CHRIST'S WATCHWORD. BEING THE PARABLE OF the Virgins, expounded and applied to these times of security. Or an Exhortation of our Saviour's to us, that we may watch and prepare ourselves for the unknown times of death and judgement. MATTH. 25.13. Watch, for you know not the day nor the hour when the Son of man will come. LONDON Printed by W. J. for John Bartlet, and are to be sold at his shop at the sign of the Golden Cup in Cheapside. 1630. TO THE RIGHT REVEREND FATHER IN GOD DOCTOR THEOPHILUS BUCKWORTH, by the providence of God Lord Bishop of Dromore, my singular good Lord and Patron. THE manifold exhortations of Christ and his Apostles considered with the security of these times, are reasons sufficient both to command and encourage his servants to be watchful, and to awaken others both by voice and writings, that they hold the times of death and judgement before their eyes: yet for mine own particular I have reasons leading me unto this forwardness, not only excusing, but also enforcing me to the publishing of this present Treatise. First, I was not able by writing to satisfy the importunity of those who heard some of it delivered, nor of those unto whom (upon entreaty) some of it was communicated, except it had been published. Secondly, I considered, that the same Scripture was not particularly handled by any either ancient or modern, (so fare as I can learn) though Commentatours have given brief notes upon it; which moved me the rather to communicate this Exposition, or by my rashness to stir up others more learned, to give sufficient contentment unto such, who by this motion may be set on longing. Thirdly, the disposition of men requires, that in so necessary a subject they have not only admonition in words, but that there remain a daily admonisher standing in sight: yea they who loathe repetition of one thing, yet love to read often over such things as they find to move their consciences: unto which may be added Saint Peter's example, who endeavoured not by word alone, 2 Pet: 1, 13. but by writing also to put his heareres in remembrance. Lastly, I always desired, as both my duty first, and your Lordship's unexpected bounty in the next place tied me, to render account of my labour unto you, and to express my thankfulness both to God and to the world, for your ordinary encouragements of God's servants, your favours in particular to me, and your willingness to have the flock of Christ exhorted by these my weak endeavours, who are bounden to return prayers to God for your Lordship only, for whatsoever benefit they may reap reap hereby. I dare not (as building a stately gate for lowly cottages) invite the Readers with goodly promises, seeing I am conscious of mine own weakness and unability to perform: neither need I entreat the zealous Christian; seeing the title, the subject, and his own desire to God's word, are incitements sufficient unto him. And I doubt not but the countenance of you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (who in name, Luke 12, 35 &c & 17, 24. &c & 21, 17. etc. honour and religion, are the same with that honourable Christian, to whom this subject was commended by S. Luke at the beginning) will make it to have better acceptance at all their hands, who are (according as your name imports) the friends and lovers of God. So praying God long to continue you an instrument of his glory, I take leave; acknowledging myself ever Your L pps. most bounden Chaplain, THOMAS JOHNSTON. AN EXPOSITION OF THE FIRST PART OF THE XXV. CHAPTER OF SAINT MATTHEW: Being an exhortation of our Saviour to us, that we may watch and prepare ourselves, for the unknown times of death and judgement. OF all Doctrines to be Preached, that great and fearful day of account, ought never to be forgotton; when the Lord jesus shall show himself from heaven, Our Saviour & his Messengers have been careful to remember the trumpet that shall call us to judgement. 2 Thess. 1.7. with his mighty Angels, In flaming fire, rendering vengeance to them that do not know God, and which obey not unto the Gospel of our Lord jesus Christ: which shall be punished with everlasting perdition; from the presence of the Lord, and from the Glory of his power. Whosoever believeth and remembreth the terror of the Lord, and the strict account that he must make, will be careful to walk the more honestly, and so frame his life, as he wishes to have favour in judgement. Therefore the holy men of God, have been careful to remember us, of the fearful sound of the Trumpet calling us to judgement; Ecclesiast 11.9. Solomon sounds this Trumpet in young men's ears, saying, Remember for all this that God will bring thee to judgement: He sounds it in the ears of all men, Chap. 12.14. that God will bring every work to judgement, and every secret thing, whether it be good or evil. Saint Paul is a fearful sounder of it, to the Corinthians and Thessalonians, when he considered of it, he trembled knowing the terror of the Lord. 2 Cor 5.11. In Reg. Monach. Cap. 30. Jerome said, that whether he eat or drank, or whatsoever he did, he thought, that he heard this Trumpet sounding in his Ears, Rise dead and come to judgement. And the Church of God, hath laid before us in our Creed, to be said every day, that Christ shall come again, to judge the quick and the dead. Most of all, our Lord jesus Christ, who best knew both our danger and remedy, is careful to put us in remembrance of it, who in this sermon, preached it three times, twice in the former Chapter, and proved it by the example and experience of the world in the days of No, vers. 42.44. and of the common carefulness of men in less dangers; Verse, 43. for who would sleep and suffer his house to be digged through? Now because it stands every one upon the damnation of his soul that labours not to prevent it, and men are careless of unseen and unfelt dangers, therefore our Saviour preacheth it the third time, and labours to imprint it in our hearts, by the comparison and success of wise & foolish Virgins. But why doth he repeat this matter so often, and insist in it so much? Barnard Serm. 1, super Missus est. Credo quia noluit nos negligenter audire, quod tam diligenter studuit enarrare; I believe, it is because he would not have us careless to hear, that which he is so careful to set down: and that we may know, Idem cap. 2, meditat. quanto diligentior est Deus admonendo, tanto strictior erit, judicando, si neglexerimus; that the more careful the Lord is, to admonish us, the more severe shall he be, to punish us if we neglect. This Chapter is the History of Christ his second coming, comprehending in it; Division of the Chapter. First his unexpected coming in the Parable of the Virgins. Secondly the severe and exact account, that shall be taken, in the Parable of the Talents. Thirdly, the just sentence of the judgement, pronounced & executed, in the history of the sheep and goats: which three are the sum of this Chapter. This Parable of the Virgins, hath three parts, Division of the Parable. (for in every comparison, we are to consider, the propounding, amplifying, and applying.) First the Parable is propounded, vers. 1. Secondly amplified, unto the 13 verse. Thirdly, applied unto the intended purpose verse 13. In expounding this, or any other Parable, A Rule to be observed in expounding Parables. we may not curiously inquire every particular, nor think God, and the actual Government thereof, as in this Parable, which showeth, though in this part of the heavenly kingdom, (wherein we see the true or counterfeit preparing for Heaven) there be wise and foolish, yet the time will come when they shall be separated, and these who deceived themselves shall find them barred out of the Kingdom. The state of the Church in this world. By this name, our Saviour giveth, 1. a general threatening to all, whilst he teacheth the general state of men, concerning Salvation; that the Church hath wise and foolish, Elect and Reprobate, and many shall be rejected, who were esteemed, and esteemed themselves of the Kingdom of Heaven. Heaven, Earth and hell, are places apppointed for men; In Heaven none are but good, in Hell none but evil men, the Earth is a common receiver of good and evil, from which in end, both good and evil do go. But while we are in this world, Greg. Mor. lib. 31 ca 12. we must live and be joined together, et ut mali mutentur per exempla bonorum, et boni purgentur per tormenta malorum, that the evil may be changed by the examples of good men, and the good may be purged by the torments of wicked men. Therefore we must remember, Math. 13.47. that as a net gathereth Fishes of all kinds, which being in the Sea are not known, but are discerned on the shore; so is it in the end of the world, what sort of Christians we are, the world hideth, but judgement shall discover: in one barn are wheat and chaff, Math. 3. Math. 25. in one field the Sheep and Goats feed together, which shall be separate in judgement; Tares remaineth with the good seed until the harvest, clean and unclean beasts stayed in Noah's Ark while the flood endured: so wicked and godly men, must be together, whilst this troublesome world endureth; and this is taught us, that we may discern, and mark of what sort and faction we are of, whether of the Church prepared for salvation; or in the Church, and yet reserved for destruction. Secondly, Heaven is our native country. joh. 18.36. whilst the Church is called the Kingdom of heaven, it is to put us in mind, that our kingdom and native country is Heaven and not earth: Christ our King said, that his Kingdom was not of this world, it was the kingdom of Heaven. So are the servants of God, here they are strangers and out of their country, they dwell in a strange land, they are in the world, not of the world, they are of the Kingdom, Heb. 11.13. Psal 39.12. Heb. 11.14. not in the kingdom. Abraham confessed himself a Pilgrim, David a stranger, as his Fathers were: in all their actions they shown, that they sought another country, if their happiness and kingdom had been in this life, then of all men they were most miserable, whose greatest joys were, to be valiant in greatest miseries. As they that are borne in this Land, are Denizens in England, so though we are borne and live here, our title of freedom is in Heaven, there are we Denizens. God for three sorts of people hath made three places: Math 25 41. Act. ●. 25. Hell for the Devil and his Angels, of which wicked men are a part, the Scripture saith of judas, that he went to his own place; So this is their Country: Psal. 17: 14. the Earth for ungodly men, David calls them the men of this world, who have their portion in this life; Math. 25.34. this is their country: Heaven is our Country. Christ saith to his elect, that it is the Kingdom prepared for them: this therefore is our Country for which we are chosen. For which we are set to be trained up. Here we are as children, set a nursing & breeding in this strange place, wherein (as little children) we are ready to fall in fire and water, Math. 8.11. & 9.15. to perish both by having and wanting, in many perils are we, before we be perfect men and women in Christ, or fitted to inherit the Kingdom; and therefore while we are a training up for heaven, our Saviour calls us, the Children of the Kingdom, and children of the marriage chamber. This comfort our Saviour giveth us, to assure us of the continual care our heavenly Father hath of us, Therefore the Lord taketh the greater care of us. john 17.15.16. Repetit igitur in mundo non sunt, multo subsidio habent opus Theophil. in locum. And we should take the greater care to prepare ourselves we are not of the world, and therefore the Lord ought have the greater care of us (as Christ teacheth us) and if the Lord hath care to keep the strangers, (Psal. 147.9.) much more will he have care to keep the strangers, that appertain to his own Kingdom. Secondly, if we be set to be brought up for the kingdom of Heaven, which is prepared for us long ago, then ought we to prepare ourselves for it; this is the use and sum of the whole Parable. A Heathen answering to the question, why are we suffered to remain so long as strangers and banished men in the earth; Cicero lib. de Senectut. answers, Qui coelestium ordinem contemplantes, vitae modo imitarentur et constantiâ, that being set to behold the order of the Celestial bodies, they might imitate them, 〈…〉 5.19 Dignum va●de est & omnino exigit ratio aequitatis, ut quibus a constitutione mundi regnum paratur, ipsi etiam sese regno parare non negligant etc. in manner and constancy of life; but to speak plainly (with S. Bernard) It is most worthy, and the reason of equity requireth, that they for whom a Kingdom was prepared before the beginning of the world, should likewise prepare themselves for the Kingdom, lest it be of them, that was said of the guests of the great Supper, that the Supper was ready, but they that were called were unworthy. To what is this Kingdom prepared? Even to ten Virgins, etc. That is to say, to the solemnising of a great marriage. Now although the fashion of solemnising Marriages in our times, do not in every point agree with this Parable, yet doth it agree with the fashion of Marriages, Fashion of jews marriage. which the jews used in Christ's days, and when their state and commonwealth flourished: jansenius in hunc locum. Mat. 1. that the parties to be married, were by promise and oath bound each to the other (as we read that joseph and Mary were betrothed) and the Marriage, at more convenient time to be solemnised, which was done most in the night (the fittest time for mirth and banqueting as St. Paul saith. Rom. 13.12.13. ) Now while the Bridegroom was at hand, the Bride with a company of virgins met him, with lamps & torches, who all entered into the mariage-house with the Bride & bridegroom. When David prophesieth of the marriage between Christ and his Church, he describeth it in the foresaid manner, saying, Psal. 45.14.15. The Bride shall be brought unto the King, in raiment of needle work, the Virgins that follow after her, and her companions, shall be brought unto thee; with joy & gladness shall they be brought, and shall enter into the King's Palace. Thus much for History. In which we are to consider, the Bridegroom, the Virgins, their lamps, their oil, their going out, and meeting the Bridegroom: of which particulars, some appertain to the second part of the Parable. But for the comparison, observe, that Christ saith (it shall be likened.) In Math: 22.2. he saith, it is like unto a wedding, where servants were sent out to invite guests, in this Parable he saith, It shàll be so likened: in this there is no diversity. God's Kingdom, according to divers states and times, may have several comparisons; in this life God is preparing these things for us, This life is only for preparing ourselves. and by his word and servants inviting us unto this Marriage: but in the life to come, it shall be like unto another comparison, to a marriage in the solemnising, that is, all time and means of preparation shall be passed, that they who lose this day of Salvation, shall be as foolish virgins, and said unto, that the Lord knows them not. The Bridegroom and Virgins. Who is the Bridegroom. SAint john Baptist, showeth us who is the bridegroom, in these words; He is the bridegroom that hath the Bride, the friend of the Bridegroom, is he, who heareth his voice, john 3.29. and rejoiceth greatly, But who is this that hath the Bride? St. Paul tells the Corinthians, 2 Cor. 11.2. I have betrothed you to one man, to present you, a pure virgin unto Christ. And by the other mark, Christ is the Bridegroom, for all his servants shall rejoice to hear his voice, at the great day, at which, john. 5.28. Who is the Bride. the dead shall come out of their graves. The Bride must be these Virgins that go out to meet him. Observe (by the way) that (where certain virgins did present themselves in one company, to the Bridegroom) that marriage is then most honourable in the fight of God and men, When is marriage truly honourable. when it is of such as have been Virgins, that is to say, have for their actions been honest, Heb. 13.4. for their carriage modest and shamefast; Paul saith, that marriage is honourable among all, and the bed undefiled, but whoremongers and adulterers God will judge; besides the weight of this judgement of God, the marriage is greatly dishonoured, when it is of shameless unhonest persons. And although marriage be a preventing from sins of that kind to come, & therefore in that case is honourable among all; yet it is not a pardon for wickedness passed before marriage, but as jacob said of his son Reuben (for this fault) so doth God esteem of others, that fall in the like, Gen. 49.4. that their dignity and excellency is gone because they darken the honour of their marriage-day. The Devil (who is a liar from the beginning) hath blinded the eyes of many young persons, to esteem these tricks of their youth, which by God are condemned, and by all civil and honest men abhorred; and it hath so prevailed, that the men cannot be securely received into marriage, who have not approved their ability in begetting Bastards. Whoremongers and adulterers God will judge: O when God shall either judge or punish this, no Cross can prevent it, no Priests Commission absolve it, nor holy water is able to wash it away. Remember Christ's Spouse is a Virgin. If you demand, why these that are to meet Christ are called Virgins? I answer, because this is a comparison of Marriage, in which only Virgins, chosen and appointed, went out to meet the Bridegroom. But if you ask, which of all them that shall meet Christ is his Spouse? I answer, Who is the Spouse of Christ. Every soul, that hath in this life washed himself from sin by repentance, and calling on the name of the Lord, and prepared himself, with a confidence in the sweet love and mercy of God, shall be the spouse of jesus Christ. But to speak (as the Scripture doth) all the Elect servants of God, who agree in unity of one faith and love to jesus Christ, are his one and undivided Spouse: from which notwithstanding, we may not conceive, an equality of dignity and love to be in the Church, to be worthy the uniting unto the glorious God, who for worth, is Lord of heaven and earth, and of love beyond all comparison, joh 15 13. for no man can show greater love for his friend, than to give his life for him, Christ shown greater, Rom. 5.10. in giving his life for his enemies. And though all the faithful cannot be sufficiently meet for to be his Spouse, yet are they counted worthy, Philip. 3 9 when they are considered as joined to Christ, and one with him, and are seen of God, not with their own righteousness, but clothed and overshadowed with the worth and righteousness of Christ. We are to observe two things: 1, Christ's servants called Virgins. that the faithful soul is called a Virgin. Christ a Virgin, the Son of a Virgin, will have a Virgin to his Spouse. But what kind of Virgin? Hieron. in Epist. Virgins definitio est, sanctam esse corpore & ment: A Virgin is one that is holy both in mind and body; in mind, because the Lord doth (in this Parable) condemn the corrupted minds of the foolish Virgins, whose bodies were not corrupted: in body, 1 Cor 6.15.19 because an unclean body cannot be the Temple of the holy Ghost, nor member of Christ. But if we consider why God's Church was called a Virgin, we shall the better understand, what is here meant by a Virgin. God from the beginning, ever shown himself unto the people that were his, as if he had been their husband or spouse: unto the jews, he shown himself as a husband; unto the Christian Church, he shown himself a spouse: the jews he took to him, when their fathers were Idolaters, Iosh. 24.2. and themselves too; he married himself to them, who by Idolatry had lost their Virginity; who notwithstanding, after they came to serve God, fell to Idolatry many times again, & provoked him to wrath: therefore he, in the Prophets, complaineth, that they had committed adultery against him; in stead of the living and true God, they bowed, kissed, and offered sacrifice to Idols, consecrated to the honour of Devils, or damned men: so they who before wanted spiritual Virginity, fell from matrimonial chastity. Christ's Spouse to be free from Idolatry. The Christians hath he betrothed unto himself for his Spouse, as Virgins, because he took no notice of the old Gentiles Idolatry, as Saint Paul told the Athenians of their Idolatry, Acts 17.30. that the time of that ignorance God regarded not. Therefore, are they all Virgins, because they worship God in truth. Another condition is required of the spiritual Virgin, And free from pride Esay 66.2. that he be humble: Upon whom will I look saith the Lord? Even upon the lowly in heart: This the blessed Virgin knew well, when she said, that God looked upon the lowliness of his handmaid, Luke 1. Ser. 1. super Missus est. Respexit humilitatem, potiùs quàm virginitatem, (saith Bernard) He beheld her humility, rather than virginity. By which every soul may examine himself, if he be a spiritual Virgin or no. Secondly, we have to observe, that the faithful soul is espoused or betrothed to Christ jesus. St. Paul saith, Eph. 5 23. that as the husband is to the wife, so is Christ to his Church; that is, he is husband: it is true in effect. The faithful soul is betrothed to Christ. But if we consider what is to come, (our great Marriage) which beginneth to be solemnised at the day when our souls go to glory, and consummate, when both souls and body go thither, and our dwelling for ever in his house: we are but espoused or betrothed unto him; joh. 14.2. for as yet he is gone before us, to prepare a place for us. This, the name of Spouse doth declare, Bern. in Locum. for Sponsus, is à spondendo, from promising, that either shall keep themselves for other. Finally, as Christ did to the faithful Corinthians, so he doth to all other his faithful servants, whom by the ministry of St. Paul he betrothed to himself: 2 Cor. 11.2. The use of this doctrine may be known, That he may love and long for Christ the more. by the use of betrothing, that a certain time, sometimes more, sometimes less, being set between it and the Marriage day, the love of both might be increased, by the earnest desire of their meeting. Cupienti animae nihil satis festinatur; Sallust. Nothing can hasten enough to a longing soul: Institutum est, ut iam pacta spousae non tradantur statim, ne vilem habeat maritus datam, quam non suspira verit sponsus dilatam. Aug. Confess. lib 8. cap. 3. sect. 3. and this was that which made jacob love Rachel the better, who for seven years together after betrothing, was sometimes faint with extreme work, now burnt with the Sun, another time frozen with cold, most time pined with scarcity, all times tormented between love to Rachel, and fear of Laban's subtleties. So is it between Christ and us, we are by faith in espousage joined unto him, to the end, that our desire and love unto him may more earnestly wish for the full enjoying of him. This longing in love David felt, Psal 84.2. when he said, Phil. 1.23. My soul longeth and fainteth for the Courts of the Lord: and Saint Paul, when he wished to be dissolved, and be with Christ Blessed were we, if this desire were in us, Bern in Locum. ex Poeta. and if we sighed and groaned, because we are absent from our Lord: Palleat omnis amans, Prov. 13.12. Every true lover hath for signs in him, paleness and leanness, for when hope is deferred it maketh the heart to faint, that no pleasure can make thee body well liking. Are these signs in thee of thy love to Christ? Away with delicate and dainty meats, the desire of wines, the pleasures of worldly riches and honour, the love of these better fit him that never looks for any comfort by Christ. If thou sigh and be pale and lean for desire of that blessed day, he shall send to thee his comforting Spirit, and afterward hasten his coming: Happy is this desire, for though the deferring of our meeting with Christ, is a sorrow in the soul, yet is the hope of enjoying it above all pleasure the world can yield; both which may be seen in this saying of David, I should have fainted, Psal. 27.13. except I had believed to see the goodness of the Lord in the Land of the living. Ten Virgins went out to meet the Bridegroom. As for the number of the Virgins, (ten) we are not to trouble ourselves to inquire. The curiosity of some have given a reason though very fruitless; because there are ten Commandments to be observed by God's servants: I think, he understood according to sobriety and edification, who said, Non est curiosé serutandum quare decem sunt Virgins, Euthym. in locum. etc? That we are not to search curiously why there are ten Virgins, etc. But in Parables some things are set to for framing the comparison, some for expressing the intended purpose; whereof this number (ten) is to continue, an apt similitude of the jews Marriages, wherein eight, nine or ten, were apppointed attendants, according as was fit for the estate and degree of the parties to be married. Went out etc.] We go out to meet Christ, when leaving Nature, Sin, and Satan, What it is to meet Christ. and denying and disclaiming them, we profess ourselves to attend the service of jesus Christ. Abraham was called out to meet his Master by this charge, Get thee out of thy Country, Gen. 12.1. from thy kindred, and from thy Father's house. Likewise Lot was called out of Sodom, Gen. 19 and charged not to look back. The Spouse of Christ is called out, Psal. 45.10. Esa 52 11. Forget thy own people and father's house: Depart ye, depart ye, touch no unclean thing: yea Christians are called out from the love of father, mother, and friends, or else they cannot be worthy of Christ; Mat 16.24. yea from their own will, that they may submit themselves unto the will of God. If we either stay in our natural state, We cannot meet Christ until we go out of Nature. or in ourselves, we cannot meet Christ; in our dwelling of nature remaineth the anger of God, bend against the inclinations of the soul, that even in birth Saint Paul calls us Children of wrath. Eph. 2.2. In our common natural state we have Satan's craftiness encompassing against us, with secret suggestions, and occasions of sin, our friends and neighbours with their practice to teach and countenance it; we have the deceits of the world upon our right hand, to seduce us from the love of God, the miseries and terrors of this world, to draw us from the only fearing of God; that so long as we profess ourselves of this company and faction, we cannot meet our Master, and therefore out we must go. We may see, Some go not out, others make a show. that most have not as yet taken journey to meet Christ, as jews, Turks, and Heathen: tity, the number of the wise five Virgins, the number of the foolish five. God only knoweth the number of the Elect and Reprobate. As for the Number of the Elect and Reprobate, it is without question, that he who numbereth the stars, and calls them all by their names, hath also counted them: and as men have for their business in this world books of notes and accounts, so doth God express his particular knowledge and care to us in this behalf, that there is a book with him, wherein he hath enrolled and counted the names and number of his servants, Philip. 4.3. writing their names in the book of life. It were an improfitable matter to us, And it were to no purpose to show it unto us. that the number of Elect and Reprobate were in God's Word expressed unto us, who are not able to understand sensibly the quantity of lesser numbers; and if any had the knowledge of it, yet it were not a cause to make him to rejoice, but in this we have true joy, when we know ourselves to be of the elected number, and that our names are written in the book of life. Luke 10.20. The great number to be damned, and the little number to be saved. The equality of the number of wise and foolish Virgins, giveth no ground to us to conceive, that the one half of mankind is to be saved, the other to be damned, because this is a Parable, which as we know of comparisons, they hold not in all points, as may appear hereafter in the particulars of verses 8, 9, 10, etc. for one cannot borrow grace of another, it being incommunicable, as the foolish would borrow oil of the wise Virgins. But natural reason, the sentence of Doctors, and (above all) the Scriptures do plainly show how few the number of the elect are in respect of the damned. We see all Asia, Africa, America, and the parts of Magellanica that are inhabited, are without the means of obtaining salvation, some of them have no understanding, others have their knowledge darkened with a Tygerlike cruelty: the visible Church is most in Europe, of whom the tenth part are more ignorant of Religion, than the former are cunning of heathenish superstition: jer. 7.4. among them that know Religion, many cry The Temple of the Lord, who have all their Religion in word, or on the tongues end; many have Lord, Lord, in their mouth, in whose heart Satan dwelleth, Mat: 9.23. they claim interest in Christ who know him not, nor are acknowledged of him: adulterers, fornicators, drunkards, oppressors, covetous, and the like, think themselves Christians good enough, because they be so called, and yet fight against him whose honour they profess. When Satan hath singled out his own, we see that few are left to be saved. The Doctors have said the same, In locum Math: 13.8. Tres parts seminis pericrant, & quarta sola servata est: pauci enim sunt qui salvantur. Theophel: Num: 1, 46 Puto quòd prudentium numerum longè superat multiplicitas fatuarum, saith Saint Bernard, I think rather that the multitude of the foolish did fare surpass the number of the wise: Origenes considering the great number of the Israelites, that were come to man's estate, before they came out of Egypt, being 603 550. (of which all were barred from entering the holy land except two) saith, the number of the damned doth so fare pass the elect, as the unbelievers did surpass the believers of these Israelites: before Noah and seven hundred years after his time, God's Church was in some few families: when he revealed himself unto a whole Nation, few could be saved, because of unbelief. Heb. 3.19 But to pass from particular conjecture, Math. 22.14. Christ tells us plainly, Many are called, but few are chosen. This should make us labour to enter in at etc. Math. 7.13.14. The use hereof is given by Christ himself, in these words, Enter in at the straight gate, for broad is the way that leadeth to destruction, and many there be that go in thereat; but straight is the gate, and narrow is the path that leadeth to life, and few there be who enter therein. While few are to enter, I wonder but every soul should tremble. The greatness of the number cannot save any from destruction, Hieron Wolf in Som. Scip. for, Lupum curare numerum, proverbio negatur, quòd aeque oves numeratas ac non numeratas devoret, (as the proverb saith) the Wolf careth not for number, for he destroyeth as well the numbered, as the unnumbered sheep; so, Satan cares not how many he carry to hell, only he is in fear lest he get too few. Neither is the great multitude of the damned any comfort to them, as in this world the sufferings of companions is an ease to the afflicted, An minus ardebis quia cum multis ardebis? Shalt thou burn the less, because many are burnt with thee? No, the more fuel, the more fire, on which God shall have the better occasion, to sharp the infiniteness of his power. Each of you consider of which number you are, Christ hath forewarned you, Solomon points at both the wise and foolish Virgins, Prov. 22.3. The wise man seethe the plague, a fare off, and hideth himself; the foolish run on, and are punished: the wise men believe and prevent, whilst they are foretold of it, the foolish accounted them mockers, Gen. 19, 14. who foretell their misery (as some of the Sodomites thought Lot to be,) and are forced by experience to believe it, and when it is too late they intent to prevent it. Now, as these Virgins are distinguished by number, so are they by quality, some are wise, some foolish. The foolish Virgins, they knew not their own natural misery and wants, Many perish who brag of their Christian name. Rom. 9, 25. and therefore were not spiritual Virgins indeed, yet as God called the Israelites beloved, who were not beloved, so here are they called virgins who are like the Christians of Laod●cea, who thought that they were spiritually rich, and increased with goods, but had not grace to see, Revel. 3.17. that they were wretched, miserable, poor, blind and naked. But seeing that (nudi nom●nis nullus est reatus) the bare name of a Christian, Tertull. Apolog. was not sufficient to prove a Roman, a traitor to the Roman Empire, neither to prove him a true servant to Christ, whom Satan carrieth headlong to hell: we must give men leave to call themselves by this honourable name, whilst they labour for their own destruction, only making that a lesson for us, which their foolishness maketh woeful experience unto them. I am not in all particulars, to consider the foolishness of the damned, and the wisdom of the elect, because Christ sets out the foolishness of the one, to be in two particulars, (that they did not rightly weigh, how much oil or grace they wanted, neither did equally and proportionably provide for what they knew they did or might want) these must be urged, that we may know how much oil to carry in our lamps, and how much to provide in our vessels beside. Manifold are our miseries by nature, sin, death and judgement. That I speak not too mystically, lest the miseries of our souls be not believed, for few believe our report, I will set down our misery, as the most ignorant men either sensibly feel, or by natural inclination do fear. Bern. Meditat. cap. 2. almost set down word for word. We are come of such parents, (qui priùs fecerunt damnatos quam natos) by whom we were sooner condemned than brought into the world; and if we consider the first stocks, from whence we all sprung, we may say to them, as the same Father saith, Idem Ser. 2. super Missus est. (ut fuistis parents, ita omnium fuistis peremptores) as you were the bringers out, so you were the destroyers of all, (et quod miserius est, priùs peremptores, quàm parents) and which is more miserable, sooner destroyed, than brought us forth into the world; sinners have begotten us sinners, and in sin have nourished us, miserable creatures have led us that are miserable into this miserable light; of whom we have gotten nothing but sin, misery, and this corruptible body we bear about us, which as they have brought them into dust and corruption at last, so do they drive us forward to follow them; when we look into their graves, we see nothing but ashes, worms, filthiness, and fear: as they were, so are we now, as they are, so shall we shortly be: conceived we were not without them, yet without their knowledge, with weeping and sorrow are we sent out to be banished in this world; in which we stay full of iniquities from which banishment we are in a haste apprehended and presented to give a strict account of all we have done; when it shall be said, Behold the man and his works, with what fearful and shameful countenance shall we look, or speak? when without speaking our conscience and countenance shall utter so much as might condemn a thousand: and how long soever the Lord defer this, that we may amend, the more strictly and severely shall he judge if we neglect it; notwithstanding the longer we live, our sin grows greater, this debt of judgement increaseth. Hitherto St. Bernard. I need not urge this any more, he that lest believeth it, shall feel it most, Mat 24.51. his portion (saith Christ) shall be with the unbelievers and hypocrites. But as Augustine saith, Epist. ad Hieron. if one see his brother in a ditch, and ask how he came thither, his best answer is, For curing of which all the faithful find Christ a sufficient salve. that he think not so much how he came thither, but how he may be relieved: so my best describing of our misery is, (not to discourse that man is so, or how he became so, but) how I may cure or comfort him, or get oil to pour in his wounds, or to suffice his Lamp. Whilst by Oil we understand all grace needful to salvation, we know where to find it, Coloss: 2.9. even in Christ jesus, for in him dwelleth all the fullness of the Godhead bodily, and we are complete in him, he hath the Oil of gladness above his fellows, Psal. 45.7. His head is anointed meeting vers. 6. etc. The preparation is set down of all the Virgins, first in similitude, then in dissimilitude. In similitude, all prepared their lamps, but in this they were unlike, for the foolish prepared no oil for the darkness of the night: the wise filled their lamps, & because they feared the length of the night, and long tarrying of the Bridegroom, they filled their vessels also. First then, that I may speak of their lamps, we must remember somewhat spoken of before, that this life is the time and place, in which some profess that they are meeting Christ, and others are truly upon their journey, looking and longing for his coming, either by their departure to him, or his coming to them by judgement. It is therefore agreed upon by the consent and practise of all, both the servants of God and the servants of sin, that lamps are needful to be prepared for their journey, to enlighten them in this world, until Christ who is the true light appear, when we shall not need Sun, Moon, lamps, nor candles to direct us. As the maids of the holy Land, even the unwisest of them had this wit, that for celebrating a wedding, they had need of a lamp, & that the Bridegrooms should (according to custom) come in the nighttime (the natural darkness of the Creatures:) So all the Virgins, The practice almost of all men showeth that our way to heaven is dark. I mean all that are called by the name of Christians, do show by their actions, that our journey and way to meet Christ is naturally dark, and that we have need of some light to show us the way. But that I appropriate not this truth only to true Christians, who best know how dark this way is, I find all (except them that are truly Atheists) to pronounce the same, and by their deeds show that nature doth darken us, in some errand which the soul of man of itself naturally intendeth. Our profanest sort of professed Christians prove it who have taken and professed Baptism and all the conditions of it, they avouch that Christ appertaineth to them so much as to any, they say that God's word is true, and that of their own knowledge, they know well enough both what it and the Minister can say; these therefore do confess the darkness and imperfection of Nature in this business, and to have taken Lamps. Pagans also have espied this; for to what purpose should Turk, or any Savage, carry the love of any Religion with him, if he thought not, that common natural knowledge were imperfect herein, and that it were not able to direct and conduct the soul so fare as it is to go? for he that would only live, and dye with this life, needs not any sort of Religion at all. But none of all this kind are so blinded, but that they scorn to remain content with the light of nature, and therefore will take one sort of Religion or other by the end (as a lamp) to direct him, some way he should go, but he knows not whither. Only the Atheist that is sure (as he conceives) that there is no God, neither seeketh or professeth any Lamp, because he hath none that made him to whom he should go, except Nature, with whom he already remaineth: of all men his case is the strangest, for hell which is utter darkness to all that are damned, is the brightest Lamp that ever he saw; for nothing could ever show him that there was or where there was a God, until hell made him sensible of it. But all others profess that either they would have Lamps, as Turks, and others the like; or that they have them, as the foolish Virgins or Christians; or that they have them, and Oil in them, as Gods true servants, declaring the want of light they conceive in the way between Christ and us. The use hereof is, that we consider how our souls bend further than this world, and further they will go either right or wrong; and that we are not able by our own judgements to enlighten or direct ourselves in the way: and therefore woeful and miserable is their case, that see or know no more concerning their estate, than their bodily eyes do show them; for know no more of the way to heaven, or of meeting Christ, than they did when they were children. The Heathen would gladly have Lamps, but God hath denied them; the foolish Virgins have Lamps, but have no Oil: Take therefore this holy intent, and let it never go out of your mind, that you are desirous to meet Christ, and call to God to enlighten and direct you; until you come and appear in the presence of God. But took no Oil with them. Here is the dissimilitude, the foolish took no Oil with them: As it were folly in whosoever would think that the candlestick were the cause of light, and not the Oil, so are they who think the outward profession, without the inward spirit of sanctification, to be more requisite or only sufficient to the obtaining of salvation. And therefore the helps of God's servants for salvation, These things that are helps to God's children do hasten the wicked to destruction. are the instruments and helpers of wicked men to damnation: for Lamps are profitable, if Oil be with them, if not, they are without their proper end, or profitable use. As meat, drink, and all other things are pure and sanctified to them that are sanctified, so unto the ungodly even good things are helpers of their mischief, Ecclesiasticus 39.25.26.27. That table which is a comfort and refreshment to a good man, if it be set before a wicked man, Psal. 69.23. Rom. 11.9. David and Paul say, that it is turned to a snare, a net, and a stumbling block, to catch, fall, and keep him in gluttony, drunkenness, blasphemous and filthy carriage: In like manner if the lamps of the foolish were set in a gracious hand, they would help them to heaven. For as Lamps, for the most part, are of brittle and weak substance, filled with Oil which is apt to be set on fire, so this world (which is the light and joy of foolish men) doth betray her lovers with uncertain prosperity, with carnal lust, and the fiery burnings of many covetous desires: and as a lamp or candle by the brightness of it enticeth the butterfly to embrace it, which by that means is either drowned in the oil, or burned in the flame; so the shows of sin, and of the pleasures of the world, entice the minds of men, that their hearts are drowned in many fears and sorrows; 1 Tim. 6.10. and when they suppose they have catcht all, they themselves are caught: when they think that fortune, riches, the world and all are fallen in love with them, they are deceived, for it is their heart that is fallen in love with the world; finally corruption and destruction (the natural ends of all things under heaven) layeth hold upon them; qui lachrimarum causas tripudiantes peragunt, Greg. Moral. lib. 20. cap. 8. et ridentes mortis negotium exequuntur: who go dancing through the causes of their mourning, and with laughter act the tragedy of their own death. And thus doth this world (which is their Lamp) lead them to their overthrow: Where on the contrary, the blessings of this world are a furtherance to the servant of God, to sustain his wants, to be his servants, to teach and instruct him, that he is in his journey meeting Christ; if they entertain him kindly, he thanks God, and is glad that he is refreshed in his pilgrimage: if this world cross him, yet he rejoiceth, because he knoweth that he would not be so used if he were in his own Country. We ought to beware lest we make the world our lamps. That the blessings of this world may be profitable for us, we must make uses of them thus: first, that we make not our lamps or preparation of the pleasures of our own will, which is commonly the deceitfulness of sin, nor the enticing goods of this world, which are no preparations in our journey towards heaven, but the greatest clogs and hindrances that can be: the abundance of sin weigheth and presseth down the soul, out of God's favour; the deceitfulness of worldly felicity, maketth the heart insensible of greater happiness, and so blind that it cannot see nor believe, that there is any eternal misery to follow after; These are the two which do hinder most men from heaven, Ob has duas causas potissimum excludun tur, vel propter corporales voluptates, vel avaritiae morbum. Theophylac in Math. 22. Deut. 32.29. as our Saviour showeth plainly in the parable of the great Supper, Luk 14.18, 19.20. This was the cross and curse of the Israelits in the wilderness, & when they possessed Canaan: Deut. 32.13.14.15. and therefore as Moses wished to forewarn them, so wish I for all others, O that they were wise, then would they understand this, they would consider their latter end. Secondly, 2 We must use the world warily. Mu●emuscūpeos Danaum in figniaque nobis aptemus. let us make better use of the lamps of foolish Virgins, and make the world profitable for our salvation, which is an hindrance unto theirs; the Trojans made use of the Grecians bucklers, to make them ensigns of glory and victory: so let us use this world as we may thereby show, that we have overcome the world; or so to place the goods of it, as they may help us, Sublimabunt, Euseb. Emiss. de ascen. Domini. Serm. 1. nos si fuerint infra nos, if we set them under us, they shall be as ladders helping us to mount upwards. Care not how little friendship this world show you; if you prosper in it, look it betray not your soul and withdraw your affections; beware lest any thing in this world be better loved by you, than you know to be loved by God: as God hath made the earth his footstool, let it be your footstool, and jesus Christ advantage unto you both in life and death. VERSE 4. But the wise took Oil in their Vessels with their Lamps. IN these words is the dissimilitude; the wise furnished their Lamps with Oil, and prepared store beside. As the deceits of the world, are the Lamp which the worldlings provide themselves withal, The soul and body of man is only capable of spiritual grace. and in it consume themselves like Oil: so on the contrary, the Lamps of God's servants are their souls and bodies, the Oil wherewith they are filled are the graces of God's Spirit, as shall hereafter evidently appear. Seeing that God hath only made Man and Angels (participes rationis, Born. Ser. 1. Advent. capaces beatitudinis) partakers of reason, and capable of happiness, it followeth, The spirit of man is the Lamp of the Lord, etc. Prov 20.27. that nothing can be meant by our Lamps but soul and body, the faculties and powers whereof are only capable of the grace that leadeth and directeth us to glory: Saint Paul exhorteth us to offer up our souls and bodies unto God as a living and acceptable sacrifice, Rom. 12.1. his reason is, that this only is our reasonable serving of him; he that would prepare and offer all things else to receive God's benefits in, and not himself, is without understanding, and showeth not himself a reasonable server of God. Christ held himself unfit to meet both with God and man in the office of a Mediator, until he had an humane soul and body made, (as his Lamp) wherein he should receive the Oil of gladness above his fellows; which soul and body being given him, he said, Psal. 40. Hebr. 10. A body hast thou given me, I come to do thy will ō God. You learn therefore both what your Lamps are, and how you are forewarned to prepare them: And therefore God must be served with them, or else all we do is in vain. it is only yourselves that are capable of God's grace, and that are to be prepared for receiving and entertaining Christ. King Balak was not capable of a blessing, who prepared dumb beasts enough for offering to God, but never meant to prepare himself; yea the first mercenary Prophet Balaam, though the spirit of prophecy came upon him, yet there was no grace in him, his Lamp was counterfeit, it had no place to receive and contain this Oil; his heart was so filled with ambition and covetousness, that he could not cease from perverting the strait way of the Lord, he had a body for the outward service of God, but he had no soul for him. Whilst wicked King Saul in bodily humility and consonancy of words prophesied with the Schoole-Prophets at Ramath, 1 Sam. 19.24. his heart was filled (as Samuel had told him before) with rebellion against the manifest will and commandments of God: from which it appeareth, 1 Sam. 15 23. that all servers of God by goods, deputies, or mustering shows, shall be banished from God's favour. Mark 7. The young libertine jews in Christ's time, thought that they had honoured their parents well enough, when they offered any thing in sacrifice, or to the Temple-Treasurie, for their health and prosperity; though notwithstanding they neither supplied their wants, nor obeyed them in any lawful demand whatsoever, in no better fashion do they serve God, who prepare with their goods, their friends, servants to serve God, yea or their bodies, when their hearts are the most gainsayers of his will; the first ought to be done, but the second must not be left undone: God must be served with all, but especially with a sincere and unfeigned heart, which is more than all, as himself saith, Prov. 23. My son give me thy heart. Remember the miserable examples of many like salomon's Proverbial adulteress, Prov. 7.14. who had done well enough when all her vows and sacrifices were performed and offered, her duties and offerings paid to the Priest, yet went she to her old wickedness, for that was next her heart; God saith, that she made swift pace to destruction. Prov. 2.18. Balaam (before named for this fault) hath a pitiful complaint; Numb. 24.2. He was by prophecy blessing Israel, who standing afar off from them, even by this action confessed that he was not in the number and company of the blessed: so he said, that his state should be at the coming of Christ, Verse 17. I shall behold him but not near: so all whose heart and affections are now estranged from God, he shall be estranged in the end from them, and shall say, Depart from me; but in this life and day of salvation he exhorteth you, saying, jam. 4.8. Draw near to God, and he will draw near to you: This can neither be urged, nor considered of too much. As the Israelites were to carry the Candlesticks and Lamps of the Tabernacle, with instruments sitting for their keeping and use: For the right ordering of soul and body so wise Christians must have with them such things as be useful for the orderly keeping of soul and body. The Lamp in Moses Tabernacle had two necessary instruments, the snuffers, and receiving-pipe, in which they poured the Oil; and that nothing be wanting, I make bold to add a third, A manuscript to which the Author set not his name. In Prafat. after the example of one who wrote the life of St. Patrick, out of divers uncertain and fabulous scattered legends, (at the request of Hugh de Lacie Earl of Ulster, Thomas Archbishop of Ardmagh, and Malachy Bishop of Down) who said, that he behoved to use the instruments appointed for Lamps in Moses law, which were emunctorium, infusorium, extinctorium, snuffers, infusers, extinguishers, Exod 25. (God's word only nameth the first two, for it was commanded that the Lamp should continually burn) because (saith he) the idle and superfluous things are to be snuffed away, the things that were true to be received into the work, the things that were altogether false were to be clean put out: So Christians in their souls and bodies must have sin put out, virtue cherished, and superfluities snuffed and cut away. The Prophet Esay saith, Esay 40.4. that Christ came to this purpose into the world, and St. john Baptist before him, that every valley should be exalted; (here are the receivers, when the foul empty of knowledge and comfort is filled up) that every hill should be made low, (here are the extinguishers, where every sin, & whatsoever is exalted or stiffnecked against the Majesty of God, is God's Word approved, Non negligenda sunt ea bona, August. per quae, ad meliora pervenire possumus, We are not to neglect these good things by which we may come to better; yea our Saviour compareth the first beginning of grace, unto a grain of mustardseed, Math. 13 31. which hath need of cherishing, before it come to the bigness of a tree. And some things moderated and corrected. Thirdly, some things must be moderated and corrected, but not put clean out, & these are our natural affections and the entiesements of this world. Our natural desires would be satisfied with things natural, but there is a covetise enclosed in it, that instead of satisfying, is ever in danger to draw a surfeit upon us: and therefore our natural desires, howsoever they are the necessary parts of a good creature (and therefore by nature good,) yet the immoderate desire of them is to be abridged. 1 Cor. 9 St. Paul claimed all liberties of a Christian, 2 Cor. 11.27. due to himself as well as to others, yet he chastised his body and kept it under, In labour & travel, in watching often, in hunger & thirst, in fasting often: and if our desires had scope, they would carry us quickly to destruction, and therefore they must be holden in with bit and bridle. By considering God's wrath, his mercy and our mortality. Now the means which are to be used, or instruments for doing of these, are in the word of God plentifully to be found. The means to cut off all that is contrary to God, is to consider God's command, Rom. 7. and his unspeakable wrath against offenders. Paul thought it nothing to covet his neighbour's goods, until the commandment (thou shalt not lust) checked him; Rom. 7. 2 Sam. 25. this hindered David from kill Naball, and Theodosius the Emperor from destroying the Antiochians. Secondly, the infusers are the word of God, by which the knowledge of the misery that we are in, the love of God towards us, his unspeakable mercy, and such like are poured into the soul. Thirdly the best correctors of our natural desires, is to consider that we are dust pampered for destruction. Non poterit melius caro luxuriosa domari, Quam bene qualis eris post mortem remeditari: There is no better means to daunt our wanton flesh, then to consider what we shall be after death; In the last verse of this Parable cited out of Augustine. which hereafter in another place is described at large. So much concerning the lamps of the wise Virgins. [Of the Vessels.] Seeing the Lord hath made Angels and Men, (rationis participes, Bernard Serm 1. Adu. beatitudinis capaces) only partakers of reason, capable of blessedness, it followeth, that whatsoever receiveth oil or grace unto salvation, must be called the soul and body of man: and therefore as I called our lamps, so must these Vessels be likewise, observing only this difference; that whilst we are in this life, Vessels are now used, but Lamps shall be used at our Lords coming we are in respect of God's grace as vessels are to oil, for we have this treasure in earthen vessels. 2. Cor. 4.7. But when we meet our Lord, our Lamps shall only be in request, no need of our vessels. Luke 12.35. This is expressed in the words of this Parable, the Oil was in their vessels as yet, the light of their Lamps was not seen. God's gifts in us are as the pitchers and lamps were in the hands of Gideon and the Israelites: judg. 7.16. when they were to fight against the Midianites, their lamps were burning and yet not seen, because they were in the pitchers, until their pitchers were broken, and the light on a sudden terrified their enemies: For God's gifts are now hidden in us. Matth. 5.16. So are the gifts of God's servants in this world, they are in a manner shut up and not seen; or if any man's good works so shine, that the spectators are moved to glorify our heavenly Father, yet their gifts are not fully seen, but appear as glances of the hidden power of God's Spirit. Rom. 7.19. The power of regeneration is much hindered by the appetite of nature, that they cannot do the good that they would; lo here the Spirit of holiness is constrained to hide itself in the Vessels of our body, O who shall deliver us from this body of death! when our pitchers shall be broken, our lamps shall shine as stars in the firmament. Beloved, observe here that by the appointment and working of God, his servants in this life are more in substance than in show. When they fast, Christ saith, Matth. 6. that they are to anoint their faces, when they give alms, Wherefore we ought to do all good as in secret. Let not thy left hand (saith he) know what thy right hand doth, be even as if thou would take no notice what good thou dost: Good actions are not rewarded here, and therefore in vain do men muster and set them out upon beadroles in this life; but labour to get the approbation of God, and so do good, that thy conscience may be well stored in God's sight, who seeing thee in secret may reward thee openly, and make thy light shine clear as the perfect day. Thus do the wise Virgins, they have store of Oil, but they shut it up in their Vessels, Bern. in locum. (Perire existimant omne illud quod cernitur) Whatsoever is seen they account it lost. The practice of vainglorious men is contrary to God's dealing, his Angel would bury Moses that no man might know it, the Devil strove with him, Compare Deu. 34 6. with jude 9 that he might be openly buried, that Israel who was bend to Idolatry, might have occasion to adore his dead body: To avoid hypocrisy and vainglory. So do hypocrites that the world may adore them, that all men may admire and look at them. And this greedy desire of the praise of men hath led away many noble Spirits, (so they call themselves) from the only love of goodness, that they leave many good things undone, because they fear it will not be enough taken notice of, and they had rather do no good at all, before they would lose the fame and honour of it. Thus men labour more for a good thought of their equals and inferiors, than they do for the approbation of God; And that we be not hindered with by respects from doing good. and therefore the reason why they want these blessings which they most desire, is, for that either they do not that good which they may do, or what they do, they are hindered & furthered with by-respects, & God's honour never respected in it. Beloved, as these Virgins prepare to meet their Lord, so do we see every day the Lord call some old, some young, some kindred, some acquaintance, some noble, some poor; and whilst we stand as dead images, beholding these precedents, we are on a sudden caught and presented before God, to give account especially of what we left undone; Did you see the hungry, and gave him no meat? (Si quem pascendo salvare potuisti, Gregor● si non paveris, occidisti) If thou couldst save any man by feeding, if thou feed him not, thou hast killed him: Do you see the naked and clothe him not? Hadst thou them at thy command, who with blasphemy and contempt of Sabbath have offended God, and corrected them not? Didst thou hear the afflicted soul crying day and night unto thee, and with thy silence made his affliction more? What shall we answer the Lord in these or any the like demands? no place for our by respects, when the Lord showeth no respect of persons. Even of these whom we daily exhort, some are suddenly called to give this account, who cannot deny lawful warning. Many would do thus when it is too late: Labour therefore that your zealous actions in God's glory, may show how obedient you were when he commanded you. The worthiness of God's servants cannot be seen in this life. Secondly, observe, that seeing the wise Virgins have their Oil in their Vessels, that is, have their holiness and beauty hidden, and their actions only to be taken notice of by God; it followeth by good reason, that the Saints of God are not seen nor truly known so long as they are in this life: they come to be known by degrees; in this life by repentance, faith, good works, and humility, in all these we know that we are the children of God, 1 john 3.2. Attendis quasi aridas arbores per hymen. Qui non novit videre, aridam putat vitem et for te iuxta est quae vere aruit. Similes sunt ambae per hiemem illa vivit, illa mortua est, sed illius vita et illius mors in ab. scondito est: aestas procedit, vita illius clarificatur, mors illius manifestatur. Procedit honour foliot●̄, faecunditas fructuum, vestitur vitis in fancy ex eo quod habet in radice. Ergo modo fratres tales sumus quales & alii, etc. August. in Psal. 148. but what we shall be is not yet known; that is, the glory of these children cannot now be seen, as the Israelites could not be espied by the Midianites, whilst their lamps were hidden, until they appeared upon a sudden, no more can their worth be: It appeareth somewhat better when the soul goeth to glory, but the full show of it is kept for the judgement day, at which time the sons of God shall be revealed, Rom. 8.16. And no wonder, for we cannot be truly joyful, until we see our Lord upon whom all our desire hangeth, we can never be glorious, until we be in company with Christ who is our glory, we cannot show the actions of holiness, until we be fully freed from sin and corruption, and restored to the glorious liberty of the sons of God. Saint Paul told the Colossians, In this world you are in a manner dead, and your life is hid with Christ in God, when Christ who is your life shall appear, then shall you also appear with him in glory, Col. 3.3.4. Therefore no marvel if these whom God respects most, are but despised of the world. Christ's glory was hidden within the vessel or veil of his flesh, 1 Cor. 2.8. Acts 3.17. and therefore because the jews knew not, they crucified the Lord of glory. But as he (saith the Apostle) endured the Cross, Heb: 12.2. and despised the shame, care not you how men account of you, if you be sure that God respects you; Psal. 40.20. I am poor and in misery, (saith David) but the Lord careth for me; and if by shame and misery our life be lost, yet this is the way to make our glory the better to appear. Thus leaving their Oil enclosed and hid in their vessels until the Bridegroom's coming, let us consider the Vessels, being our souls and bodies according to phrase of Scripture. David in his conference with the high Priest at Nob, called the bodies of his followers, the vessels of the young men. 1 Sam. 21.5. St. Paul tells the Thessalonians, that it was the will of God, 1 Thess. 4.4. that every man should know, how to keep his vessel in holiness and honour; and speaking of himself and his gift of preaching, said, that that treasure was in weak and earthen vessels. But seeing the Scripture speaketh most of these vessels, 2 Cor. 4.7. Every one is to consider wherein he excelleth all his other gifts and labour to exercise it most. in two considerations, to wit of their matter and use, these two I will briefly touch. If I consider the matter, I find them all (de communi limo) that the Potter hath made all of clay, or of earth; yet if I compare these vessels among themselves, I shall find that as the earth hath some parts of dust and filth, and in other parts are the minerals and plants, as gold, silver, wood, etc. So hath the Lord made us all of earth, but some more refined as the quality and force of the vessel doth evidently declare. Saint Paul saith, that in a great house, 2 Tim. 2.20. are vessels of gold, silver, wood, and earth, so are the differences among men; some seem to be made of gold, for their patience, who are continually bettered by the fire of trouble & adversity, the more they suffer the faster they cleave to God; some seem to be as of silver, in whom the knowledge of God's word dwelleth plentifully, Psal. 12. which is as the silver purified seven times; some are as vessels of wood & earth, who are so lowly, & their looks so dejected, that they think it fit to sit in dust & ashes, and count the earth, Sumpsit Deus limum terrae Gen 2. Quando tandem tui oblivisci potes? tu deniq, tui obliviscere cum disiunctus eris a terra; sin nunquam a terra disiungeris, etc. haud procul demissionis tuae proposita imago et significatio est Basil. Hexam. Ser. 11. dust and worms their mother brethren and sisters, nor to look up to heaven, or with conceited toys to abase the brightness of the Sun. Let every man therefore try himself, what power or gift the Lord hath endued him with, and in that exercise himself, seeing * 1 Cor. 7.7. Cic. lib. 2. de Nat. deorum. every man hath his proper gift, he ought to search & find out wherein he excelleth his other gifts; he that knoweth not this much of himself, nor labours to make use of God's benefit, wise men have compared his soul to salt, only to keep the body from souring or stinking, Cicero calleth them (animae porcorum) souls or rather pearls cast out to swine. The use of all these vessels or of all mankind, is, that some are appointed to honour some to dishonour, this is finis ultimus. But while all men do hope to be of the number that shall be honoured with salvation, we are to consider how to use ourselves. Unto some are given gifts more than to others, but unto all the occasion of using what gifts so ever: therefore he that hath wisdom to what purpose hath he it, if he be not an earnest student of God's word, the means to eternal life? Why hath any man power to rule himself, if he be a slave to his lust? What use is there of charity, where a man labours not to do good? and so of other gifts: God leaves none without occasion to use every virtue, we may be idle, but God bestoweth nothing without use, nor gift without occasion of exercise, Ambros. de Vocat. Gent. lib. 2. cap. ult. (cum laudabilius atque faelicius sit pugnantem non potuisse vinci, quàm desidem non potuisse tentari) seeing it is more praiseworthy and happy, that the fighter could not be overcome, than that being idle, he could not be tried; let every man put himself to use, and not be as an empty or unused Vessel in the sight of God. It is for them that have no use at all, that Christ hath an iron rod, Psal. 2. to break them as the potter doth his vessel. [Of the Oil.] Gifts of God's Spirit compared to Oil. Now we are come to speak of the Oil, and what is meant by it. All our treasures of riches which are in Christ are comprehended in the name of Oil, 1 john 2.27. all the graces of God's Spirit in us are meant by anointing, and when Moses would set down the outward and inward blessings to be bestowed upon the Tribe of Asher, he saith, He shall dip his foot in Oil. Deut. 33.24. But as there are many sorts of Oil, as of Roses, Spikenard, Myrrh, etc. whereof each hath his proper virtue and operation: So saith the Apostle, 1 Cor. 12.4. There are diversity of gifts, but the same Spirit, so all receive the name of Oil. As the virtues of Oil are peculiar either in health or sickness, some cooling, others heating; some binding, others losing; some cause ripening, others cause rotting: In like manner the graces of God's Spirit, one virtue heats and warmeth us, as charity, another is cooling, as chastity; one ripeneth, as Christian discretion, another bindeth, as temperance and abstinence; one looseth the palsy of sluggishness, as labour, another driveth away the fever and heat of avarice, as devotion and compassion; one breaketh the imposthume of pride, as humility, etc. But in general, Oil is noted in the Scriptures to have 3 properties. First, to cherish & make a man joyful, and this is supposed, Psal. 104.15. And Oil to make him of a cheerful countenance; and therefore it was a sign of gladness, as Christ appointed his Disciples to anoint their faces with Oil. Mat: 6, 17. So hath God appointed gifts of his Spirit to make his servants joyful, God's gifts make his servants not to feel worldly sorrows. Acts 5, 41. although all the world would heap sorrows upon them: when the jews laboured to break the Apostles hearts, they went rejoicing to and from the Council. And this is done either by taking somewhat away, or by giving. By taking away, when we are made not to feel the evils that are on us, as the Oil of Poppy causeth sleep, and the Oil of Mandrakes makes us insensible, though a leg or arm were cut off us, so hath the Lord made his servants, who by contemplation had only their minds in heaven, that they felt not what was doing to them on earth; as is principally to be seen in our Arch-type jesus Christ, who of all men was the man of sorrows, Esay 53, 3. yet he in a manner felt not nor cared what the world did to him, Psal: 45. for he was anointed with the Oil of gladness: and many Martyrs burning in fire, in stead of crying, rejoiced and sung Psalms, because they truly had received what Christ had promised to his Disciples, john 16.22. Your hearts shall rejoice, and your joy shall no man take from you. Partly, the Lord doth it, by making them feel causes of joy and gladness: when our conscience doth testify our love to God, and hatred to sin, 2 Cor: 1.12. our joy is herein more than our sorrow can be for any thing in the world; when we are assured that our sins are forgiven us, than the Lord maketh us hear the voice of joy and gladness, Psal. 51.8. & 63.4. and his loving kindness is sweeter than life itself. We learn then, that it is one effect of God's Spirit to deliver us, that worldly sorrows break not our hearts; Rom. 5.3. Psal. 23. We rejoice in tribulation, said Paul, and David, thy rod and thy staff comforteth me: Whereby it appeareth, that they whose hearts are cast down for the world, the envious, raging and desperate, have not this spiritual anointing; this comfort the Lord hath holden from them, and left them to be tormented by their own thoughts, as an evil Spirit to vex them: an example of all which (I mean envy, anger, melancholy, and finally despair) we find in King Saul, which made David sing his funeral Elegy according to this doctrine, The shield of the mighty is cast down, 2 Sam. 1.21. even the shield of Saul, as though he had not been anointed with Oil. To comfort others. The second property of Oil, and effect of God's Spirit is, that as Oil is a nourisher of the poor, and asswager of hurts: So God's Spirit worketh the same effects in us: The widow of Sarepta was long sustained by the little Oil she had, 1 Kings 17.16 Luke ●0. 34. and the Samaritan poured Oil into the hurt man's wounds; where the Lord giveth a compassionate spirit, it both maintaineth others in necessity, and comforteth them in their sorrows. It appeareth hereby that covetous, cruel and hardhearted men have never been mollified by grace, nor have interest in God's Spirit. The third property of Oil is to give light, And to show us our way to heaven. Papia● citatur a Pet. Beveborio in Indice, voce Oleum. especially if it touch fire, and of this I have read a wonder, (I know not how true) that if a man fill his mouth with Oil, and were let down into the bottom of the sea, if he put it out of his mouth, it will make light, and give him room to breathe about him; howsoever, the Spirit of God giveth light in the darkness of nature, and of this world, by which we are directed to heaven, Psal. 143.10. Let thy good Spirit lead me into the land of righteousness, said Davih, which he doth by his word, and given us understanding to conceive it. This is the third effect of God's Spirit, (who as Christ told his Disciples, john 16.13. should lead them into all truth) and therefore all ignorant souls have not the Spirit, nor are come within the way of salvation. As the effects of Oil are proportionably seen in God's servants, Wicked men have some properties of Oil so are wicked men possessed with the vices of our time in some things like Oil. The lightness of Oil is fully represented by the proud, inconstant, malicious and wicked hearts, who are full of malice, Psal. 109.18. and drink it up as Oil poured into their bones: and for the smoothness and softness of Oil flatterers and dissemblers have appropriated it to themselves: david's enemy had words softer than oil, Psal. 55 21. and the conversation of the effeminate is accordingly; Prov. 5.3. when the Israelites flattered the Egyptians, they presented them with smooth words, Hos. 12.1. & abundance of oil. Conditions of good Oil. Finally, (because we are not to believe every Spirit, but try them) if you would try whether the oil that you have be good, or how we may know it in time to come, the properties of good oil are three. 1. That it be new and fresh; God's gifts must be daily renewed by prayer and meditation. 2. That it may be easily poured out, what good we do must be willingly and cheerfully done, Senec: in Proverb. Beneficium qui citò dat indigenti, bis dat, One good deed done in season, is a double kindness. Thirdly, that it be not earthy or mixed with slime, so true graces must not be defiled with ostentation and worldly glory. The foolery of the Templaries I must not omit the foolishness of some, who have by practice shown how they expound this verse: the Romish Leigers at the Sepulchre in jerusalem, Musculus in lacum. have made it a material business in their preparation to heaven-ward, to have lamps in that Church continually burning and maintained with oil: The Greek Church follow the same superstition, but increased more than the former, who coming in multitudes to the Sepulchre, Sands travel, pag. 173. compass it often, and in the end following an Aethiopian Priest, and some of their own Bishops, rush in confusedly to get fire to lighten their lamps, which remain unlighted, with other fire until that day twelvemonth. This folly more heathenish than Christianlike, deserveth more pity, than refutation. VERSE 5. Now while the Bridegroom tarried long, all slumbered and slept. HItherto hath been their preparation for this great Wedding, now the Bridegroom's coming is to be considered of, and their meeting of him. But that we may be the better prepared to meet Christ, he tells us, that we must be watchful to attend his pleasure and appointed time. As the Virgins of Israel attendants on their Marriages knew certainly that the Bridegroom would come, but were uncertain at what precise hour he should come: So we are certain that Christ shall come, but what year, month, or day, we cannot imagine: Therefore we are to provide for his staying, as well as his coming. This Verse containeth Christ's stay, and the effects of it; the Verses following have his coming, and effects thereof. Christ in his coming is said to stay long, Christ seemeth to stay long: 1. In respect of his Saints. first, in respect of his Saints, who in the miseries of this world, and desire of eternal life, are ever crying, Come Lord jesus; and knowing that the day of his coming to judgement is the first day of their true perfection both in body and soul, they sigh in themselves, Rom. 8, 23. waiting for the redemption of their body, and this Christian Religion teacheth us, that we wait for that blessed hope: Tit: 2, 13. and the practice of the Saints, job 14, 14. the soul of job in glory is still waiting till his renewing do come; and not Paul only shall receive the Crown of glory, but all that love Christ's appearing. 2 Tim: 4, 8 Now because he cometh not so soon as they desire, rather than fail, his servants in this life would take up the matter with the day of their death, Philip. 1.21. and wish to be dissolved to be with Christ. 2 In respect of wicked men. Secondly, the stay of Christ is thought long, in respect of wicked men, both by the opinion of God's servants, and their own opinion: Gods servants do wonder that God should suffer the Sun to give light, the air to give breath, or the earth to bear his enemies, and that he suffereth Satan's Kingdom to be so long without final destruction, Rev. 6, 10. their bloods and oppressions to be so long unrevenged with the infinite wrath of God: And in the opinion of wicked men Christ stays long from judgement, for some will not believe it, 2 Pet: 3, 2. but mock to hear of it; others (as Solomon saith) put the day of evil fare from them, Mat: 24. and do plainly resolve, that their Master doth defer his coming to judgement, and that their life is for many years, and therefore they play the tyrants and do what they list; but the Master shall come in the day when they look not for him, and at the hour that they are not ware of; if many thought the day of their death was so near, or judgement presently to follow, they would not live as they do. 3. In respect of the creature. 3. Christ's coming is thought longby the instinct & nature of the creatures, though they be not chained to sin as we are, yet they are sometimes partakers of the punishment of our sin, that the heaven is sometimes hard as brass for want of moisture, Deut: 28, 23. other times the sea seemeth to be above because of rain and waters: all times the heavens wax old as a garment, Psal: 102. the powers of it grow weak, that in stead of distinguishing they often confound the seasons; now they are subject to change and weakness, but the day of Christ's coming shall relieve them, and restore them to the liberty of God's children, which is, both to be free from sin, and corruption the punishment of sin: and the creatures seem to travail in pain, being subject to vanity, Rom: 8, 20, 21, 22. desiring to be delivered from that bondage, unto the glorious liberty of the sons of God. What is the meaning of Christ's stay. Long staying may be either in respect of appointed, or expected time: although the time of Christ's coming is not set down, yet because there were certain marks given before he come, which some observing, others mistaking, yet most of all inquirers, could never imagine that he should have stayed so long: therefore not coming as he was expected, he is thought to stay long. In all the times when the Gospel flourished, When Christ was expected, and the curious foully deceived. there were some that enquired for it, and some concluded the time, which came not to pass, the Lord thereby showing the folly of their curiosity. In St. Paul's days, as the Grecians, in all manner of learning were curious, so at Thessalonica especially they began to beat their brains about this, and because St Paul had written in his first Epistle (chap. 4. vers. 15.) For this I say by the word of the Lord, that we who live shall not prevent them that sleep; they presently concluded that his coming was at hand: for repressing of which opinion Paul wrote his second Epistle unto them; 2 Thess: 2, 1, 2. some said that they knew it by revelation, others avouched that they heard it from Saint Paul's mouth, others that they could show his letters for it. A little after the Apostles days it was a common opinion among unconverted Gentiles, August. de Civit. Dei lib: 18, cap: 53. that the world should stand 365 years. About the year of Christ 250, Cyprian writeth to a friend of his, Epist: ad Fortunatum. that the common opinion was, that the end was at hand, and in another letter saith his own mind with application of it, Ad Cecili: lib: 2, Ep: 3. (Et quia jam secundus adventus nobis appropinquat, magis ac magis benigna ejus dignatio corda nostra illustrat, &c) And because his second coming cometh near, Instit: lib: 7, cap: 25. etc. In the year 317 Lactantius saith, that all expectation was of no more time than 200 years at most. After the year 400, Augustine and Jerome say, that many were of Lactantius mind, that even in their own time Christ would come to judgement: and that St. Jerome was of this mind appeareth by his fearful words, In Regist: Monach: cap: 30. Sive edam, sive bibam, aut aliud quid agam, semper insonat auribus vox illa horrifica, Surgite, etc. Whether I eat, drink, or whatsoever I do, that fearful voice sounds ever in mine ears, Rise dead and come to judgement. Hesichius a Bishop wrote to Augustine, that Christ should come in the year 700, because of daniel's Prophecy of 70 weeks, which was only concerning the first coming of Christ: Augustine answereth him in the words of Christ, that of that day knoweth no man, nor the Angels, but only God himself. All these expectations and conjectures proving false, Christ is said to stay long. I have further observed divers, who being curious to know and determine the time of the great judgement, were suddenly themselves taken away by death. Wherefore we are to retain only the signs, and that modesty to be believed, and daily expect it. But seeing many have been deceived, even by mistaking the signs themselves, it may be asked, Which of them may we take hold of as a mark, and not to be mistaken, concerning his coming? I answer, The plainest and surest mark of Christ's coming the surest of all is the conversion of the jews. But when shall this be? I answer, they are letted by daniel's Prophecy, chap. 2. for seeing the Roman Empire as yet stands in the Pope, they cannot believe that Messiah is come, and therefore until this power of his be beaten to powder, they cannot see how the King of Kings can reign: and whosoever doth this (as they think) is their saviour and deliverer; then shall their hearts be turned to the Lord, and be opened to see the hardheartedness of their forefathers, in crucifying the Lord of glory; and their own blindness, that so many hundreth years could not espy the day of salvation. What do the jews see in the Christian Churches? The many thousands that are tributaries in Rome, Naples, All this mischief is set down particularly in Muscul come pla●. de Ministris verbi, under the name of Nundin Pont. Venice, Spain, and other places see that they directly stand against the holiness of God's law, in commanding public Idolatry, dispensing with blasphemies, treasons, rebellions, murders, and sometimes commanding and authorising them; in countenancing incests, adulteries, fornication, receiving rend for stews, selling souls and bodies, and making lawful and unlawful what they will, commanding people to believe, and yet they may not inquire what; The books of Corn Agrippa, joan. Baptistae poreae, & johan. T●itenemius de occult. Scriptures do plainly show this, and chief this last author, who upon his salvation protests the said book may be used with a safe conscience, &c In Prafat: 〈◊〉. finally admitting jewish superstition to be mixed with their own, & permitting witchcraft and conjuration, (which is the invocation of Satan) to be accounted so lawful as either of them. Whilst this Babel, and kingdom of confusion doth stand, how is it possible, that a jew should be converted, or believe that these are the true servants of God? As for such jews as are in Germany, or other places near the reformed, they see few visible Churches, and know that all of them are fare from the large extent spoken of Dan. 2.35. But when once this is taken away, and they converted, their learning and devotion shall be the riches of the world, that the secure and careless shall by their example be pierced with sorrow, and turn unfeignedly unto the Lord: after which time both they and other Nations shall fall in a dead security, and lose the power of religion; that Gods particular punishments, nor the cry of Preachers shall be little able to awake, or make them look about them. Then on a sudden shall the Lord come, the heavens go away with a noise, the elements melt with heat, the earth fall a burning, the quick and dead mount up to meet the Lord in the air. But when shall those things come to pass? It can not certainly be known: but if it be asked, When to come to pass unknown, yet (as appeareth by example) may soon come. how soon all this may be? I pray you consider what alteration the Lord hath made in Christendom since Luther was taken notice of, but 112 years ago; especially what God hath done in Great Britain in less time, turned out the Prince of Babel, endued old and young with knowledge and other gifts of God, especially inflamed their hearts with zeal, that they were readier to suffer torments, than their enemies were to impose them upon them; filled all with knowledge, that none were hid from the sound of God's word; and finally hath cast them into such a security, that most have lost the power & strength of religion, that no sin wants actors, no wickedness but it hath excusers, patrons, and defenders, hundreds of Preachers are become dumb, and these best heard and befriended, that either cannot, or will not speak a word in God's name, and these who forewarn men of this state, never taken notice of, what they say or command. O what a security is this! Certainly if the great judgement day were fare off, God could not suffer this so long. He therefore that considereth how God hath wrought these things in so short a time, may easily see how soon the Lord can bring all the aforesaid to pass, and hasten the judgement day. Now we are to make use of this: Death and judgement go together. I cannot think or speak of this great day, but I must needs continually think of death, and therefore if any say that it is near at hand, than I answer, that death must bring him thither: If he say that it is fare off, and shall not be these many hundred years, I answer, that death shall presently apprehend him, and pull him unto judgement: The world may stand long, but how knowest thou, but thou mayst fall before to morrow? the great judgement may be fare, but thy judgement may be this night, and as death leaveth thee, the great judgement shall find thee. Death a prophecy of judgement. Finally, so oft as thou seest one die, so many prophecies the Lord shows thee, foretelling the ruin of the whole world; in which, the heaven (which is the light of the world) shall go away with a noise, 2 Pet: 3. & in death (Vitaque cum gemitu fugit) the life which is the light of men) goeth likewise away with a groan. Virg. AEneid 12 john 1 4. In the last day all the elements shall be confused & leave their natural operations: so in death, the parts of the elements whereof we be made, shall be confused and all dead without operation. In the last day the earth (which shall be the remainder of the world) must be overrun with fire to purify it: so in death, the carcase, all the remainder of the whole man, must be purified by rotting, from the dross of corruption. Lastly, in the judgement day the souls are brought before the Lord in the air, to be tried for all they did: so in death the soul is presented before the Lord, where the Lord hath set up his seat of judgement, and therefore after trial and sentence given is sent either to heaven or hell. Both unknown, both have signs going before. Besides (as death doth show thee the state of the world,) so the knowledge that we may have of death, showeth what knowledge we may have of the judgement day. As the Lord hath hidden the knowledge of that day from men and Angels, so is the day of our death hidden from men and Angels: but as the Lord hath prefixed signs and marks to know when it approacheth, (if we have eyes to see them) so the Lord hath foreshown signs in our body and behaviour, (if we mark and observe them) which prophecy our mortality: And as blindness shall overcome men in the end of the world, and they shall cry peace and safety, when sudden destruction is coming: so when men are surest to live long, to enjoy the world, and improve it to the most, then are they caught away, and we see them no more. I therefore entreat that all men would provide and study what concerns their death, when they think of the last coming of Christ, according to both which this doctrine is to be applied. First, The reason of Christ's stay. in both we see (ofttimes) the Lord tarry long; Saint Peter tells us the reason, not that he is slack, or desirous to put off the time, but that he is patiented towards us, and would have no man to perish, but that all should come to repentance: the Lord hath some chosen to salvation, that are either unborn or uncalled, and therefore the judgement day cannot come until this be done. Again, seest thou a wicked man to live long the Lord stays to give him time to repent, which he not doing is made inexcusable; if God gave him repentance, then for this did the Lord suffer him to live. Know the reason why the Lord preserves your life, even that you may have time to turn and amend: beware therefore that this time given for repentance be not used to the hardening of your hearts, and heaping up of judgement. And this was the cause why the great judgement came not long ago. Time uncertain that we may prepare. Secondly, you see that the Lord will have the time of death and judgement uncertain, lest we conceiving the Lord giveth us time of repentance, should convert and use it to our destruction; that being certain that they shall come, but uncertain of the time, we may prepare ourselves, shake off sin more speedily, and avoid it more carefully. Are we then uncertain of the time when we shall die and be brought to judgement? First then let us be ever prepared; Christ compareth the uncertainty of them to a snare, Luke 21, 35. Mat: 24, 43. that shall come upon the inhabitants of the earth; likewise Christ, 2 Pet. 3, 10. 2 Thess: 5, 2. Peter and Paul compare them to the unexpected coming of a thief; Christ compareth them to the flood in Noah's time: Mat: 24, 37. O then how prepared ought we to be? For if the bird feared the snare, if the goodman feared the thief, if the world would fear an universal flood to drown them; what providence, how many locks, how many watches would be used, and how many prayers would be said? When the Spouse is uncertain of her husbands coming, how is her sleep broken in the night, her labour hindered in the day, with thinking on him! So saith Christ, Luke 21, 35. Watch therefore (for the day when you shall go to your Lord, or your Lord come to you) that you may be accounted worthy to stand before the Son of man in his coming. Secondly, And shake off sin. seeing the time of death and judgement are uncertain, take the Wiseman's Counsel, Make no delay in turning to the Lord, and put not off from day to day, etc. Ecclesiasticus 5.7. If the King were to give one pardon for life, or a grant for preferment, upon condition to have his patent engrossed in one day, what haste would he make? It may be that thou seest some live long, and therefore thou presumest for the like. Who would not beware of a mad man, who killeth all before him, as we see death doth every day? But as hogs stand by, whilst some of themselves are a kill, & cry for company with that which is killed, and so go away without any care or fear of the like; so it is with most of us, we lament and bemoan for our friends, whom the Lord calls, but never consider, that the next day the like is to befall us. Seeing therefore we must go out of the world to make account, let us not defer time to cast off sin, lest we be forced to carry it to judgement: A ship may be overloadened and overburdened; so may the soul be, if a man heap up sin never so fast, it may be the Lord will never punish in this life, that after death he may be damned: Israel hath sinned, Esay 1, 5. Ezek: 16, 42. I will smite him no more; he will free him from dangers, that destruction when it cometh may be the more intolerable. Theramenes got our, and escaped killing, Aelian de var. hist. lib. 9 when his house in Athens fell suddenly, he crying out, jupiter, for what time dost thou keep me? when shortly after, thirty robbers compelled him to eat and drink of the hemlock, till it killed him. Therefore let the uncertainty of the time, and fear of greater judgement move you to turn truly to God. And prevent it in time to come. Finally the uncertainty of the time of death and judgement, are sovereign helps to make us fear sin, and prevent it; if the Ninivites had not feared, they had perished, as did Lot's sons in law, that feared not: jacobs sons at their first going into Egypt feared little, and fared ill; at their second going they were in great fear, and fared the better. Hosea 13.1. When Ephraim spoke as trembling, the Lord exalted him, but when he committed idolatry (without fear) the Lord destroyed him. Sozom. lib. 7. ca 31. Chrysostome counseiling the people of Antioch to call upon God, to remove his anger, lest Theodosius should destroy them for defacing his wife's Image, Chrysost. hom. 15 ad Popul. Antiochen. the whole City seemed rather to be (religiosorum Coenobium, quàm congregatio Civium) an Abbey of religious people, than a meeting of Citizens: So if the terror of death and the judgement day go to our hearts, it will work strongly against sin, and make us show another manner of life. ☞ Of Afflictions. HItherto is shown the stay of Christ from death and judgement: Let us now consider another stay of this spiritual Bridegroom. Every faithful soul hath his meetings with Christ, both in this life and after: in this life he is to expect that Christ should come as a visiting Father, to correct him for faults he hath fallen into, or to bestow his blessings and gifts upon him. The first is one of God's favours shown to his children, God visits his servant here with corrections. Heb. 12, 6. for he chasteneth every son whom he receiveth: and where the Lord doth promise blessings, this is one, that of all he most accounteth: in King David's grant, 2 Sam 7. Psal. 89, 31, 32. this promise is mentioned; If thy children forsake my law, I will visit their transgression with the rod, and their iniquity with strokes: for they are chastened of the Lord, 1 Cor. 11, 32. lest they should be condemned with the world. job. 33.16. Elihu giveth a reason, that when the Lord doth often exhort us, yet our ears are sealed, until the Lord use the last remedy, which is, to open them with his corrections. It is a mark to spy out the men whom God hateth, that they * Psal. 73.4, 5 are not in bonds like other men, and certainly they are most punished, when they feel themselves not punished at all, for than they are given up to the desires of their own heart, to live so wickedly as they list. It is both doubtful and dangerous for God's servant to be without the use of the rod, for look and thou shalt find that all God's Saints (saith * Quis Sancto rum sine certamine coronatus est? Abel instus occiditur, Abraham uxotem periclitatur amittere, & ne in immensum volumen extondan, quaere et invenies sanctos omnes adversa perpessos, solus Salomon in delitiis perpetuo fuit, & forsan ideo corruit. Hieron. ad Eufloch. Jerome) suffered adversity, only Solomon lived continually in pleasures, and therefore it so proved with him. Now whilst God suffereth his children to fall, and to be long uncorrected, this is his delay, as when David without a check for three quarters of a year, continued in his sins of Adultery, Murder, and Hypocrisy. Mora hec Domini longanimitas est, quia non statim, et è vestigio poenam imponit: In Mat 24. As Solomon Eccles. 8, 11. Bern in Cant. Ser. 42. This stay of the Lord (saith Theophilact) is his long-suffering, when he apprehends not the sinner in the fact, nor suddenly inflicts punishment: Misericordiam hanc nolo, God deliver me from this mercy, by which the Reprobates without bit or bridle spur on to eternal destruction. Try therefore yourselves, if you be thus acquainted to meet your Master, and consider all the children of God, and find out but one son, Heb. 12, 7. that our heavenly Father chasteneth not. If we thus expected the coming of our Lord, we would believe this to be true of every Christian, August. de Past (Si exceptus est à passione flagellorum, exceptus est de numero filiorum) That he who is freed from suffering the rod, is blotted out from the number of God's sons; and be rather afraid to be cast out of our heavenly inheritance, than to be a sufferer of profitable correction. And sometime with temporal blessings. But lest the fear of God's heavy hand should be a thraldom to God's servants, he visits them in this life with gifts, comfortable both to soul and body. David (who the most time of Saules reign was a sufferer) looked for this favour, that God would yet at length give him some ease and visit him with some worldly comforts, and therefore waited when God would be pleased to come unto him. Psal 101, 2. But because his servants are not to expect their felicity to be here, of a certain they must look for sorrow and trouble: Psal. 34, 10. and for prosperity, only so much as may ease them a little, and as God (in his wisdom) knoweth to be for their good. [All slumbered and slept.] Now followeth the effect of the Bridegroom's staying, even all slumbered and sleeped. As the time for solemnisation of a marriage is deferred and proposed unto a nominate time, to this end, that all who are bidden may be ready for the meeting: But if fools were invited, they (not understanding what concerned their profit and honour) would neither prepare nor expect the appointed time, or others though wise enough to provide, and yet with watching and expectation, should be weary, heavy, and so slumber and sleep; the Bridegroom should find them all short of their intended readiness: So when our Saviour cometh to his judgement, many shall be altogether unready, and even of his dear servants, some shall be weary and heavy, and those that are dead, found sleeping in the dust. And therefore where God is liberal of time, some are careless, some faint in it, most men are prodigal of it. Herein we see the right use of the time that God lends us, The right use of time. and the abuse unto which the sinfulness of men turns it. Our time is bestowed upon us, that we may apply our hearts unto wisdom, Psal. 90 12. that we may recover out of that weakness, Psal 39.13. whereinto sin hath cast us, 2 Pet 3, 9 2 Cor. 6, 2. and that we may come to repentance, and make it the day of purchasing salvation. It is not for small consequence, that days, months and years are bestowed upon us; seeing that all the worth and friendship the world can afford, cannot procure one week or a day to be added, to make up a man's life to be the full sum of an hundred years. The heavens serve for the framing of time, and God giveth life, that we should not lose the use of it. The Philosophers searching out what time was, found it to be (numerus motus) the counter of celestial motions; Arist. Phys. acro. lib. 3. so the Lord accounteth the time of our life, not the time of his lingering from judgement, but of his stay, that all may come to repentance, & so to number their days, that they may find them so many steps of our motion heavenward. And thus Hilary tells us what is the stay of the Bridegroom, Mora sponsi tempus poenitentiae est, even the time of repentance. And this blessed benefit doth the Lord bestow upon his servants, so much as needs for their spiritual preparation; and upon the reprobate, as may make them inexcusable, and a measurer of the wrath they have heaped upon themselves: his elect have an acceptable time, a day of salvation; the reprobate a time to disobey his voice, to harden their hearts, and so spend forty years or more, as in the provocation, and day of temptation in the wilderness: this is the abuse of time, which of all things that are consumed should be most grievous unto us, Here's si scires unum tua tempora mensem: Rides cum non sit forsitan una dies. Th. Mor. if we knew how precious and short it were. He that were certain to live no more but a month, or at most a year, would be sure to spend his apparel in mourning, and yet it may be his life prove not so long as the length of a day. As God gave jezabel the means of repentance, 1 Kings 21, 23 by the preaching of Eliah, so as a special benefit, he gave her time to repent, (even fourteen years after the death of Ahab) but she would not, and therefore the promised wrath of God lighted upon her: Christ in his Epistle written from heaven unto the Church of Thyatira, Revel. 2, 21. desires them to consider her fearful example, in abusing the time. When God taketh account of all, he reckoneth for the time too, and therefore (beloved) strive to buy time by all labour and industry, and for what we have or may lose, let us redeem, by making double use and profit of it. But such is the miserable estate of our sinful nature, that our eye is evil, because God is good, We abuse time as we do other blessings. in our actions we are prodigal, because God in bounty is liberal; God giveth good things cheerfully, we receive them grudgingly, & use them cursedly. And although all his benefits be good, yet we cannot use them so, for all our imaginations and intentions are evil; and therefore this great benefit in sparing us, and giving us time of repentance, and preparation for death and judgement, brings (by our crossness) a contrary effect, as appeareth by example both in elect and reprobate men. God's long-suffering from correcting of his own servants, causeth them to be slack in his service, what shall we then think of others? If for a few years wicked men go uncurbed, they say the words of the Psalm, God neither seethe, Psal. 10.11. neither is there knowledge in the Almighty: and how fare God's children go astray, may appear in the behaviour of that sometimes flourishing Commonwealth of Israel, in every time, when they had most of God's temporal blessings, of whom Moses in his death-song both by experience and prophecy said, that when they were full, Deut. 32, 15. they waxed wanton; and David's fearful fall, and Salomons idolatry, showeth the danger of his children when God stayeth long from correcting them. But seeing in this sleeping and slumbering the blessed or miserable estate of these Virgins is set down, we are to consider how fare faulty each of them shall be found at the coming of Christ; for the Parable saith generally, all slumbered and slept, which is to be considered as the Scripture doth take the name of sleep, either for sin, security, or natural death. ☞ Of the daily increase of sin, and the fullness thereof at Christ's coming. FIrst, the Scripture useth the word sleeping for sinning, 1 Cor. 15, 34. Rom. 13.11. as in these places, Awake truly out of sleep and sin not; The hour is that we should rise from sleep, where the Apostle expoundeth it of sin; and in Eph. 5.14. it is named for sin, which is also there called a death, (as 1 Tim. 5, 6) to teach us, Esay 59.2. that sin separateth us from God, who is the life of the soul; And that as he that sleepeth wanteth use of his senses, and is not capable of the actions which concern reasonable men to do; so the sinner, The abundance of sin before the great day, may appear by the daily increase of it. until he be awaked by repentance, is not able to do these things which God requireth of an understanding man. In sleep the senses leave their proper use, but then the natural powers are busiest, as appetite, digestion of meat, concoction, and feeding of the body: so in sin the soul is made without feeling of God, or its own state, but for the powers of corrupted and sinful nature, they receive strength, and are busy to fulfil the sinful lusts of the flesh. And thus we find, that God's servants do often slumber, but after they be effectuallly called, seldom do they sleep in sin, but so soon as they slumber, they are affrighted by God's angry threatenings, and awaked by repentance. As for the Reprobates, God giveth them over unto the spirit of slumber, Esay 29, 10. & 6, 9 without feeling of what they do, or being able to hear any call of God for their awaking, because the Lord intendeth to destroy them, 1 Sam 2, 25. as is evident in the sons of Eli. Therefore in Christ's Church immediately before his coming, his true servants shall (as men possessed with a sleepy heaviness) wrestle against the heaviness and importunity of natural concupiscence, and continue the battle between the spirit and flesh, as all the godly before them have done in the days of their flesh. But for the Vessels of wrath, as in the old world, they waxed worse and worse, more cruel, beastly, sensual, and profane; and the Sodomites wickedness for guilt reached heaven, yea and in the end they offered shutting ears, eyes, books, shunning the company of them who are likeliest to mark or admonish them; like those who affect to be sleepy indeed, to shut doors, windows, avoid noise and company, and finally draw curtains over their eyes, and commit their heads to the company of a pillow, until God from heaven read their dreams with a hasty mischief. We see many to have particular experience of this, and it shall be the awaking at the last day, for men shall be playing the Epicures, Luc 17.26, 27, 28.30. 2 Pet 2, 7, 8. 1 Thess. 5.3. as in the days of Noah, vexing the few righteous, as the Sodomites did Lot; crying peace, peace, when on a sudden, in the twinkling of an eye, God shall send the flood of his wrath, fire from heaven, and eternal destruction, to bring all foregone conceited pleasures to nothing. No age of the world wherein religion flourished, hath been free from this sleepiness of security (except the rod of persecution or affliction were above them to teach them how dangerous their state were, if once they slumbered) but above all, the security that shall generally be at the last day, could never be exemplified in any former experience; for all their senses shall be bound, and without power of feeling the force of religion, or understanding the terror of God's wrath; therefore our Saviour compareth this deadness to sleep, for if men were awake, there were hope, that (though they were blind) yet they might hear, if they wanted both senses, yet they might feel, having this ability in every joint of the least member: but such shall this security be, that as a man fast on sleep hath his life and all his senses, yet is as an Image, that neither sees, feels, hears, nor smells, and hath no part of a living man in use, excepting only his breath; so this final security shall be such, that though it were no wonder that most men neglect to hear their danger, and oftentimes neglect to see unavoidable evils before their eyes, yet shall they not be able to perceive and feel these burdens under which they groan. That those things shall so be, all prophecies of the last judgement have confirmed, with manifold exhortations unto watchfulness for death and judgement. And though we have heard of diverse examples of wonderful security, yet if we consider the great light of the Gospel, which shall shine more and more towards the end, it maketh security to show itself the greater. He that in this light of the Gospel hath this lethargy, let him know that his destruction is hard at hand; when the Lord cast Adam into a dead sleep, it was to take a rib out of him; the sound sleep of Sisera was that he might not feel the nail entering into his temples: and Physicians think that this dead sleep is only fittest to cut away a leg or an arm from a man and he not to feel it. Certainly there are too many near destruction by this mark, that every day gives us example, that security is only fit to make them feel their pain, whom no means in the world beside could persuade to think upon their peril. God can and will provide means to save his elect from security. What shall we now say of the elect, that they likewise shall be senseless and careless of the wrath to come? God forbidden. Saint Peter gives us a comfortable instruction herein, that if we appertain to God, this security (that goes before destruction) cannot be able to chain us in; his words are, 2 Pet. 2.9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgement to be punished: He brings in two examples, when all were past feeling before the Flood, yet the Lord saved Noah, and some others, and quickened his Spirit, that he preached the way of righteousness to the rest; when Sodom was to be made example to all generations, for an ungodly secure life, he so sanctified the heart of Lot, that he was grieved and mourned for their wickedness. Likewise our Lord jesus, when he showeth his Disciples of this fearful security, and threatneth that it shall be punished with his fearful and hasty coming, Compare Mat. 24.42, 43. with Luke 12 38. hath in his threatening enfolded a secret comfort for his servants, he saith, You know not at what watch he will come. Soldier's camping or keeping upon life and death, divide the night into certain watches, that although all the army be asleep, yet are the Sentinels and watchers awake, who by usual notice of the hours from one another, keep many awake, raise some from sleep, and cause numbers to be in readiness at all times: So God (who best knoweth the dangers of his own) doth raise up his zealous servants, and makes their voice effectual, to add into and keep in the Church from day to day such as should be saved: Acts 2.47. their voice (though not heard by the deaf and secure world) is yet the voice of a crier in the wilderness, Revel. 14.3. Math. 3. to forewarn others to fly from the wrath to come, and as the voice of a trumpet sounding terribly in the silent time of sleeping. Esay 58.1. And so the Lord (that hath his eyes on them that fear him) watcheth his own in all such dangers, that he may save them, & they awake to prevent their destruction. Thirdly, the Scripture useth to call the death of his servants, yea and of reprobates, a sleeping, and thus you shall find at Christ's coming, the most of God's Saints will be in the grave, or as Daniel saith, sleeping in the dust; and so Augustine expoundeth this place of bodily death. Dan. 12 2. Epist 120. add Henoratum. The Fathers say thus concerning the wise Virgins, Dormicrunt quidem, sed suav●ter in Domino, They steeped indeed, but sweetly in the Lord: Bernard in locum. and therefore (expectantium somnus, Hilarius in locum. Dormire est mori, dormitare est languescere, quia per pondus aegritudinis pervenitur ad somnum nortis. Greg. in Evang Hon. 12 Hieron. in locum. credentium quies est) the sleeping of those that wait for him, is the rest of them that believe in him: And justly is death by the Scripture called a sleep, because at judgement the dead shall be awaked, as men out of sleep: Consequen●er dicitur (dormierunt) quia postea suscitandae sunt, For good reason is it said that they slept, because that afterwards they are to be awaked again. Indeed the Fathers have herein spoken truly, but they have not fully answered the question, for the Lord shall have his Saints at his coming, who in stead of death shall be (as Henoch and Elias were) changed, and so meet the Lord in the Air, who cannot be found sleeping in the grave. Christ saith, that (all slept) that every one may tremble & prevent it. And therefore to answer this question, we must consider, that the Scripture nameth the word [All] for the greatest part of men, as in these like places, 2 Cor. 5.17. Coloss. 1.20. john 12.32. Esay 40.4. Ambros. de Vocat. Gent. lib. 1. cap. 2. joel 2.28. Sicut etiam cùm de impijs sermo est, ita locutionem suam divinus stilus ordinat, ut ea quae de quadam parte dicuntur, ad omnes homines pertinere videantur: In like manner when speech is made of wicked men, the holy style is so framed, that the things which are spoken of a certain part, do seem to pertain to all men generally, as joh. 3.32. Philip. 2.21. In like manner Christ saith, All slept, because few would be found otherwise; the dead that died in the Lord, would be found in their graves, most of men alive would be senseless of the wrath to come, the godly minished from among the children of men, and those that were so, would be as eight persons saved of a whole world, as Lot and three more of five flourishing Cities; as a very small remnant, like as when the jews in judea were carried away to Babylon, Esay 1.9. or as the number of Christian jews in St. Paul's days: Rom. 10, 5. All which considered we understand that Christ's words are meant (universaliter in toto, non communiter in singulis) universally of all men, that all slumbered and slept, not commonly of every particular man, for the Lord knows how to awake and save his own, and of all committed to Christ not one can be lost, except he be a child of perdition. Finally, our Lord said, All slept, (few doing otherwise) that all may tremble, and fear lest the Lord come upon them by death and judgement, as a thief in the night. Tremble therefore before death, that you tremble not in it, watch for that hour, lest it watch for you, and find you asleep; make ready for judgement, for fear it be heaped up for you; examine yourselves, if you be some of them whom Christ saith are now asleep; and consider the fearful taking you would be in, if in this instant death should apprehend you, and bring you to judgement, as who knows but it may, or at some other time, when you are as unresolvedly prepared, found careless of heaven, fearless of hell, slack in religion, dead and buried in wickedness: all that are thus found, shall a thousand times curse father, mother, friends and acquaintance; the world and all that were their helpers and comforters in this mortal life. VERSE 6. And at midnight there was a cry made, Behold the Bridegroom cometh: go out to meet him. NOw followeth this solemn meeting, and the marriage day, which beginneth with a Proclamation, containing a public notice, & a general command, Go ye, etc. As it concerns the honour of the married, that so honourable a work should be accordingly performed to the degree and estate of the parties espoused: So seeing jesus Christ (who is Lord above all blessed for ever) is the Bridegroom, it standeth with his honour, that his coming personally and bodily, should be with the fight of Majesty, voice of heavenly Heralds, and attendance of all his creatures, which (with the time) we are now to consider of. [And at midnight.] As Christ when he speaketh of the time of his coming, usually doth it by the sign; so here when he saith [at midnight] he continueth the Parable according to the former particulars, because it is the usual time, in which all men betake them to their natural rest, and are found asleep in their beds. So that Christ meaneth not hereby to point out any time, in an age, year, or natural day, at which he would come: but thereby doubleth his former words, to show, that the security of the world at his coming shall not be, as an ordinary sleep, but as the dead sleep in the night, in which many are (according to their own confession) so without sense, that you may beat drums by them, and carry them whither you will. God's word hath not set down the time of Christ's coming. As for knowledge of the time of Christ's coming, the word of God hath shown us nothing, which may make us certain of the age, year, or day; Christ giveth a reason to his Apostles, because it doth not concern you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non est vestrum, etc. Acts 1.7. or it is not profitable for you. If every man's death, or the general judgement were known to be fare off, it would make his servants faint and weary, and wicked men would be more dissolute and ungodly, The reason hereof. who (for all their conterfeiting) are often compelled to tremble, Vigilate quia nescitis diem neque horam, etc. Crebro id repetit, ut ignorantiam exitus ab hac vita utilem esse ostenda●. Chrysost. in Mat. Hom. 79. doubting the fearful approach of that day. If these times were known to be near, his servants would be troubled with natural fear of death, which is a greater pain when we fear it, than when we feel it: & wicked men would be tormented with desperate fear of worse than a thousand deaths, which would make them leap into hell sooner than need were. Our Saviour (as he said in the forenamed place, that the Father had put up the times and seasons in his own power, so he) had answered this question to his Disciples before, Admonet ne discere tentent quod Angeli ignorant. Theophilact. in Mat: 24, 36. Mark 13, 32 as unwilling to show it, and unwilling that either they should think it possible to be known, or fitting ever to be demanded of again: For of that day and hour (saith he) knoweth no man, no not the Angels of heaven, neither the Son, but the Father. It is certain that Christ knew it, Pet: Mart: in 1 Cor: 10, 11. although not as he was man, but as his divine nature shown him: but he saith, he knoweth it not, Theophilact in Mark 13, 32. even as a loving Father unwilling either to deny his child, or to grieve his tender heart, when he is ask some thing which the father will not give, he hideth it in his hand, and afterwards showeth him his empty hand for satisfaction: so Christ hideth it from his Apostles and us with a reason, that we grieve not because we cannot know it, seeing the Angels in heaven know it not, and yet are not the less blessed, because they do not know it: nor the blessed humane nature of Christ less glorious, though nature hath not afforded the knowledge thereof unto him. And though Christ in this Parable name midnight, yet it cannot be to point out the time, seeing every place in the world as it differeth from other in situation, east or westward, differeth also in hours, there can no hour be given which is the same in half a quarter of the earth; Exod 12, 29. Traditio ludaeorum est, etc. Vnde reor traditionem illam permansisse, ut in die vigiliarun Paschae, ante noctis dimidium populos dimittere non liceat, expectantes adventum Christi. Hieron. in Matth. 25. See more of the time upon Verse 13. and though the destroying Angel came at midnight among the Egyptians, yet was it an idle tradition, that the convert jews (in Saint jeroms' time) had, that Christ should come at midnight. Only I wish that we were so of this conceit, that every day past were the last of our life, then would we enter our bed, as we would wish to go to our grave; for many go sound to their bed (as we commonly say) who are found dead in the morning: and it is certain that it must be midnight in some part of the world at Christ's coming. By these things we should learn how unprofitable their curiosity is, We ought to leave curiosity in searching of it. that labour to know this day of judgement, and how blinded we are, in neglecting what is set down and profitable for us, and to hunt with sorrow and trouble for the thing that is not to be had: Saint Augustine said truly, Prophetiae citiùs implentur quàm intelliguntur, That Prophecies are sooner fulfilled than understood. And therefore we are not to inquire for that day, but how ready we are for it; and as we perceive by signs the approaching of that wrath, so we may call to the merciful God to be delivered from the terror of it. Our Saviour by naming the time of his coming (midnight) teacheth us two things. First, Security a forerunner of destruction. that security or carelessness is ever the last forerunner of destruction, and the greater it will be, Cum fatali● equus saltu super ardua venit Pergamon, Tum me confectum curis, somnoque gravatum; Infelix habuit thalamus, pressitque lacentem ●uicis & alta quies, placidaeque similllima morti Virg. 6 AEneid. The greater security the greater judgement followeth. it showeth that the greater vengeance is to follow, as appeareth in all written examples of God's wrath; and when any are so fare passed, as to contemn God's justice, and think that he will not punish, or regardeth not the warning of it, destruction is near unto them. Secondly, we are taught that when Christ cometh, for all the labour that can be taken to awake them, yet shall the world be in dead sleep of ungodliness and carelessness, as they were in Noah's time, and in Sodom unto the hour that Lot went out of it. When Cyrus his army besieged Babylon, Belshazzar gave his subjects (of the City) notice, how little he feared any threatened danger, by his public feasting and drinking, Dan. 6.1.3. and almost the whole City blinded with the same impiety, Herodot. lib 1. followed his example of drunkenness; the enemies entered the City in the night, Invadunt urbem somno vinoque sepultam, Virg. and killed them whom they found buried in drunkenness and sleep; notwithstanding that Daniel had expressly forewarned both his predecessor and himself of it. So the day of Christ shall come as a snare upon the inhabitants of the earth, when labour shall be little profitable, or seasonable to awake them. The same cause giveth us occasion of the same complaint in our time; many continue in a seen and known carelessness and contempt of God, all forewarning is to no purpose, 1 Sam. 15.35. Non in solis divitiis est misericordia, sed & in sermone, & si nihil habes, etiam in lachrymis. Theophilact. in Mat. 5, 7. until they fall into the hands of an angry God. But as Samuel did for Saul, so must we bemoan their misery, if our example cannot move them: then they can witness, that God sent his children who mourned for and unto them, who would not lament for themselves, this is all the help that we can bestow upon them, who neither can nor will be helped. [There was a cry made.] When no means can avail to awake security, the last cry shall do it. As marriages in solemnising have diverse sights for delight, the voices of singers and instruments, to give content to the ear, and variety of meats to please the taste and stomach; and if the Bridegroom be of the Nobility he wanteth not the voice of a Trumpet to proclaim the greatness of his person: So our Lord jesus Christ at his coming to judgement, shall send in stead of a cry, the voice of a Trumpet before him, with terror whereof heaven, earth and hell shall have notice of the power and greatness of his Majesty. This voice shall be that which the Scripture calleth the sound of the Trumpet, (as shall appear) yet our Saviour sets it out by the name of a cry, because of the former security, wherein the Lord shall be careful to give forewarning according to the capacity of every one. The Lord suffereth not the deaf to be without warning, for as we express ourselves to the deaf by signs and tokens, so doth the Lord foretell the end of the world by signs of particular wrath in some, when others for a time go free; by the weakening of nature in divers creatures, divers prodigies and wonders of nature's imperfection; by weakness of the operation of heaven, by subversion of worldly power and glory, and the increase of iniquity beyond measure: which being compared with the relation and experience of former times, Bern. in Fest. Pentet Ser. 3. ut ex praeteritis fidem astruat futurorum, that from things by past he may understand the certainty of what is to follow. These that have ears to hear, let them hear, Mat. 13 9 for the Lord sends to them the admonitions of his word. But they that have hearing, and yet are so thick, that no counsel can reach so deep as their dulness is, or are so asleep, that common calling cannot awake them, nothing will prevail but a voice, loud as a Trumpet, Esay 58.1. to make the earth shake, and the air to be resounder of terror: So at the last day there can be no place for a secure deafness, when the heavens go away with a noise, the elements melt and the earth burneth with fire, who shall not hear and feel the power of this Cry? this will end their sleep with the beginning of endless torments. Now for the greatness and terror of this cry which shall summon all men to judgement, The greatness of the cry. neither can it be sufficiently expressed nor understood. If the Trumpet, Exod. 19, 16. that called the Israelits to hear the Law, was a terror unto them, how terrible shall that voice be, which shall call all men to account for not keeping of it? If the noise of thunder (which is not fare heard) be so terrible that it allays the courage of the proudest, and is even a terror to the fishes of the Sea, Psal. 104 7. and showeth a power in the waters, what may we think of this voice, Contents of Psal 29. Vere vox magna, vox tubae terribilis, cui omnia obediunt elementa, quae Petras scindit, inferos aperit, portas aereas frangit, vincula mortuorum difrumpit etc. Chrysost. in 1 Cor. 15. 1 Thess. 4.16. Psal. 50.1. which shall be heard in heaven, earth and hell? The 29 Psal. extolleth and showeth the power of God's voice, for fear whereof all Creatures tremble, that the security of men may be thereby shaken; but at this last voice all creatures shall declare the terror of it. Lastly, if we consider whose voice it shall be, we shall conceive it the better: St. Paul tells us, The Lord himself shall descend from heaven with a shout, for he himself shall call his people: lo this is the Trumpet, even the voice not of Angel, but of him who is Lord and Master of the Angels, the voice of the Son of man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sounding with the power of the Son of God; and because the secure world would never hear him nor the voice of his servants, he saith, That the hour shall come, in which, all that are in the graves, shall hear his voice, and come out either to salvation or damnation. It is the voice of Christ himself. The Scripture calleth this voice of Christ, the sound of the last Trumpet. Mar. 14 62. john 5.28. 1 To show the power and majesty of his coming, as he shown in his ascending, prophesied of in the Psalms, who being exalted above all when he went to heaven, Psal. 47.5.7, 8, 9 in his coming he shall show that all his enemies are trod under feet. Secondly, to show the great and fearful things that are then to be done, thus a Trumpet sounded before the Law was given: and in the Revelation, the great alterations of the Church, and judgements upon the enemies thereof, Revel. 8, 6, 7.8. from the time of Christ unto the last day, are foretold by the blowing of Trumpets, which notwithstanding was never heard by them who felt the fearful events. Thirdly, to show that the cry is for the assembling of his people, joel 2.15. & Psal 81.3. not an uncertain sound, but a certain, that all may prepare and appear, 1 Cor. 14.8. Hence we understand the divers effects of this Cry; The effects of it. When the destroying Angel came down to Egypt in the night, Exod. 12.30. the terror of God caused them to make an outcry over all the land: How many voices of Lamentations shall be heard at once, when the general Cry shall be, Hills and mountains fall upon us, Rev. 6.16. and hide us from the presence of him that sitteth upon the throne, for the great day of his wrath is come, who can stand? They that were never moved with the words of Christ now tremble at his voice, and their hard hearts shall make unseasonable lamentation. But with the servants of God it is not so, for as the same voice of Christ before his suffering which made his enemies fall as dead to the ground, yet encouraged Peter and others of his Disciples: john 18, 6. so this voice of Christ at the great day, though it shall be the most terrible that ever wicked men heard, yet it shall be the most joyful that ever Gods true servants heard, john 3, 29. (for he that is the friend of the Bridegroom, must needs rejoice greatly because he heareth his voice) for thereby their bodies shall receive life and immortality. Psal. 91.1.5. As in their life time they betook themselves unto the shadow of the Almighty, and therefore when wicked men (afraid with the terrors of the night) made an Egyptian outcry, Psal. 118, 15. his servants find that the voice of joy & gladness is in the dwelling of the righteous, because prosperity is within their gates, Quanta crit electis laetitia, in adventu Domini, quem comparat adventui Sponsi? Muscul. in Mat. 25 1 Look jer. 33.10.11. no evil can come unto them, nor any plague near unto their dwelling: Much more shall they be glad at the voice of Christ, in that day for which their souls and bodies have waited long in hope to hear. Would you know if the voice of Christ shall be joyful to you in that day, or not? The Prophet Esay from the Lords mouth tells us, Esay 66.2. They who tremble at Christ's voice now, shall rejoice hereafter that if we tremble at his words in this life, he will look upon us, and we shall rejoice to hear his voice in the fearful day, calling us the blessed children of his Father; if with humility and fear we draw near to hear what the Lord saith now in his word, we shall not appear in judgement to be censured, but commended: And this is most certain, that seeing all the creatures tremble at the Lords voice, we must either do so in this life when God commands us, or in the life to come when he condemns us. [Behold the Bridegroom cometh. Here is the first part of the Proclamation, being a notice given of the Bridegroom's coming. If these that were prepared for a marriage solemnity, heard a warning given without certain notice for what purpose, how could they understand that it concerned them? So if in the great day the voice of the Lord shown not the particular person that came, it could not be the trumpet of the Almighty: but his voice shall declare, that the Bridegroom cometh, because the power of God shall go along with it, the diligence of the Angels shall second the sound of it, in gathering his Saints unto the great assembly. The Scriptures say that Christ shall come; for although he filleth all places, being God infinite and incomprehensible, yet because of his humane nature he shall show a local descent, The glory of Christ's person is now hid. and set his throne in the air: But for his divine nature, it filleth the world; and of it I say, Bern. Ser. 3. Advent. as Bernard said of Christ's incarnation, that he was in the world, and the world was made by him, but the world knew him not, Non ergo veniet qui aberat, sed apparebit qui latebat, He shall not therefore come as one that was absent, but appear as one that was hidden before, and show the glory of his Majesty shining in his humane nature, the glory of both which is now hidden from our eyes, for the clouds & spheres of heaven have taken him out of our sight; and according to the Psalm, Psal. 18, 11. Compare 1 Tim. 6.16. with Act. 22, 11. He hath made darkness his pavilion and secret place; which though it be in itself a light inaccessible, yet it darkeneth our sight. Thus our Lord as a Bridegroom is entered into his chamber, and there he stays until the day come, and then shall he come out of his chamber, as a mighty man, and show himself before all mankind; and as nothing is hid from the heat of the natural Sun, so no man shall be able to hide himself when the Sun of Righteousness shall declare his glory and power; for every eye shall see him, yea even they that pierced him through, Revel: 1, 7. and all kindreds of the earth shall wail before him. This doctrine is of great antiquity, for when the old world by their impieties began to be the first precedents of this last vengeance of God, Henoch terrified them with this doctrine, Behold the Lord cometh with thousands of his Saints, jude verse 14. to be revenged on them: but their graceless hearts took no notice of it: so while we have the same Proclamation giving us warning so long before hand, who are moved to prepare and attend? But as often as we read or hear these words (Behold the Lord cometh, or the Bridegroom cometh) so often is this voice either in characters or sounds, sent from heaven to our eyes and ears, to give us warning of this last meeting. When Moses forewarned Israel of their ensuing calamities, Deut. 4, 26. and the cause of them, he called heaven and earth to be witness that he had given them warning, and left it registered to be read to all posterity, & so if they perished their own neglect should be the cause of it; so in the day of judgement the Lord shall call heaven and earth before him to judge his people: Psal. 50, 4. and to prove how often we have heard the Proclamation, though we forget and be careless, yet the Sun and Moon that give us light, Psal. 89, 37. are faithful witnesses in heaven, and the rest of the creatures are able to witness against us. Let every man therefore remember how often he hath received warning of Christ's coming. [Go out to meet him.] Now followeth the notice given to all the Virgins, to go out to meet the Bridegroom. Seeing at Christ's coming the voice shall declare his greatness, and the matter in hand, it may be demanded, What shall be the words that shall be uttered in that cry? I answer, the Scripture hath not named them particularly, but in all reason they are like to be these, or surely to the same effect. Also St. Paul longed for it, and yet trembled to think on it. 2 Tim. 4.8. & 2 Cor. 5.11. Hieron in Reg. Monach. ●. 30. Miserum me dum haec cogito & scribo, cor timore palpitat, hum●nt oculi, & tribulater nimium si nescirem miscricordiam Domini. Bern. in hanc Parabolam. Saint Jerome a man much desirous to have that blessed day once come, and yet trembled when he thought on the terror of it, by his often meditating on it, apprehended these to be the words, witnessing thus, Sive edam, sive bibam, sive aliud aliquid agam, semper insonat auribus meis vox illa horrifica, Surgite mortui, venite ad judicium: Whether I eat, drink, or whatsoever else I do, this fearful voice sounds ever in mine ears, Rise dead and come to judgement. But whatsoever the words be, the effect shall be to call us to judgement. The use hereof is the same which the aforesaid Doctor maketh of it, for he exhorteth others to think continually upon this voice. It is without question a great bridle even to the wickedest men, that they must come to a reckoning for all; Solomon exhorteth us almost with Saint jeromes' words and meaning, Eccles. 11, 9 Remember that for all these things God will bring thee to judgement: and layeth them in the ways of these who lead their life as they list. When Gods servants think on it, it makes them tremble, 2 Cor: 5, 11. (this sentence) We must all appear before the judgement seat of Christ to give account; Saint Paul calleth it the terror of the Lord which moveth him and others to be careful in their calling. Would to God that this sentence would often, yea ever sound in our ears, (Rise dead and come to judgement) it were not to be doubted, but it would make us more careful in every thing we do, remembering that shameful and sorrowful account, that we must give of them: which would make us often to conclude, that we would not buy this Repentance so dear, as with the greatest pleasure the world can give, Sperne voluptates, necat empta dolore voluptas. Horat. 1. Epist 12. nor so make our markets in this world, that we should lose in our reckoning all our labours, God's favour, and eternal happiness. VERSE 7. Then all those Virgins arose, and trimmed their Lamps. HItherto hath been the Proclamation, now followeth the meeting, which that it be accordingly performed, two things are required. 1. That they arise. 2. That they trim themselves in such decency, as may become the friends and honourers of a marriage solemnity, the first is set down in this verse, the second partly in this verse, partly in the 8.9. and 10. Verses. In like manner, when Christ shall come from heaven to us, all must rise, whether their sleep be natural death, sin or security, and in haste address themselves, for to give an account of all that ever they did, and to be partakers of endless joy or everlasting torment. The first, we call the Resurrection of the body, when God shall restore unto all mankind, The Resurrection comfortable to the godly. In omni re aut actu virtus agendi, spes est futuri Qui enim arat, arat ut metat, qui pugnat, pugnat ut vincat etc. Ergo etc. Chrysost in Math. 22.23. Qui dicunt non esse resurrectionem. that body which death bereft them of, and which was detained within the power of earthly corruption. A great comfort to us who know it; for as it would be a great grief to the husbandman, that all his store should be bestowed upon the ground only to rot it, who on the contrary, commits it cheerfully to dust and corruption, in sure & certain hope that it shall spring again with triple reward, for his wanting it for a season; so it would be a great grief to us, if the bodies of ourselves or friends, committed to the dust, should have an everlasting winter without a spring time; who now rejoice, Revel. 1.18. knowing that as our Redeemer liveth, who once was dead, so shall we rise at the last day, job 19 28. and be covered again with our flesh and behold with our eyes, Act. 17.28. the blessed body and person of him, In whom we live, move, and have our being, Philip. 3, 21. and that he will change our vile bodies (which shame causes us now to hide from our own eyes) and make it like unto his own glorious body. To this purpose therefore, the God of all comfort assures us of the Resurrection, that as that day shall be the beginning of our endless happiness, so the knowledge of it should be a comfort, to make us bear patiently all the sorrows which we sustain in our body, which was (as appeareth) a great help to jobs patience: job. 19, 26, 27, 28. Titus 3.12. and this S. Paul calleth the blessed hope of God's servants, wherein they shall be declared in presence of all creatures, to be they that are honoured of the Almighty; and their oppressors and enemies in this world, Psal: 149, 8. trodden under feet, Kings and Nobles (which were their enemies) chained and fettered by the power of God unto eternal woe; after that the Saints themselves have censured the Devils and them, 1 Cor: 6 2, 3. Wisd: 3, 8. and sentenced both to be worthy of everlasting perdition, from the presence of the Lord, and the glory of his power; then shall the Lord jesus be glorified in his Saints, 2 Thes: 1, 9, 10▪ and made marvelous in all them that believe: this is the honour due unto all his Saints. Psal: 149, 9 When wicked men shall see it, they shall be vexed with horrible fear, and with fruitless repentance confess their justly deserved misery, a pattern whereof is set down in Wisdom throughout the whole fifth chapter. Whereby we may see the joy and comfort God's children have by the hope of their resurrection. Ignorance of the resurrection causeth a wicked life & fearful death. But as other Christian comforts are assaulted by Satan, and shaken by our weakness; so our hope of the resurrection hath been a fort for God's servants, against which Satan hath warred, and prevailed against many, and turned them into Atheists and Epicures in all ages, who in their belief have but this one Article, that they are bound to live and dye like beasts, as indeed they do. And therefore we ought to fasten us to the rock of God's word, and build our faith on it, so shall we be able to abide all the tempests and temptations, and quench the fiery darts of the Devil. It is all one to be without all religion, as to be without hope of the resurrection, for they cannot have the knowledge of God (saith Saint Paul) for if our hope be only of this life, 1 Cor: 15, 34. Ibid: verse 19 then of all creatures are we most miserable, because we have more miseries following us than all the creatures beside; and if we fear God only for what may befall us here, it can no more save us from the evils we most fear, than fear can save a beast going to the slaughter. Acts 23, 8. The Heathen and the Sadduces a kind of them, who were and would be ignorant of the resurrection, insensible of their own soul, making their Disciples tenants to religion only during life, filled them with fruitless fears, disappointed them of immortal hopes, by an uncertain promise of their famous memory, to walk as their ghost in the world, after their decease, yet could they never reach the conscience: and therefore * In coelo est meretrix, in coelo est turpis adulter, etc. Quid non mentiri, vel quid non protinus audet, Fingere mortale ingenium: ut sibi maior cundi In praeceps pateat via, liberiorque potestas peccandi detur, etc. Marc. Paling. lib. 1. all their religion was to be only religious in wickedness, and these in likest possibility, to be near their Gods, who were next to them in wickedness. So that it must be true that Saint Paul said once of the Ephesians, that they were without hope, and without God in the world, Ephes. 2.12. For they that have no expecting of the life to come, must live without respecting of God in this world. The cause of the ignorance of the resurrection (saith Christ) is, that men are deceived, Matth: 22, 29. not knowing the Scriptures, nor the power of God. The causes of ignorance of the resurrection. If men consult with natural knowledge, they may easily be deceived; for although we find the form of it, (which is the joining together of soul and body) to stand with natural reason, yet nature cannot show by what power, and in what fashion it shall be done: and though we see many examples in nature, (some whereof I will hereafter set down) yet are they not able to beget faith in us, but are as apocryphal proofs, helping (so fare as they are able) to strengthen our faith begun, and are sufficient to confound naturalists, and to disprove the impossibility they conceive in it. Again, if men consult with flesh and blood, that is, with their own strength, appetite and desire, their affection will blind their knowledge: for seeing their wicked life in all justice deserveth a wretched recompense, Execrabilis plane & crudelis malitia, quae Dei potentiam, sapientiam, iustitiam perire desiderat, Bern. de Resurr. ser. 3. Credimus (quis enim damnet sua vota libenter) & spem fovimus. Martial. lib. 9, Epig. 41. they wish that there were neither judge of power, nor time, nor place for their punishment: and seeing they cannot condemn their own desires, they feed themselves in hope, and finding no experience of what they need to fear, rest fully persuaded that they shall have no other life than this which they desire. But if you consult with the Scriptures, and consider the power of God, you shall find that of necessity we must rise again, and how easy it is to God to bring it to pass. The Mercy, justice and Truth of God confirm the Resurrection unto us. If we consider the Lord either as merciful, just, or true, than our bodies must needs be raised again. The great mercy of God appeareth in the Redemption of man, which cannot be fully done, if corruption (the punishment of sin) keep God's servants prisoners for ever: and therefore as he is merciful in redeeming us, he must needs raise up our bodies again; which God by the Prophet acknowledgeth to be a part of our Redemption, saying, I will deliver thee from the power of the grave. Hosea 13, 14. The justice of God requires it also, una poena implicat quos unus amor in crimine ligat, Bernard. Si resurrectio non est, nec Deus est, nec providentia est Videmus enim plurimos iustos esurientes, & iniuriam patientes: peccatores autem et in iustos in divitiis & in omni voluptate abundantes. etc. Damasc. lib. 4. that soul and body which have joined hand in hand for sin, should be coupled together again for punishment, and wicked men are loaded with God's benefits, and Gods servants with miseries: if God be just, he must change their states, and each must receive in their bodies according to what they have done, be it good or evil; which is only to be done, when * Consider 2 Cor. 5, 10. Dan. 12, 2. we shall appear before the judgement seat of Christ, and not before, for in justice, neither can rewards be given, nor punishment inflicted, before the persons be brought in place, taken account of, and their deservings rewarded unto them accordingly. Thirdly, God hath been pleased to engage his truth unto us for the certainty of the Resurrection, he said by Daniel, They that sleep in the dust shall awak, some to everlasting life, and some to shame and perpetual contempt: By Hosea, Hosea 13, 14. I will deliver thee from the power of the grave: And Christ saith, The hour shall come, john 5.28, 29. in which all that are in the graves shall hear his voice, and they shall come forth, that have done good, unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation: And Saint Paul saith, 1 Cor. 15, 22. The dead shall rise incorruptible, 1 Thess: 4.15, 16, 17. and in Christ all men shall be made alive, the dead in Christ shall rise first, etc. These are his promises, which cannot fail, though heaven and earth should pass away: and though men in divers ages have waited long for the fulfilling of God's promises, yet they never failed to come; and men were only deceived in them, This appeareth both by the name of Noah, and the reason of it given Gen. 5, 29. because they knew not the time: so from before Noah's flood until Christ's first coming he was looked for, the space of 2900 years before he came. And in the primitive Church there was more looking for Christ's coming 1100. years ago, than there seemeth to be now: But the rule of the Prophet must be considered in all God's promises, Habbac. 2, 3. that the vision is appointed for a certain time, but at the last it shall speak, and not lie, though it tarry, yet we ought to wait, for it shall surely come. Our faith herein hath two helps. Now because the possibility of it hath caused many to err, the Scripture hath given us two helps to underprop our weakness. First, that we behold the resurrection of Christ to be a glass, 1 Pet: 1, 21. wherein we may see and behold our own, who passing through this mortal life, purchased immortality that he might be a pledge of the like unto us, that we who in suffering miseries bear about in our bodies the dying of the Lord jesus, 2 Cor: 4, 11. may also have his life manifest in our mortal bodies. When joseph was committed to prison, Gen: 39, 22. the keeper of the prison committed to his hands all the prisoners that were in hold, Mors ipsa in sua regione captiva, expavit subito talem mortuum: & quem debitorem suum putabat, creditorem atque exactorem esse cognovit. Euseb Emiss. Hom. 7. de Pascha. and whatsoever he pleased he did with them: So jesus Christ being buried, made death itself a prisoner, and in stead of a debtor, death found him a commander, and one that called him to account of all that was committed to his charge. Christ is our head, and his death and rising was in our behalf, and he is the beginning of our resurrection: so as the body cannot be drowned, so long as the head is above water, neither can our bodies be lost, seeing Christ hath risen from corruption: so that the Scripture concludeth, that although our bodies remain as yet in the dust, Ephes: 2, 5.6. Coloss: 3, 1. notwithstanding we are risen with Christ. This is the victory of faith, when we believe that as Christ was raised up, even so shall we that are his body: and he that considereth, that all our sins imputed to Christ could not hold him within the power of death, shall see our resurrection more easy, seeing our sins are not imputed unto ourselves. But with this experience the Scripture would have us to consider the power of God, Matth: 22, 29. and Saint Paul when he speaketh of the changing of our vile body, saith, Philip: 3, 21. it shall be by the mighty power whereby he is able to subdue all things to himself. Indeed if our resurrection were in the power of any except God himself, we had reason to doubt it, because we could see no likelihood of it. Luke 1.34, 37. The Virgin Mary wondered how she should conceive, not knowing a man, the Angel answered, that with God nothing is impossible. When the Lord promised that Abraham should have a son, Rom: 4.19, 20, 21. he neither feared the deadness of himself, nor the barrenness and age of his wife, but was strengthened in the faith, and gave glory to God, being fully assured, that he who had promised was able to perform it: and the reason which made Abraham so ready to offer up his son, and yet to believe the promised blessing to be performed in him, was (saith the Apostle) because he considered that God was able to raise him up from the dead, Heb: 11, 19 from whence (both in his conception and birth) he received him also after a sort. So whilst the Lord saith, that he will raise up thy body in the last day, doubt not of it, Euseb. Emiss. Hom. 2, de Symbolo. for though it be a great work, yet (qui magna credere jussit, Omnipotens est) he that bids thee believe great things, is Almighty, and the Lord that created thee, it is even he that hath taken in hand to raise thee up again. So then we see the resurrection possible to him to whom nothing is impossible: now if we consider the experience of former times, and Gods daily works, God's works like the resurrection. we shall find it easy to him that doth it. He translated Henoch and Eliah to heaven, a hard and rarer work than raising the dead; he caused Aaron's Rod, Numb: 17, 8. (which was dry and withered) in an instant to bud, raised the daughter of jairus from death, the widow's son of Naim and Lazarus that had lain four days in the grave; Auson Eclogarium Accipe quod mirere magis: tenuissima tantis principia & nostros non admittentia visus etc. job 10, 10, 1 Cor: 15, 36. and by his servants did the like, Eliah raised up the Shunamites child, and Peter raised Dorcas from the dead: What power then hath he who gave so much to others? We see the Lord daily make men of such beginnings, as men would not believe, if they saw it not with their eyes; even, saith job, of a little seed, which is as water poured on the ground. And whilst the Apostle Paul considereth the growing of the corn, he calleth him a fool, who denieth the resurrection. And the like we see in trees and herbs, for what is it that we see daily in the world, but examples and imitation of the resurrection? The trees lose their green leaves, they leave giving of fruit, Quid enim quotidie nisi resurrectionem nostram in elementis suis mundus imitatur? Nam per momenta temporum cernimus arbusta viriditatem foliorum amittere, a fructib. cessare, et eccesubito quasi ex arescenti ligno velut quadam resurrectione veniente videmus folia crumpere, fructus grandescere, & totam arborem redevivo decore vestiri. Et sequitur: Confideremus parvum cuiuslibet arboris semen, quod in terram iacitur, ut arbor ex illo producatur. & comprehendamus si possumusub in 〈…〉 cortex? ubi viriditas foliorum? ubi ubertas fructuum? 〈◊〉 in famine 〈…〉 batur, cum in terram iaceretur? Greg Mor. in job 19, 25 and behold on a sudden, as it were by a new resurrection coming, we see leaves come forth, the fruit grow big, and the whole tree clothed again with a fresh and lively comeliness. If we consider the little seed of any tree, how the tree cometh out of it, and let us comprehend if we can, how in so little a seed the huge tree did lurk which came out of it? where is the stock? where the bark? where the green leaves, where is the great plenty of fruits? Was there any such thing seen in the seed when it was cast into the ground? We see likewise divers sorts of living creatures breed of corrupt and rotten earth, the light is buried in darkness, and the next morning showeth itself again: yea in our sleeping and awaking there is showed unto us a shadow of the Resurrection: and the relation of the Heathen historians make good to us, how the young Phoenix riseth out of the ashes of the old. Now to all these examples which we daily see, this may be added, and ( * Greg Mor. lib. 6 id omnibus constare debet, longè difficilius esse creare quae non fuerant, quàm ea reparare quae fuerant) it is manifest to all men, that it is a fare harder thing to create these things which were not, than to make up again the things which were decayed. But that all of us may be the surer in faith of the Resurrection, we have need of the aforesaid two helps, and to pray the Lord to grant them unto us, as St. Paul doth jointly for both to the Ephesians, Ephes. 1, 19, 20. That the Lord would open the eyes of our understanding, that we might know, what is the exceeding greatness of his power, in them that believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. The Lord hath sufficiently assured us of the Resurrection, All must rise. when by such experiences he showeth how easily he may do it: now therefore, though wicked men would abandon all thoughts of it, yet it is in vain; for all must rise, both wise and foolish, and present themselves before the Lord. Whereby it appeareth, that whether men believe it or not, yet they shall rise: but when the Lord would have his servants to believe it, it is to this end that they might know and be assured of the means, whereby their bodies come to immortality and glory; and only to them the Resurrection is a benefit, and therefore Christ calleth it, Luke 14, 14. the Resurrection of the just: unto the wicked it is a punishment, and it were good for them they should never be raised, as it had been for judas, if he had never been borne. Our bodies shall be immortal. All therefore rise, but there shall be great difference between the wise and foolish. First, the godly shall be immortal, for this mortal shall put on immortality; 1 Cor. 15, 53. the body shall not be bound to a necessity of dying as now it is, nor shall it be possible that death should have power over it. Adam indeed before his fall was not of necessity subject to death, yet was he mortal, because he might dye: but in the Resurrection, we shall be free both of the power and possibility of the grave, 2 Cor. 5, 4. and mortality shall be swallowed up of life; and by this immortality, we shall be made capable of everlasting felicity. Secondly, 2 Glorious. their bodies shall be glorious and shining, for Christ shall change our vile bodies, Philip. 3, 21. and make them like his glorious body; the body which is now sown in dishonour, it riseth again in glory, 1 Cor. 15.43. and such glory (saith the Prophet) as the stars of heaven appear clothed withal, Dan. 12 13. Math 13.43. or (as Christ saith) so bright as the Sun; by which comparisons, the Scripture would raise up our understandings as by degrees, to conceive in some part, how great this glory shall be. Some examples and shadows hath the Lord shown us of it; when Moses came down from the mount, Exod. 34.29.30. his face was so bright that the Israelites could not behold him. Christ promised to his Disciples to give them a view of it; within six days after, The words (there be some here which shall not taste of death until, etc.) are much mistaken by many, for Christ meaneth not the Preaching of the Gospel (though that also was true,) but that he would comfort them against the Cross, and confirm them concerning his glorious coming, and finally show them what glory they shall be in, who bear the Cross and follow him, by one show and sight of his transfiguration, as Theophylact observeth upon Matthew, and for truth of all, we may mark in all the three Gospels the doctrine of the Cross, this promise and the transfiguration follow other: see before and after, Math 1●. 28. Marc. 9.1. Luc. 9 27. he was transfigured upon the Mount, and his face was like the Sun, and his white as the light. Likewise by Art, we have a view of glory and brightness, which our sight is not able (without hurt) to endure the clearest glasses are made of ashes and of the dross of the earth and wreak of the sea, yet if one of them (being broad) stand before the Sun, it is so bright and glorious, that it seemeth to match the Sun itself, that we are not able to behold it; 2 Cor: 3, 18. Quae nos sola cogitatione s●paramus, etiam re ipsa ab effectore secerni possunt, & ad interitum inimicorum in aeternum, lucem ab extremo calore ignis separabit, ut coelestibus illam lucem communicet. Basil. in Hexamer. Orat. 6. what then shall our glory be, when we shall behold the glory of the Lord with open face, and be changed into the same image from glory to glory? and though we shall be as light and shining, yet not according as the fire is, being of power to burn, for we see that precious stones give light, and yet are without heat; and the Lord (whose voice divideth the flames of fire, Psal. 29.7.) shall unto his servants give brightness without the great heat of fire, and unto his enemies the burning and consuming without the brightness and light of the fire. This then doth show their glory. 3. Spiritual. 1 Cor: 15, 44. Thirdly, our bodies shall be spiritual, They are sown natural bodies, they rise again spiritual: there shall be no change of the substance, but the body shall show itself in the actions with such agility and quickness, for which it may justly be called spiritual. In this life our bodies are natural, for as in other creatures, so in them (natura est principium motus) nature maketh them (because of their weight) to bend downward, but in the resurrection they shall be spiritual, for the soul or spirit shall cause the body to move as it will; and as our Saviour before his death walked miraculously upon the water, and after his resurrection shown this spiritual motion, by his sudden appearings and departings: Wisd. 3.7. so shall the Saints run through (any space) as the sparkles among the stubble, and they shall show it by their first action after the resurrection, 1 Thes. 4, 17. for they shall mount up and meet the Lord in the air. Lastly, our bodies shall be free from suffering, for they shall not be subject to hunger, thirst, grief, sickness, or the like; and the delights which the senses shall have shall not be hurtful, but helpful unto them. And though we gather these things out of God's word concerning our bodies in the resurrection, yet all that we conceive or speak of them, must come short, for as it is written, 1 Cor. 2.9. Neither hath eye seen, nor ear heard, neither hath it entered into the heart of man, what God hath prepared for them that love him. On the other part, Qualities of wicked men's bodies. the Lord will make wicked men immortal, that they may be capable of eternal misery, for if once they could die again, then were their bodily misery at an end; but as for the rest of the aforesaid qualities, they shall have their contraries; instead of a glorious brightness, they shall even be deprived of common light, Math. 8.12. Math 22.13. for they shall be cast into utter darkness: instead of quickness for motion, they shall be bound hand and foot, and the soul clogged to the body; and lastly their bodies and souls are capable of nothing, but sufferings and torments, Mar 9.44. for their worm dyeth not, and their fire never goeth out. So when all arise, the godly and wicked shall differ more than the blackness of a blackamoor, from the brightness of the Sun. Consider these things, and so behave yourselves, as you wish in the Resurrection to be a vessel of honour or dishonour, according as you shall, to your unspeakable joy or sorrow, find it in that fearful day. [And trimmed their Lamps.] Lest Virgins appointed to be attendants at marriage, be unfit for the honour that becometh their place, it is requisite, that they be adorned with wedding garments, & furnished with lamps or wedding Torches, for preparing whereof, they have an appointed and competent time. So the Lord hath granted unto us such competency of time, as in his wisdom he knoweth is sufficient for our preparation, to meet him when he shall call by death or the last judgement. Now when the Bridegroom is coming, and the Virgins on foot to meet him, it only remains that they trim their Lamps, as they are in meeting of him. So when in death and judgement we are meeting the Lord, we shall turn our minds to the consideration, of what state our souls and bodies were in; and whether in our life time we were prepared for meeting him or not: this is the meaning of trimming their lamps, (aptaverunt lampades suas, id est, rationes reddendas operum) which is, August. de Temp. Ser. 23. that they were to address them, to give account of their works. This is the business that every one shall take in hand, both after death and the Resurrection. Our lamps for this spiritual and everlasting employment, are our souls and bodies, which are never known how ready they were, until they be brought in examination and trial before the Lord; read Math. 22.11. which must be in death when we go to the Lord, or in the general judgement when he cometh to us: in both which, this trimming and addressing ourselves to account shall be used. In death, Heb. 9 ●9. the soul must be brought to this account, (for after death cometh judgement,) after it hath left the body, then doth it call itself to account, how it may answer at the tribunal seat of God's justice, unto which it is then conveyed. In the great judgement, both soul and body, do jointly return, to consider what they shall answer, to the great and fearful reckoning, they shall be charged withal: For we must all appear before the judgement seat of Christ, 2 Cor. 5.10. and give account of whatsoever we have done. The prodigal Son, was long before he studied an answer and account of his life, yet he did it, when he was to meet his Father; All this doctrine may be read, as it is set down in Esay, 29. vers. 15.18.19.20.21.22.23.24. so though men be now content to forget their own experience, and to counterfeit the ignorance of their own knowledge, in all things that concern themselves, yet when they are coming to the judgement seat of Christ, they shall search for some answer, which may prove most currant for their delivery. This shall be done by two helps; first, all men shall examine themselves how prepared they were, when they were in this world, and that this may the more truly and speedily be performed, Revel. 20.12. the book of the conscience shall be opened, wherein is written all that ever men have done: for as men have books to this purpose, that they put in them the treasury of things which the memory cannot contain; so shall the consciences of all men, show at one fearful sight, unto every man, Math. 12.36. the Legend of their life and actions, with all the circumstances of them, every idle word shall be remembered, Ecclesias. 12 14. and every work shall be brought to judgement, with every secret thing whether it be good or evil: then shall this power of Conscience, Rom. 2.15. show itself either in accusing or excusing, & all eyes shall be opened to see, if they be naked or clothed in the sight of God. Our sinful actions in this life, are they which make up this large book of reckoning against us, for both it is our own actions, and it shall be our own knowledge and memory that shall witness against us. If therefore this debt of ours doth daily increase, with which we shall accuse ourselves in God's presence; let us like wise debtors, look our count book often, and be ever discharging some by often examining what our conscience can witness against us, & when we find our faults, cry (according as our Saviour instructed us,) Lord forgive us our debts: if we do thus often, our conscience shall have the less to accuse us of, and the more easily shall our lamps be trimmed in the judgement day. Secondly, the servants of God had other lamps in this world then wicked men had, and therefore they shall find it, in trimming and addressing themselves to give account. God's servants for their lamp, used their soul and body, which they offered as a quick and lively sacrifice unto God; Rom, 12.1. and therefore in the Resurrection, they find them ready to give account, for which they laboured so much all their life time, and are found ready to go in with the Lord of glory, into his heavenly habitation, as will appear, verse 10. Reprobate men in their life, labour only wearying themselves in the ways of wickedness: some are so sensual, that they distaste all things except pleasure, until they surfeit of it; and by bodily weakness their minds grow queasy, as formerly their stomaches were: Dissidet ambiguis semper mens obvia votis. Ne voluisse homini satis est, optata recusat, Auson. Ely●. 15. others for their lamps are enamoured with the lustre, that the deceiving world hath, and toil as much, to fill the belly of their chests with trash, as the sensual do, to stop their belly full of detestable dung. Both these kinds of men (of which kinds most Reprobates are) have mistaken their lamps, and instead of making soul and body ready for account, labour to fatten and make delicate their body, to feast worms withal; or to fill all their stores with riches, which proves often times fuel to unexpected fire, a sword for robbers to kill them withal, but sure in the end, a bar to shut them out of heaven, and to hinder them from preparing for judgement: and therefore how can these be ready who never prepared themselves? Thirdly, by trimming of their lamps is understood the framing of them to that readiness, they were in, when they laid them down to sleep; So when all men shall address them to go to judgement, it shall be by calling before them, the state they were in, when life left them; for as life leaves us, in the same state judgement findeth us. When men awake from sleep, they betake them to their actions & labours they were in when they lay down, and begin where they left off, so shall we do in the Resurrection. Happy therefore is that servant, Math 24. whom in his death, his Master shall find him so doing, that he may be prepared to go into glory with the Son of man: Numb 23 10. Balaam or any wicked man may well wish, Let me dye the death of the Righteous, and let my last end be like his. But we see (besides their wicked life) how many die drunk and lose their lives in quarrels, of robbery, extortion, of pride and vain glory, and so sacrifice the last day of their life, to most abominable courses. In what fashion can these, in their death or in the great judgement address themselves for account? And therefore, in that day, the trimming of their lamps shall only be, that they would prepare themselves, but shall be altogether unprepared: for it followeth in the text. VERSE 8. And the foolish said unto the wise, Give us of your oil; for our Lamps are out. AS Virgins that had neglected the time for preparation, until the last moment of time, wherein it was too late to prepare, should for shame complain of their own unfittingnes, and cry unto others for help: So when reprobates shall rise again from the dead, they shall show their shameful and sorrowful complaint, and wish that it were possible for others to help them. Notwithstanding, they shall not at that time speak unto the true servants of God, or think that they can help them, neither can wicked men hope, that counsel or help can be stedable; but they shall rather seek help at Mountains and hills (if it were possible) to hide them. Therefore, we must remember (as I said before) that all the words of a Parable, cannot be literally or historically applied, neither are propounded so to be made use of, but some parts must be added for amplifying and adorning the comparison. I doubt not but among the jews, it hath fallen out, that in meeting the Bridegroom, some have proved foolish Virgins, in not providing so as was expected of them, and upon the instance of service, have craved help from others, that could not spare it, & have with shame been expulsed the place of solemnity, as not proving of the acquaintance and friendship of the Bridegroom: so that these words of the foolish unto the wise, and their answer again agreeth well with the rest of the Parable, and likewise for our application, they are rightly placed to be considered of, after the addressing of all to judgement, because that wicked men never see their folly till then; and also Christ would teach, how willing and desirous they would be to amend, if they might get time and occasion. For the first; it is always the property of fools, to be wise behind hand, (serò sapere verò stultorum est,) and it is the wretchedness of wicked men, never to call for grace, until the day of vengeance be fully come, and then like fools they learn the wit to call: therefore the hour of death, and day of judgement are the times to make mad men tame, and the foolish wise, who before in this world could not be ruled with bit or bridle, Prov: 27, 22. Psal: 92, 6. nor made wise, when God grinded them in the mortar of affliction; but an unwise man doth not know this, and a fool doth not consider this: Quis autem sit sapiens, & quis stultus audi & cave tibi. Insipiens est quise etc. Bern. in spec. peccat. who is a wise man, and who is a fool hear, and beware of thyself, that thou be not a fool; he is an unwise man, who considereth not that he is a stranger from heaven, and as it were a banished man in this world; He is a fool, who though he know these things, yet laboureth not to be delivered from this misery: he is an unwise man, who believeth not the eternal state of men, either in glory or in misery: he is a fool, who believing these things, yet laboureth not to be freed from the one, and obtain the other: Psal: 49, 10. and therefore the Scripture hath well said, that both the ignorant and foolish shall perish together. Secondly, Christ hereby showeth us, how willing and desirous damned men would be to amend and come to God's favour. What pains would the rich Glutton take, if he could be released? what sorrow would he make? what alms would he give? what labour and fasting would he undertake? If Sodom were as yet undestroyed, (they knowing now what they know) can we think what means they would make to escape the eternal torments of fire and brimstone? But it is too late, they spend their eternity of time in repentance and tears, all is in vain, they are in the harvest of sorrow and tears, we are in the spring-time; they may lament, but their tears are fruitless, God will never be moved, nor take notice of them: but now if we sow in tears, Psal: 126.5, 6. and turn to the Lord with all our hearts, we shall afterwards reap in joy, and bring the eternal sheaves of it with us, when the irrevocable wrath of God shall seize upon others for ever. He is both happy and wise, that can take good counsel in seasonable time, Tempus in quo peccata fugere non licet, semper cogitare debemus dum peccata fugere licet. and this counsel and instruction I recommend to all, that while we have time to fly from sin, we ever consider and think upon the time, when we cannot fly from it. [Give us of your Oil.] As it were folly for one to demand that which another hath for necessity and present use: So shall it be to no purpose, that at Christ's coming wicked men shall wish for that grace which cannot be had: but seeing necessity makes the beggar, their Lamps are out, and therefore they must beg Oil. Wherein we may observe the strange alteration which the Lord brings upon wicked men, The punishment of the hardhearted. and how they are forced to seek and wish for help of them, whom they hate most. In this world wicked men, if they know the man that feareth God, of all men they will have least concourse or intermeddling with him, they have a hundred reasons, whereas their own conceit is cause enough to hate him. If john Baptist had lived a delicate and licentious life, his time had been spent in King's palaces. But specially if they be driven to beg of them, Give us for God's sake of your oil, meal, or corn, scarce will they bestow the words of this Parable on them, (Go to them that sell) but stand afar off, and look over the other shoulder. The rich Glutton starved Lazarus at his door; such measure must God's servant expect, if only a wicked man must help him. But seeing it falleth often out by the hardness of men's hearts, that the poor messengers of God are contemned and denied, God in his just judgement so overturnes them, that they are glad to crave help of them whom they have despised before in their necessity: Luke 16. Dives epulo sero oculos aperuit, compulsus in damnatione cognoscere quid perdidit quando Lazarum non agnovit. just autem qui de abundantia peccavit, aestuanti crematur inopia; guttam aquae petiit, qui micas panis negavit Greg. Mor lib. 18. cap. 10. Christ in another Parable hath a passage like unto this, the rich glutton being in hell, desireth that he might be a little refreshed by Lazarus helping him to a little water to cool his tongue which was tormented in the flame: I think he wished hereby, that whilst he was alive, he had been so charitable to Lazarus, as to have refreshed him with a cup of cold water, when he was tormented with the heat of boils and sores: yet when neither Lazarus can help him, nor he be capable of help, he knows what comfort a little charity would do unto him, and now he begs drops of water, who before refused the crumbs of his bread. Thus the eternal wish of the damned shall be, that they had never extorted nor devoured the poor, and that they had been more charitable unto them. Sometimes the Lord plague's cruel and hardhearted men, even in this world, that they are glad to beg help of them, to whose cries they shut their ears before: joseph could scarce beg or obtain his life, to be saved from the cruelty of his brethren, who were afterwards constrained to beg bread of him to save their lives, and offer money for it too. And of this kind every age and place hath examples, that every one may learn so to behave himself humbly and charitably, that he despise the estate of no man, nor harden his heart at the case of the afflicted, (especially if it be one that feareth God) lest God turn his hand, to set him in the same misery, or make him in hell to do eternal and unprofitable penance. [For our Lamps are out.] This is the reason of the former words, wherein we may observe, that Satan's servants are never brought to understand themselves, until they are brought to give account before the lord Reprobates labour to hide their estate in salvation from all men. Esay 19, 15. Rev. 3. In their life time, as they labour to conceal their estate in salvation from others, so they bring it to pass, that they live unknown to themselves, and so conceive themselves to be as they imagine, and wish they were. The people of Laod●cea stored their brains full with false conclusions, that they were enriched with all gifts and graces needful for soul and body; but soon after, they felt by experience, that their lamps were out, that both in soul and body they were miserable, naked and blind; Calvin. ex Oros. Praefat, ad Colos when by an earthquake they were bereft of their lives, and spewed out of God's mouth; then were their eyes open, when their lives were shut up. Life is the natural light of men, which if it be not seconded with the spiritual and heavenly life, it shall prove but as darkness, when it cometh to be examined in the presence of God: if therefore the light that is in reprobates be darkness, how great is that darkness? It shall be best known, when all their lights are extinguished, and they entered into utter darkness. Utter darkness what. In this life reprobates are in darkness, because the Sun of righteousness never shineth upon them, yet are not they in utter darkness, because they may (so long as life remains) be converted and enlightened, Theophilact. in Mat. 25, 30. (Porrò ubi mortuus fuerit, et institerit examen factorum, excipiunt eum exteriores) but when life is gone, and the party approaching to judgement, then entereth he into utter darkness, because there is no hope that ever the Lord will give light to his soul or body any more. This is the fearful state prepared for reprobates; If we wanted the light of the Sun, what pleasure could the whole world do unto us? much more they who are cast into utter darkness shall have weeping and wailing, when they find themselves deprived of light for ever. Happy are they that labour to understand themselves in this life, and to be enlightened with knowledge, and furnished with graces and good works needful for salvation. VERSE 9 But the wise answered, saying, (Not so) lest there be not enough for us and you, but go ye rather to them that sell, and buy for yourselves. HEre is a wise answer to a foolish petition. Though the careless shown their folly in not providing for themselves, yet the wise account it both shameful and hurtful to disfurnish themselves, Non minor est virtus quam quaere parta tu cri. Hora●. for it is as great virtue to show wisdom in keeping, as to show diligence in getting. As I said, that in the resurrection reprobate men shall not have time, occasion or reason to entreat help of the elect, so neither shall the elect answer them; but as Christ named their petition, to teach us what sorrow and shame, with desire of amendment they shall have: so by this answer he would teach us, that there is neither mercy nor help kept in store for them that in this life wait upon lying vanities, jonah 2, 8. and forsake their own mercy, and that therefore their repentance is to no purpose, and their amendment impossible. If therefore the Reprobate would become so wise, to cry to the Elect for help, when they are going to answer in the presence of their fearful and angry Lord, they could have no other answer, but these words; No, lest there be not enough for us and you, but go and do as we did, and in like manner provide for yourselves: words indeed which rather would increase the torment of the damned, than any wise abate it. This wise deny them, Worldlings reason for uncharity. they give a reason, lest there be not enough for us and you: The very answer and reason of a worldling, that he will not help others, fearing that he have not enough for himself. We may observe, that in this answer Christ hath painted out the covetous and uncharitable in their own words and reason, for they say still, that there is not enough for themsemselves: and all the comfort they give the distressed is, that they have nothing but what they purchased with their own money; and therefore he that wants any thing, let him (as they did) go to them that sell, and buy for themselves. By which our Saviour teacheth us, that Reprobates in the day of the Lord shall be answered in their own cruel words, which they may remember to their greater grief and shame: August. de Verb. Dom. Ser. 23. (Non est consulentium, sed irridentium est ista responsio) This answer is not to give counsel, but to mock them, and this is all they get for help or pity. To us therefore doth our Saviour speak these words, to forewarn us, that we never cast our count so, as to think that which we have to be too little for ourselves, nor thus to answer the distressed, lest the shame be shamefully cast in our teeth, when we hope for a more merciful answer in judgement. This reason of the covetous showeth us what is the cause which maketh men so unwilling to help others who are in necessity, because they cannot believe that ever they can have enough for themselves. This is one of the greatest plagues that can fall upon a man, to be insatiable in affecting a thing that is fare inferior to the worth of himself. The causes of covetousness & uncharity. This Covetice proceedeth from a great blindness of the mind, which (as it seemeth) doth build itself upon these or the like devilish and darkened conceits. First, that it cannot possibly stand with his own felicity, that he should love any other, or care to help him. Secondly, that there is no means to give his mind contentment, or to make him happy, except it be with worldly pelf. Thirdly, that he must needs live many years, (as the rich man in the Gospel concluded) and that therefore all he can get cannot be too much. Luke 12, 19 Fourthly, he doth doubt, that God will not be careful to provide for him, because he conceiveth that God is disposed as he himself is, and not much careful for others: or, if God were in disposing of goods, that he would not be so just, as to give him so much as were enough for him. It is no wonder, where ignorance and unbelief prevaileth so fare, to bring a man to these conceits, that he presently bends all his wits to scrape together all he can possibly snatch, to suffice for use, and to satisfy his desire, which indeed can never be satisfied. No wonder therefore it is, that the Lord abhorreth the covetous and cruel man, Psal: 10, 3. and him that speaketh good of him. Therefore, if we would be merciful to others, and save ourselves from the wrath to come, man, Ephes, 4.7. even as he pleaseth, and according to what measure he will. So that we are hereby taught, to whom we shall have recourse in all our spiritual necessities, even to our blessed Saviour, In whom dwelleth all the treasures of grace bodily, Col. 2.9. who is able to bestow this Oil of his Spirit, to enlighten our sinful souls and bodies, and to prepare us for his coming. Now if God's word (in the above named places) be true, the works of supererogation cannot be found in any; or though it were so, Colos 1, 19 none is communicable unto another, except from Christ, in whom only, it hath pleased God that all fullness should dwell, 1 Cor. 1.30. Act. 4.12. and who only, is made our Righteousness; and in whom only we have hope of salvation. [Go ye rather to them that sell, and buy for yourselves] In applying of these words, we find them to be a bitter mock of the reprobate (to bid them in the day of account to go and buy, Some take the Kingdom of heaven by violence, others steal it, some beg it, others buy it. or provide grace for themselves) for then there are no sellers, nor means to be found. We have in these words two things to be considered, buying and selling, how either of them can be applied to our labour for salvation. For buying. It is to us that have means and time to provide for that fearful account, that our Saviour speaketh these words of seasonable counsel, as he did to the Laodiceans, to buy and store themselves with the treasures of spiritual life. Revel 3.18. The sum of the counsel is, that we use traffic for salvation. As there are divers means used, some lawful, some unlawful, to maintain this mortal life: so doth the word of God use the comparison of them, to exhort us unto all labour and diligence, 2. Peter 1 10. Quis expedivit Psittacosuum Chai●e. Magister artis, ingeniique largitor venture Persent. Ecclesiast. 6 7. Bernard. in libro sententiarum. to make our calling and election sure, and to purchase an immortal life. The belly (saith a Poet) makes Master of Art, both gives cunning & industry, for satisfying whereof, some rob, others steal, some beg, others buy, & all (as Solomon saith) is to content back & belly: In like manner, God's servants (if we look unto their life and works) some rob, and take the kingdom of heaven by violence, others steal it, some beg it, others go to those that sell, and buy it for themselves. Christ told the jews, Math. 11, 12. that from that time john Baptist began to teach, the Kingdom of heaven suffered violence, and the violent took it by force: these are they whose breasts are inflamed with zeal, and who either for fear of God's anger, or for love of his mercies, turn suddenly to the Lord; The Publicans and sinners by this means won heaven, who flocked about john Baptist, Luk. 3, 10, 12. Act. 2, 37. Luk 19, 6. and cried Master, what shall we do? and the hearers of Peter's Sermon upon Whitsuntide, and Zaccheus, who came down from the tree quickly, and received Christ joyfully, and St. Augustine who in his conversion, Lib. 8 Conf. cap. 3. sect. 1. cried unto God, why shall I be converted to morrow, why not to day? unlearned men get up and take heaven by violence, and we with our diversity of learning, do wallow in flesh and blood. And all whosoever, turn with haste and fervency unto the Lord, may be said to take heaven violently. Grandis etc. It is a great violence, 〈…〉 11. to be borne on earth, and to enter into heaven, and to obtain that by strength which we cannot have by nature; Theophylact. in Mat 11. or what greater violence can be, than on a sudden to forsake father and mother, to quite all pleasure the world can give, yea and contemn life itself, rather than to want God's favour, or be disappointed of eternal life? Horum figuram tenuit mulier patiens fluxum sanguinis, quae cogitavit intra se dicens, si, &c Mar 5, 28. Bernard. ibid. 1 Kings 19, 18. Others (in a manner) take heaven by stealth: these are they that labour for heaven, and yet so secretly, that they are not espied by the common multitude; they are fare from hypocrisy, they have their oil in their vessels: as were the seven thousand in Eliah's time, who worshipped the Lord so secretly, that the Prophet could not espy them; and I doubt not but every age hath of this kind, john 3, 2. that with Nicodemus, come to the Lord in the night. Some beg heaven: these are they who are earnest in prayer, and usually with sighs and petitions prostrate themselves unto God, until he be pleased to bestow it upon them. David, Daniel, Cornelius, and the like, obtain heaven by petition: and this is a most sure way to obtain it, for (as Christ saith) our heavenly Father cannot choose but give good things to them that ask him, Matth. 7.11. Others buy heaven, who are charitable to the poor and distressed, to feed the hungry, to clothe the naked, lodge the stranger, visit the sick and prisoner, and the like; and for this cause do bestow their goods to relieve others, these have treasures in heaven, and their merciful deeds ascend before the Lord, Acts 10.4. and declare that howsoever their state be in this world, yet they lay up in store for themselves a good foundation against the time to come, 1 Tim. 6.18, 19 for obtaining of eternal life. By all these means God would have us labour to obtain spiritual grace, Art thou rich? Christ exhorts thee to buy heaven, Give to the poor, Luke 18, 22. and thou shalt have treasure in heaven: art thou strong in thy affections, fervent in thy actions, Ecclesiasticus 5.7? Take heaven by violence and make no delay by turning to the Lord: Art thou slow in thy faculties of soul & body? then use cunning, steal heaven, and in humility and quietness, Heb. 10, 22. approach nearer and nearer unto the Lord. But if thou neither have goods to buy it, strength of spirit to take it by force, nor the wisdom to take it secretly; Psal 95, 6. then be not ashamed to fall lowly before the Lords footstool, and beg of his Majesty what otherways thou canst not obtain: if thou canst not buy heaven with riches, yet buy it with poverty and begging; if thou wantest silver, redeem it with tears, as Peter, who said, Acts 3, 6. Silver and gold have I none, when he was to redeem his Master's favour again, Mat. 26.75. he went out and wept bitterly: yea even in begging be diligent, and thy labour shall buy heaven, as Christ both in Parables, and plain words, hath promised us; Luke 18, 5. for as the widow asked justice against her adversary, until it was given her; Luke 15.9. another sought a lost piece of silver until she found it; Luke 11.8, 9 a man knocked at his friend's door for bread in the night, until he mandements, though the Pharise blinded with ignorance thought so, yet in stead thereof do (as Peter said) Lord, Matth: 19, 27 we have forsaken all and followed thee: count nothing so dear unto you, but that you be content to quite it, to do your soul good. What have you ever suffered in this world? The Christian jews scattered abroad, Heb: 10, 33, 34 Christi sub nomine probra placebunt: Et laus hic contempta redit mihi iudice Christo. Paulinus Epist. 1. ad Auson. commonly lost all their goods, some their blood, many their lives: if you have not had the like occasions, be thankful to God, and yet resolve yourself, (if God so will) to suffer whatsoever he please. If you have not shown your charity according as you saw others necessity, yet amend and buy heaven, so long as you have time: and he that is poor and unable to help the distressed, yet let him remember, that Christ hath promised to reward the giving of a cup of cold water, Mark 9, 41. to encourage him, that if he be never so poor, yet he may get so much treasure as may buy the kingdom of heaven. Who are the sellers. Now we come to the sellers, and to consider who they are. This sale is only to be had of God, and the poor or distressed. The Lord exposeth the treasure of his riches, by the Prophet, saying, Esay 55, 1. Every one that thirsteth, come to the waters, and ye that have no silver, come buy and eat, buy wine and milk without silver, and without money: so that the poorest may buy sufficient. Christ counselleth the Laodiceans, Revel: 3. whom he calleth naked and blind, to buy gold, raiment, and eyesalve from him. As for the poor, they are sellers; Quinam vendunt? qui paupery premuntur: Who are they (saith Chrysostome) who sell? Even they who are oppressed with poverty: yet I count them not so much the sellers, as receivers of the price: the poor receive the alms, but the Lord doth value it, according to the heart of him that giveth it, and he giveth that grace which the buyer desires to have. Luke 10. The Samaritan friendly and charitably poured oil into the wounds of the traveller, but it was the Lord that filled his lamps with oil, or his soul with grace, even whilst he was doing his charity. He therefore that would buy grace, let him have recourse to the Lord, who calleth us in his mercy; and to the distressed, who calleth because of his misery. If thou have sorrow for sin, a petition for mercy, a thanksgiving for a benefit received, an humble heart, an obedient desire; come lay them down before the Lord, and offer them for an inheritance in heaven; if thou have an alms and power and desire to help, a comfort, a good counsel; repair to the poor or otherwise distressed, distribute among them what thou hast, and thou shalt not want thy reward. If you consider these things, A question why is eternal life the gift of God if etc. you may ask how is eternal life the free gift of God, seeing we buy it and purchase it with hardness? I answer, Answ. 1 1. That notwithstanding all our pains taken, the Lord gives all his blessings freely; Cant: 8, 7. for if love be of such value, that all the goods a man hath, is not able to requite it, what can we think it can be worth, that can buy an eternal kingdom? And therefore the Lord bids us buy it freely, Esay 55, 1. Quid autem est emere sine argento et sine commutatione? Bernard. de Resurr. Dom serm. 2. Non talis est emptio apud amatores huius seculi, sed apud autorem seculi, alia esse non potest, What meaneth this to buy without money or exchange? Indeed the lovers of this world, can have no selling without money or exchange, but with the Creator of the world there can be no other sale but this, Baradius in Evang. Concord. Tom. 3. lib. 10. cap. 19 I think he borroweth these from Bernard, who saith Gratia gratis datur, etiam cum emitur gratis datur, quia quod datur pro ea, nobis melius retinetur. Bernard. ser. 2 de Resurr. Domini. that what he gives must be freely bestowed, for he can have no need of our goods. But we are said to buy these spiritual blessings, because without labour and pains, we cannot have them, Gratia gratis datur, etiamsi magno labore ematur, etc. Grace is freely given, although it were bought with great labour, yea when it is bought it is freely bestowed. It is a jesuite who writeth thus; if he had, or if others would consider the words, they should have little reason to name the word of merit any more. 2. While the Lord calls us buyers, it is a great honour and comfort unto us. David bestowed much upon the building of the Temple, 1 Chron. 29.14. but who did owe the silver and gold? David said he had given to God that which was his own: so whilst we are bidden buy, that wherewith we are bidden buy, the Lord lends us, for we cannot have so much as a good thought of ourselves. 3. When we pay in any thing to the Lord (quod datur melius, nobis retinetur) that which we give is kept in store for us, Gen 42.25. and the price is returned unto us again with profit, as joseph returned his brother's monies in their sacks again. 4. Whatsoever we pay the Lord, it is rather an increase then diminishing of our substance; the Widow's Oil increased the more she gave to Eliah of it. 1 King 17.16. Who can say that he is poorer, for any thing he giveth to the poor? or that he loseth so much of his life time, in which he tendeth the service of God, yea or rather is not that day multiplied, that is bestowed on the Lord? When we count all that we can, all that we have, the Lord giveth us freely, yea when we bestow it upon the Lord's service, he returns it with profit into our bosoms again. So much for the sellers. Seeing many who are foolish in spiritual matters obtain praise enough for their wisdom in the world, Worldly applause shall be no comfort in the fear full day. we must consider with whom they traffic in their lives and actions. These words [go to them that sell] are only a reproach to reprobate men, and therefore their miserable comforts in the day of the fearful account, are no where to be found. I observed (upon verse 4) that if the foolish Virgins had any oil, they had it in their Lamps, exposed to the view of the world, but the wise who had Oil sufficient, put it in their vessels until they had need of it. So that if wicked men do any good actions, it is to make flatterers bestow praise enough upon them, and to gain that favour of men, to be tossed up and down in the air, as children blow bubbles, and to be accounted to have some happiness in themselves, whose felicity hath only the dwelling in the brain, or wandreth up and down with the opinion of others. The special respect that such men have in all their doings, is, that (to use their own words) the world may give expect, or are least prepared. The day that Adam broke God's command, it was said, thou shalt die the death, to dust shalt thou return; yet though he lived 930 years after, he could not conclude, that his life should be crowned with immortality. Methusalem who lived longer, yet at last met the Bridegroom: And to be brief, Who is he that liveth, Psal: 89, 48. and shall not see death? So then let us deceive ourselves as we will, and make a covenant with life and death, once we must meet the Bridegroom, nay rather twice; we must meet him at our death, and when he cometh to judgement, to take account of all men together. [They that were ready.] Concerning the second, which is, the readiness of the Virgins, the day of examination and trial doth declare it: the wise were found ready, the foolish began to prepare, for than they went to buy. Seeing we are to use traffic for obtaining salvation, we may understand, that the readiness of God's Saints to meet the Lord, stands in this, that we do account and discharge whatsoever may hinder us, and provide for whatsoever we need. We have a reckoning with God, that we be not unready when we should meet him, and another with the world, lest it should detain and hinder us. We must reckon with God for our sins. We must account with God for our manifold debts of sin, which for payment require our everlasting damnation, or else some satisfaction, which is infinite in price, to countervail the infiniteness of time which justice requireth in our punishment, for offending an infinite God. But to the end that we may have the means for this satisfaction, our merciful God hath set before us the death and sufferings of his own Son, equal to himself in majesty; the worth of whose sufferings doth in justice make more than equality to whatsoever we can be charged withal. The Lord having made so easy a way for our discharge, now layeth the charge upon us, that we count and sum up our misdeeds in his presence, and when we have so done, to present (in stead of our personal satisfaction) the satisfaction that his Son (in whom only he is well pleased) made to obtain a pardon and discharge unto us. First then we must call ourselves to account before the Lord, If we judge ourselves we shall not be judged of the Lord. and truly without hiding from him any thing, to whom nothing can be secret, and bewail our estate before him, otherwise we can never be ready. The wise man counselleth us, As we take physic to prevent sickness, so we ought to examine ourselves before we be judged, that in the day of visitation we may find mercy, Ecclesiasticus 18.18, 19 And Saint Paul assures us, that if we judged ourselves, 1 Cor: 11, 31. we should not be judged of the Lord. Now because most men neglect to take this course, the Lord entereth into judgement with them, Psal: 50, 21. layeth their misdeeds in order before them, chasteneth some in this world, and be so respective, From Pythagoras many learned & thought the wisest man to be, he who judged himself every day Vir bonus et sae pieas, qualem v●x repperit unum, Millibus emulti● hominum consulius Apollo, judex ipse sut etc Sic dicta & facta per omnia Ingredients, ortoque a vespere cuncta revoluens, Offensus pravis, det palmam & praemia rectis. Auson. Edyll. 16. What is required in a judge. Cic. Offic. lib. 3. to repent and amend every particular fault done to our neighbour, how careful should we be, that no sin (which we can know of) pass unreconciled; for with our heavenly Father, we find the proverb true, That oft reckoning keeps long friends, but there is no means to obtain or be sure of God's friendship, except we make often account with him for them. As we must respect the times of examining ourselves, that we use it often, so must we the manner, If we would free ourselves from accounting with the dreadful judge, we must be judges of ourselves, that is, as we make a party in reckoning our sins, so must we be as judges in calling ourselves to account, in receiving the reckoning, in justly condemning ourselves who are the offenders, remembering that it is the part of a judge, (qui ponit personam amici, cum induit judicis) that he than layeth down the person of a friend, when he taketh on him the person of a judge. If we forsake ourselves, or our friendship with sin, when we confess our sins to God, we shall find it to increase the sorrow of our repentance, and help us to be readier for a discharge, when God seethe how we condemn and hate ourselves, for the wrong we have done unto him. Secondly, there is another thing, without the which, Christ's satisfaction makes us ready. our repentance cannot make us ready. Though we repent, yet God looks for satisfaction, or one to suffer the punishment due unto us; which being performed by our Saviour, and the Covenant of God's mercy confirmed unto us by the shedding of his blood, we may justly disclaim the guilt of our sins, which he was charged withal; and for full satisfaction unto God, and discharge of ourselves, cry unto God in these words of David, Psal. 84.9. justus advocatus noster, iustos nos defendet in judicio, quia & nosmet ipfos cognoscimus & accusamus iniustos. Non ergo etc. Greg. in Ezech. lib. 1. Home 7. Regard o Lord and look upon the face of thine Annoyneed. And therefore as Gregory saith, Our just Advocate shall defend us, as just in judgement, because we know & accuse ourselves as unjust, Non ergo in fletibus, non in actibus nostris, sed in Advocati nostri allegatione, confidamus; and therefore let us not trust in our weeping or in our deeds, but in the defending which our Advocate maketh: and by consequence (qui se caelesti precio vident redemptos, ad caelestia non dubitent praeparatos) They who see themselves redeemed by an heavenly price, Euseb. Emiss. de Pasch. Hom. 1, 3. need not doubt but that they are prepared for heavenly things. Thus are we at all times to do, and at all times the Lord shall find us ready to be called to judgement. When the account is past, God's servants find it easy to reckon with the world, and consider what interest they have in it, or it in them: That which maketh us cleave so much to the world, is the separation that our sins make between us and God; when this partition wall is taken away, the world can give no relish unto us, who seek our comfort from above. Philip. 3.8. St. Paul counted the best of it, dung and loss; Eliah who tasted but little comfort of it, 1 King 19, 4. said (long before he did leave it) Lord it is enough. Thus God's servants loathe the world, because so long as they are in it, they are kept recourse unto the Lord, that is, they shall well understand, how good it had been for them, if in their life time they had sought unto the Lord, and amended their life, which they shall then desire to do, when they can neither do other wise, nor gain any profit by it. Christ hereby would teach us, that after death, and in the general judgement wicked men begin to repent hearty, and when all tears are wiped from the eyes of others, Repentance of Reprobates in this, and the life to come. they begin their eternal lamentations. In this life Reprobates may repent, but in sorrowing they are either too severe, that when they feel it, they shun comfort and aggravate it, until it overcome them, and proves to be despair, which is that eternal worm that possesseth the soul after unseasonable repentance: but most commonly their repentance is too slack; Ahab repent, but sorrow pierced not his heart, otherwise he would have amended his idolatry. And so, many bow the body, who have bowed little at the heart; and therefore though they seem to repent, yet they shall in the day of judgement repent, because they repent no better before. Labour therefore to end your repentance with your life, and let death which cureth all sores, bring also an end to your sorrows, and labour to repent to salvation, which never needeth to be repent of. 2 Cor: 7, 11. This, saith Paul, causeth us to have great care to clear ourselves, and to be more zealous of our life in time to come. [They that were ready went in with him to the Marriage, and the gate was shut.] Now followeth the effect of their readiness, some were admitted and went in, some were excluded. As a Bridegroom in solemnising his marriage hath just reason to take notice of them, that took notice and prepared for his coming; and without regard of others, stop all ways for their admittance: So shall our Lord in his coming take into his own company and fellowship them that loved and longed for his coming, 2 Tim: 4, 8. where wicked men shall not come in the assembly of the righteous, Psal 1, 5. 2 Thess. 1, 9 but shall be banished away from the presence of the Lord, and the glory of his power. After judgement is the Marriage between Christ and his servants, who in this life stand espoused unto him by faith and truth, and wait for the joyful meeting; after which they shall not be longing in love, nor separate for a time, but shall enjoy his blessed presence and company, and (as husband and spouse) love and live together for ever. God's Saints acknowledge this, for they find the experience of sorrows, that they have in their spiritual love, for they sigh and are burdened with sorrow, 2 Cor: 5.4, 6. because they are absent from the Lord: But at Christ's coming, they shall rejoice and be glad, crying with glory unto God, The marriage of the Lamb is come, Revel. 19, 7. his Spouse hath made herself ready. Our union with Christ compared to a marriage. Our everlasting remaining with Christ, is compared to a marriage solemnising. First to teach us, that then only beginneth our perfect union with Christ, when we are fully delivered from sin and corruption, and restored to righteousness and immortality. In this life we are one with Christ, and Christ with us; but the tie of this union is faith and love, whereby we desire none but him, and hereafter are certain to be joined to none other but himself. It is true that he who joineth himself by love unto the Lord is one spirit with him; 1 Cor: 6, 17. but at the marriage our union shall be such, that we shall be declared to be members of his glorious body, Ephes: 5, 30. flesh of his flesh, bone of his bone. Secondly to teach us, (if it were possible) how great the bond of this union is, near is the conjunction of friendly love, yet natural love is a stricter bond, which maketh us to account the flesh and blood of our kindred, as if it were our own: But above all, the love between man and wife must cause to relinquish and quite the society and company of all others, that they may show that all pleasure the world can give or friendship of all others, are only as salves for necessity, and to be despised in comparison of this bond between man and wife. True it is, that there is no bond of love, but the Lord hath by example of it expressed his love unto us. Christ called his Disciples servants, john 15.13, 14, 15. in respect that they knew not their Master's will, but considering his love to them, he calleth them friends; and yet with such a bond of friendship on his part, that was rare to be seen, that he should give his life for his friends. Also by the example of parents (who are nearest of our kindred) saying, Psal: 103, 13. As the father loveth and hath compassion on his son, so hath the Lord on those that fear him: The Lord thinketh the love great which the mother hath to the child, ask, if she can forsake it, Esay 49, 15. though many both fathers and mothers have fulfilled the prophecy of the last time, 2 Tim: 3, 3. Psal: 27.10 (in being without natural affection:) and though father and mother may forsake the child, yet the Lord will take up his own. But above all, Christ compareth the bond between him and us, to love between the husband and the wife, for as the highest of his honour is showed by being head of the Church, Ephes' 1, 22. Chap 5, 23, 30, 31. which is his body, so the inexpressible love between him and us, is set out unto us by the example of the love of husband and wife, in respect of which we must forsake (if need require) the friendship of father, mother, or any friends whatsoever. In this life we love the Lord, but in the great meeting and marriage our love shall increase to such a height, which now passeth our understanding. Such as our knowledge is, such is our love, here we know in part, and therefore our love is the less; 1 Cor. 13, 12. but when we shall know as we are known, what mortal man is able to imagine how dear we shall love the Lord? And then shall we understand how dear the Lord hath loved us, and comprehend that for which we are comprehended of Christ. Philip 3, 11. The manifestation hereof doth better befit the solemnity of our spiritual marriage; for as the personal meeting of lovers increaseth love, and the aptest time that their love should show itself to the beholders; so in our meeting of Christ, our love shall be greatly increased, and it is the fittest time in which the mutual love of Christ and his members shall be declared; which love, how great it is now on Christ's, and shall be then on our part, is not possible to be understood, because love cannot be understood, but in such measure as it is felt. Thirdly, our remaining with Christ in glory, is compared to a marriage solemnity, to teach us that the joys of heaven are communicate, and many made partakers of them. In Marriages, all the friends and guests are partakers of the same entertainment with the Bridegroom, (and commonly honoured with his service,) partakers of shows made to delight the eye, of voices and melodious harmonies for the ear, with other delights that are known to give most pleasure and content, for such loving societies; but above all, the particular love, they have unto the Bridegroom, whose voice they rejoice to hear, and whom they both honour and delight to see, advanced to that solemn honour and public respect. In like manner, after the great judgement, we shall go into eternal joy, and all be partakers of the same glory: and to reach the similitude further, Christ saith to them that he shall find ready with their Lamps, Luke 12, 37. Blessed are those servants, whom the Lord when he cometh shall find waking; verily I say unto you, he will gird himself about, and make them sit down at table, and will come forth and serve them. And to the end, that his Disciples might reject the ambitious conceits of worldly honour, Luk, 22, 27. he saith unto them, Who is greater, he that sitteth at table? And I am among you, as he that serveth, 28. and ye are they which have continued with me in my tentations, therefore I appoint unto you a Kingdom, 29.30. as my Father hath appointed to me, that ye may eat and drink at my table in my kingdom. No delight shall be wanting either to soul or body, God shall be all in all, 1 Cor. 15.28. Psal. 16.11. in whose presence is fullness of joy for evermore. But above all, the love we shall have to our Lord and Saviour, and the unspeakable glory he is in, shall be as a heaven of joys, to every glorified soul, which he himself saith, shall be our chief happiness, that we may be where he is, and behold his glory; he said not, that they may enjoy my glory, but see my glory: john 17.24. Homini enim maxim● requies videre filium Dei. Theophil. and David said the same Psal. 17.15. 2 Cor. 3.18. and indeed as S. Paul saith, by seeing the Lords glory, we are changed into the same image, by the Spirit of the Lord, as is evident, by the shining of Moses face, before he was freed from his corruptible body. Fourthly, by this comparison; is showed the eternity of those joys, which we shall possess in this spiritual Marriage. The Lord hath made a hedge to environ & defend his ordinance of Marriage, against all debate of policy, Math 19.6. that no man put asunder those, whom God hath coupled together. So that whatsoever devideth man and wife, must be the enemy of God or man: if sin do it, yet sin not being imputed, becometh as no sin; so though adultery is one of the enemies of Marriage, yet if be not imputed, it causeth not a separation: but the last enemy of man which is death, is only the unremediable breaker of Wedlock, and freeth the one from the law of the other. Of all our comforts and pleasures in this life, the gall and bitterness is enclosed in death, the remembrance of it, before it approach near, is bitter unto us, Ecclesiasticus 41.1. the coming terrible, no fence is able to hold it out, so long as the gaps of sin attend to receive it; when it cometh, it divideth us from friends, goods, acquaintance, pleasures, and so maketh a separation between man and wife, yea between soul and body, body and life. But while they both live, the law hath dominion of both, (saith the Apostle) meaning that death only doth make separation, Rom. 7.1, 2. without hope of dwelling together any more as husband and wife. So in our spiritual marriage, (whilst it receiveth this name) it showeth our state to remain immutable for ever, because there shall neither be sin nor death to annoy us, or threaten to separate us from him: and seeing all the enemies of our salvation are not able to separate us from the love of God in jesus Christ, what then can hurt us, Rom 8, 35. when we have no enemies at all? This union with Christ is only compared to the solemnising of a marriage. But because long life without separation, proveth not a happiness to all that are married, (for we see the disordered and discontented lives of many, that they would be glad to be rid of marriage, so they could save their life) yea even in them that agree best, the godly life cannot set them free of all troubles, 1 Cor. 7, 32. for every sort of life is intermixed with its own griefs and inconveniences: therefore we may observe, that our eternal joys in heaven are not compared to the best life in marriage that ever was led, but only to the solemnising and time of it; that as the time and day of marriage is an image of honour, joy and pleasure of all kinds that this earth can give, insomuch that both opinion and experience hath framed the Proverb, that the day of marriage is the only joyful day in a man's life, which incontinent hath its own changes as all things else have: so our eternal glory shall be as a solemnising of a marriage, the joy and pleasure of it cannot pass away, but continually remain unchangeably with us, and we with it. Esth. 1, 4. When Ahasuerus did show the riches and glory of his Kingdom, and honour of his Majesty, he did it in feasting the Nobles & Commonalty of two Kingdoms, both which feasts continued above half a year; what shall we think of him who counteth the heaven with the span, Esay 40, 12. Verse 22. comprehendeth the dust of the earth in a measure, Verse 23. counteth all the inhabitants of it as grasshoppers, and bringeth Princes to nothing? Shall not he show it to be everlasting? Psal 145.10, 11, 13. when his Saints shall bless him, and show the glory of his Kingdom, and speak of his power, which is (saith David) everlasting, and enduring for ever: Psal: 102.27. Stat unus dies, quia nec habet ortum nec occasum, nec inchoatur ab hesterno, nec excluditur a crastino. August. in Psal. 122.3. cuius participatio in seipsum. This everlasting is as one year that faileth not, yea this year is as one day, because it changeth not, it never hath Sunset, nor can it give place to the morrow, even this is the day which the Lord hath ordained for us, that we should everlastingly rejoice and be glad in it. So it appeareth wherein our eternal glory is like unto the solemnity of marriage. As I have compared our eternal union with Christ unto a marriage: so is it fit that I should compare marriage unto our union with Christ. This union is not an imitation of marriage, but marriage is an imitation of it. Exod: 25, 40. What ever Moses did, it was according to the Arch-type and pattern shown him in the Mount; so whatsoever is here taught us to practise, it is that by earthly rudiments we may ascend higher, and consider heavenly things in them: And therefore many things are taught us, to be read in the plain letters of our own actions, that as children are taught to act those things which may teach them to know what men do, and what they shall do in men's estate, that they may frame themselves accordingly: so doth the Lord teach us many things, that they may be glasses for our instruction, and that we may (though in earthly manner) frame ourselves for a prepared state of glory; The dealing of Christ with his Church is the pattern and direction of marriage. Eph: 5, 22. of which marriage is one, and drawn out after the heavenly pattern; for it is the Lord that framed both, and our practice is no rule to direct the Lord, but from the Lords dealing towards his Church, and the Churches towards him, the Apostle draws instructions to teach husbands and wives how to behave themselves one to another. The maker, time, place, form, matter, and end of marriage. First, what account we should have of Marriage, if we look to the original of it, it is framed to the similitude of God's eternal purpose, of uniting man to himself, an extract copied out of the heavenly Pattern by the hand of God himself; For the form of it: the most excellent union that we sinful men can claim or wish for, is to be knit to the man jesus Christ and to be of his body; so marriage is according to this pattern to make the strictest bond that the soul can admit on earth, and to unite them in one who were several bodies before. For the matter of it, of all mortal creatures, the excellency pertaineth to man, and therefore this union the more excellent: and lastly, (for the end of it) the preservation of man, is better, than of any other mortal creature, which cannot be without confusion, if marriage were wanting. And therefore if you respect the time, and place, the maker, the matter, the form and end of marriage, you may see how honourable it is, and how reverently to be accounted of. Paul calleth it a doctrine of devils to forbid marriage, 1 Tim: 4.1, 3. because none else would be an enemy to make it dishonourable in some, which God hath pronounced honourable among all; Heb. 13, 4. or take away the lawful imitation of so heavenly a pattern: and they are the children of Satan, that dishonour it either in their own person, or in the practice of others, by fornication, adultery, contempt of the lawful liberty of it, or unadvised undertaking of it. I would gladly wish the Church of Rome to ask St. Paul, whether it is God or the Devil, that would have us teach such doctrine, as to forbid marriage unto any. The common ends of marriage. Secondly, we are taught what use to make of marriage. The common ends for which marriage was ordained, were, 1. The conservation of mankind from utter decay, by procreation of children, Malach 2.15. to be the seed of the Church. 2. The bounding and limiting of wand'ring lusts and affections; 1 Cor. 7.2. that men should not become like beasts, the Lord hath ordained lawful means, to preserve them from falling into unlawful. 3. That two being together, Eccles. 4 10. Gen 2.18. the one might be company and help unto other. Yet are we to make further use of it, that when we either read or hear the institution of marriage, our hearts may ascend higher, The spiritual uses of marriage. and consider the union between Christ and his Church, what it is in this life, and how our love shall increase when we are possessed of glory. And when we are invited to a marriage, to remember the day of the marriage of the Bridegroom, when his friends shall enter in, and foolish men be shut without doors. These things Christ teacheth under the similitude of a marriage, that in all such we may call to mind that marriage, which sin cannot divorce, nor death make void. And that we may do this the better, the Scripture hath laid lessons in our way, which we stand in need of, by seeking of which we may find somewhat for our eternal comfort. The duties required of man and wife may be learned by the actions of God & his Church; the love of the man to the wife is taught by the love of Christ to his Church, Ephes' 5.22, 23, etc. when he gave his life rather than it should be lost: how tenderly they should show themselves in all their actions, is taught by Christ's nourishing and cherishing the Church. And on the other part, the subjection and reverence the woman ought to have towards her husband, is taught by the subjection of the Church unto Christ, who only hath an eye to him, and desireth to be governed according to his direction. It is an heavenly pattern so to govern ourselves as we have Christ for an example; and on the other part, we wrong ourselves in marriage, when we bereave ourselves of this heavenly comfort; for this is only the way to make our marriage comfortable and heavenly, often to call to remembrance the union of Christ to his Church, and especially to our souls; and according as we are dealt with, and behave ourselves in the spiritual marriage, so to frame our lives and actions in the duties of marriage according to the same example. I dare boldly promise in the name of God, Gal. 6.16. that he who sanctifieth his marriage, in walking after this rule, peace shall be on him in this life, and mercy shall be his portion in the life to come, in being admitted to that society of marriage with Christ in heaven, which he so much loved, and imitated whilst he remained upon earth. If I should take a survey of many married persons, and inquire if they learn and practise any thing according to the rule of Christ and his Church, I should find them of another spirit; that where Christ appointeth their life according to the rule of heaven, they live in imitation of hell, as if they were bound together to be torments one to another. The unquiet lives of many do show that Satan hath gotten power to curse them, and when all things else do pleasure both, they find want of nothing but love and quietness: Is the God of peace and love dwelling with such a couple? No sure, it is the enemy of peace: Or can we exhort them to love their neighbour, and be tenderhearted to him, when they hate and torment their own flesh? Love is a mark of Christ's scholar; and it is certain that he must be taught and led by Satan's overruling hand, that beginneth hatred so near home, as to be enemy unto their heart which God hath appointed to lie in his own bosom. No fault, but it can pretend just ground, and married couples can pretend reason too. But will a man be angry, if the one hand cut the other, seeing they are both alike his own? and should he be angry though faults happen among them? must he fall at variance for every fault? What should become of him, if the Lord should for every fault show his wrath against him? Or if there were cause given, should he then be angry and show hatred? This is not the example of our Saviour, who loved every member of his Church, and gave his life for them, even when they were enemies, and did what they could to offend him. If the fault be in the wife's carriage, St. Paul counsels, Col. 3.19. yet to love them, and be not bitter unto them, always remembering the example of Christ, who laboured to cleanse his Church, and to make it without spot or blame. Eph 5 26, 27. If the fault be in the men, and they be untoward, Saint Peter counselleth the women, 1 Pet. 3.1. that by all means they subject themselves to their husbands, that though they were infidels, yet they might be won by the conversation of their wives. There is no place for contention between man and wife, all should be love: and if the married would take care to behave themselves like Christians in their houses towards themselves, we should not see or hear them so often in the streets behaving themselves like Turks towards others, nor suffer Satan to go between them and the blessing of their marriage. ☞ Of the joys of heaven it is said, [They that were ready went in with him to the Marriage.] THE marriage entertainment is now to be spoken of, whereof all the prepared Virgins shall in the glorious day of Christ's coming be made partakers. True it is, that God's servants after death shall be followers of Christ into the glory of heaven, and there are in bliss, glory and joy, which is not possible to be conceived. But in this Parable I must direct my speech unto that felicity which we are to have both in body & soul after the day of judgement; because the text tendeth that way, and Christ in it respecteth the question that was propounded unto him concerning his coming, Math. 24.3. and now applieth, and in this Parable concludeth the doctrine of his coming, with an exhortation to watching. Notwithstanding whatsoever can be said of the glory both of body and soul, miseries there, Math. 6.20. so saith the Scripture, that (in heaven) neither the moth nor canker corrupteth, neither thiefs dig through nor steal; Revel. 21.4. and God shall wipe all tears from their eyes, there shall be no more death, neither sorrow, neither crying, neither any more pain: for the sorrows of this world shall be gone. In manner of excellency, when we see any thing good, comfortable, profitable or honourable for us, we strait conclude, a greater excellency of all such things to be desired are in heaven, the only seat of felicity. Quotiescunque (saith Hierom.) te vana seculi delectabit ambitio, Ad Eustoch. quotiescunque in seculo videris aliquid gloriosum, ad paradisum ment transgredere: Whensoever the vain desires of this world doth delight thee, whensoever thou seest any thing in the world glorious, then let thy mind mount up to Paradise, and in this kind excellent things are spoken of heavenly jerusalem. Psal. 87.3. The thing that all men account best and sweetest, is life, therefore the Scripture hath promised us a life in heaven, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for excellency whereof, it may be justly said to us, Cic. in some. Scip. Vestra verò quae dicitur vita, mors est, that our life is but a death. Nothing more comfortable to them that live, than assurance of long life; from whence we conclude, that in heaven which hath fullness of all comfort, we shall have eternal life: The most profitable life that we can desire is, to have all things that can make us happy, of which (we finding some things in this life, for our comfort and refreshment,) we conclude that in heaven are all things that need to make us perfectly blessed: the greatest honour this world hath, is to be head of one or more Kingdoms; from which we conclude, that heaven (the true place of glory) hath kingdoms for us; and such that for glory, so far surpass the glory of an earthly kingdom. We may know what is not there, rather than what is there. What things are not in heaven. This world is full of miseries and sorrows, sure there is none in heaven, it is a place of rest. A necessity of supplying our natural wants, is upon us in this life; we are grieved with the miseries and necessities of others, but most of all, for the sins of ourselves and others, Non arant, non seminant, non molunt, non coquunt: opera enim sunt ista necessitatis, ibi necessitas non est. etc. August in Psal. 148 6 pra ceptum posuit et non praeteribit. and the inconveniences that follow them: but in heaven it is not so, for they till no ground, they sow not, they neither grind nor boil for meat, these are only works of necessity, but in heaven there is no necessity. They break no bread to the hungry, they clothe not the naked, they take not the stranger in, they visit not the sick, they make no peace, they bury not the dead; these are the works of mercy, but in heaven there is no misery on which mercy should be shown. There is no oppression, stealing or uncleanness, these are the works of iniquity and darkness, Nuptiae sunt auxilium vitae mortalis & impletio cius quod defecit: ibi autem nihil deficit, quid ergo opus implente? Throph. in Luc. 20.35. Math. 22, 30. which have no place in heaven. This life is cut off by death, which soon would bring mankind to an end, if remedy were not provided, to supply that which decayeth; but in heaven there shall nothing be lost, none can die, so that they need no supplying, therefore in the Resurrection (or in heaven) they neither marry wives, nor wives are bestowed in Marriage, but all are as the Angels of God. What things are in heaven. 1 Cor. 2.9. Now if we desire to know what is in heaven, the Apostle tells us, that, Neither hath eye seen, nor ear heard, neither hath it entered into the heart of man, what good things God hath prepared for them that love him: that is, neither can his senses feel, nor his understanding comprehend, the joys and contentment that they are able to give. If entertainment of men's devising be able to overjoy us in conceit, and to translate our spirits from midst of worldly sorrows, as if we had obtained some happiness indeed: What happiness is it, to be partaker of the everlasting table, of the inexpressible harmony of Angels and glorified souls, singing praises to God? We count it the greatest honour that can be given to a subject, to sit at his Sovereign's table: What honour shall it be to have fellowship with God and our blessed Saviour? 1 Kings 10.8. The Queen of Sheba pronounced salomon's servants happy, that might always be hearing the words of wisdom; What happiness shall it be, to stand always in the presence of One greater than Solomon, Luke 21.36. even our Lord jesus Christ, In whom dwelleth all the treasures of wisdom bodily? Col. 2.3. If God (saith Augustine) doth give unto wicked men the common benefits of heaven and earth, August in Psal. 85. in Hebraeo 86 5 'tis Domine misericors. health, children, riches, plenteousness; what doth he keep for his faithful servants? Even not earth but heaven; and that I speak not too basely, when I say heaven, even he that made heaven keepeth himself for us, Si enim ea quae ad exiguum tempus durant ciusmodi sunt, cuiusmodi erunt illa quae nulla tempora delebunt, etc. Basil. in Hexa. mer. Orat. 6. the heaven is glorious, but more glorious is he that made it. If these things are such, which endure for a little time, what shall those things be, which no time can bring to an end? And if such be the beauty of things that are seen, how glorious is the City of God? When Peter saw a sight of Christ's glory, and of Moses and Eliah, Matth: 17, 4. and desired to continue there, without desire of any sight of this world after, what contentment hath he now to see Christ, and other blessed Spirits in glory? Christ saith, Matth: 5, 6. Blessed are they that hunger and thirst for righteousness: which an holy man applieth thus, O quàm faelicem facit ipsa plena refectio, Episcopus Lincoln. cujus sola esuries facit beatum! O how happy doth the full refreshment make us, of that, whereof the only hungering maketh us blessed! David saith, O Lord how amiable are thy Tabernacles, Psal. 84.1, 2. My soul longeth, yea and fainteth for the Courts of the Lord, my heart and flesh rejoice in the living God. If his desire was so sweet, how sweet is the enjoying? if he rejoiced only seeing in a glass, what joy hath he in seeing face to face? if the Courts of God's house gave such delight, what is the house itself able to give? These are but general, as all that can be said concerning the joys of heaven; but every soul shall wholly possess the pleasures and joys of heaven, neither is it hindrance to one, what is bestowed on another. God's mercy is infinite, Greg. Mor. l. 4. Et tanta vis amoris in illa pace nos sociat, ut quod in se quisquis non acceperit, hoc se accepisse in alio exultet: And so great power of love maketh our fellowship in that everlasting peace, that whatsoever every one hath not received in himself, he rejoiceth, because he hath received it in another. Difference of earthly and heavenly joy. In all earthly joy we have sorrow intermixed, that we may the rather labour for this sweetness, which deceives us not. When we have all the joy we can conceive by worldly pleasure, it never satisfieth us, until it cloy with boisterous abundance, and cause us to surfeit, and then it satisfieth least of all, and yet our desires are not satisfied, when we have obtained more than we were capable of: therefore all that the world can give cannot bring the soul to contentment, or set it beyond the region of wishes and wants, or free it from the tyranny of fear or desire. This is only to be expected of the joys of heaven, Lib. 1. de doct. Christ. for between them (saith Augustine) and temporal things, this is one difference, that a temporal thing is more loved before it be obtained, but is contemned when we have got it; aeternum autem ardentiùs diligitur adeptum quàm desideratum: that which is eternal, is more loved being obtained, than it was when it was desired. We cannot conceive joy without fear of distaste to ensue, but in heaven we shall be so filled with the sweetness and delight of God, and the glory we shall receive, Greg. that we shall be far from loathing, (quia sitientes satiabimur, & satiati sitiemus) for in thirsting after the same we shall be filled, and being filled we shall thirst. What shall we do in heaven? (saith Augustine: Psal. 84.4. ) The Psalm saith, Blessed are they that dwell in thy house, they will be always praising thee; this shall be our eternal action. Thou ceasest to praise him, if thou cease to love him; but thou shalt not leave loving of him, for he whom thou seest can never be too much looked upon, (his presence causeth fullness of joy) nor offend thee with loathing. Et satiat te & non satiat: Mirum est quod dico; si dicam quia satiat te, timeo ne, etc. August. in Psal. 85 in Hebr. 86.17. Adieu visti me & consolatus es me. He both filleth and filleth thee not: this is a wonder that I say, for if I say he filleth thee, I fear thou shouldst conceive it in earthly manner, that thou shouldest departed as one filled with a dinner or supper; if I say he doth not fill thee, I fear thou shouldest seem to want, and be empty in some part which should be filled: why then shall I say that which cannot be uttered, cannot be conceived? It is easier to obtain than declare the joys of heaven, whatsoever we can conceive or speak, we shall to our great comfort find it true, which is written, As we have heard, Psal. 48.8. so have we seen in the City of the Lord: but what we shall hear and see cannot come by report. Wonderful things were told the Queen of Sheba, 2 Chron. 9.6. of salomon's wisdom, and glory of his Kingdom, she believed them not, until she saw and heard them, and then she confessed that the one half was not reported unto her. Glorious things are spoken of heaven unto us, and such as we shall understand, could not be delivered and conceived with words: Let us therefore believe the Lord, and rely with hope, until that blessedness be shown upon us: he hath done a harder thing than bringing us to immortality; For it is harder to believe (saith Aug.) that he who is eternal should die, In Psal 148.6. Posuit mandatum, etc. than that a mortal man should live for ever. We believe the death of the Son of God; if God died for man, shall not man live with God? or he live eternally, for whom one died who liveth for ever? Uses of this doctrine. The use the Scripture teacheth us of this doctrine is, first, that considering what entertainment the Lord hath prepared for us in heaven, we should wind our hearts from the love of the shadows which the world presents unto us. We are here like the poor estate of the prodigal child; if we considered how many were in our Father's house in full felicity, we would wish to be removed from this place, where hogs have as much to maintain their life, as we can obtain to maintain ours. St. Paul who once tasted of this joy, sighed and groaned ever after to be gone out of the world, and little reason have we, (if we appertain unto God) to be in love with our worldly estate, for it hinders us of a better. Secondly, what labour should we take to obtain unspeakable joys, or to purchase a heavenly kingdom? August. in Psal. 93. in Hebr. 94.20. Nunquid sedes iniquitatis etc. If we speak the truth, eternal rest is worthy to be bought with eternal labour; yet the Lord is merciful in hastening us to get possession. Let us therefore consider at what rate we would sell those joys, if once we had them, and we shall the better know what labour and pains is worthy to be paid for them. Thirdly, this doctrine is set down to comfort and ease all that suffer misery in this life, that they look not on the things which are seen, but the things which are not seen, that nothing prove so intolerable, which they fear to suffer, that they may see Christ in glory; In Manual. therefore Augustine did encourage himself against miseries, and meditated thus: O soul, if we behoved to suffer daily torments, if to suffer hell itself a long time, that we might see Christ in glory, and be followed with his Saints: were it not worthy to suffer all that is painful, that we may be partakers of so great a glory? Let therefore the infernal spirits beset us, let them prepare their temptations, let fasting break the body, let labours burden, watching dry up, let whosoever disquiet me, let my conscience murmur, heat burn me, the body sicken, the breast be inflamed, the stomach swell, let the countenance grow pale, let all be weak, let my life end in sorrow, and my years in mourning, Habac: 3, 16. let rottenness enter into my bones, so that I may have rest in the day of tribulation. [And the gate was shut.] Now followeth the reward of foolishness, the foolish are kept without doors, and not admitted to the company of the wise, nor accounted worthy that the same place should receive the careless and improvident, which is appointed as a reward unto the understanding and industrious. The greatest punishment that could be imposed upon the unprovided for a common wedding, was to be exposed to shame, and shut out of doors; Therefore Christ according hereunto saith, that the Reprobate shall be shut out from partaking the felicity of the elect: when notwithstanding this is not their greatest sorrow, for if they were neither capable of joy, Pana damni. nor sorrow, their estate might seem more tolerable: but their misery can never be enough pitied, for they shall be punished with everlasting perdition from the presence of the Lord: 2 Thess. 1. if once their misery could come to an end, it were some hope of comfort; but eternally, this word is more painful than all the pain beside, that so long they must suffer torment as God is God: And so everlastingly they shall be banished from the presence of God who is merciful, and chained in the land of forgetfulness. When our Saviour showeth, that they shall be deprived of a glorious inheritance, and expresseth no more, he would have us thereby to understand that there is no man so forgetful of salvation, if he knew how great good he were to have, needed to be threatened with any further punishment. The like is set down in the Revelation, that the punishment of filthy and wicked men shall be, to be without the gates of heavenly jerusalem. Revel, 22, 15. St. Paul in punishment of divers kinds of wickedness pronounceth, 1 Cor. 6.10. Gal, 5, 21. Ephes, 5, 5. that they shall not inherit the kingdom of God; who is able to abide such a doom? To be sure that others in our presence, shall enter to possess unspeakable joys, and ourselves receive ashamefull repulse? Who can patiently abide to be disinherited? When Cain was banished from the Lords presence & favour, he complained in this life, Gen. 4, 13. That his punishment was greater than he could could bear: and Absolom desired to be killed, 2 Sam. 14.32. if he could not have leave to enjoy the King's presence: the child shut out of the father's doors is in a miserable estate, or the subject excluded from the King's defence and protection. Therefore now consider how grievous it will be to you to be thrust out of our heavenly Father's house; and so walk now to please him, that in that day, when you are to be possessed of that long expected inheritance, others, and not you, may be shut out of doors. But if this punishment is not effectual to move you, Poena sensus. than the Lord declareth his wrath from heaven, that he hath prepared unquenchable fire to be their portion, that will upon such fair entreaty neglect to prepare for a heavenly inheritance, August. in spec. hum. mis. there is utter or most extreme darkness, hunger and thirst, extremenesse of cold and heat, nothing is heard but curses, lamentations & groans, no company but tormenting devils, and cursing souls, they shall seek for death and not obtain it; and this is their estate for ever. It shall be a miserable sight, that the body shall continually burn, and not be consumed; who could think this possible, if the Lords word had not said so? And beside he hath confirmed it with our experience; The stone Asbestus, August de Civit. Dei l. 21. c. 5. if once it be set on fire, it can never be quenched, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Math 3.12. and yet it never consumeth; and therefore hath the name. When john Baptist expresseth the durance of hell fire, he useth the same word, unquenchable fire. Were it not good to be delivered from this eternal woe? and not to be disappointed of an eternal and unspeakable good; yet weigh both now, that you be not compelled to suffer both hereafter. Secondly, our Saviour doth hereby teach us, that as unmerciful men deal with others, Vncharitie requited. so shall they be dealt with: when they go to meat, the poor are cast out, and lest they should get to reach the crumbs of their table, the door must be shut. In like manner, when our Lord shall convey his servants into Abraham's bosom, the gate shall be shut, and these who held out others in this life, God shall hold without the gates of bliss in the life to come. This is the third reason we have found in this Parable, to move us to be merciful to the distressed: for first, in the beginning of eternal woe and necessity, the hard hearted shall wish if it were possible, that they might be helped by others: Secondly, their former cruel dealing, shall be cast in their teeth, and their own answers meet them in judgement: and Thirdly, with anger thrust from the presence of God, and the gate of glory shut upon them. He that expecteth to sit on a throne in God's company for ever, must cause the distressed to sit at his table. God's word hath often commanded, and commended hospitality; I mean not common feastings of them that are able to double it in the like again, Abraham's charity requited. but to call the sick, naked, and blind, the lame, the stranger and the prisoner. Abraham hath a threefold reward and commendation, for his hospitality in this world, Heb. 13.2. Gen. 18.22. besides his eternal reward in heaven. 1. In lodging strangers, he received Angels, yea the great Angel of the Covenant, even the Son of God. Malach 3.1. 2 That none shall be accounted to be a true Israelite to God, john 8.39. except he do the works of Abraham, of which this is a chief: And therefore, Theophilact in Luke 16.23. for good reason doth Christ in the Parable call the rich glutton to be judged by Abraham, who compelled those that were strangers on the way, to receive entertainment of him, where the rich Glutton starved them that lay continually within a call to his table. 3. Heaven hath received the name of Abraham's bosom, because his heart & bosom was open to all the distressed, who received heat, comfort, & nourishment in this life: and shall (though all the unmerciful in the world would starve them at their gate,) be received into the hospitality of heaven, with as great compassion and comfort, as ever the distressed was received into the house or bosom of Abraham. As the Lord hath made the faith of Abraham an example of believing to all the faithful, so hath he commended his hospitality, that all who desire to follow him to glory, may imitate him in his charity. But as God dealeth with the hard hearted, according to their works in shutting doors on them, as they do upon others; yet there is a difference, when the poor is denied or shut out at one time, yet he hopes he may be helped at anotime, Heaven's Gates once shut cannot be open. and therefore wails and importunes for help and relief though it stay long; because he that hath shut his door may open it, and the hard hearted may at length be moved with compassion: compassion: but when the Lord shutteth the gate of mercy, it is never opened again; there is no waiting, nor hope of any comfort to ensue: for (clauditur, Bern. in hunc. 〈◊〉 janua audiendi, respondendi, miserandi) the Lord hath shut the gate of hearing, of answering, or taking compassion. But what gate is this? Even the gate that is now open unto all that come from the east and west to sit with Abraham, Isaac and jacob in the kingdom of heaven: the gate of him who saith, He that cometh to me I will not cast out. john 6.37. The murderers come and are admitted, the Publicans and sinners are received, the wanton, adulteress, fornicators, thiefs, blasphemers, and oppressors, and the open gate is not denied unto them. Behold how the gate is now open, which shall be shut for ever, even that which is open to tears, sighs, and groans of sinners, which received Aaron after his idolatry, David after his murder and adultery, Peter after his denying of Christ, now it is shut for ever. If the Lord open our eyes to make use of this, we may perceive with jacob the gate of heaven; Gen. 23.17. Acts 7, 56. or with Steven see the heavens open; because it is the occasion and time to hear our prayers, to answer our calls, and have mercy upon us. And therefore, to day if you will make use of it, harden not your hearts, but strive to enter in at this gate, before it be shut upon you. VERSE 11. Afterward came also the other Virgins, saying, Lord, Lord open to us. NOw the Parable showeth us the last refuge of reprobate men, even to the Lord, but he shall not hear them. We are very ready to deceive and bear ourselves in hand, with conceits beyond all reason and ground: and therefore, as by the former entreaty to the elect, and their answer, Christ taught us how little help the elect can give; so by this entreaty to himself, and his answer, he showeth that he will not help them, though with repentance, trembling, and tears, they cry, and call him, Lord, never so oft. You see therefore how particularly and plainly he would have us take notice what we may expect; and because the damned shall not have opportunity to cry, Lord, Lord open to us: therefore to us is this instruction sent, that we now call upon the name of the Lord, and while the gate of salvation is not shut and sealed up for ever, we may knock and call, Lord, Lord open unto us. We have all possible warning given us, many to exhort us, Christ, all the Prophets and Apostles; to us do their writings belong, they can do no good when once death hath possessed us, for in destruction there is no place for amendment. We have Moses and the Prophets, Luke 16. if we will not take their counsel, we will fare less hearken though one should come from the dead. They that do not take warning at God's word, their punishment is, that nothing shall be able to move them. If it had been fitting, or profitable, we should not have wanted that help: but whosoever will not be instructed, by Gods own words, their punishment is, that though one should come from heaven or hell, yet they should esteem all false and counterfeit, or though they knew the truth of it, yet where God's word worketh not, no vision or miracle is able to move. The jews, who still called for signs and warnings from the dead, they had them; Math 9.25. Luke 7, 15. for jairus daughter was raised, a widow's son at Naim; but above all, a well known man, and one that dwelled hard by jerusalem, Lazarus was raised, for whom the jews believed not in Christ, but hardened their hearts, and laboured to kill him, john 12, 10. on whom God had bestowed life the second time: And though many that were well known in jerusalem rose at Christ's resurrection, Mat: 27.52, 53. and shown themselves to their old acquaintances, yet for all this the rage of the jews grew greater, and more fiercely persecuted them that believed, and put them in remembrance of these things, (the truth whereof) they could not deny. Therefore as the last destruction is of all most terrible and intolerable; so Christ hath used his word to persuade us, which is the most effectual to make us prevent it, if any means be available. [Afterward came also, etc.] Seeing that our Saviour hath been so careful to forewarn us of the danger, it appeareth that justly they be called foolish, who never knock at the gate of God's mercy until it be shut. So did Esau seek his father's blessing with tears, Gen. 27.30. after it was bestowed on jacob, tears could not call it again, there was no place for his repentance, because he despised it and sold it away for a matter of nothing. Gen. 25 32. Let no man be a profane man as Esau was, Hebr. 12.16. to account that of no value which God esteemeth precious. When the plague of hailstones and thunder was threatened in Egypt, such as regarded not the word of the Lord, Exod: 9, 19, 21, 25. left their servants and their cattles in the field, and were destroyed, because they removed not all out of the field according to the counsel of Moses; so they with whom these words of Christ are not effectual, must feel this woe, and knock and cry without any answer. Let us do as the Egyptians that feared the Lord, they followed the counsel of Moses, and so escaped the aforesaid plague: and though there were but few to be excluded from eternal life, yet were it enough to make every man tremble, and to labour for prevention that he be not one. When Christ told his Disciples that one of them should betray him, Matth: 26, 22. all of them were exceeding sorrowful, and asked, Is it I? But Christ tells us, that nor a few, but many shall knock, & call, Lord, Lord, and be denied; which ought to put us in greater fear, until we have obtained means to be delivered from the danger of this multitude. This verse showeth the fruit of delay in turning to the Lord. VERSE 12. But he answered and said, Verily I say unto you, I know you not. SEeing that by entering into the Mariage-chamber with the Bridegroom is signified unto us the receiving of the possession of our eternal inheritance, it followeth that the voice of lamentation or complaint of the damned cannot reach thither, for nothing shall be heard in it but the voice of joy and gladness, neither shall any answer be given unto them: But if any answer were to be given them, it would be like this, Verily I say unto you, I know you not. So that no means can avail either in judgement or after, but reprobates shall be denied both the help of charitable men, and of a most merciful God. Comparison of the words of verses 8, 9, 11, 12. Between the petition of foolish Virgins unto the wise, and their petition to God, there is this difference: when they speak to the Virgins, they give a reason why they petition to them, and so receive a reason again why they are denied, because their fellows might be ignorant of their necessity, and the foolish ignorant of the ability of the other: but when they cry to God, they name no reason, because without their information he knoweth their misery well enough; and so are now answered without any reason expressed, (although the words have a reason in themselves) because the damned understand and feel their own misery, and the cause of it well enough, without any further expressing of it unto them. Secondly, Vide patientem sanctum, dicitur enim (Ecclesiasticus 4.3) Animam humiliatam ne turbaveris: ipse respondet, fili. Theophylact in Luc. 16.25. in speaking to men, they add a reason of necessity to move them to take compassion on them; and they are answered with a reason, to show, that although they cannot help, yet they are not cruel and unmerciful: but in speaking to God, they add no reason to move him, for he of himself is very merciful and full of compassion; and so receive answer without any reason added, because they would not hearken unto him, when with reasons he moved them. Lastly, whilst they have an extraordinary demand to others, to be furnished with their provision, they receive an ordinary answer, for every one thinks they have too little for themselves: but when they have an ordinary petition to God, to open heaven unto them; they receive an extraordinary answer, for God never disclaimeth them that do draw near unto him. I omit the application of these, I only would by these, as by the rest of the particulars of this Parable, give a taste of the great wisdom of our Saviour who preached it, and what consent one word giveth to another. [Verily I say unto you.] These words contain the Lords denial of all favour unto the damned after death and judgement: And to make us assured of it, he hath not spoken it only, without further confirmation, but added an oath, Verily I say unto you. The word (verily) is often used by Christ, in the Greek it is Amen, which Christ taketh to be his own name, These things saith Amen, Revel. 3.14. the true and faithful witness; for he is the way, the truth, and the life,: As if he had said, as the truth is truth, I say unto you: and so having no greater to protest, witness and seal this doctrine with than himself, Verbum confirmationis praemittitu, magnum noveris esse quod sequitur. Bern Declamat. confirmeth it with his truth. Wheresoever this word is used in Scripture, it showeth a vehemency and earnestness of the affection of him that speaketh, and doth import some great consequence. So that wheresoever it is pronounced by Christ, it should be unto us, as a mark upon that Scripture, to move us to consider the weight of it, because he would not have us negligent to hear, that which he is so careful to teach. Now, he saith (verily,) to show, that as he is true, this is the answer they may look for, I know you not. If words were taken hold of, and believed, the Lord needeth not thus to add an oath for confirmation; We will hardly believe any thing to hurt us. and because we will never believe any thing that will hurt us, the Lord engageth his truth, that so it shall be, if we labour not to make our acquaintance with him in time; and all this is to draw us out of the snare of presumption, that we pass not our life so idly, Examples. or according to our own fantasy, that we look for favour after death, when none is to be had. How apt we are to conceive so, appeareth by diverse experiences; the common voice of the ignorant is, This is the hope of Papists to be released out of Purgatory, by the prayers of the living. that sure God will be merciful unto all men, and it were a sinful conceit to think otherwise. Others more grossly, have laid it as a ground to all their hopes, that when the pains of hell have taken hold on their soul, that than others may knock at the gates of bliss for them; Theophilact. in Math. 25.46. Setteth down this error of the Originians, contrary to Christ's own words: and like to this is the Papists deliverance from Purgatory, both smelling of the Stoics conceits, of which Cicero, Neither the souls in ●unc lo 'em nisi multis exagitati seculi●, reveruntur. in Som. Scip. and that after they regarded not to hear the Lord all their life time, yet he will hear others for them, and recall them for their torments they suffer. And because error hath no bridle to it, nor end at which it doth determine; even mercy hath been preached by some, to be granted to the Devils and other damned Spirits, after that the world doth end, and they have suffered the torments of hell a little after. So that all these only give leave, that men may lead what life they will, or never expect to have, or see heaven open, whilst they are in this life, and have occasion to have it open: wherefore all these give no credit to this protestation that Christ maketh, Verily I say unto you, I know you not. [I know you not.] As Christ hath forewarned (us in this Parable) what part Reprobates shall have in his favour; The meaning and truth of the words. so in other places, he tells us, that when the matter shall come to open trial in judgement, when they shall claim familiarity and acquaintance with Christ saying, Lord, Lord, open to us, Luk 13.25.26. and he shall answer and say, I know you not; then shall they say, we have eaten & drunken in thy presence, Math 7.22.23. and thou hast taught in our streets: By thy name we have prophesied, and cast out Devils, and done many works; Notwithstanding all this, Theophilact. in Math. 7.23. Christ will profess & say unto them, I never known you, Neque tunc quando miracula faciebatis, diligebam vos; even then when you preached, and did miracles in my name, I loved you not: by which appeareth the same is the truth of God for ever. This concerns all that are in God's employments, to consider for all that they do, if the Lord hate them, or if he be preparing eternal wrath for them. He makes wicked men to do him good service, joh. 6.70. judas preached salvation to others and overcame the power of Satan in them, who was no better than a Devil himself. He calleth Nebuchadnezer his servant, Ezech. 29.18. Esay. 44.28. and Cyrus his Shepherd, and many other to do him service, whom he will protest in the great day that he never loved. The words have a reason in themselves. The foolish Virgins desire him to open heaven unto them, his answer is, I know you not; according to the rest of this Parable: for at solemn feasts they that desire entrance, but ought not to be admitted, the common answer is, I know you not, and therefore there is no reason I should open unto you. Especially this is the reason of the uncharitable, who being by the command of God to open their doors to strangers, they do no good, except they know well to whom, and to the poor and distressed they answer, I know you not. Even so shall their answer be from the Lord, as they answered others, and as they did good to none but whom they loved, so the Lord will not hear them, because he never loved them. The meaning of the words [I know you not] is, I will take no notice of you: for as these that are promoted to honour, when their old acquaintance would claim interest in them, The elect & reprobate known to God, but divers ways. use to say, I do not know you: So jesus Christ in the great judgement, when Reprobates would claim some interest in him, shall say the like, I know you not, that is, I will have no commerce nor fellowship with you. August de verb. Dom, Ser. 22. Quid est Nescio vos? Est improbo vos, reprobo vos: What is, I know you not? It is, I refuse you, I cast you off. The Lord knows both the godly and reprobate, but after divers manners; love is joined with the knowledge of the one, and hatred with the knowledge of the other. Of the elect it is said, The Lord knoweth who are his: 2 Tim. 2.19. Rom. 8.29. and, Those that he had known before, he elected to salvation: And of the jews, Rom. 10.2. that he knew them before: that is, he loved them before: and in this respect it is true that the Lord knoweth not wicked men, for he loves them not. But otherwise he knoweth all their thoughts and deeds; happy were they if they knew themselves in some measure, with that pure and holy knowledge that the Lord hath of them, it would make them take some more labour for his love and acquaintance, which seeing they do not, they fulfil the Lords threatening to their shame, seeing they are foretold of it, and care not to prevent it. Christ foretold us, that he who confessed him, Matth: 10 32. Mark 10.38. he would acknowledge him before his Father and the Angels; but he that would be ashamed of him, he would deny him. Lo now he maketh it good, for he professeth openly, I know you not. What meaneth to confess or to be ashamed of Christ. In this life our Saviour calleth for our friendship and acquaintance, in his fair offer of salvation: if we will think it an honour for us, that Christ was once in misery and poverty for our sake, and account this our greatest glory; he sendeth his messengers, the poor and distressed, who are his brethren, Fratres vocat omnes simpliciter pauperes; Omnis enim pauper frater est Christi, quandoquiden & Christus in egestate vixit. Theophylact. in Mat. 25.40. to be acquainted with us in his name, to see how we would like of their friendship, or how we would entertain Christ, if he himself came to us in that fashion, as indeed once he did. If we rejoice to be thus acquainted with Christ, and confess him in this life, then shall he openly acknowledge us, and to our glory pronounce before God, and all that shall be gathered in the great judgement, how we loved and respected him and his messengers. He that is ashamed of the poverty of Christ, the misery and tribulation of a Christian, or the distress of the poor, or to profess love and acquaintance to them, they shall be rewarded accordingly. Idem in Iuc. 9.26. As he that hath an evil servant is ashamed to call him his servant; so Christ shall deny them, and say, I know you not. Happy is the soul that hath a part in the commendation and prayer of Paul for Onesiphorus, whose service and confession he prayeth the Lord to remember in the great day; in these words, The Lord give mercy unto the house of Onesiphorus, 1 Tim. 1.16, 17, 18. for he often refreshed me, and was not ashamed of my chain; but when he was at Rome, he sought me out very diligently, and found me; the Lord grant unto him that he may find mercy with the Lord in that day; and in how many things he hath ministered unto me at Ephesus, thou knowest very well. Lastly, these words [I know you not] show us, that not only Christ shall take away his compassion from them, but shall be their enemy to be avenged on them. Theophilact. in Marc. 8.34 He that denieth another, if it be his familiar friend, his brother, or father, although he see him whipped or killed, he taketh no notice, he laments not, he hath no compassion or suffering with him, being once estranged from him; so when Christ hath denied the reprobate, they must look for no compassion, but (which is worse) they must expect punishment. When some of the Levites were killing of their own kindred for their idolatry; of Levi it is said in their name, He said unto his father and mother, Deut. 33 9 I have not seen you, neither knew he his brethren, nor knew he his own children: So when the date of acquaintance and mercy is passed with Christ, then there is nothing to be expected but the execution of vengeance, for he will not know one more than another: When his wrath is kindled, Psal. 2.12. it will be known how happy they are that put their trust in him. Now there is a question to be answered: Seeing Christ both exhorteth and promiseth, Knock and it shall be open unto you, how is it that he saith he will deny them that both knock and call upon him in the day of judgement? I answer, they defraud themselves of the benefit of this promise, Two things to be observed by all that would knock at heaven's gate. for obtaining whereof two conditions are required of us: First, that we knock and call while it is the time and day of salvation, which day is the time of our life, because that life and time is given unto us to this end, that we may labour for the life that never hath an end. August. in joh. 6 Ad hoc debet prodesse unicuique vivere, ut detur ei semper vivere: And indeed life is only a benefit to every man, that he may thereby obtain the benefit of living eternally. Secondly, we must in requisite manner call and knock; some only knock with words, and honour God with their lips, Esay 29. 13● but their hearts are fare from him, yea and will ask of God with tears, yet they ask not aright, because it is not with heart, word and deed; of which they want two; for their hearts call not to him for love of him or of eternal life, but other by-respects are cause of their complaints, neither do their deeds concur, to knock and move the Lord. These who would enter into life, must open their hearts to let the Lord in, and dwell in them, Psal. 24.7. according as David exhorteth, Lift up your heads, you gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in: Psal. 118.20. for this is the gate of the Lord, only the righteous shall enter into it; who only may truly say, Verse 19 Open me the gates of righteousness, that I may go into them, and praise the Lord for ever; no unclean or wicked person dare say this, their deeds can neither knock nor enter. Acts 10, 4. Cornelius' prayer appeared in God's presence, but his fasting and alms went up to heaven: heaven cannot be purchased with bare words, we must make friends of worldly riches, to gain everlasting habitations, and make treasures in heaven, yea and have our hearts there also, or else our calling cannot be taken notice of, nor be able to unlock the inaccessible place of glory. VERSE 13. Watch therefore, for ye know neither the day, nor the hour, when the Son of man will come. THese words are the 3. part of this Parable, containing the application of it. Wherein our Saviour showeth plainly the great love and care he hath to his servants, and his abundant mercy which he hath on all men, that he desireh not the death of a sinner, but rather that he should turn from his wickedness and live; giveth a general cry, forewarning their danger, and preventing their destruction, but in such particular manner, that it is sufficient to move the most senseless heart to retreat. Two times already (as I said in the beginning) hath Christ in this same Sermon given the same warning. Now because the danger is great, even the damnation of every soul that labours not to prevent it, and men are careless and fearless of unseen and unfelt dangers, therefore he preacheth it the third time, and by a common comparison labours to imprint it in the minds of his hearers. job 33 14.29 30. The Lord (saith Elihu) speaketh once or twice, and a man perceiveth it not, yea (and being abundant in compassion) will labour twice or thrice with a man, that he may turn back his soul from the pit, to be illuminate in the light of the living. As a careful Captain, before he betake him to rest, considering the great danger of his army, if they become sleepy and careless, will give charge that the watches be placed; and not contented with direction and entreaty, will go in person, to see his own satisfaction and their security: So our Lord jesus Christ being to leave this world, and considering the watchfulness and labour of our spiritual enemies, seeking to devour us, which may hastily be done, if once we be taken at unawares; he often exhorts us to stand to our guard, and at last in his own person sets the watch, and seals it with a charge of punishment to be inflicted upon those that neglect. And as a man going into a strange Country, and leaveth his house, Mark 13, 34. giveth authority to his servants, and to every man his work, and commandeth the porter and all to work and watch, that upon his uncertain time of return, they may be upon an instant ready to give account of their charge: So our Lord before his going into our heavenly Country, prescribed and delivered to every man his charge; and because not only the Disciples, but every other soul standeth at the gate of heaven, until it be open, and our Saviour meet us, he therefore gave charge, and exhorted all to watch, lest they be found sleeping and negligent, Matth. 25.30. and with the slothful servant be cast into utter darkness, where is weeping and gnashing of teeth. Consider how careful Christ is to preach and beat this doctrine into our ears, and make use of it, for the more careful the Lord is to give us warning, the more severe shall he be in judging, if we neglect. This exhortation [Watch therefore] springeth from many roots, each whereof leadeth us to this fruit, even from every main particular in this Parable, which proceeding along by the uncertainty of time, are as so many motives and counsellors that we watch and await for the coming of Christ to us. The great River Nilus receiveth water and strength from many springs, all which concurring overflow much of Egypt, and causeth fruitfulness: So the former doctrines of this Parable, all concur in one, and taking their current through the uncertainty of our life, or Christ's coming, do overflow the soul, and make it fruitful, causing us to walk worthy of our calling, and to watch for Christ's coming. The greatest argument to move us to watchfulness, and carefulness of a Christian life, is the uncertainty of our life, and the continual danger we stand in, to be arrested by death, and so brought presently to a fearful account. He that feareth the thief to come at every hour of the night, will be sure to spend the whole night in watching: We are ever in danger, yea in the midst of life we be in death: and therefore while we live, our souls should continually watch for the time that our Lord jesus shall appear for our deliverance out of this mortal life. Therefore when our Lord exhorteth us to watch, he giveth this for a reason, [We know not the day, etc.] And because, of all the foolishness, and miserable estate of the foolish Virgins, this is most lamentable, that beginning and labouring for the marriage, they should notwithstanding allow a purposed prodigality, to consume an uncertain time, and so be taken at unawares in carelessness, lose their expected credit and benefit, to their great shame and confusion: so should we stand in awe, and watch, lest that day come upon us as a snare, when we least think of it, [For we know not the day, etc.] And this is the particular that Christ urgeth out of this Parable, and which he maketh express use of. But seeing there are many other circumstances in it which do urge this exhortation, and by good consequence conclude the same doctrine, it is not unfitting to set them down, as so many hands, laying one and the same burden of necessary watchfulness upon us: but so as they may be linked with this main reason (of the uncertainty of the time) to give greater strength unto them. When all our reasons are seasoned and salted with the uncertain time of death, they give no other relish, nor bring out any other effect in an understanding soul, than wariness and watchfulness in all things, according to the wise man's saying, Remember death, and thou shalt never sin, Ecclesiasticus 7.36. There have been six principal doctrines in this Parable, which all concur to teach us this exhortation. These reasons I have set down thus for brevity's sake, which may be easily drawn into syllogisms. From the first Verse. Heaven is our native Country, for which we are brought up; now we are children of the kingdom, and are pilgrims in another Country, and have no certainty when the Lord will translate us from this miserable estate, to receive our merciful expectation: and therefore we should watch, seeing we know not the day, etc. From the second Verse. We heard that few were to be saved, and the power of damnation is an equal enemy to all, and at all times ready to take hold of us: therefore we should be watchful seeing we know not, etc. From the third Verse. We find it true, that most of men content themselves with a show of grace and preparation, and so labour with cunning and industry that they may be damned, and with this show consume the time, which they neither know nor have power of: and therefore we should give labour, that we prove not of this graceless number, but watch, for we know not, etc. From the fifth Verse. The time of our life and of Christ's stay is bestowed upon us, to the end that we may make ready against he come, which if it be within a day, or an hour, we know not: and therefore we should watch, seeing we know not, etc. From the fift and sixth Verses. Security is a common forerunner of danger, and the usher which maketh way to destruction, which is commonly nearest when it seemeth to be furthest off, but when it comes is uncertain, but ever doubtful: and therefore we should be ever upon our guard, and watch, seeing we know not, etc. From the following Verses is by reasons concluded, that there is neither time to provide and prepare, nor any help to be hoped for, from God or man, after the day of death, which is ever waiting to carry us to judgement: And therefore we should ever prepare and watch, seeing we know neither the day nor hour when the Son of man cometh. Now we are in particular to consider the main reason; we know not the day nor the hour, when the Son of man cometh. Secondly, as a conclusion to all this Parable, to expound and urge this exhortation, Watch. The reason imports two things: First, the certainty of Christ's coming: secondly, the uncertainty of the time to our knowledge. The first is taken as granted & believed, being promised by Christ oftentimes before. The second, on which we presume most, though we know it least, is proved by this comparison, in the unexpected coming of the Bridegroom, (& in the chapter before) by the example of the sudden overtaking the world by the flood not looked for, even until the day that Noah entered into the Ark: and by the sudden destruction of Sodom, Gen. 19.23. not likely nor looked for an hour before it came, for the Sun shined brightly upon it. And lastly, in all the said places, our Lord promiseth, that his coming shall be (for suddenness) in the same manner, that as the world had not a day's knowledge of the flood before it came, nor the Sodomites an hours warning of their destruction before it came, so no man shall know the day, nor the hour when the Son of man shall come. [When the Son of man will come.] This is a name of comfort unto us. In the way, let us comfort ourselves amidst this fearful doctrine, wherein though Christ doth preach of death and judgement, yet to his Disciples and us, (who have laid all our hopes of comfort upon himself) he hath interlaced a word of comfort, in preaching of general judgement to others, he preacheth particular mercy unto us. He calleth himself the Son of man, to remember us of the interest we have in his nature, his person, his deeds and sufferings; and by this name of humility and affection to mankind, we may be encouraged to draw near to him, who is so near to us, and to put our trust in him, whose love we are so assured of. As this name [Son of man] is comfortable to us, so is it a name of instruction for us, And a pattern of wonderful humility. for in it we see a wonderful humility. It was the common name that Christ continually called himself by, Christ never called himself Son of man after his death; reasons. in all his teaching before he suffered. But we may observe, that after his death he never called himself by that name. First, because (as the Apostle saith) by the resurrection from the dead he was mightily declared to be the Son of God. Secondly, Rom. 1.2. after his resurrection he was not any more subject to humane infirmities, but was as a glorified soul and body, Examples are in Luke 24.16 joh 20 14. & 21.4. though by his power he held the eyes of all that beheld him, that they should only see him as a man conversing upon the earth. Thirdly and lastly, because he was to converse no more as a mortal man, but only by his actions, Acts 1, 3. he vouchsafed to do these things which might assure us of the truth of his resurrection: and therefore when Mary Magdalen would have fallen on his feet, as she used before his death, he saith, Touch me not: but when Thomas disinherited, john 20.17, 27 he bid him feel his hands and his side. We never read that the Apostles called him Son of man, for questionless they were astonished at this name of wonderful humility. When the Lord had showed his glory to the Prophet Ezekiel, he called him ever after, Son of man, Marginal note in Ezek. 2, 1. to remember him that he was dust and ashes, and so to humble him ever when he remembered his own estate, and God's grace. But after the Lord had witnessed from heaven, in the hearing of john and his followers, that he was his well-beloved Son, in whom he was well pleased, yet ever after would call himself the Son of man, as professing himself to be come of the mortal and corrupted stock of Adam, as miserable men were; yea and to descend lower, he thought it no disparagement, that he was not equal in state and condition with others, (though above all by nature) but framed himself to the form and fashion of a servant, to serve joseph and Mary, and his Disciples; to claim no higher honour in this world, than to be called the Son of man, that is, by nature bound a servant to man: for though the son differ from a servant in this, Gal. 4.1. that he is heir of all, yet so long as he can be called a son, both nature and God's law binds him service and obedience. Bern. Ser. 1. super Missus est. O wonderful example of humility, he went (saith the Gospel) to Nazareth, and was subject unto them, to wit to joseph and Mary: choose of both, which you will wonder at, either the bountiful vouchsafing of the Son, or the most excellent honour the parents have, both amazefull, both wonderful: that God should become obedient unto men, an humility beyond all example; that men should be commanders of God, an highness beyond all comparison. Idem. Ser. 3. Advent. (Certainly the Angels are amazed at this, to see him so fare lower than themselves, and yet crowned with such glory and worship, that he is God above all blessed for ever, and do now manifestly ascend and descend unto the Son of man. Vbi superius. Disee homo obtemperare, disce terra subdi, etc. ) O man learn to obey, O earth learn to be subject. Of thy Maker the Gospel saith, he was subject unto them: be ashamed, O dust, God humbleth himself, and thou exaltest thyself, he makes himself subject to men, and thou desiring to have rule of men, settest thyself to take place of God. Learn of Christ, Matth: 11. that he is meek and lowly in mind, do you the like, and you shall find rest in your souls. Having now heard a wonderful example of Christ's humility, let us now return, and take a view of his glory. If any wonder with Caiphas, that a man of so mean estate can be the God of glory, let him receive Christ's answer, I am he, Mark 14.62. and ye shall see the Son of man sit at the right hand of the power of God, and come in the clouds of heaven. The glory of Christ in his coming, (according as he meaneth in this text) is partly invisible, partly visible. When he calls us to death and particular judgement, his person is not seen with our eyes, though his power be felt, Acts 3.15. Revel. 1.18. so that he who is Lord of life and death worketh in us: Gen. 28.16. and we may say with jacob, Surely God was in this place, and I was not ware. That our Saviour doth in this exhortation mean also of his coming at the day of our death, appeareth by example; for unto the Church of Sardis he sendeth the meaning of the same words, in which he punished many by death and temporal punishments; his words are these: Revel. 3.3. If thou wilt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. This coming of Christ we expect and are certain of, yet we are not afraid, nor watch, because we see not the glory of that power which others feel, which cometh and dispossesseth them of life. The other coming of Christ to judgement, even the very word of it is terrible, because of the fearful sights we shall see, and the glory which Christ shall show, that reprobate men shall fear nothing so much, as the presence of him who sitteth upon the throne. This coming of Christ is chief meant of by Christ, as appeareth by the purpose of this and the chapter going before. But seeing that death and judgement do go together, and that the preparation for the one is for both, let us take consideration of that which cometh first. Of all things only death is certain. Psal 89.48. In Psal. 38. in Hebr. 39 11. surely every man is vanity. The certainty of Christ's coming by death, is the only thing that we are all sure of. Who is he (saith Ethan) that liveth, and shall not see death? Or what is sure (saith Augustine) in this life except death? Consider all whether good or bad things of this life, righteousness or iniquity, what is certain except death? Hast thou profited well? what thou art to day thou knowest, what thou shalt be tomorrow, thou know'st not: Look'st thou for money? it is uncertain to come; Thou lookest for a wife, this is uncertain, or what an one thou shalt have: thou hopest for children, they are uncertain to be born; are they borne, their life is uncertain; if they live, their thriving is uncertain. Whatsoever way thou turnest thee, all is uncertain except death: Art thou poor? it is uncertain if thou shalt be rich; art thou unlearned? it is uncertain if thou shalt be learned; art thou sick? it is uncertain if thou shalt recover; art thou borne? thou art sure to die. This is the enemy, that (as the Prophet saith Esay 28.15.18. ) we make a covenant with, making falsehood our refuge, and hiding ourselves under vanity, which notwithstanding is and must be disannulled; as all experiences do confirm. An Archer shoots sometimes beyond the mark, sometimes comes short of it, now on the one side, then on the other; but though he miss the mark for a time, at length hits it: so we see death strike at great ones above us, sometimes at children and servants under us; on the right hand it taketh our friends, on the left hand our enemies: shall we think to escape, seeing he hath so long aimed at us? We are all entering into death, and this is the difference, only who shall take the way; every one whom he taketh, leaveth the Wiseman's counsel unto us, Remember my judgement, so shall thine be; to me to day, to thee to morrow, Ecclus. 38.22. Make use of this certain misery. O man remember thy end, August. in spec. hum. mis. remember what thou shalt be, and when thou shalt go out of this life. Naked camest thou out of thy mother's womb, and naked under the earth shalt thou go, worms shall consume thy body; why should the flesh rejoice, which is prepared to be worm's meat? rejoice not to day, lest thou die to morrow; why labourest thou to stretch out the belly with variety of dishes? think I pray thee, for whom thou dost prepare this fatness, seeing as a bag thou shalt be cast out to the worms? Why gloriest thou, that thou art a precious vanity, compassed with gold and precious stones, and so despisest others? The day shall come when thou shalt therefore if we know not but he may come within a day or an hour's space, much less are we certain that he shall stay a month, a year, or more years before he come: I suppose, that whosoever knoweth God's word, will acknowledge these to be true, in doing of which they cannot but utterly condemn their curiosity, who labour to determine or know when Christ shall come to judgement, being quite contrary to his word, and intent of doctrine, and now a known foolishness, in many learned and godly men among the ancient Fathers. Quae sermone omnium celebratur Astrologia, stultitia multo labore constans. Basil. in Hexam. Orat. 1. The foolery, I need not the counsel of judicious Astrologians, to know the truth of our ignorance herein; their much admired labour and fooleries are contrary to the study of Christians; we are forbidden to meddle with secrets which only belong to God, especially with the knowledge of the times, for God hath put them in his own power; but we are commanded to provide for them which at all times expect us: we should desire to be of God's Court, but not presume to be of his Council: they on the contrary strive to be of his Council, and not of his Court, labouring by all means to know the particulars of God's providence and time of their death. and punishment of Astrologians. The Lord gives just reward for their presumption, for we may observe, that when they have obtained (as they think) some knowledge, he crosseth them in what they desire most. If they find out a long life, they rejoice, but the Lord never commonly suffers that to be performed which the stars promise them, but takes them away in some hasty and visible judgement: If they find death at the doors, and appoint a day for the approach of it, these are fearful news which the Lord brings commonly to pass upon them for a recompense of their error. It remaineth therefore that we remember, that death tarrieth not, and that the covenant of the grave is not showed thee, Ecclesiasticus 14.12. And seeing the first coming of Christ is revealed unto us, (for it concerns us to know the day of our visitation,) that we labour that his second coming be not at unawares on us, or as a snare that we never looked for, by making profitable use of his first coming, to make our salvation sure; and for his coming by death or judgement, to watch, for we know not the day nor the hour when the Son of man cometh. Secondly, to the end that we may continually watch for the time when our Lord jesus shall come, he saith not, you know not the year, Our life-time is measured out unto us by days & hours. but [you know not the day nor the hour] teaching us thereby, that our lives are measured out by days and hours, and not bestowed at random upon us, or squared out by the great, but are numbered out by little and little unto us. job 14.5. Are not the days of man (saith job) determined? the number of his months are with thee, thou hast appointed his bounds which he cannot pass. When God set the time to Noah, that he would destroy the world with a flood, he measured it out by days, Gen. 6.3. The days of man shall be an 120 years: teaching, that although their general destruction should be then, yet each man should hold his life by name and yet told his wives that he was able (according as he had before used) to kill the youngest and lustiest man that could be found. But if this were generally true, that only natural weakness and age were to bring death upon all men, then wicked men might have room enough to turn them in, and laugh at death as an enemy standing without the reach of shot. But (ut omnis aetas peccato inquinata, ita omnis morti obnoxia) as every age is polluted by sin, so is every age subject to death, (as the Apostle joineth them) which needeth no other proof, Rom. 5.12. than our common grief for the loss of children, Servius Sulpitius Galba Emperor said, (being 72 years old, and lame both of hands and feet) Eta moi menos empedon estin: (Hom. Liad. 5) I have strength at command, Sueton. in vita eius. of men and women in their prime, of parents and friends who have lived many years with us. Therefore let us refrain the madness of those that are past all feeling, who even are in opinion sure to live, when their life is at an end, and believe that death is fare away, even when they feel it. Let us therefore 1. imitate David, who commonly delivered up his spirit in tuition unto God, as if he had been instantly to die, although he knew that both his life and time were in God's hand: Psal 31, 5.15. Or as the Apostles Paul and Barnabas, Acts 15.16. who gave up their lives for our Lord jesus, and behaved themselves as every day to departed the world. And though we may live long, yet to account ourselves to have received the sentence of death: Ezek. 18.20. (The soul that sinneth shall dye the death) and so trust no more in ourselves, but in God who is only able to deliver us from death, 2 Cor: 1.9, 10. and though we were already dead, shall raise us to life again. A Heathen counsels us to think every day of our life the last, much more a Christian should think so, Greg. Mor. lib. 8. cap. 11. (quia enim vita indesinenter labitur, spes ei vivendi amputatur) because life doth go away without ceasing, he is cut off from hope of life. Secondly, seeing our life is only granted by a repreevall, and that during the pleasure of God, we know not what day or hour to be taken out; and therefore let us put off the love and immoderate care of this world. As he that is condemned to die takes no pleasure in shows or triumphs of joy, gives off all the former care he took of the world, to enrich himself, and be settled for many years: and so this I say brethren, 1 Cor 7.29, 30, 31. (saith Paul) because the time is short, that they that have wives, be as if they had none, and they that weep, as though they wept not, and they that rejoice, as though they rejoiced not, and they that buy, as though they possessed not, and they that use this world, as though they used it not, for the fashion of this world goeth away. Thirdly, let us follow our Saviour's example, While it is day let us work, john 9, 4. the night cometh wherein no man can work: Or as Solomon exhorting us to the same purpose, Eccles. 9, 10. All that thy hand shall find to do, do it with all thy power, for there is neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. Our time is short, our business is great: When the Angel of God fed Eliah, it is written, that he did eat and drink, 1 Kings 19.6, 7 and returned and slept; The Angel of the Lord came unto him, and said, Up, for thou hast a great journey, even forty days and forty night's travel, to come to Horeb the teach us how we should reckon our time, To teach us to account it so, and to measure it. and consequently to bestow ourselves accordingly. Moses reckoned thus, and prayed, that he and others might ever do so: Psal: 90, 12 Teach us (O Lord) to number our days. Though jacob numbered his years to Pharaoh, yet he subdivides them into days; Few and evil have the days of my life been. Gen: 47, 9 David counted by days, Psal: 39, 6. Lord thou hast numbered my days like a span. And because we ought to reckon nearer, lest we lose a day idly, our Saviour hath divided our time into hours, john 11, 9 Are there not twelve hours in the day? He reckoned his own watching by the hour, Mark 14, 37. and reproved his Disciples for not doing the like, Can ye not watch with me one hour? Peter counted thus, Acts 2, 15. when he told the jews, It was not the third hour of the day. And as men that get no rest, count all the hours of the night, so Paul and other Christians persecuted in his time, counted their times into hours: 1 Cor: 4, 11. Unto this hour we both hunger and thirst, are naked, and are buffeted, etc. And our labours accordingly. Psal: 90, 12. And as the Saints of God did thus count their time, so they measured their work by the time: Moses desired to count his days, that he might apply his heart unto wisdom: the instructing of the people, ministering of justice, providing materials for the Tabernacle, and sacrifices, penning of Scripture, and praying for himself and the peohle, suffered him not to make idle hours in the Wilderness. job lost not a day for exercise of religion, job 1, 5. besides his manifold worldly business, for he offered sacrifice every day. David (notwithstanding his great affairs in ruling a Kingdom, yet) often used at evening, Psal: 55, 17. morning and noon days to pray, Psal. 119, 164. and sometimes withdrawed himself seven times to prayer, and would rise at midnight to pray, Psal. 6, 6. or use his bed for a Chapel to weep in Daniel, one of three for governing many kingdoms, used continually holy exercises of private prayer three times a day: And to be brief, Dan: 6, 10. our blessed Saviour spent his time by day, teaching in the Temple, Luke 21, 37. and in the night on the Mount of Olives in prayer: his Disciples spent day and night (as occasion caused) in labouring with their hands, preaching and prayer: Totum temporis spatium quod inter auroram & vesperam intercedit, in pia quadam exercitatione collocant, etc. Cibum autem aut potionem ante solis occasum nemo illorum. capit. Quip divinae sapientiae studium, quo se involvunt lucem promereri iudicant: corporis autem necessitates tenebras solum merito sibi vindicare. Philo uti citat. in Eus●t. Paw. Eccles. hist. lib. 2 cap. 16 And great is the commendation that Philo (the learned jew) giveth to the Christians in Egypt in Saint Marks time, how and in what holy exercises they spent the day only for the good of the soul, accounting the necessities of the body to be supplied and cared for rather in the night: which customs being used in other places, in process of time they divided the night into several watches, (of which I will speak hereafter) by all which appeareth, how careful the true servants of God have been to count and employ their time. But ignorance being the mother of presumption, it appeareth, that this is one of the marks of reprobate men, (because they know not how precious the time is) to make a count of many years, but care not how they bestow them. If God gave time according to their desire, they would at least choose the years of Methusalah: The rich man counted not his life by days, but counted a part of his life to be the sum of many years: Luke 12, 19 and it is the property of an evil servant, to say, My master doth defer his coming. Matth: 24, 48. As they count their time lightly gotten, so they intent to bestow it lavishly, in feasting, gaming and sleeping; but most of them with the evil servant, to commit all manner of violence and oppression: and because they never counted their time by days and hours, they ever find Christ's promise true, that their master will come in a day when they looked not for him, and in an hour that they are not ware of. Learn therefore to number your days, and as the Wiseman saith, Ecclus. 14.14. Be not disappointed of the good day, but so employ it, that the time be not lost without some fitting gain to soul and body, according as the times are convenient. This is verbatim out of Suetonius in the life of Tit. Flau. Vespas. Augus. Sect. 7. It is a memorable example of an Heathen Emperor, Titus Vespasian, who calling to mind one time as he sat at supper, that he had done nothing for any man that day, he uttered this memorable and praiseworthy Apophthegm," My friends I have lost a day. O what lost time have we to answer for, wherein we have neither done good to others nor ourselves! Let them that love glasses to see their faces in, look also upon hourglasses, to see how their time goes away and comes not again. [Watch therefore, for you know not the day nor the hour, etc.] Lastly followeth the charge. Seeing we know all these things, how careful should we be that death and judgement overtake us not when we are sleeping in sin, and without thought of heaven or hell? Better it is to watch and to be saved, than sleep and be destroyed. We have herein to be considered three things. 1. The meaning of the word [Watch.] 2. The persons to whom this watch is spoken. 3. What is required for performance of it. The word is used from warfare, in which the army ever count themselves to be in danger, (if the enemy be not certainly known to be fare off,) and therefore adventure not to sleep, without spies appointed and set in the most convenient places, to perceive the approach of the enemy, and with a loud voice, when danger is at hand, may sound an alarm to awake others to stand to their defence. So soon as any lessons of military discipline were given, this was accounted one most necessary of all. And for the better performance of the charge (which stood them all on their lives) it was counted dangerous to trust a whole nights watching to one man, they divided the night into four parts, by the name of watches, though in these parts of the world it was necessary that the watches be changed oftener than four times. This constitution hath been long used; for it is written, that Gideon came upon the host of the Midianites in the beginning of the middle watch: judg. 7, 19 1 Sam. 11 11. and Saul upon the Ammonites in the morning watch. From hence it came to be used as a common division of the night; David saith, He waited on the Lord more than the morning watch did for the morning. Psal. 130 6. Mat 14, 25. Christ came walking on the sea in the fourth watch: and useth the same division in this exhortation, in these words, Watch therefore, Mark 13, 35. for ye know not when the master of the house will come, at even, or at midnight, at the cocke-crow, or in the dawning. This exercise was used by holy people in religion, 1 Sam: 2, 22. Pet. Mart. in jud. 7, 19 In vita Hilarion. as by those women at the Tabernacle which the sons of Eli abused: And Jerome reports of the watches kept in his time, whole nights at the graves of holy men, which being intended for holy conference, meditation, and praising of God; by continuance in the time of darkness, caused much intemperance, and gave way to lascivious persons for divers sorts of wickedness: whose effects are to be seen in the Wakes observed in some places, which are the fruits of the former superstition: Of which I say thus much, (though they were used as first intended, to the remembrance of holy men, that their life and actions might relish the better for imitation, yet) with the Apostle, that bodily exercise profiteth little: 1 Tim: 4, 8. and how little profit this kind of exercise hath done to the Church, appeareth by the effects of it, which have been no better than those among the Gentiles, Of janus is said Quam multas matres f●cerat ille Deus. Ovid. Trist. lib. 2. joseph: Antiq. lib. 18. cap. 4. in which divers fornications and adulteries have been committed, and fathered upon the Idols; as one (which josephus named) with a Gentlewoman in Rome, had been put and reputed to the kindness of the god Anubis, and the woman with her husband Saturnius, very thankful to the Idol and the Priests of it, if Decius Mundus who had abused her, had kept his own counsel, and not cast it despitefully in her teeth. A French man hath in this particular unmasked their wickedness to the world. Certainly if a rabble who are canonised for Saints by the Romish Church, whose mothers were Nuns, were duly enquired of, they shall be found (according as their friends and Confessors of their mothers avouched it to the world) to be the children of Ghostly Fathers indeed. But omitting these abuses, our watching for Christ is only our Christian preparation, by a holy carriage, and often remembrance, yea and longing for his coming, which is better understood by practice than preaching. Now for the persons that should watch. No man is free from this charge: and lest any should conceive immunity, our Saviour tells us, Mark. 13, 37. That which I say unto you, I say unto all, Watch. From the highest to the lowest, none can have liberty to think himself out of danger, for the destruction of the soul, or preventing it, lieth upon watching. What persons should watch. There are four sorts of persons in this world whose danger must be prevented by watching, Soldiers, Shepherds, Seamen, and Citizens. Soldiers beset with their enemies, 1. Soldiers. how great their danger is every man doth conceive; even to be no less than their life, if at any hour they watch not. So are we who are Christ's soldiers in this life, if ever we be careless of sin, fearless of Satan, our souls will presently be betrayed, if not altogether destroyed. In war a league may be made between enemies, or a time of truce, because of some common inconvenience, but between Satan and every soul there is such a hatred, that though we would wish sometimes for ease and rest, yet unless Satan hath taken and possessed the soul, Mat. 12, 43. he goeth through dry places, seeking rest and findeth none; Theophilact. in Matth: 8, 29. yea he thinks it a torment unto him, not to be tormenting or betraying the poor soldiers of Christ: 2 Cor: 6, 14. There can be no agreement between the Prince of darkness and children of light: And if peace were possible with Satan, yet were it more dangerous than open war, for he destroyeth none, but those to whom he seems a friend, and is at peace and league with; none can perish that stands on his guard. Saint james who was not ignorant of his practices, Iam: 4, 7. saith Resist the Devil, and he shall fly from you. Now because the Devil is never weary, but is ever assaulting, Gregor. (ut saltem tedio vincat, quos vi vincere non potest) that he may at least overcome them with weariness, whom he could not by violence; therefore every soul should watch and look about him. St. Paul, when he appoints every Christian soul with armour, he exhorts them to consider what power, what despitefulness and cunning they have to deal withal, ends all his instruction with setting a sure watch, in these words, Ephes. 6.18. And watch with perseverance. All of us are sworn soldiers, and therefore all must watch, or else perish. 2 Shepherds 1 Sam: 17, 34. Secondly, Shepherds must watch or they can not prevent danger. David was a good watcher of his flock, and thereby saved them from the Lion and the Bear. So the Lord hath appointed everyone to take care of the soul committed unto him, lest the Lion or Bear take it from him. This is like the charge of Vriah the Hittite, 2 Sam: 12.3, 4. We have one little sheep, which we nourish up with us, it eats of our bread, drinks of our cup, sleeps in our bosom; now one that had many more, must needs have this one, which was all the man had. The covetous and malicious hearts are never filled: Satan being chained to eternal darkness, with the legions of his damned fellows, are not satisfied with their own torments, but labour to catch one of Christ's flock from every one that hath it committed to his charge; and therefore it stands every man upon it, to look to that one soul, (a member of the Flock redeemed with the blood of the Son of God) that Satan devour it not. Acts 20, 28. St. Peter hath given this charge of Christ's in this manner, exhorting every man to beware of the enemy of Christ's flock, in these words, Watch, 1 Pet. 5, 8. for your adversary the Devil goeth about like a roaring Lion, seeking whom he may devour. Thirdly, Seamen must be watchful, 3 Seamen. Navis enim sive lignum cum quo transimus hoc mare, est hoc corpus quod est vas fragile, etc. Helwici● lib. de similitude. lib. 1. cap. 51. Sic pereunt in mari hoc magno & spatioso, sic pereunt miseri, etc. Bernar. Ser. 1. Advent. who in storms are in danger to be swallowed in the deep, or burst asunder upon Rocks, yea though it were calm, they are in danger that the Vessel receive not in water; and though they have passed many dangers, yet they are not safe: So we live as upon the broad sea, ready at all times to be drowned in sin, and swallowed up by destruction, no man can assure himself to be free from danger: The great nets of Satan are continually open, his secret baits are ever in our way. And though we were not loaded with occasions, nor enticed by sundry devices, to undo ourselves by sin, yet the inward corruption we have is enough to keep us in continual fear, lest we draw in iniquity like water, and so sink down to destruction. And though we have escaped long, yet we may not adventure to sleep, for in one hour we may perish, Vltima me perdunt, imoque sub aequore mergit, incolumem toties una procella ratem. Ovid. Trist. lib. 3. and make the lamentation of many, that our last deeds have undone us, who have escaped Satan's fury so long, as a ship that hath long traveled safely, is devoured in one storm. And therefore seeing our spiritual danger is no less than our bodily danger, who are ever upon sea, we have reason to be watchful, and expect the same time of our arrival in the Haven where we would be. 4. Citizens, Masters of Households. Lastly, Citizens and Masters of households ought to be watchful, common dangers are incident to both, thiefs are busy to take advantage of time, and fire may then most prevail, if it be not carefully heeded. All of us claim to be Citizens of heaven, we have the treasure and dispensation of grace, kept in earthly vessels; our houses are of clay, thiefs may easily break through and rob us. We are likewise Masters of a house, our house the Apostle calls our earthly body, 2 Cor: 5, 1. in which are placed our senses, wherein dwell the powers of the reasonable soul. Our senses are weak to resist the darts of the Devil or power of Satan, and which is worse, they are as so many open gates, which are ready to receive all uncleanness, and so overthrow the soul. Satan is ever busy to steal away all the remainder of grace that is in us, and if we sleep but a little, he will sow his tares among the good corn the Lord hath sown in us before. And beside, there is no City nor house more subject to be destroyed by fire, than we are by our own lusts, which Satan taking the best advantage of (if we neglect but a little) is blown and kindled up, that hardly can they be quenched again, repentance and floods of tears are little enough to allay the fury of them, but before they be put out, we must be sprinkled with the blood of Christ. David fell to be careless, sin entered into his soul, his concupiscence gave flame, wherein he dangered the soul of himself, and destroyed the lives of many; so that the saying of job is true, job 3●, 12. that our lust is a sire that shall devour to destruction, and root out all our increase: or as the translation called jeromes' hath it, omnia virtutum genimina eradicans, that is, it rooteth out all the buds of virtue, and maketh sin flourish in stead of them. These dangers we have in us, either to lose the grace of God given us, or to have it burnt and choked by Satan's cunning; and therefore no means to prevent and disappoint him, but to watch and resist him and the occasions of sinning. Our Saviour giveth this same exhortation of watching, with the same reasons of his sudden coming, and our careful looking that sin surprise us not, and showeth his blessedness that doth accordingly, in these words, Behold I come as a thief, Revel. 16, 15. blessed is he that watcheth, and keepeth his garments, lest he walk naked, and men see his filthiness. Thus as a Commander chargeth all under his government to watch, and stand to their guard, under the pain of losing their life honour and all: So our Lord jesus Christ who knows our danger, hath given us charge to watch, or else we shall undoubtedly perish: we are ever assaulted for our soul, and when our life shall be called for we know not; Horat. (Horae autem momento, aut certa mors venit, aut victoria laeta) and in a moment, either cometh certain death, or a joyful victory. Now though every one be here charged to watch for themselves, The great charge of Ministers of the Church. that they may he prepared to stand before the Lord in his coming: yet there are some that are both to watch their own souls, and the souls of others, even those who are both to watch (ex officio) by charge and calling unto it, and who have received their names, to put them in remembrance of their charge, the Watchmen of Israel, Ezek: 3, 1. 1 Sam: 9, 9 Ezek: 34, 2. Acts 20, 28. Seers, Shepherds, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Bishops or Overseers of the flock which God hath bought with his own blood. Of all others their charge is heaviest in this watching, their account shall be most sharply exacted; and as Christ lost not one of all them whom the Father committed unto him, so they shall be charged with every soul that perisheth by their negligence. The Lord chargeth Ezekiel to be a Watchman upon this peril, Ezek: 3, 18. that if he gave not warning to the wicked man, he should die in his iniquity, but his blood should be required of him: To whom much is committed, of him much shall be required: and when the Lord gives each one according to his works, most severe judgement shall be unto them that are set over others: Wisd. 6.5. And therefore Churchmen are to consider what danger both their own and the souls of others are in, if once they grow careless, or sleep in sin without awaking, and if they be not ever careful to watch in prayer, and declare to their charge by crying and admonition, what danger they foresee them in, and by their example lead them the way, by which they may escape the snares which Satan hath laid for them. Now if they fail in their watching, they may see their danger by example of others whose charges are lighter: Their danger in unwatchfulnes to be seen in the examples of Of all sorts of men sleeping is most dangerous in three; Shepherds, Pilots, Watchmen of towns, or those who keep Gates. First, it is dangerous for a shepherd to sleep, 1 Shepherds because thiefs are ever watching opportunity, and when others betake them to rest, (ut jugulent homines surgunt de nocte latrones) than thiefs betake them to their occupation. The flock is also subject to be devoured, and dispersed abroad by wild beasts, whereof are numbers of divers sorts, for when it is night, Psal. 104, 20 all the beasts of the forest creep forth, and hunt after their prey. If therefore the shepherd sleep, (though while he wake he be as watchful as Argus) yet he may lose some of his flock, and his own life too: and though in body he escape danger, yet having a charge whatsoever is lost he must make it good, jacob said to Laban, Whatsoever was torn of beasts, Gen 31, 39 I brought it not to thee, but made it good myself, of mine own hands didst thou require it, were it stolen by day or by night. In like manner, when the shepherd of souls falls slack or negligent over the flock, then doth Satan fall on work, beginneth to roar after his prey; some he drives before him in the way of all wickedness, because there is none to rescue them, nor to turn the sinner from his evil way; others he binds up in the bundle of ignorance, because there is none to hold out a light unto their feet, nor a lantern unto their steps; and to make all sure, he smites the shepherd, and then takes his time to gather the remainder, and makes the place where once God's name was called upon, to become a den of thiefs, the valley of darkness, & shadow of death. Miserable experience had the jews of all this proceeding, before they were carried to Babylon; and the Christian Church, when their watchmen fell to sleep, Satan came out among them, and raged many years, This is at large proved by the table of taxes in Muscul. come. plac. Nundin. Pontif 〈◊〉. de Ministris verb. Dei. filled the world with old wives fables, ghosts and apparitions, and made such way for his kingdom, that he obtained the Visible Christian Church to be disposers of liberty for every kind of sin. Blessed be God, who hath delivered us from the open power of darkness, and hath not left our salvation in the dispose of the confederates of darkness. We are therefore to beware, that he overcome us not again; we are not ignorant of his practices, how he laboureth in every private Congregation; Rev. 2, 13. he had a throne in the Congregation of Pergamus, and in process of time obtained all. Mat: 24. Who is that faithful steward, whom God hath set over his house, to give them moat in due season, let him hear the last exhortation which Paul gave to Timothy a little before his death: But watch thou in all things, suffer adversity, 2 Tim: 4, 5. do the work of an Evangelist, cause thy Ministry to be truly liked of; according to his own example, by which he exhorteth the Elders of Ephesus, Watch, and remember, Acts 20, 31. that by the space of three years I ceased not to warn every one both day and night with tears. Secondly, 2. Pilots. it is dangerous to have a sleepy Pilot in a ship, whose negligence may be the overthrow of many others. It is all one to be without a Pilot, as to have one that is not watchful: but to be without one, is to want the ordinary means to be saved, Acts 27, 31. according as St. Paul said to the Centurion, Except these abide in the ship, you cannot be safe. But if (like jonas) he be heavy and sleepy in time of danger, Prov. 23, 34. as it were in the Sea or topmast, what hope have the company to be saved? In like manner, the flock of Christ in this world, is tossed between wind and wave, Satan buffets them with storms, the gate of affliction is ever open to receive them; but if there be a Messenger amongst them, or an interpreter, one of a thousand, job 33.23, 24. to declare to them the way of righteousness, then will the Lord have mercy upon them, and say, deliver them that they go not down in to the pit, for I have received a reconciliation. Therefore there is a great charge laid upon a Pilot of the Church, that the Apostle saith, 2 Cor: 2, 16. Who is sufficient for these things? St. Augustine found a great weight of it in himself, who fled from many places, lest he should be urged to take this charge upon him, and at length when he could escape no longer, Gul. Paris. de vitijs par. 6. ut citatur in destructor. vicior. part. 5. cap. 10. C. saith, In nullo sentio Deum mihi magis iratum, sicut in hoc, quòd cùm indignus essem poni ad remum, positus sum ad gubernandum in apice regiminis Ecclesiae: I feel not God more angry with me in any thing than this, that when I was unworthy to be set to an oar, I am placed to rule in the chief government of the Church. And these are the words of S. Bernard, Quid ego infoelix, quo me vertam? etc. Bern●r. Ser. 3. Advent. What shall I do unhappy man, whither shall I turn me, if I shall happen to be negligent in keeping that precious thing which Christ hath judged to be more precious than his own blood? If I had gathered the blood of our Lord, as it dropped from him on the Cross, and it were kept by me in a vessel of glass, which behoved often to be carried about, what could I think in so great a danger? But certainly I have received that thing to keep, for which a Merchant that was not unwise, (for it was even wisdom itself) gave the aforesaid blood; but I have this treasure in earthen vessels, unto which more dangers are imminent than to glass. And which addeth unto the heap of my cares, and weight of my grief, that being of necessity bound, for the keeping of my own, and the conscience of my neighbour, neither of both is well known unto me, both are a depth unsearchable, both are as the dark night unto me: and notwithstanding the watching of both are required at my hands; and it is cried, Watchman, what seest thou in the night? Esay 21, 11. I must not say with Cain, Am I my brother's keeper? Gen 4, 9 But I must humbly confess with the Prophet, Psal. 127, 1. Except the Lord keep the City, the watcher keepeth in vain, etc. Here is a wonderful modesty and watchfulness in these holy men; what shall we answer to God, who are puffed up as if we had all knowledge, and so careless as if we had no charge to be required at our hands? Thirdly, 3 Porters, Watchmen, Sentinels. it is dangerous for Porters of Cities, or Watchmen of Towns, or of an Army to be given to sleep. If while a Porter hath the gates open he fall on sleep, the enemies have way and time to take the City: So if the Minister is not careful, Satan privily, sin openly, instruments of heresies and divisions rush in upon their flocks. If the Porter shut the gate, and fall on sleep, then is the passage stopped, that they cannot go to others, nor others come to them. The Stewards of Christ have the keys of the kingdom of heaven, (the Word and Sacraments in their custody) if they take away the key of knowledge, the people are barred; Christ is the Way, Ioh: 14. who is only to be seen and found in his Word, which being kept from us, we are locked out of heaven: For as Eliah his word was a means (for a time) to open and shut heaven; so the word of God committed unto the Ministers, is the key whereby we see the heaven open, and jesus at the right hand of God, and get way to go unto the Holiest of all. If Watchmen sleep, then is the Army or City betrayed, which they have in charge; and for their negligence (though no hurt ensue) if it be known, the law adjudgeth them to die: So if the Watchmen of the Church grow careless, they do what in them lieth, to betray the flock of Christ, and therefore their security is the messenger of death. A wake therefore, beloved brethren, quite yourselves like men, show yourselves leaders of your flock through this worldly wilderness, with watching and carefulness, until you have placed them before the Lord in glory. Hebr: 12, 20, 21 The God of peace, that brought again from the dead our Lord jesus, the great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in all good works, to do his will, working in you that which is pleasant in his sight, through jesus Christ, to whom be praise for ever and ever, Amen. ☞ What is required for performance of this Christian Watching. EVery Watchman must in the first place be able for performance, and the next, faithful in discharging the trust committed unto him. By these two doth Christ choose out his true watchmen, Mat: 24, 45. saying, Who is that faithful servant and wise? Wisdom to enable, and faithfulness to make him careful in his place. The want of either of the two, must be the cause of betraying all that he hath in trust. Many of God's servants, faithful to God in all their intents, have by weakness and unability fallen and given advantage unto sin, as David and Peter. Others labour to make show of their careful serving of God, and ableness in every work of religion, but they deal not faithfully with God, nor with their own foul, but are full of hypocrisy, & without contradiction, give way to all uncleanness to enter & overcome them. And therefore that the watchful Christian may be truly able, and truly careful to keep himself watchful and undefiled for his Masters coming, Conditions required in a Watchman. we are to consider wherein both of these consist. The sum of the conditions are these. A watchman must be able in body, able in preparation. In his body he must have a good eye, a quick ear, a good tongue, & able hands. His preparation must be inward & outward. Inward, that the mind be not troubled with the cares of this life; that the body be not overcharged with excess of meat and drink, which may make him heavy and sleepy. Outward, that he be well furnished with armour to defend himself, & be ready to join in the common defence. Lastly, in his charge he must be faithful, that is, diligent to mark & spy out all danger, & give true notice of it unto others. All sorts of persons who are charged to watch, in whatsoever kind of charge, must be thus prepared & appointed, or in kind answerable hereunto, which by comparison herewith may easily appear: Much more the servant of Christ, who hath the Image of God in custody, a soul & body appointed for a heavenly kingdom, continually assaulted, & in danger to be taken by Satan, detained by wickedness, & to be committed unbaleable unto the torments of hell for ever. 1. A watchman must have a good eye, 1 A good eye. the light of the body is the eye, saith Christ, yea the sight of the whole Army (for the time) is the eyes of sentinels & watchmen, & from this they have the name of watchmen, Esay 21, 6. according to the words of the Prophet, Go set a watchman to tell what he seethe. So every Christian must have a good eye, to spy out the devices of our spiritual enemy. Satan comes privately, & then is nearest, when we think him to be fare off, & assails us by those means, which we least suspect. It is all one to him, what sin it is that overthrow us, so he be sure we be detained in his power by one or other: & hereby he deceiveth many thousands, who are watchful in some things, and esteem Satan to lie hid in some sins, but account other wickednesses to be the lawful actions of a Christian, wherein Satan hath no hand at all. Thus having lost the right eye, (as Nahash would have picked out of the Israelites) and accounting Satan an enemy when he cometh in the grossest fashion, 1 Sam 11. but a friend when he comes as an Angel of light, their soul is betrayed, and in the end they find that they were in the way of destruction. The common religion professed and practised in these places and times, may give godly hearts great occasion of mourning, to see how many souls Satan hath in captivity by this unwatchfulness. These words are out of Oliver Pigg on Psal. 101. pag. 4●. which book was printed at London, Anno 1591. They will be the zealous professors of religion, & abhorrers of lewd persons, who only make conscience of murder, theft, adultery, fornication, drunkenness, & open blasphemy: but they are profaners of the Sabbath by journeys, markets, accounts casting, and sending servants here and there; they be cruel and oppress, they extort & draw out the lives of the poor; they be proud, they make no scruple at all to spend that riotously, and in vain unnecessary pomp, which ought to be laid out to maintain God's service. I speak what I know and daily see, I measure not the consciences of any by my private judgement, nor speak these words as mine own: but think him a true Christian, in whose life we find not these latter and common faults of the professors of our time, but walketh with a straighter foot in the way of godliness. Satan knew Eve to be the weaker of the two, and therefore laid battery at the salvation of man rather in her than in Adam: So where Satan spies thee weakest, hold thine eye to that place, there he intends to surprise thee, knowing it a fruitless labour to assault thee with those vices, of whose beastliness thou art ashamed. Art thou given to covetousness, beware that thou hunt not after all occasions, & prosecute all means of catching riches, by which thou shalt fall into the snare of the Devil; and so of other particulars, in which Satan takes advantage, where we are least circumspect. Yea even the most holy men are to be watchful, lest they be surprised by that same virtue, in which they labour most; no godly action, but it hath a sin that carrieth show of it: We see craftiness and deceit to draw near to wisdom, cruelty to justice, rashness to fortitude, prodigality to liberality, superstition to religion, presumption unto hope, cowardliness unto fear, negligence & sluggishness to humility; that the servant of Christ must be watchful in all his actions, that he receive not the poison, whilst he labours for the honey. This in particular St. Paul expresseth, as a most necessary part in a watchman, beseeching the Romans to mark diligently, Rom: 16.17, 18, 20. and avoid their enemies, who with fair and flattering speech deceive the hearts of the simple; to the doing whereof he promiseth, that the God of peace shall tread Satan under their feet. 2 A good ear. 2. A watchful Christian must have a good ear, to discover thereby what he cannot perceive with his eyes. The watchmen of the Midianites could not perceive the Israelites come upon them for the darkness, Iudg: 7, 11. nor espy Gideon that was among their tents; & because their ears were dull, (or rather stopped by God) they had no means to prevent their destruction. A watchman therefore must listen, & give ear, that by noise he may discern the approach of the enemy, if he cannot plainly see him. The seed of sin entereth into the soul by the eyes and ears, as two gates into which the blasts of Satan do enter, which set our corruption on fire. This ear was the part by which sin entered into mankind, & by which he overcommeth unstable souls, plying them with wicked counsels, with malicious and bitter words, lying reports, filthy and corrupt communications; that though men were blind, Satan hath this way to come into the soul to overcome it; We ought to learn to discern the voice of the enemy; Satan is a lying Spirit, 1 Kings 22, 22. and dwells in the mouth of false Prophets, & counterfeit Christians, as well as he did sometimes in the mouth of the Serpent. john 8, 44. We must not therefore believe every one that speaks, but try their spirits whether they be of God or not. 1 john 4, 1. Many speak with the voice of Satan, but they themselves know not what spirit they are of: Mark 8, 33. Peter spoke as if Satan had possessed him, when he counselled Christ to avoid death; james and john spoke cruelly, Luke 9, 54, ●5. when they desired Samaria to be burnt: Christ saith to Peter, Get thee behind me Satan, to teach us how to use the counsel of Satan, for our ears are framed to hear what is spoken before our face; and therefore whatsoever hath an other voice than the word of God, to reject it, and give it no hearing, because that Satan is aiming in it to betray the soul. 3. The Christian soldier must have a good tongue, to give warning when danger is at hand, 3 A good tongue that is, he must have means to awake both soul and body, to stand to defence, to resist sin entering into the soul. The voice that is best heard is the fear of God's wrath and eternal death to ensue: & therefore we ought ever to have before our eyes, Rom: 1, 18. that the wrath of God is declared from heaven against all ungodliness, Psal: 50, 21. and that he will lay our sins in order before us, and give us a portion with Satan & his Angels: and as we fear not him when we are to commit sin, so he will not favour us when we are to be punished, at a day & hour when we looked least for his coming. 4. The Christian watchman must have good hands, he must be courageous & valiant, 4 Good hands. to fight as well as to watch: without this valour he cannot be a watchman, who must needs be a soldier: Quid praescire juvat, Sir Th: Moor Epigram. quae patiere tamen? what boots to know the evils we needs must suffer? All the servants of Christ must be valorous, to resist sin & Satan, & fight against them so long as they live. Gaine and glory are most powerful to increase valour against sin, Cic. Tusc. quest. lib. 1. Omnes incenduntur ad studia gloriâ: Let us therefore set before us the high price of our calling, and the voice of Christ, saying, To him that overcommeth will I give, to sit upon a throne: 2 Tim: 2, 5. and seeing no man is crowned except he fight as he ought, let us search out sin in all the corners of soul and body, and prosecute it with the terror of the Almighty, and fight against it with the word and command of God. 5. Not troubled with worldly cares. 2 Tim: 2, 4. The second part of our ability to watch consists in preparation, which must 1. be of the soul, that the mind be not troubled with the love & care of this world. No man (saith St. Paul) that warreth, entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a soldier; much less he who is continually employed both to watch and fight. So Christ exhorts us in our watching and preparing for his coming, Take heed to yourselves, Luke 21, 34. lest at any time your hearts be oppressed with the cares of this life, and lest that day come upon you at unawares. He that hath his heart fixed on the cares of this life, can have no heart to watch for another life, neglecting this life which he loveth so well: For though the world obtained cannot fill the heart, nor content the desire of man, yet the love, desire & care of it being not obtained, doth so take up and fill the heart, that he is in continual heaviness, & cannot think upon any thing, but how to satisfy his desire. Yea the love of the world is contrary to Christian watchfulness, for it enlargeth our heart unto all lust, and hath the object only fit, to make us increase more and more in sin. St. john by the same reason exhorts us to sequester our minds from it, 1 john 2, 15 Love not the world, neither the things, in the world, for all that is in the world, is the lust of the flesh, the lust of the eyes, and pride of life. Therefore we must conclude a separation between our minds and the transitory things of this world, and make them a ladder, upon which we may mount up to heaven, Euseb. Emiss. de Ascen. Dom. Ser. 1. (sublimabunt nos si fuerint infra nos) if they be under us, & not cared for, they will mount us up to heaven, and not burden us, or make us heavy in mind, or careless of the danger of sin, & suddenness of death, of which we are incontinual danger. 2. Our bodies must be prepared for watching, 6. No glutton nor drunkard. with needful nourishment. Old men because their strength fails them, must (as jacob did) get a staff to rest on; but in our nature there is such a weakness, that the youngest grow faint, weak, & whither away, as if they were blasted with old age, if they be not supported with the staff of bread. An army of saul's, 1 Sam: 14, 31. that (in pursuit of the enemy) fasted one day, was exceeding faint: & jonathan, though young and strong, yet his eyes waxed dim as if he had been old. Therefore they must be continually enabled by the use of the creatures, by which the senses may be kept sound, & the spirits in continual vigour. But in this necessity there is an ensuing danger, for nothing is more dangerous to a watchman, than too much of meat & drink, because it makes him heavy & sleepy, that he can not watch. Luke 21. So Christ exhorts us, Take heed lest at any time your hearts be oppressed with surfeiting and drunkenness, because they are the causers of sleepiness, & send up such abundance of fumes & vapours to the brain, which cooling, do so possess the place and first instrument of feeling, that the senses (for the time) are without any sense or feeling. And they that use either gluttony or drunkenness, become dull & heavy, senseless & careless of their estate or honesty. Of all men this becomes not him who would watch & war against sin, A man that cannot rule his appetite, is as a City that hath no wall. Prov. 25, 28. because even the actions of them are the wrath of God & punishment of former sin, abominable sins in themselves, and a way made for the Devil to enter & possess the soul, & make them ready for any wickedness that can be devised. This is the way to betray Christianity, and to fight against all grace and good motions, and finally to laugh at the terrors of it, & make men go dancing through the causes of their mourning, and with laughter to act the tragedy of their own destruction. 7 Furnished with armour. 3. A watchman must have outward preparation. We are safest when we are fully appointed and armed; it is dangerous to be a naked sentinel, whose life is most aimed at. St. Paul nameth the furniture to be a good and sincere conscience, Eph. 6, 14. a love to the Gospel, assured faith in the merciful promises of God, knowledge & understanding of God's word, & perseverance in prayers & supplications: without this preparation it is in vain to think that we can be able to resist in the evil day, or to prevent any never so well known danger. Being thus prepared and furnished to stand against sin & Satan, 8 Faithful and diligent. & to watch for our Lords coming, there only remains, that the watchman be faithful and diligent, to foresee all dangers, & to give a true & speedy notice of them. In all the former conditions hypocrisy hath place in most men; but in this, hypocrisy is the direct enemy of our salvation, & the means by which multitudes are conveyed to hell, who make show to be in continual guard against all manner of wickedness, & to be as ever standing and knocking at the gate of heaven, only to be so accounted of men: but in their secret actions they labour to go to hell, without any knowledge or noise of the world. And seeing the heart of man is deceitful above all things, it stands every man upon it, to search and examine his heart, whether in his intents he labour either to please the world, or to puff up himself with a conceit of sincere life: or whether his eye be truly set upon the Lord, & the prize of glory. This is only the means to draw us from deceiving ourselves, and to prevent us, that we labour not in vain. To conclude all, let us remember, that death is certain, we must plead no immunity; the time of it is uncertain, we must not plead security; it comes hastily, we must therefore be hasty in preparation; this life is for preparation, we must not plead inconveniency; and warning is given us of all these things, therefore no place remains for ignorance. Beloved, you hear your charge, you know your peril, now choose if you will hear the counsel of Christ and his Apostles, all giving the same voice of prevention; the labour is theirs, the profit is yours: the glory (whatsoever you do) appertaineth to God, whose mercy is magnified in your salvation, and whose justice is exalted by your destruction. Draw near (therefore) unto the Lord, proclaim enmity to sin; if you cannot avoid all sin, yet stand to the hatred of all; frame your life as you desire eternally to be, and your works according as you would have them appear, and be rewarded in judgement: expect that death shall ever knock at your doors, & remember that though we be unready, yet death is ever ready, the grave never out of season, nor hell & destruction ever satisfied. It is long since eternal glory was prepared for you, hasten thither, let your hearts be there, remember the glory of Christ, and what it were to be made like unto him. Call unto God to end your miseries, to remove you to glory, and to be partakers with his Saints, of the blessed presence of God, and of our Redeemer, and of the God of peace and love. Now to him that is able to keep you that you fall not, jude verse 24, 25. and to present you faultless before the presence of his glory with joy; Even to God only wise, our Saviour, be glory and majesty, and dominion & power, both now and ever. Amen. FINIS.