our souls. John. 9.4. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. Opportunitate nihil faelicius, amitti nihil faci • us. Occasion is happily taken, easily lost. While a Minuter is in his tabernacle, let him preach: he is now a moveable, hereafter he shall be fixed. There shall be no Sermons in heaven, for there all are full of grace: there shall be none in hell, for there all are past grace: therefore 〈 in non-Latin alphabet 〉 , So long as I am in this tabernacle I will preach. Psal. 88.10. Shall thy loving kindness be declared in the grave? or thy faithfulness in destruction? Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? But if there be no preaching in hell, how then is it said. 1 Pet. 3.19. that CHRIST went and preached to the spirits in prison? I answer; there is no ••• tiation of the Gospel; howsoever there may be a proclamation of judgment, and a declaration of CHRIST'S power; a publishing of what the reprobates have lost by not believing on him. Augustine objects; if there be any preaching in hell, what needed so much regard to it upon earth? Preaching on earth is to beget repen • ance: if there could be any in hell, it were but to increase vengeance. Therefore • emember thy Quamdiu: preach while thou mayest, lest God stop thy mouth • efore thou wouldest. Tremble at that fearful Judgment, Revel. 16.10. They • nawed their tongues for pain. Their tongues were once tied up with gains, there • hey shall be loosened with pains. Flattery made them (like that shameless Sy • ophant, that licked up the Emperors spittle) to lick the sores and vices of their maintainers, therefore they shall lambere flammas, lick those unquenchable flames.

Thirdly, observe, that the Apostle compares his life to a Tabernacle; a little •• ed or tilth, wherein the immortal soul dwells. The metaphor is taken from • ouldiers, Pilgrims, and Shepherds: who for the better expedition of their affairs, • re said to have Sedes non fixas, moveable seats. We are Soldiers, and must dwell • n tents, till we have got the victory. We are travellers, and must sleep in Pavil • ons, till we come to our City. We are shepherds, and must lodge in the fields, • n the folds, to look to our flocks: till the drought consume us in the day, and the • roast by night; and our sleep depart from our eyes, Gen. 31.40. This teacheth us the •• ailenesse of our life; which is still moveable from one part of the earth to another, •• ll it be removed to heaven, there it shall abide immovable forever. Nihil firmum •• fra firmamentum: There is nothing firm under the firmament: but above there is • mmobile regnum; A kingdom which cannot be moved, Hebr. 12.28. Why art thou • roud, O man, that considerest thyself? Cujus conceptus culpa, nasci miseria, vivere • oena, mori angustia; Whose conception was sin, birth a misery, life a punishment, • nd death a torment. The soul indeed that dwells in this Tabernacle, is an immor •• ll guest: Dei inspiratione condita, similitudine insignita, cruore redempta, fide decorata, •• iritu adoptata; Created by God's hand, formed to his likeness, redeemed with his • loud, beautified with his grace, and adopted by his Spirit. She requires not soft • odging, and curious food of thee; but thy bodies obedience to her, that she may give • bedience to Christ: that she be not forced to serve, which should rule: Dominam •• cillari, ancillam dominari; For the servant to rule, and the mistress to serve, is a pre • osterous overture.

Men live without considering themselves; Vnde, ubi, quomodo, quo; whence • hey came, where they are, how they do, whither they go: that all these Mathe • aticall lines have earth for their center. Whence came we? from the earth. Where • re we? upon the earth. How live we? unworthy of the earth, or any blessing in it. Whither go we? to the earth: Terram terra tegat; Earth to earth. We are compo • ed of four Elements, and they strive in us for the mastery; but the lower gets the • etter, and there is no rest till Earth have the predominance. Yet wicked men live, • s if there was no earth to devour their bodies, nor gulf lower than earth to swal • ow their souls. Mans life is a spark, a breath, a smoke: a spark in the heart, a • reath in the mouth, a smoke in the nostrils. A drop of water will quench that • park, a little hair can choke that breath, a little air take away that smoke. Look • o thy ways, thou livest in a Tabernacle, quickly dissolvable: the Dart may light up • n thee next. When Harrald, King of Denmark, made war upon Harquinus, and • as ready to join battle; a Dart was seen flying into the air, hovering this way • nd that way, as though it sought upon whom to rest. When all stood wondering to • ehold what would become of this strange prodigy, every man fearing himself; • t last the Dart fell upon Harquinus head, and slew him. This Dart of Death is ever • overing; watch, for thy turn will come.

To stir you up.] This is the third motive to his diligence; an argument fet • hed from the security of men; who sleep till they be wakened, and when they • re wakened, sleep again: therefore they need Stirring. Wicked ones are dead, weak ones sleep, even the best have their naps. To the first you may cry as loud • s the Idolatrous Priests did to Baal; but they will not waken. To the second, though we call once and again, they will not stir; but let us give them no rest. He that to such a one knocks not mainly, knocks vainly: at last they will rise. Luke 11.8. Because of our importunity they will rise. To the last an easy stirring serves: his nap is not so long, nor his sleep so deep; but Cor vigilat. Cant. 5.2. I sleep, but my heart waketh. An Ox hath strength enough, but dullness withal; there must be a goad to prick him on. The spirit is ready, but the flesh is heavy: we must be stirred upward, and spurred forward. Every good Sermon hath in it two things; a Bridle, and a Spurre. To meet with two dispositions in men; Inclination to evil, averseness from good. For the former precipice; there is a bridle, for the latter; dullness a spurr: hi pressi, illi repressi; these must be strained, those restrined. Some run so fast as they can from Christ's Ensign, and treacherously confederate with his adversary Satan; these be desperate offenders. Others will not oppose him, so, nor take part with him, but cowardly stand and look on. Like the cursed inhabitants of Meroz, Judge. 5 23. that came not to the help of the Lord against the mighty. If a ma • could borrow of the one a little swiftness, to quicken the others laziness: and of the other a little coolenesse, to allay the formers heat: this might make up a reasonable and indifferent temper.

Upon the whole face of the earth there is an universal slumber: as Sardi though she lived, but she was dead: So men dream they are awake, but indeed they are fast asleep. I do not say, the Usurer, Drunkard, Oppressor, the sacrilegious are asleep; for mortui sunt, they are dead. But I see professors of religion slumber; acquiescere lucro; over-give themselves, though not give over themselves, to the world: Do you think they will ever be brought to heaven without stirring? No, it is well if perpetual punction can drive them to compunction: if often repea ••• rules can work any amendment. We call, and cry, and thunder; yet still complain • as Aeneas for his Creûsa: Nec quicquam ingeminans, iterúmque, iterúmque voca • i. Rom. 10.21. All the day long have we stretched forth our hands, and lifted up our voices. Paul told his Thessalonians, that he had no need to write unto them touching some duties, 1 Thess. 4.9. O that we could say so of our people. Eccles. 12.11. The words of the wise are as goads: now the Spirit of God infuse into us that wisdom, that our words may be as goads, to provoke and stir you up to your own salvation.

By putting you in remembrance. This is the last motive, drawn from the necessity of often preaching and writing; otherwise how should they be stirred up? wherein we may consider two things; the necessity of the ministry, and the nature of that duty.

For the former, there must be Remembrancers, that by them salvation may be conveyed to us: by them as Instruments, not of them as Principals. Illi non tribuunt, quae per illos tribuuntur; They do not give that of themselves, which the Lord doth give by them. Luke 15.22. Dixit Ministris, Proferte stolam: He said to his Ministers, Bring forth the best roabe. Though GOD gives you the roabe of salvation, yet by their hands. But you think, you have pick-locks to open heaven doors, though they be not opened by us. John is the voice of the Cryer, CHRIST is the Word that doth cry: he that despiseth vocem clamantis,