Christs vvatch-vvord Being the parable of the virgins, expounded and applyed to these times of security. Or an exhortation of our Saviours to us, that we may watch and prepare our selues for the unknowne times of death and judgement.

AN EXPOSITION OF THE FIRST PART OF THE XXV. CHAPTER OF SAINT MATTHEW: Being an exhortation of our Saviour to vs, that we may watch and prepare our ſelues, for the unknowne times of death and judgement.

OF all Doctrines to be Preached, that great and fearefull day of account, ought never to be forgotton; when the Lord Ieſus ſhall ſhew himſelfe from heaven,Our Saviour & his Meſſengers have been carefull to remember the trumpet that ſhall call vs to iudgement. 2 Theſſ. 1.7. with his mightie Angels, In flaming fire, rendring vengeance to them that doe not know God, and which obey not unto the Goſpell of our Lord Ieſus Chriſt: which ſhall bee puniſhed with everlaſting perdition; from the preſence of the Lord, and from the Glory of his power. Whoſoever beleeveth and remembreth the terrour of the Lord, and the ſtrict account that he muſt make, will be carefull 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 beene carefull to remember vs, of the fearefull ſound of the Trumpet calling vs to judgement;Eccleſiaſt 11.9. Salomon ſounds this Trumpet in young mens eares, ſaying, Remember for all this that God will bring thee to judgement: He ſounds it in the eares of all men,Chap. 12.14. that God will bring every worke to Iudgement, and every ſecret thing, whether it be good or evill. Saint Paul is a fearefull ſounder of it, to the Corinthians and Theſſalonians, when he conſidered of it, he trembled knowing the terrour of the Lord. 2 Cor 5.11. In Reg. Monach. Cap. 30. Ierome ſaid, that whether he eate or dranke, or whatſoever he did, he thought, that he heard this Trumpet ſounding in his Eares, Riſe dead and come to Iudgement. And the Church of God, hath laide before vs in our Creede, to be ſaid every day, that Chriſt ſhall come againe, to iudge the quicke and the dead. Moſt of all, our Lord Ieſus Chriſt, who beſt knew both our danger and remedy, is carefull to put us in remembrance of it, who in this ſermon, preached it three times, twiſe in the former Chapter, and proved it by the example and experience of the world in the dayes of Noe, verſ. 42.44. and of the common carefulneſſe of men in leſſe dangers;Verſ, 43. for who would ſleepe and ſuffer his houſe to bee digged through? Now becauſe it ſtands every one vpon the damnation of his ſoule that labours not to prevent it, and men are careleſſe of unſeene and unfelt dangers, therefore our Saviour preacheth it the third time, and labours to imprint it in our hearts, by the compariſon and ſucceſſe of wiſe & fooliſh Virgins. But why doth he repeate 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 beleeue, it is becauſe hee would not haue vs careleſſe to heare, that which he is ſo carefull to ſet downe: and that we may know,Idem cap. 2, meditat. quanto diligentior eſt Deus admonendo, tanto ſtrictior erit, judicando, ſi neglexerimus; that the more carefull the Lord is, to admoniſh vs, the more ſevere ſhall he be, to puniſh vs if we neglect.

This Chapter is the Hiſtory of Chriſt his ſecond comming, comprehending in it;Diviſion of the Chapter. Firſt his vnexpected comming 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 ſheepe and goates: which three are the ſumme 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, applyed 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 enquyre every particular, nor thinke 〈2 pages missing〉 God, and the actuall Government thereof, as in this Parable, which ſheweth, though in this part of the heavenly kingdome, (wherein we ſee the true or counterfeite preparing for Heaven) there be wiſe and fooliſh, yet the time will come when they ſhall be ſeparated, and theſe who deceived themſelves ſhall finde them barred out of the Kingdome.

The ſtate of the Church in this world.By this name, our Saviour giveth, 1. a generall threatning to all, whilſt he teacheth the generall 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 Kingdome of Heaven. Heaven, Earth and hell, are places appoynted for men; In Heaven none are but good, in Hell none but euill men, the Earth is a common receiver of good and evill, from which in end, both good and evill doe goe. But while we are in this world,Greg. Mor. lib. 31 ca. 12. we muſt live and be joyned together, et vt mali mutentur per exempla bonorum, et boni purgentur per tormenta malorum, that the evill 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 nett gathereth Fiſhes of all kindes, which being in the Sea are not knowne, but are diſcerned on the ſhoare; ſo is it in the end of the world, what ſort of Chriſtians we are, the world hideth, but judgement ſhall diſcover: in one barne are wheate and chaffe,Math. 3. Math. 25. in one field the Sheepe and Goates feed together, which ſhall be ſeparate in Iudgement; Tares remaineth with the good ſeed untill the harveſt, cleane and uncleane beaſtes ſtayed in Noahs Arke while the flood indured: ſo wicked and godly men, muſt be together, whilſt this troubleſome world indureth; and this is taught us, that we may diſcerne, and marke 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 natiue countrey. Ioh. 18.36. whilſt the Church is called the Kingdome of heaven, it is to put us in minde, that our kingdome and natiue country is Heaven and not earth: Chriſt our King ſaid, that his Kingdome was not of this world, it was the kingdome of Heaven. So are the ſeruants of God, heere they are ſtrangers and out of their countrey, they dwell in a ſtrange land, they are in the world, not of the world, they are of the Kingdome,Heb. 11.13. Pſal 39.12. Heb. 11.14. not in the kingdome. Abraham confeſſed himſelfe a Pilgrime, David a ſtranger, as his Fathers were: in all their actions they ſhewed, that they ſought another countrey, if their happineſſe and kingdome had been in this life, then of all men they were moſt miſerable, whoſe greateſt joyes were, to be valiant in greateſt miſeries. As they that are borne in this Land, are Denizons in England, ſo though we are borne and liue here, our title of freedome is in Heauen, there are we Denizons. God for three ſortes of people hath made three places:Math 25 41. Act. • .25. Hell for the Diuell and his Angels, of which wicked men are a part, the Scripture ſaith of Iudas, that he went to his owne place; So this is their Countrey: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 countrey: Heaven is our Countrey. Chriſt ſaith to his elect, that it is the Kingdome prepared for them: this therefore is our Countrey for which we are choſen.For which we are ſet to be trayned 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 perills are we, before we be perfite men and women in Chriſt, or fitted to inherit the Kingdome; and therefore while we are a training up for heaven, our Saviour calls us, the Children of the Kingdome, and children of the mariage chamber.

This comfort our Saviour giveth us, to aſſure us of the continuall care our heavenly Father hath of us,

Therefore the Lord taketh the greater care of us. Iohn 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 our ſelues

we are not of the world, and therfore the Lord ought have the greater care of us (as Chriſt teacheth us) and if the Lord hath care to keepe the ſtrangers, (Pſal. 147.9.) much more will he have care to keepe the ſtrangers, that appertaine to his owne Kingdome. Secondly, if we be ſet to be brought up for the kingdome of Heaven, which is prepared for vs long agoe, then ought we to prepare our ſelves for it; this is the vſe and ſumme of the whole Parable. A Heathen anſwering to the queſtion, why are we ſuffered to remaine ſo long as ſtrangers and baniſht 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 Coeleſtiall bodyes, they might imitate them, 〈…〉 5.19 Dignum va • de eſt & omnino exigit ratio aequitatis, ut quibus a conſtitutione mundi regnū paratur, ipſi etiam ſeſe regno parare non negligant etc. in manner and conſtancy of life; but to ſpeake plainely (with S. Bernard) It is moſt worthy, and the reaſon of equity requyreth, that they for whom a Kingdome was prepared before the beginning of the world, ſhould likwiſe prepare themſelves for the Kingdome, leaſt it be of them, that was ſaid of the gueſtes of the great Supper, that the Supper was ready, but they that were called were unworthy.

To what is this Kingdome prepared? Even to ten Virgins, &c. That is to ſay, to the ſolemnizing of a great mariage. Now although the faſhion of ſolemnizing Mariages in our times, do not in every poynt agree with this Parable, yet doth it agree with the faſhion of Mariages,Faſhion of Iewes mariage. which the Iewes vſed in Chriſts dayes, and when their ſtate and common-wealth floriſhed: Ianſenius in hunc locum. Mat. 1. that the parties to be maried, were by promiſe and oath bound each to the other (as we reade that Ioſeph and Mary were betrothed) and the Mariage, at more convenient time to be ſolemnized, which was done moſt in the night (the fitteſt time for mirth and banketting as St. Paule ſaith.Rom. 13.12.13.) Now while the Bridegrome was at hand, the Bryde with a company of virgins met him, with lamps & torches, who all entred into the mariage-houſe with the Bride & Brydgrome. Whē David propheſieth of the mariage betweene Chriſt and his Church, he deſcribeth it in the foreſaid manner, ſaying,Pſal. 45.14.15. The Bryde ſhall be brought unto the King, in rayment of needle worke, the Virgins that follow after her, and her companions, ſhall be brought unto thee; with joy & gladnes ſhall they be brought, and ſhall enter into the Kings Pallace. Thus much for Hiſtorie. In which we are to conſider, the Bridgrome, the Virgins, their lampes, their oyle, their going out, and meeting the Bridgrome: of which particulars, ſome appertaine to the ſecond part of the Parable.

But for the compariſon, obſerue, 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 diverſitie. Gods Kingdome, according to diverſe ſtates and times, may have ſeverall compariſons; in this life God is preparing theſe things for vs,This life is only for preparing our ſelves. and by his word and ſervants inviting vs vnto this Mariage: but in the life to come, it ſhall be like unto another compariſon, to a mariage in the ſolemnizing, that is, all time and meanes of preparation ſhall be paſt, that they who loſe this day of Salvation, ſhall be as fooliſh virgins, and ſaid unto, that the Lord knowes them not.

The Bridgrome and Virgins.

Who is the Bridgrome.SAint Iohn Baptiſt, ſheweth vs who is the Brydgrome, in theſe words; He is the Brydgrome that hath the Bryde, the friend of the Bridgrome, is he, who heareth his voyce,Iohn 3.29. and rejoyceth 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 virgine unto Christ. And by the other marke, Chriſt is the Bridegrome, for all his ſervants ſhall rejoyce to heare his voyce, at the great day, at which,Iohn. 5.28. Who is the Bride. the dead ſhall come out of their graves. The Bride muſt bee theſe Virgins that go out to meete him.

Obſerve (by the way) that (where certaine virgins did preſent themſelves in one company, to the Bridgrome) that mariage is then moſt honorable in the fight of God and men,When is mariage truely honourable. when it is of ſuch as have beene Virgins, that is to ſay, have for their actions ben honeſt,Heb. 13.4. for their cariage modeſt and ſhamefaſt; Paul ſaith, that mariage is honourable among all, and the bed undefiled, but whooremongers and adulterers God will judge; beſides the weight of this judgement of God, the mariage is greatly diſhonoured, when it is of ſhameleſſe unhoneſt perſons. And although mariage be a preventing from ſinnes of that kinde to come, & therefore in that caſe is honourable among all; yet it is not a pardon for wickednes paſt before mariage, but as Iacob ſaid of his ſonne Reuben (for this fault) ſo doth God eſteeme of others, that fall in the like,Gen. 49.4. that their dignitie and excellencie is gone becauſe they darken the honour of their mariage-day. The Divell (who is a lyar from the beginning) hath blinded the eyes of many young perſons, to eſteeme theſe trickes of their youth, which by God are condemned, and by all civill and honeſt men abhorred; and it hath ſo prevailed, that the men cannot be ſecurely received into mariage, who have not approved their abilitie in begetting Baſtards. Whooremongers and adulterers God will judge: O when God ſhall either judge or puniſh this, no Croſſe can prevent it, no Prieſts Commiſſion abſolve it, nor holy water is able to waſh it away. Remember Chriſts Spouſe is a Virgin.

If you demand, why theſe that are to meete Chriſt are called Virgins? I anſwer, becauſe this is a compariſon of Marriage, in which onely Virgins, choſen and appointed, went out to meet the Bridegroome. But if you aske, which of all them that ſhall meete Chriſt is his Spouſe? I anſwer,Who is the Spouſe of Chriſt. Every ſoule, that hath in this life waſhed himſelfe from ſinne by repentance, and calling on the name of the Lord, and prepared himſelfe, with a confidence in the ſweete love and mercy of God, ſhall be the ſpouſe of Ieſus Chriſt. But to ſpeake (as the Scripture doth) all the Elect ſervants of God, who agree in unity of one faith and love to Ieſus 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,Ioh 15 13. for no man can ſhew greater love for his friend, than to give his life for him, Chriſt ſhewed greater,Rom. 5.10. in giving his life for his enemies. And though all the faithfull cannot bee ſufficiently meet for to be his Spouſe, yet are they counted worthy,Philip. 3 9. when they are conſidered as joyned to Chriſt, and one with him, and are ſeene of God, not with their owne righteouſneſſe, but cloathed and overſhadowed with the worth and righteouſneſſe of Chriſt.

We are to obſerve two things: 1,Chriſts ſervants called Virgins. that the faithfull ſoule is called a Virgin. Chriſt a Virgin, the Sonne of a Virgin, will have a Virgin to his Spouſe. But what kinde of Virgin?Hieron. in Epiſt. Virginis definitio est, ſanctam eſſe corpore & mente: A Virgin is one that is holy both in minde and body; in minde, becauſe the Lord doth (in this Parable) condemne the corrupted mindes of the fooliſh Virgins, whoſe bodies were not corrupted: in body,1 Cor 6.15.19 becauſe an uncleane body cannot be the Temple of the holy Ghoſt, nor member of Chriſt. But if wee conſider why Gods Church was called a Virgin, wee ſhall the better underſtand, what is here meant by a Virgin. God from the beginning, ever ſhewed himſelfe unto the people that were his, as if he had beene their huſband or ſpouſe: unto the Iewes, he ſhewed himſelfe as a husband; unto the Chriſtian Church, he ſhewed himſelfe a ſpouſe: the Iewes he tooke to him, when their fathers were Idolaters,Ioſh. 24.2. and themſelves too; hee married himſelfe to them, who by Idolatry had loſt their Virginity; who notwithſtanding, after they came to ſerve God, fell to Idolatry many times againe, & 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 Divels, or damned men: ſo they who before wanted ſpirituall Virginity, fell from matrimonial chaſtity.Chriſts Spouſe to be free from Idolatry. The Chriſtians hath hee betrothed unto himſelfe for his Spouſe, as Virgins, becauſe hee tooke no notice of the olde Gentiles Idolatry, as Saint Paul tolde 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 ſpirituall Virgin,And free from pride Eſay 66.2. that he be humble: Vpon whom will I looke ſaith the Lord? Even upon the lowly in heart: This the bleſſed Virgin knew wel, when ſhe ſaid, that God looked upon the lowlineſſe 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 ſoule may examine himſelfe, if he be a ſpirituall Virgin or no.

Secondly, we have to obſerve, that the faithfull ſoule is eſpouſed or betrothed to Chriſt Ieſus. 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 faithfull ſoule is betrothed to Chriſt. But if wee conſider what is to come, (our great Marriage) which beginneth to be ſolemnized at the day when our ſoules goe to glory, and conſummate, when both ſoules and body goe thither, and our dwelling for ever in his houſe: we are but eſpouſed or betrothed unto him;Ioh. 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 keepe themſelves for other. Finally, as Chriſt did to the faithfull Corinthians, ſo he doth to all other his faithfull ſervants, whom by the miniſtery of St. Paul he betrothed to himſelfe: 2 Cor. 11.2.

The uſe of this doctrine may be knowne,That hee may love and long for Chriſt the more. by the uſe of betrothing, that a certaine time, ſometimes more, ſometimes leſſe, being ſet betweene it and the Marriage day, the love of both might be increaſed, by the earneſt deſire of their meeting. Cupienti animae nihil ſatis feſtinatur; Saluſt. Nothing can haſten enough to a longing ſoule: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 Iacob love Rachell the better, who for ſeven yeares together after betrothing, was ſometimes faint with extreme worke, now burnt with the Sunne, another time frozen with colde, moſt time pined with ſcarſity, all times tormented betweene love to Rachell, and feare of Labans ſubtleties. So is it between Chriſt and us, we are by faith in eſpouſage joyned 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 hee ſaid,Phil. 1.23. My ſoule longeth and fainteth for the Courts of the Lord: and Saint Paul, when he wiſhed to be diſſolved, and be with Christ Bleſſed were wee, 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 ſignes in him, paleneſſe and leanneſſe, for when hope is deferred it maketh the heart to faint, that no pleaſure can make thee body well liking. Are theſe ſignes in thee of thy love to Chriſt? Away with delicate and dainty meates, the deſire of wines, the pleaſures of worldly riches and honour, the love of theſe better fit him that never lookes for any comfort by Chriſt. If thou ſigh and be pale and leane for deſire of that bleſſed day, he ſhall ſend to thee his comforting Spirit, and afterward haſten his comming: Happie is this deſire, for though the deferring of our meeting with Chriſt, is a ſorrow in the ſoule, yet is the hope of enjoying it aboue al pleaſure the world can yeeld; both which may bee ſeene in this ſaying of David, I ſhould haue fainted, Pſal. 27.13. except I had beleeved to ſee the goodneſſe of the Lord in the Land of the living.

Ten Virgins went out to meete the Bridegroome.

As for the number of the Virgins, (ten) we are not to trouble our ſelves to enquyre. The curioſitie of ſome have given a reaſon though very fruitleſſe; becauſe there are ten Commandements to be obſerved by Gods ſervants: I thinke, hee underſtood according to ſobriety and edification, who ſayd, Non eſt curioſé ſerutandum quare decem ſunt Virgines, Euthym. in locum. etc? That we are not to ſearch curiouſly why there are ten Virgins, &c. 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 Iewes Mariages, wherein eight, nyne or ten, were appoynted attendants, according as was fit for the eſtate and degree of the parties to be maried.

Went out &c.] We goe out to meete Chriſt, when leaving Nature, Sinne, and Sathan,What it is to meet Chriſt. and denying and diſclaiming them, wee profeſſe our ſelves to attend the ſervice of Ieſus Chriſt. Abraham was called out to meete his Maſter by this charge, Get thee out of thy Countrey, Gen. 12.1. from thy kindred, and from thy Fathers houſe. Likewiſe Lot was called out of Sodome, Gen. 19. and charged not to looke backe. The Spouſe of Chriſt is called out,Pſal. 45.10. Eſa 52 11. Forget thy owne people and fathers houſe: Depart ye, depart ye, touch no uncleane 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 owne will, that they may ſubmit themſelves unto the will of God.

If we either ſtay in our naturall ſtate,Wee cannot meete Chriſt untill we goe out of Nature. or in our ſelves, we cannot meet Chriſt; in our dwelling of nature remaineth the anger of God, bent againſt the inclinations of the ſoule, that even in birth Saint Paul calls us Children of wrath. Eph. 2.2. In our common naturall ſtate we have Satans craftineſſe encompaſſing againſt us, with ſecret ſuggeſtions, and occaſions of ſinne, our friends and neighbours with their practiſe 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 terrours of this world, to draw us from the onely fearing of God; that ſo long as we profeſſe our ſelves of this company and faction, wee cannot meete our Maſter, and therefore out we muſt goe.

We may ſee,Some goe not out, others make a ſhew. that moſt have not as yet taken journey to meete Chriſt, as Iewes, Turkes, and Heathen: 〈2 pages missing〉 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 numbreth the ſtarres, and calls them all by their names, hath alſo counted them: and as men have for their buſineſſe in this world bookes of notes and accounts, ſo doth God expreſſe his particular knowledge and care to us in this behalfe, that there is a booke with him, wherein he hath inrolled and counted the names and number of his ſervants,Philip. 4.3. writing their names in the booke of life. It were an improfitable matter to us,And it were to no purpoſe to ſhew it unto us. that the number of Elect and Reprobate were in Gods 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 rejoyce, but in this we have true joy, when we know our ſelves to be of the elected number, and that our names are written in the booke 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 halfe of mankinde 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 appeare hereafter in the particulars of verſes 8, 9, 10, &c. for one cannot borrow grace of another, it being incommunicable, as the fooliſh would borrow oyle of the wiſe Virgins. But naturall reaſon, the ſentence of Doctours, and (above all) the Scriptures doe plainly ſhew 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 meanes of obtaining ſalvation, ſome of them have no underſtanding, others have their knowledge darkned 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:Ier. 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 claime intereſt in Chriſt who know him not, nor are acknowledged of him: adulterers, fornicators, drunkards, oppreſſours, covetous, and the like, thinke themſelves Chriſtians good enough, becauſe they be ſo called, and yet fight againſt him whoſe honour they profeſſe. When Satan hath ſingled out his owne, wee ſee that fewe are left to be ſaved. The Doctours have ſaid the ſame, In locum Math: 13.8. Tres partes 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 thinke rather that the multitude of the fooliſh did farre ſurpaſſe the number of the wiſe: Origenes conſidering the great number of the Iſraelites, that were come to mans eſtate, before they came out of Aegypt, being 603 550. (of which all were barred from entring the holy land except two) ſaith, the number of the damned doth ſo farre paſſe the elect, as the unbeleevers did ſurpaſſe the beleevers of theſe Iſraelites: before Noah and ſeven hundred yeares after his time, Gods Church was in ſome few families: when he revealed himſelfe unto a whole Nation, few could be ſaved, becauſe of unbeleefe.Heb. 3.19 But to paſſe from particular conjecture,Math. 22.14. Chriſt tells us plainely, Many are called, but few are choſen.

This ſhould make vs labor to enter in at &c. Math. 7.13.14.The vſe hereof is given by Chriſt himſelfe, in theſe words, Enter in at the ſtraite gate, for broad is the way that leadeth to deſtruction, and many there be that goe in thereat; but ſtraite 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 ſoule ſhould tremble. The greatnes 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 proverbe ſaith) the Wolfe careth not for number, for he deſtroyeth as well the numbred, as the unnumbred ſheepe; ſo, Satan cares not how many he cary to hell, onely he is in feare leſt he get too fewe. 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 burne the leſſe, becauſe many are burnt with thee? No, the more fewell, the more fire, on which God ſhall have the better occaſion, to ſharpe the infinitneſſe of his power. Each of you conſider of which number you are, Chriſt hath forwarned you, Salomon points at both the wiſe and fooliſh Virgins,Prov. 22.3. The wiſe man ſeeth the plague, a farre off, and hideth himſelfe; the fooliſh runne on, and are puniſhed: the wiſe men beleeve and prevent, whilſt they are foretold of it, the fooliſh accoūt them mockers,Gen. 19, 14. who foretell their miſerie (as ſome of the Sodomites thought Lot to be,) and are forced by experience to beleeue it, and when it is too late they intend 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 owne naturall miſery and wants,Many periſh who bragge of their Chriſtian name. Rom. 9, 25. and therefore were not ſpirituall 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, poore, blinde 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 traytour to the Romane Empire, neither to proue him a true ſervant to Chriſt, whom Satan carieth headlong to hell: we muſt give men leaue to call themſelves by this honorable name, whilſt they labour for their owne deſtruction, only making that a leſſon for us, which their fooliſhnes maketh wofull experience unto them.

I am not in all particulars, to conſider the fooliſhnes of the damned, and the wiſedome of the elect, becauſe Chriſt ſets out the fooliſhnes of the one, to be in two particulars, (that they did not rightly weigh, how much oyle or grace they wanted, neither did equally and proportionably provide for what they knew they did or might want) theſe muſt be urged, that wee may know how much oyle to carry in our lampes, and how much to provide in our veſſells beſides.

Manifold are our miſeries by nature, ſinne, death and iudgement.That I ſpeake not too myſtically, leſt the miſeries of our ſoules be not beleeved, for few beleeve our report, I will ſet downe our miſerie, as the moſt ignorant men either ſenſibly feele, or by naturall inclination doe feare.

Bern. Meditat. cap. 2. almoſt ſet down word for word.We are come of ſuch parents, (qui priùs fecerunt dānatos quā natos) by whom we were ſooner condemned than brought into the world; and if wee conſider the firſt ſtocks, from whence wee all ſprung, we may ſay to them, as the ſame Father ſaith,Idem Ser. 2. ſuper Miſſus eſt. (ut fuiſtis parentes, ita omnium fuistis peremptores) as you were the bringers out, ſo you were the deſtroyers of all, (et quod miſerius eſt, priùs peremptores, quàm parentes) and which is more miſerable, ſooner deſtroyed, than brought us forth into the world; ſinners have begotten us ſinners, and in ſinne have nouriſhed us, miſerable creatures have led us that are miſerable into this miſerable light; of whom wee have gotten nothing but ſinne, miſery, and this corruptible body wee beare about us, which as they have brought them into duſt and corruption at laſt, ſo doe they drive us forward to follow them; when we looke into their graves, wee ſee nothing but aſhes, wormes, filthineſſe, and feare: 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 wee are in a haſte apprehended and preſented to give a ſtrict account of all wee have done; when it ſhall be ſaid, Behold the man and his workes, with what fearefull and ſhamefull countenance ſhall wee looke, or ſpeake? when without ſpeaking our conſcience and countenance ſhall utter ſo much as might condemne a thouſand: and how long ſoever the Lord deferre this, that wee may amend, the more ſtrictly and ſeverely ſhall he judge if we neglect it; notwithſtanding the longer we live, our ſin growes greater, this debt of judgement increaſeth. Hitherto St. Bernard.

I need not urge this any more, he that leaſt beleeveth it, ſhall feele it moſt,Mat 24.51. his portion (ſaith Chriſt) ſhall be with the unbeleevers and hypocrites. But as Augustine ſaith,Epiſt. ad Hieron. if one ſee his brother in a ditch, and aske how he came thither, his beſt anſwer is,For curing of which all the faithfull finde Chriſt a ſufficient ſalve. that he thinke not ſo much how he came thither, but how he may be relieved: ſo my beſt deſcribing of our miſerie is, (not to diſcourſe that man is ſo, or how he became ſo, but) how I may cure or comfort him, or get oyle to powre in his wounds, or to ſuffice his Lampe. Whileſt by Oyle we underſtand all grace needfull to ſalvation, we know where to finde it,Coloſſ: 2.9. even in Chriſt Ieſus, for in him dwelleth al the fulnes of the Godhead bodily, and we are compleate in him, he hath the Oyle of gladneſſe above his fellowes, Pſal. 45.7. His head is anoynted 〈2 pages missing〉 meeting verſ. 6. etc. The preparation is ſet down of all the Virgins, firſt in ſimilitude, then in diſſimilitude. In ſimilitude, all prepared their lampes, but in this they were unlike, for the fooliſh prepared no oyle for the darkeneſſe of the night: the wiſe filled their lampes, & becauſe they feared the length of the night, and long tarying of the Bridegroome, they filled their veſſells alſo.

Firſt then, that I may ſpeake of their lampes, we muſt remember ſomewhat ſpoken of before, that this life is the time and place, in which ſome profeſſe that they are meeting Chriſt, and others are truely upon their journey, looking and longing for his comming, either by their departure to him, or his comming to them by iudgement. It is therefore agreed vpon by the conſent and practiſe of all, both the ſervants of God and the ſervants of ſinne, that lampes are needfull to be prepared for their journey, to inlighten them in this world, untill Chriſt who is the true light appeare, when wee ſhall not need Sunne, Moone, lampes, nor candles to direct vs. As the maides of the holy Land, even the unwiſeſt of them had this wit, that for celebrating a wedding, they had need of a lampe, & that the Bridegroomes ſhould (according to cuſtome) come in the night-time (the naturall darkenes of the Creatures:) So all the Virgins,The practiſe almoſt of all men ſheweth that our way to heaven is dark. I meane all that are called by the name of Chriſtians, doe ſhew by their actions, that our journey and way to meet Chriſt is naturally darke, and that we have neede of ſome light to ſhew vs the way. But that I appropriate not this truth only to true Chriſtians, who beſt know how darke this way is, I finde all (except them that are truely Atheiſts) to pronounce the ſame, and by their deedes ſhew that nature doth darken vs, in ſome errand which the ſoule of man of it ſelfe naturally intendeth. Our profaneſt ſort of profeſſed Chriſtians prove it who have taken and profeſſed Baptiſme and all the conditions of it, they avouch that Chriſt appertaineth to them ſo much as to any, they ſay that Gods word is true, and that of their owne knowledge, they knowe well enough both what it and the Miniſter can ſay; theſe therefore doe confeſſe the darknes and imperfection of Nature in this buſineſſe, and to have taken Lampes. Pagans alſo have eſpyed this; for to what purpoſe ſhould Turke, or any Savage, cary the love of any Religion with him, if hee thought not, that common naturall knowledge were imperfite herein, and that it were not able to direct and conduct the ſoule ſo farre as it is to goe? for he that would onely live, and dye with this life, needes not any ſort of Religion at all. But none of all this kinde are ſo blinded, but that they ſcorne to remaine content with the light of nature, and therefore will take one ſort of Religion or other by the end (as a lampe) to direct him, ſome way he ſhould go, but he knowes not whither. Onely the Atheiſt that is ſure (as he conceives) that there is no God, neither ſeeketh or profeſſeth any Lampe, becauſe he hath none that made him to whom he ſhould goe, except Nature, with whom he already remaineth: of all men his caſe is the ſtrangeſt, for hell which is utter darkneſſe to all that are damned, is the brighteſt Lampe that ever hee ſaw; for nothing could ever ſhew him that there was or where there was a God, untill hell made him ſenſible of it.

But all others profeſſe that either they would have Lampes, as Turkes, and others the like; or that they have them, as the fooliſh Virgins or Chriſtians; or that they have them, and Oyle in them, as Gods true ſervants, declaring the want of light they conceive in the way betweene Chriſt and us.

The uſe hereof is, that wee conſider how our ſoules bend further then this world, and further they will goe either right or wrong; and that we are not able by our owne judgements to enlighten or direct our ſelves in the way: and therefore wofull and miſerable is their caſe, that ſee or know no more concerning their eſtate, than their bodily eyes doe ſhew 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 Lampes, but God hath denied them; the fooliſh Virgins have Lampes, but have no Oyle: Take therefore this holy intent, and let it never goe out of your minde, that you are deſirous to meete Chriſt, and call to God to inlighten and direct you; untill you come and appeare in the preſence of God.

But tooke no Oyle with them.

Here is the diſſimilitude, the fooliſh tooke no Oyle with them: As it were folly in whoſoever would thinke that the candleſticke were the cauſe of light, and not the Oyle, ſo are they who thinke the outward profeſſion, without the inward ſpirit of ſanctification, to be more requiſite or onely ſufficient to the obtaining of ſalvation. And therefore the helpes of Gods ſervants for ſalvation,Theſe things that are helpes to Gods children do haſten the wicked to deſtruction. are the inſtruments and helpers of wicked men to damnation: for Lampes are profitable, if Oyle be with them, if not, they are without their proper end, or profitable uſe. As meat, drinke, and all other things are pure and ſanctified to them that are ſanctified, ſo unto the ungodly even good things are helpers of their miſchiefe, 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 blocke, to catch, fall, and keepe him in gluttony, drunkenneſſe, blaſphemous and filthy carriage: In like manner if the lampes of the fooliſh were ſet in a gracious hand, they would helpe them to heaven. For as Lampes, for the moſt part, are of brittle and weake ſubſtance, filled with Oyle 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 uncertaine proſperitie, with carnall luſt, and the fiery burnings of many covetous deſires: and as a lampe or candle by the brightneſſe of it entiſeth the butterfly to embrace it, which by that meanes is either drowned in the oyle, or burned in the flame; ſo the ſhowes of ſin, and of the pleaſures of the world, entice the mindes of men, that their hearts are drowned in many feares and ſorrowes;1 Tim. 6.10. and when they ſuppoſe they have catcht all, they themſelves are caught: when they thinke 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 naturall 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 goe dauncing through the cauſes of their mourning, and with laughter act the tragedy of their owne death. And thus doth this world (which is their Lampe) leade them to their overthrow: Where on the contrary, the bleſſings of this world are a furtherance to the ſervant of God, to ſuſtaine his wants, to be his ſervants, to teach and inſtruct him, that he is in his journey meeting Chriſt; if they entertaine him kindly, he thanks God, and is glad that he is refreſhed in his pilgrimage: if this world croſſe him, yet he rejoyceth, becauſe he knoweth that hee would not be ſo uſed if hee were in his owne Countrey.

Wee ought to beware leſt we make the world our lampes.That the bleſſings of this world may be profitable for us, we muſt make uſes of them thus: firſt, that we make not our lampes or preparation of the pleaſures of our owne will, which is commonly the deceitfulneſſe of ſinne, nor the entiſing goods of this world, which are no preparations in our journey towards heaven, but the greateſt cloggs and hinderances that can be: the abundance of ſinne weigheth and preſſeth down the ſoule, out of Gods favour; the deceitfulnes of worldly felicity, maketth the heart inſenſible of greater happineſſe, and ſo blind that it cannot ſee nor beleeve, that there is any eternall miſerie to follow after; Theſe are the two which doe hinder moſt men from heaven,Ob has duas cauſas potiſſimum excludū tur, vel propter corporales voluptates, vel avaritiae morbū. Theophylac in Math. 22. Deut. 32.29. as our Saviour ſheweth plainely in the parable of the great Supper, Luk 14.18, 19.20. This was the croſſe and curſe of the Iſraelits in the wildernes, & when they poſſeſſed Canaan: Deut. 32.13.14.15. and therefore as Moſes wiſhed to forewarne 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 • emuscū peos Danaum in fignia que nobis aptemus.

let us make better uſe of the lampes of fooliſh Virgins, and make the world profitable for our ſalvation, which is an hinderance unto theirs; the Trojans made uſe of the Grecians bucklers, to make them enſignes of glory and victory: ſo let us uſe this world as we may thereby ſhew, that we have overcome the world; or ſo to place the goods of it, as they may help vs, 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 vs to mount vpwards. Care not how little friendſhip this world ſhew you; if you proſper in it, looke it betray not your ſoule and withdrawe your affections; beware leaſt any thing in this world be better loved by you, then you know to be loved by God: as God hath made the earth his footſtoole, let it be your footeſtoole, and Ieſus Chriſt advantage unto you both in life and death.

VERSE 4. But the wiſe tooke Oyle in their Veſſells with their Lampes.

IN theſe words is the diſſimilitude; the wiſe furniſhed their Lampes with Oyle, and prepared ſtore beſides. As the deceits of the world, are the Lampe which the worldlings provide themſelves withall,The ſoule and body of man is onely capable of ſpirituall grace. and in it conſume themſelves like Oyle: ſo on the contrary, the Lampes of Gods ſervants are their ſoules and bodies, the Oyle wherewith they are filled are the graces of Gods Spirit, as ſhall hereafter evidently appeare.

Seeing that God hath onely made Man and Angels (participes rationis, Born. Ser. 1. Advent. capaces beatitudinis) partakers of reaſon, and capable of happineſſe, it followeth,The ſpirit of man is the Lampe of the Lord, &c. Prov 20.27. that nothing can be meant by our Lamps but ſoule and body, the faculties and powers whereof are onely capable of the grace that leadeth and directeth us to glory: Saint Paul exhorteth us to offer up our ſoules and bodies unto God as a living and acceptable ſacrifice, Rom. 12.1. his reaſon is, that this onely is our reaſonable ſerving of him; he that would prepare and offer all things elſe to receive Gods benefits in, and not himſelfe, is without underſtanding, and ſheweth not himſelfe a reaſonable ſerver of God. Chriſt held himſelfe unfit to meete both with God and man in the office of a Mediatour, untill hee had an humane ſoule and body made, (as his Lampe) wherein hee ſhould receive the Oyle of gladneſſe above his fellowes; which ſoule and body being given him, he ſaid,Pſal. 40. Hebr. 10. A body haſt thou given me, I come to doe thy will ō God. You learne therefore both what your Lampes are, and how you are forewarned to prepare them:And therefore God muſt bee ſerved with them, or els all wee doe is in vaine. it is onely your ſelves that are capable of Gods grace, and that are to be prepared for receiving and enterteining Chriſt. King Balak was not capable of a bleſſing, who prepared dumbe beaſts enough for offering to God, but never meant to prepare himſelfe; yea the firſt mercenary Prophet Balaam, though the ſpirit of prophecy came upon him, yet there was no grace in him, his Lampe was counterfeit, it had no place to receive and containe this Oyle; his heart was ſo filled with ambition and covetouſneſſe, that hee could not ceaſe from perverting the ſtraight way of the Lord, he had a body for the outward ſervice of God, but hee had no ſoule for him. Whileſt wicked King Saul in bodily humility and conſonancy of words prophecied with the Schoole-Prophets at Ramath, 1 Sam. 19.24. his heart was filled (as Samuel had tolde him before) with rebellion againſt the manifeſt will and commandements of God: from which it appeareth,1 Sam. 15 23. that all ſervers of God by goods, deputies, or muſtering ſhewes, ſhall be baniſhed from Gods favour.Mark 7. The young libertine Iewes in Chriſts 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 ſupplyed their wants, nor obeyed them in any lawfull demand whatſoever, in no better faſhion doe 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 himſelfe ſaith,Prov. 23. My ſonne give me thy heart. Remember the miſerable examples of many like Salomons Proverbiall adultereſſe,Prov. 7.14. who had done well enough when all her vowes and ſacrifices were performed and offered, her duties and offerings paid to the Prieſt, yet went ſhe to her old wickedneſſe, 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 pittifull complaint;Numb. 24.2. He was by prophecy bleſſing Iſrael, who ſtanding afarre 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 comming of Chriſt,Verſe 17. I ſhall behold him but not neere: 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 mee; but in this life and day of ſalvation hee exhorteth you, ſaying,Iam. 4.8. Draw neere to God, and hee will draw neere to you: This can neither be urged, nor conſidered of too much.

As the Iſraelites were to carry the Candleſtickes and Lampes of the Tabernacle, with inſtruments ſitting for their keeping and uſe:For the right ordering of ſoule and body ſo wiſe Chriſtians muſt have with them ſuch things as be uſefull for the orderly keeping of ſoule and body. The Lampe in Moſes Tabernacle had two neceſſary inſtruments, the ſnuffers, and receiving-pipe, in which they powred the Oyle; and that nothing be wanting, I make bold to adde 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. Patrike, out of diverſe uncertaine and fabulous ſcattered legends, (at the requeſt of Hugh de Lacy Earle of Vlſter, Thomas Archbiſhop of Ardmagh, and Malachy Biſhop of Doune) who ſaid, that he behooved to uſe the inſtruments appointed for Lampes in Moſes law, which were emunctorium, infuſorium, extinctorium, ſnuffers, infuſers, extinguiſhers,Exod 25. (Gods word onely nameth the firſt two, for it was commanded that the Lampe ſhould continually burne) becauſe (ſaith hee) the idle and ſuperfluous things are to bee ſnuffed away, the things that were true to be received into the worke, the things that were altogether falſe were to be cleane put out: So Chriſtians in their ſoules and bodies muſt have ſinne put out, vertue cheriſhed, and ſuperfluities ſnuft and cut away. The Prophet Eſay ſaith,Eſay 40.4. that Chriſt came to this purpoſe into the world, and St. Iohn Baptist before him, that every valley ſhould be exalted; (here are the receivers, when the foule empty of knowledge and comfort is filled up) that every hill ſhould be made low, (here are the extinguiſhers, where every ſinne, & whatſoever is exalted or ſtiffenecked againſt the Majeſty of God, is 〈2 pages missing〉 Gods 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 begining of grace, unto a graine of muſtard-ſeed,Math. 13 31. which hath need of cheriſhing, before it come to the bigneſſe of a tree.

And ſome things moderated and corrected.Thirdly, ſome things muſt be moderated and corrected, but not put cleane out, & theſe are our naturall affections and the entieſements of this world. Our naturall deſires would bee ſatisfied with things naturall, but there is a covetiſe incloſed in it, that inſteed of ſatisfiyng, is ever in dāger to drawe a ſurfett vpon us: and therefore our naturall 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 himſelfe as well as to others, yet he chaſtiſed his body and kept it under, In labour & travell, in watching often, in hunger & thirſt, in fasting often: and if our deſires had ſcope, they would carie us quickely to deſtruction, and therefore they muſt bee holden in with bitt and bridle.

By conſidering Gods wrath, his mercy and our mortalitie.Now the meanes which are to be uſed, or inſtruments for doing of theſe, are in the word of God plentifully to be found. The meanes to cut off all that is contrary to God, is to conſider Gods command,Rom. 7. and his unſpeakeable wrath againſt offenders. Paul thought it nothing to covet his neighbours goods, untill the commandement (thou ſhalt not luſt) checked him;Rom. 7. 2 Sam. 25. this hindred David from killing Naball, and Theodoſius the Emperour 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 vs, his unſpeakeable mercy, and ſuch like are powred into the ſoule. Thirdly the beſt correctors of our naturall deſires, is to conſider that wee are duſt pampered for deſtruction.

Non poterit melius caro luxurioſa domari, Quam bene qualis eris poſt mortem remeditari:

There is no better meanes to daunt our wanton fleſh, then to conſider what wee ſhall bee 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 lampes 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 bleſſednes, it followeth, that whatſoever receiveth oyle or grace unto ſalvation, muſt be called the ſoule and body of man: and therefore as I called our lampes, ſo muſt theſe Veſſels be likewiſe, obſerving onely this difference; that whilſt we are in this life,Veſſels are now vſed, but Lampes ſhall be uſed at our Lords comming we are in reſpect of Gods grace as veſſels are to oyle, for we have this treaſure in earthen veſſels. 2. Cor. 4.7. But when wee meet our Lord, our Lampes ſhall onely be in requeſt, no neede of our veſſels. Luke 12.35. This is expreſſed in the words of this Parable, the Oyle was in their veſſels as yet, the light of their Lamps was not ſeene. Gods giftes in us are as the pitchers and lampes were in the hands of Gideon and the Iſraelites: Iudg. 7.16. when they were to fight againſt the Midianites, their lampes were burning and yet not ſeene, becauſe they were in the pitchers, untill their pitchers were broken, and the light on a ſodaine terrified their enemies:For Gods gifts are now hidden in us. Matth. 5.16. So are the gifts of Gods ſervants in this world, they are in a manner ſhut up and not ſeene; or if any mans good workes ſo ſhine, that the ſpectatours are moved to glorifie our heavenly Father, yet their gifts are not fully ſeene, but appeare as glances of the hidden power of Gods Spirit.Rom. 7.19. The power of regeneration is much hindred by the appetite of nature, that they cannot doe the good that they would; loe here the Spirit of holineſſe is conſtrained to hide it ſelfe in the Veſſells of our body, O who ſhall deliver us from this body of death! when our pitchers ſhall be broken, our lampes ſhall ſhine as ſtarres 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 almes,Wherefore we ought to doe all good as in ſecret. Let not thy left hand (ſaith hee) know what thy right hand doth, be even as if thou would take no notice what good thou doeſt: Good actions are not rewarded here, and therefore in vaine doe men muſter and ſet them out upon beadroles in this life; but labour to get the approbation of God, and ſo doe good, that thy conſcience may be well ſtored in Gods ſight, who ſeeing thee in ſecret may reward thee openly, and make thy light ſhine cleare as the perfect day. Thus doe the wiſe Virgins, they have ſtore of Oyle, but they ſhut it up in their Veſſels,Bern. in locum. (Perire exiſtimant omne illud quod cernitur) Whatſoever is ſeene they account it loſt. The practiſe of vaineglorious men is contrary to Gods dealing, his Angel would bury Moſes that no man might know it, the Divell ſtrove with him,Compare Deu. 34 6. with Iude 9. that he might be openly buried, that Iſrael who was bent to Idolatry, might have occaſion to adore his dead body:To avoid hypocriſie and vaineglory. So doe hypocrites that the world may adore them, that all men may admire and looke at them. And this greedy deſire of the praiſe of men hath led away many noble Spirits, (ſo they call themſelves) from the onely love of goodnes, that they leave many good things undone, becauſe they feare it will not be enough taken notice of, and they had rather doe no good at all, before they would loſe the fame and honour of it. Thus men labour more for a good thought of their equalls and inferiours, than they doe for the approbation of God; And that we be not hindred with by reſpects from doing good. and therefore the reaſon why they want theſe bleſſings which they moſt deſire, is, for that either they doe not that good which they may doe, or what they doe, they are hindred & furthered with by-reſpects, & Gods honour never reſpected in it. Beloved, as theſe Virgins prepare to meet their Lord, ſo doe wee ſee every day the Lord call ſome olde, ſome young, ſome kindred, ſome acquaintance, ſome noble, ſome poore; and whileſt we ſtand as dead images, beholding theſe preſidents, we are on a ſodaine caught and preſented before God, to give account eſpecially of what we left undone; Did you ſee the hungry, and gave him no meate? (Si quem paſcendo ſalvare potuisti, Gregor • ſi non paveris, occidiſti) If thou couldeſt ſave any man by feeding, if thou feede him not, thou haſt killed him: Doe you ſee the naked and cloathe him not? Hadſt thou them at thy command, who with blaſphemy and contempt of Sabbath have offended God, and corrected them not? Didſt thou heare the afflicted ſoule crying day and night unto thee, and with thy ſilence made his affliction more? What ſhall we anſwere the Lord in theſe or any the like demaunds? no place for our by reſpects, when the Lord ſheweth no reſpect of perſons. Even of theſe whom we daily exhort, ſome are ſodainly called to give this account, who cannot deny lawfull warning. Many would doe thus when it is too late: Labour therefore that your zealous actions in Gods glory, may ſhew how obedient you were when he commanded you.

The worthines of Gods ſervants cannot be ſeene in this life.Secondly, obſerve, that ſeeing the wiſe Virgins have their Oyle in their Veſſels, that is, have their holineſſe and beauty hidden, and their actions onely to be taken notice of by God; it followeth by good reaſon, that the Saints of God are not ſeene nor truely knowne ſo long as they are in this life: they come to be knowne by degrees; in this life by repentance, faith, good workes, and humility, in all theſe we know that we are the children of God,1 Iohn 3.2. Attendis quaſi aridas arbores per hiemē. 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 honor foliot • ̄, faecunditas fructuum, veſtitur vitis in facie ex eo quod habet in radice. Ergo modo fratres tales ſumus quales & alii, &c. Auguſt. in Pſal. 148. but what we ſhall be is not yet knowne; that is, the glory of theſe children cannot now be ſeene, as the Iſraelites could not be eſpied by the Midianites, whileſt their lampes were hidden, untill they appeared upon a ſodaine, no more can their worth be: It appeareth ſomewhat better when the ſoule goeth to glory, but the full ſhew of it is kept for the judgement day, at which time the ſonnes of God ſhall be revealed, Rom. 8.16. And no wonder, for wee cannot be truly joyfull, untill wee ſee our Lord upon whom all our deſire hangeth, we can never be glorious, untill we be in company with Chriſt who is our glory, we cannot ſhew the actions of holineſſe, untill we be fully freed from ſinne and corruption, and restored to the glorious libertie of the ſonnes of God. Saint Paul tolde 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 appeare, then ſhall you alſo appeare with him in glory, Col. 3.3.4.

Therefore no marvaile if theſe whom God reſpects moſt, are but deſpiſed of the world. Chriſts glory was hidden within the veſſell or veile of his fleſh,1 Cor. 2.8. Acts 3.17. and therefore becauſe the Iewes knew not, they crucified the Lord of glory. But as he (ſaith the Apoſtle) indured the Croſſe, 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 poore and in miſerie, (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 appeare.

Thus leaving their Oyle incloſed and hid in their veſſels untill the Bridegroomes comming, let us conſider the Veſſels, being our ſoules and bodyes 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 tels the Theſſalonians, that it was the will of God, 1 Theſſ. 4.4. that every man ſhould know, how to keepe his veſſel in holineſſe and honour; and ſpeaking of himſelfe and his gift of preaching, ſayd, that that treaſure was in weake 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 finde 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 finde that as the earth hath ſome parts of duſt and filth, and in other parts are the minerals and plants, as gold, ſilver, wood, &c. 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 differēces 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 ſeeme to be as of ſilver, in whom the knowledge of Gods 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 thinke it fitter 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 wormes their mother brethren and ſiſters, nor to looke up to heaven, or with conceited toyes to abaſe the brightneſſe of the Sunne. Let euery man therefore try himſelfe, what power or gift the Lord hath indewed him with, and in that exerciſe himſelfe, ſeeing1 Cor. 7.7. Cic. lib. 2. de Nat. deorum. every man hath his proper gift, he ought to ſearch & find out wherin he excelleth his other gifts; he that knoweth not this much of himſelfe, nor labours to make uſe of Gods benefite, wiſe men have compared his ſoule to ſalt, onely to keep the body from ſowring or ſtinking, Cicero calleth them (animae porcorum) ſoules or rather pearles caſt out to ſwine.

The uſe of all theſe veſſels or of all mankinde, is, that ſome are appointed to honour ſome to diſhonour, this is finis vltimus. But while all men doe hope to be of the number that ſhall be honoured with ſalvation, we are to conſider how to uſe our ſelves. Vnto ſome are given gifts more then to others, but unto all the occaſion of uſing what gifts ſo ever: therefore he that hath wiſdome to what purpoſe hath he it, if he be not an earneſt ſtudent of Gods word, the meanes to eternall life? Why hath any man power to rule himſelfe, if he bee a ſlave to his luſt? What uſe is there of charity, where a man labours not to doe good? and ſo of other gifts: God leaves none without occaſion to uſe every vertue, 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 praiſe-worthy and happy, that the fighter could not be overcome, than that being idle, he could not be tried; let every man put himſelfe to uſe, and not be as an empty or unuſed Veſſell in the ſight of God. It is for them that have no uſe at all, that Chriſt hath an iron rod, Pſal. 2. to breake them as the potter doth his veſſell.

[Of the Oyle.]

Gifts of Gods Spirit compared to Oyle.Now we are come to ſpeake of the Oyle, and what is meant by it. All our treaſures of riches which are in Chriſt are comprehended in the name of Oyle,1 Iohn 2.27. all the graces of Gods Spirit in us are meant by annoynting, and when Moſes would ſet downe the outward and inward bleſſings to be beſtowed upon the Tribe of Aſher, he ſaith, He ſhall dip his foote in Oyle. Deut. 33.24.

But as there are many ſorts of Oyle, as of Roſes, Spikenard, Myrrhe, &c. whereof each hath his proper vertue and operation: So ſaith the Apoſtle,1 Cor. 12.4. There are diverſity of gifts, but the ſame Spirit, ſo al receive the name of Oyle. As the vertues of Oyle are peculiar either in health or ſickneſſe, ſome cooling, others heating; ſome binding, others looſing; ſome cauſe ripening, others cauſe rotting: In like manner the graces of Gods Spirit, one vertue heates and warmeth us, as charity, another is cooling, as chaſtity; one ripeneth, as Chriſtian diſcretion, another bindeth, as temperance and abſtinence; one looſeth the palſie of ſluggiſhneſſe, as labour, another driveth away the fever and heat of avarice, as devotion and compaſſion; one breaketh the impoſtume of pride, as humility, &c. But in generall, Oyle is noted in the Scriptures to have 3 properties. Firſt, to cheriſh & make a man joyfull, and this is ſuppoſed, Pſal. 104.15. And Oyle to make him of a cheerefull countenance; and therefore it was a ſigne of gladneſſe, as Chriſt appointed his Diſciples to anoynt their faces with Oyle.Mat: 6, 17. So hath God appointed gifts of his Spirit to make his ſervants joyfull,Gods gifts make his ſervants not to feele worldly ſorrowes. Acts 5, 41. although all the world would heape ſorrowes upon them: when the Iewes laboured to breake the Apoſtles hearts, they went rejoycing to and from the Councell. And this is done either by taking ſomewhat away, or by giving. By taking away, when we are made not to feele the evills that are on us, as the Oyle of Poppie cauſeth ſleepe, and the Oyle of Mandrakes makes us inſenſible, though a legge or arme were cut off us, ſo hath the Lord made his ſervants, who by contemplation had onely their mindes in heaven, that they felt not what was doing to them on earth; as is principally to be ſeene in our Arch-type Ieſus Chriſt, who of all men was the man of ſorrowes, Eſay 53, 3. yet hee in a manner felt not nor cared what the world did to him,Pſal: 45. for hee was anoynted with the Oyle of gladneſſe: and many Martyrs burning in fire, in ſtead of crying, rejoyced and ſung Pſalmes, becauſe they truly had received what Chriſt had promiſed to his Diſciples,Iohn 16.22. Your hearts ſhall rejoyce, and your joy ſhall no man take from you. Partly, the Lord doth it, by making them feele cauſes of joy and gladneſſe: when our conſcience doth teſtifie 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 ſinnes are forgiven us, then the Lord maketh us heare the voice of joy and gladneſſe,Pſal. 51.8. & 63.4. and his loving kindneſſe is ſweeter than life it ſelfe. We learne then, that it is one effect of Gods Spirit to deliver us, that worldly ſorrowes break not our hearts;Rom. 5.3. Pſal. 23. We rejoyce in tribulation, ſaid Paul, and David, thy rodde and thy ſtaffe comforteth mee: Whereby it appeareth, that they whoſe hearts are caſt downe for the world, the envious, rageing and deſperate, have not this ſpirituall annoynting; this comfort the Lord hath holden from them, and left them to be tormented by their owne thoughts, as an evill Spirit to vexe them: an example of all which (I meane envie, anger, melancholly, and finally deſpaire) wee finde in King Saul, which made David ſing his funerall Elegie according to this doctrine, The ſhield of the mighty is cast downe, 2 Sam. 1.21. even the ſhield of Saul, as though he had not beene annoynted with Oyle.

To comfort others.The ſecond property of Oyle, and effect of Gods Spirit is, that as Oyle is a nouriſher of the poore, and aſſwager of hurts: So Gods Spirit worketh the ſame effects in us: The widow of Sarepta was long ſuſtained by the little Oyle ſhe had,1 Kings 17.16 Luke • 0.34. and the Samaritan powred Oyle into the hurt mans wounds; where the Lord giveth a compaſſionate ſpirit, it both maintaineth others in neceſſitie, and comforteth them in their ſorrowes. It appeareth hereby that covetous, cruell and hard-hearted men have never beene mollified by grace, nor have intereſt in Gods Spirit.

The third property of Oyle is to give light, And to ſhew 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 Oyle, and were let downe into the bottome of the ſea, if hee put it out of his mouth, it will make light, and give him roome to breathe about him; howſoever, the Spirit of God giveth light in the darkneſſe of nature, and of this world, by which wee are directed to heaven,Pſal. 143.10. Let thy good Spirit leade mee into the land of righteouſneſſe, ſaid Davih, which he doth by his word, and given us underſtanding to conceive it. This is the third effect of Gods Spirit, (who as Chriſt tolde his Diſciples,Iohn 16.13. ſhould leade them into all truth) and therefore all ignorant ſoules have not the Spirit, nor are come within the way of ſalvation.

As the effects of Oyle are proportionably ſeene in Gods ſervants,Wicked men have ſome properties of Oyle ſo are wicked men poſſeſſed with the vices of our time in ſome things like Oyle. The lightneſſe of Oyle is fully repreſented by the proud, inconſtant, malicious and wicked hearts, who are full of malice,Pſal. 109.18. and drinke it up as Oyle powred into their bones: and for the ſmoothneſſe and ſoftneſſe of Oyle flatterers and diſſemblers have appropriated it to themſelves: Davids enemie had words ſofter than oyle,Pſal. 55 21. and the converſation of the effeminate is accordingly;Prov. 5.3. when the Iſraelites flattered the Aegyptians, they preſented them with ſmooth words,Hoſ. 12.1. & abundance of oyle.

Conditions of good Oyle.Finally, (becauſe wee are not to beleeve every Spirit, but try them) if you would try whether the oyle that you have be good, or how we may know it in time to come, the properties of good oyle are three. 1. That it be new and freſh; Gods gifts muſt be daily renewed by prayer and meditation. 2. That it may be eaſily powred out, what good we doe muſt be willingly and cheerefully done,Senec: in Proverb. Beneficium qui citò dat indigenti, bis dat, One good deed done in ſeaſon, is a double kindneſſe. Thirdly, that it be not earthy or mixt with ſlime, ſo true graces muſt not be defiled with oſtentation and worldly glory.

The foolery of the TemplariesI muſt not omit the fooliſhneſſe of ſome, who have by practiſe ſhewen how they expound this verſe: the Romiſh Leigers at the Sepulchre in Ieruſalem,Muſculus in lacum. have made it a materiall buſineſſe in their preparation to heaven-ward, to have lampes in that Church continually burning and maintained with oyle: The Greeke Church follow the ſame ſuperſtition, but increaſed more than the former, who comming in multitudes to the Sepulcher, Sandes travell, pag: 173. compaſſe it often, and in the end following an Aethiopian Prieſt, and ſome of their owne Biſhops, ruſh in confuſedly to get fire to lighten their lampes, which remaine unlighted, with other fire untill that day twelve-moneth. This folly more heatheniſh than Chriſtian-like, deſerveth more pity, than refutation.

VERSE 5. Now while the Bridegroome tarried long, all ſlumbred and ſlept.

HItherto hath beene their preparation for this great Wedding, now the Bridegroomes comming 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 watchfull to attend his pleaſure and appointed time. As the Virgins of Iſrael attendants on their Marriages knew certainly that the Bridegroome would come, but were uncertaine at what preciſe houre he ſhould come: So we are certaine that Chriſt ſhall come, but what yeare, moneth, or day, we cannot imagine: Therefore wee are to provide for his ſtaying, as well as his comming. This Verſe containeth Chriſts ſtay, and the effects of it; the Verſes following have his comming, and effects thereof.

Chriſt in his comming 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 eternall life, are ever crying, Come Lord Ieſus; and knowing that the day of his comming to judgement is the firſt day of their true perfection both in body and ſoule, they ſigh in themſelves,Rom. 8, 23. waiting for the redemption of their body, and this Chriſtian Religion teacheth us, that we waite for that bleſſed hope:Tit: 2, 13. and the practiſe of the Saints,Iob 14, 14. the ſoule of Iob in glory is ſtill waiting till his renewing doe come; and not Paul onely ſhall receive the Crowne of glory, but all that love Chriſts appearing.2 Tim: 4, 8 Now becauſe hee commeth not ſo ſoone as they deſire, rather than faile, his ſervants in this life would take up the matter with the day of their death,Philip. 1.21. and wiſh to bee diſſolved to bee 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 Gods ſervants, and their owne opinion: Gods ſervants doe wonder that God ſhould ſuffer the Sunne to give light, the ayre to give breath, or the earth to beare his enemies, and that he ſuffereth Satans Kingdome to be ſo long without finall 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 ſtayes long from judgement, for ſome will not beleeve it,2 Pet: 3, 2. but mocke to heare of it; others (as Salomon ſaith) put the day of evill farre from them,Mat: 24. and doe plainly reſolve, that their Maſter doth deferre his comming to judgement, and that their life is for many yeares, and therefore they play the tyrants and doe what they liſt; but the Maſter ſhall come in the day when they look not for him, and at the houre that they are not aware of; if many thought the day of their death was ſo neere, or judgement preſently to follow, they would not live as they doe.

3. In reſpect of the creature.3. Chriſts coming is thought longby the inſtinct & nature of the creatures, though they be not chained to ſinne as we are, yet they are ſometimes partakers of the puniſhment of our ſinne, that the heaven is ſometimes hard as braſſe for want of moyſture,Deut: 28, 23. other times the ſea ſeemeth to be above becauſe of raine and waters: all times the heavens waxe olde as a garment,Pſal: 102. the powers of it grow weake, that in ſtead of diſtinguiſhing they often confound the ſeaſons; now they are ſubject to change and weakneſſe, but the day of Chriſts comming ſhall releeve them, and reſtore them to the liberty of Gods children, which is, both to be free from ſinne, and corruption the puniſhment of ſinne: and the creatures ſeeme to travaile in paine, being ſubject to vanitie, Rom: 8, 20, 21, 22. deſiring to be delivered from that bondage, unto the glorious libertie of the ſonnes of God.

What is the meaning of Chriſts ſtay.

Long ſtaying may be either in reſpect of appointed, or expected time: although the time of Chriſts comming is not ſet downe, yet becauſe there were certaine 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 comming as he was expected, hee is thought to ſtay long.

In all the times when the Goſpell flouriſhed,When Chriſt was expected, and the curious fouly deceived. there were ſome that enquired for it, and ſome concluded the time, which came not to paſſe, the Lord thereby ſhewing the folly of their curioſitie. In St. Paules dayes, as the Grecians, in all manner of learning were curious, ſo at Theſſalonica eſpecially they began to beate their braines 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 wee who live ſhall not prevent them that ſleep; they preſently concluded that his comming 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 Paules mouth, others that they could ſhew his letters for it. A little after the Apoſtles dayes it was a common opinion among unconverted Gentiles,Auguſt. de Civit. Dei lib: 18, cap: 53. that the world ſhould ſtand 365 yeares. About the yeare 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 owne minde 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 comming commeth neere,Inſtit: lib: 7, cap: 25. &c. In the yeare 317 Lactantius ſaith, that all expectation was of no more time than 200 yeares at moſt. After the yeare 400, Auguſtine and Ierome ſay, that many were of Lactantius minde, that even in their owne time Chriſt would come to judgement: and that St. Ierome was of this minde appeareth by his fearefull words,In Regiſt: Monach: cap: 30. Sive edam, ſive bibam, aut aliud quid agam, ſemper inſonat auribus vox illa horrifica, Surgite, &c. Whether I eate, drinke, or whatſoever I doe, that fearfull voice ſounds ever in mine eares, Riſe dead and come to Iudgement. Heſichius a Biſhop wrote to Auguſtine, that Chriſt ſhould come in the yeare 700, becauſe of Daniels Prophecy of 70 weekes, which was onely concerning the firſt comming of Chriſt: Auguſtine anſwereth him in the words of Chriſt, that of that day knoweth no man, nor the Angels, but onely God himſelfe. All theſe expectations and conjectures proving falſe, Chriſt is ſaid to ſtay long. I have further obſerved diverſe, who being curious to know and determine the time of the great Iudgement, were ſodainly themſelves taken away by death. Wherefore wee are to retaine onely the ſignes, and that modeſty to be beleeved, and daily expect it. But ſeeing many have beene deceived, even by miſtaking the ſignes themſelves, it may be asked, Which of them may wee take holde of as a marke, and not to be miſtaken, concerning his comming?

I anſwere,The plaineſt and ſureſt marke of Chriſts coming the ſureſt of all is the converſion of the Iewes. But when ſhall this be? I anſwer, they are letted by Daniels Prophecie, chap. 2. for ſeeing the Roman Empire as yet ſtands in the Pope, they cannot beleeve that Meſſiah is come, and therefore untill this power of his be beaten to powder, they cannot ſee how the King of Kings can reigne: and whoſoever doth this (as they thinke) is their ſaviour and deliverer; then ſhall their hearts be turned to the Lord, and be opened to ſee the hardheartedneſſe of their forefathers, in crucifying the Lord of glorie; and their owne blindneſſe, that ſo many hundreth yeares could not eſpie the day of ſalvation. What doe the Iewes ſee in the Chriſtian Churches? The many thouſands that are tributaries in Rome, Naples, All this miſchiefe is ſet downe particularly in Muſcul com pla • . de Miniſtris verbi, under the name of Nundin Pont. Venice, Spaine, and other places ſee that they directly ſtand againſt the holines of Gods law, in commanding publike Idolatry, diſpenſing with blaſphemies, treaſons, rebellions, murthers, and ſometimes commanding and authorizing them; in countenancing inceſts, adulteries, fornication, receiving rent for ſtewes, ſelling ſoules and bodies, and making lawfull and unlawfull what they will, commanding people to beleeve, and yet they may not enquire what;The bookes of Corn Agrippa, Ioan. Baptiſtae poreae, & Iohan. T • itenemius de occult. Scripturis doe plainely ſhew this, and chiefly this laſt author, who upon his ſalvation proteſts the ſaid booke may bee uſed with a ſafe conſcience, &c In Prafat: 〈◊〉 . finally admitting Iewiſh ſuperſtition to be mixed with their own, & permitting witchcraft and conjuration, (which is the invocation of Satan) to be accounted ſo lawfull as either of them. Whileſt this Babel, and kingdome of confuſion doth ſtand, how is it poſſible, that a Iew ſhould be converted, or beleeve that theſe are the true ſervants of God? As for ſuch Iewes as are in Germany, or other places neere the reformed, they ſee few viſible Churches, and know that all of them are farre 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 careleſſe ſhall by their example be pierced with ſorrow, and turne unfeinedly 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 looke about them. Then on a ſodaine ſhall the Lord come, the heavens goe away with a noiſe, the elements melt with heate, the earth fall a burning, the quicke and dead mount up to meete the Lord in the ayre.

But when ſhall thoſe things come to paſſe? It can not certainely be knowne: but if it be asked,When to come to paſſe unknowne, yet (as appeareth by example) may ſoone come. how ſoone all this may be? I pray you conſider what alteration the Lord hath made in Chriſtendome ſince Luther was taken notice of, but 112 yeares agoe; eſpecially what God hath done in Great Britaine in leſſe time, turned out the Prince of Babell, indued olde and young with knowledge and other gifts of God, eſpecially inflamed their hearts with zeale, that they were readier to ſuffer torments, than their enemies were to impoſe them upon them; filled all with knowledge, that none were hidde from the ſound of Gods word; and finally hath caſt them into ſuch a ſecurity, that moſt have loſt the power & ſtrength of religion, that no ſinne wants actours, no wickedneſſe but it hath excuſers, patrons, and defenders, hundreds of Preachers are become dumbe, and theſe beſt heard and befriended, that either cannot, or will not ſpeake a word in Gods name, and theſe who forewarne men of this ſtate, never taken notice of, what they ſay or command. O what a ſecurity is this! Certainely if the great Iudgement day were farre 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 ſoone the Lord can bring all the aforeſaid to paſſe, and haſten the Iudgement day.

Now we are to make uſe of this:Death and Iudgement go together. I cannot think or ſpeake of this great day, but I muſt needes continually thinke of death, and therefore if any ſay that it is neare at hand, then I anſwere, that death muſt bring him thither: If he ſay that it is farre off, and ſhall not be theſe many hundred yeares, I anſwere, that death ſhall preſently apprehend him, and pull him unto Iudgement: The world may ſtand long, but how knoweſt thou, but thou maiſt fall before to morrow? the great judgement may be farre, but thy judgement may be this night, and as death leaveth thee, the great judgement ſhall finde thee.Death a prophecy of iudgment. Finally, ſo oft as thou ſeeſt one die, ſo many prophecies the Lord ſhews thee, foretelling the ruine of the whole world; in which, the heavē (which is the light of the world) ſhall goe away with a noyſe,2 Pet: 3. & in death (Vitaque cum gemitu fugit) the life which is the light of men) goeth likewiſe away with a groane. Virg. AEneid 12 Iohn 1 4. In the laſt day all the elements ſhall be confuſed & leave their naturall 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 overrunne with fire to purifie it: ſo in death, the carcaſſe, all the remainder of the whole man, muſt be purified by rotting, from the droſſe of corruption. Laſtly, in the judgement day the ſoules are brought before the Lord in the ayre, to be tryed for all they did: ſo in death the ſoule is preſented before the Lord, where the Lord hath ſet up his ſeate of judgement, and therefore after tryall and ſentence given is ſent either to heaven or hell.Both unknowne, both have ſignes going before.

Beſides (as death doth ſhew thee the ſtate of the world,) ſo the knowledge that wee may have of death, ſheweth what knowledge we may have of the judgement day. As the Lord hath hidden the knowledge of that day from men and Angells, ſo is the day of our death hidden from men and Angells: but as the Lord hath prefixed ſignes and markes to know when it approacheth, (if wee have eyes to ſee them) ſo the Lord hath foreſhewen ſignes in our bodie and behaviour, (if wee marke and obſerve them) which prophecie our mortalitie: And as blindneſſe ſhall overcome men in the end of the world, and they ſhall cry peace and ſafety, when ſodaine deſtruction is comming: 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 intreate that all men would provide and ſtudy what concernes their death, when they thinke of the laſt comming of Chriſt, according to both which this doctrine is to bee applied.

Firſt,The reaſon of Chriſts ſtay. in both wee ſee (ofttimes) the Lord tary long; Saint Peter tells us the reaſon, not that hee is ſlacke, or deſirous to put off the time, but that hee is patient 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 unborne or uncalled, and therefore the judgement day cannot come untill this bee done. Againe, ſeeſt thou a wicked man to live long the Lord ſtayes 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 turne and amend: beware therefore that this time given for repentance be not uſed to the hardning of your hearts, and heaping up of judgement. And this was the cauſe why the great judgement came not long agoe.

Time uncertaine that we may prepare.Secondly, you ſee that the Lord will have the time of death and judgement uncertaine, leſt we conceiving the Lord giveth us time of repentance, ſhould convert and uſe it to our deſtruction; that being certaine that they ſhall come, but uncertaine of the time, wee may prepare our ſelves, ſhake off ſinne more ſpeedily, and avoid it more carefully. Are we then uncertaine 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 comming of a theef; Chriſt compareth them to the flood in Noahs time:Mat: 24, 37. O then how prepared ought we to be? For if the bird feared the ſnare, if the goodman feared the theef, if the world would feare an univerſall flood to drowne them; what providence, how many lockes, how many watches would be uſed, and how many prayers would be ſaid? When the Spouſe is uncertaine of her husbands comming, how is her ſleepe broken in the night, her labour hindred in the day, with thinking on him! So ſaith Chriſt,Luke 21, 35. Watch therefore (for the day when you ſhall goe to your Lord, or your Lord come to you) that you may be accounted worthy to ſtand before the Sonne of man in his comming. Secondly,And ſhake off ſinne. ſeeing the time of death and judgement are uncertaine, take the Wiſemans Counſell, Make no delay in turning to the Lord, and put not off from day to day, &c. Eccleſiasticus 5.7. If the King were to give one pardon for life, or a grant for preferment, upon condition to have his patent ingroſſed 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 hogges ſtand by, whileſt ſome of themſelves are a killing, & cry for company with that which is killed, and ſo goe away without any care or feare of the like; ſo it is with moſt of us, wee lament and bemoane for our friends, whom the Lord calls, but never conſider, that the next day the like is to befall us. Seeing therefore we muſt goe out of the world to make account, let us not deferre time to caſt off ſinne, leſt wee be forced to carry it to judgement: A ſhip may be overloadened and overburdened; ſo may the ſoule be, if a man heape up ſinne 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 commeth may be the more intollerable. Theramenes got our, and eſcaped killing,Aelian de var. hiſt. lib. 9. when his houſe in Athens fell ſodainly, he crying out, Iupiter, for what time doeſt thou keepe mee? when ſhortly after, thirty robbers compelled him to eate and drink of the hemlock, till it killed him. Therefore let the uncertainty of the time, and feare of greater judgement move you to turne truely to God.

And prevent it in time to come.Finally the uncertainty of the time of death and judgement, are ſoveraigne helpes to make us feare ſinne, and prevent it; if the Ninivites had not feared, they had periſhed, as did Lots ſonnes in law, that feared not: Iacobs ſonnes at their firſt going into Aegypt feared little, and fared ill; at their ſecond going they were in great feare, and fared the better.Hoſea 13.1. When Ephraim ſpake as trembling, the Lord exalted him, but when he committed idolatry (without feare) 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 wives Image,Chryſoſt. hom. 15 ad Popul. Antiochen. the whole Citty ſeemed rather to be (religioſorum Coenobium, quàm congregatio Civium) an Abbey of religious people, than a meeting of Citizens: So if the terrour of death and the judgement day goe to our hearts, it will worke ſtrongly againſt ſinne, and make us ſhew another manner of life.

☞ Of Afflictions.

HItherto is ſhewen the ſtay of Chriſt from death and judgement: Let us now conſider another ſtay of this ſpirituall Bridegroome. Every faithfull ſoule 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 hee hath fallen into, or to beſtow his bleſſings and gifts upon him.

The firſt is one of Gods favours ſhewen to his children,God viſits his ſervant here with corrections. Heb. 12, 6. for he chaſteneth every ſonne whom he receiveth: and where the Lord doth promiſe bleſſings, this is one, that of all he moſt accounteth: in King Davids graunt,2 Sam 7. Pſal. 89, 31, 32. this promiſe is mentioned; If thy children forſake my law, I will viſite 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. Iob. 33.16. Elihu giveth a reaſon, that when the Lord doth often exhort us, yet our eares are ſealed, untill the Lord uſe the laſt remedie, which is, to open them with his corrections. It is a marke to ſpie out the men whom God hateth, that theyPſal. 73.4, 5 are not in bonds like other men, and certainly they are moſt puniſhed, when they feele themſelves not puniſhed at all, for then they are given up to the deſires of their owne heart, to live ſo wickedly as they liſt. It is both doubtfull and dangerous for Gods ſervant to be without the uſe of the rod, for looke and thou ſhalt finde that all Gods Saints (ſaithQuis Sancto rum ſine certamine coronatus eſt? Abel inſtus occiditur, Abraham uxotem periclitatur amittere, & ne in immenſum volumen extondā, quaere et invenies ſanctos omnes adverſa perpeſſos, ſolus Salomon in delitiis perpetuo fuit, & forſan ideo corruit. Hieron. ad Eufloch. Ierome) ſuffered adverſity, onely Salomon lived continually in pleaſures, and therefore it ſo proved with him. Now whileſt God ſuffereth his children to fall, and to be long uncorrected, this is his delay, as when David without a checke for three quarters of a yeare, continued in his ſinnes of Adultery, Murther, and Hypocriſie. Mora hec Domini longanimitas eſt, quia non ſtatim, et è veſtigio poenam imponit: In Mat 24. As Salomon 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 ſodainly inflicts puniſhment: Miſericordiam hanc nolo, God deliver me from this mercy, by which the Reprobates without bit or bridle ſpurre on to eternall deſtruction. Try therefore your ſelves, if you be thus acquainted to meete your Maſter, and conſider all the children of God, and finde out but one ſonne,Heb. 12, 7. that our heavenly Father chaſteneth not. If wee thus expected the comming of our Lord, we would beleeve 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 Gods ſonnes; 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 feare of Gods heavie hand ſhould be a thraldome to Gods ſervants, hee viſits them in this life with gifts, comfortable both to ſoule and body. David (who the moſt time of Saules reigne 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 certaine they muſt looke for ſorrow and trouble:Pſal. 34, 10. and for proſperity, onely ſo much as may eaſe them a little, and as God (in his wiſdome) knoweth to be for their good.

[All ſlumbered and ſlept.]

Now followeth the effect of the Bridegroomes ſtaying, even all ſlumbered and ſleeped. As the time for ſolemnization 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 fooles 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 ſleepe; the Bridegroome ſhould finde them all ſhort of their intended readineſſe: So when our Saviour commeth to his judgement, many ſhall be altogether unready, and even of his deare ſervants, ſome ſhall be weary and heavie, and thoſe that are dead, found ſleeping in the duſt. And therefore where God is liberall of time, ſome are careleſſe, ſome faint in it, moſt men are prodigall 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 ſinfulnes of men turnes it. Our time is beſtowed upon us, that we may apply our hearts unto wiſdome,Pſal. 90 12. that we may recover out of that weakneſſe,Pſal 39.13. whereinto ſinne 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 daies, moneths and yeares are beſtowed upon us; ſeeing that all the worth and friendſhip the world can afford, cannot procure one weeke or a day to be added, to make up a mans life to be the full ſumme of an hundred yeares. The heavens ſerve for the framing of time, and God giveth life, that wee ſhould not loſe the uſe of it. The Philoſophers ſearching out what time was, found it to be (numerus motus) the counter of celeſtiall motions;Ariſt. Phyſ. acro. lib. 3. ſo the Lord accounteth the time of our life, not the time of his lingring from judgement, but of his ſtay, that all may come to repentance, & ſo to number their dayes, that they may finde them ſo many ſteps of our motion heavenward. And thus Hilary tels us what is the ſtay of the Bridegroome, Mora ſponſi tempus poenitentiae est, even the time of repentance. And this bleſſed benefit doth the Lord beſtow upon his ſervants, ſo much as needes for their ſpirituall 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 yeares or more, as in the provocation, and day of temptation in the wilderneſſe: this is the abuſe of time, which of all things that are conſumed ſhould be moſt grievous unto us,Heres ſi ſcires unum tua tempora menſem: Rides cum non ſit forſitan una dies. Th. Mor. if wee knew how precious and ſhort it were. Hee that were certaine to live no more but a moneth, or at moſt a yeare, would be ſure to ſpend his apparell in mourning, and yet it may be his life prove not ſo long as the length of a day. As God gave Iezabel the meanes of repentance,1 Kings 21, 23 by the preaching of Eliah, ſo as a ſpeciall benefit, hee gave her time to repent, (even fourteene yeares 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 fearefull 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 vs redeeme, by making double uſe and profit of it.

But ſuch is the miſerable eſtate of our ſinfull nature, that our eye is evill, becauſe God is good,We abuſe time as we do other bleſſings. in our actions we are prodigal, becauſe God in bounty is liberall; God giveth good things cheerefully, we receive them grudgingly, & uſe them curſedly. And although all his benefits be good, yet wee cannot uſe them ſo, for all our imaginations and intentions are evill; and therefore this great benefit in ſparing us, and giving us time of repentance, and preparation for death and judgement, brings (by our croſſeneſſe) a contrary effect, as appeareth by example both in elect and reprobate men. Gods long-ſuffering from correcting of his owne ſervants, cauſeth them to be ſlacke in his ſervice, what ſhall wee then thinke of others? If for a few yeares wicked men goe uncurbed, they ſay the words of the Pſalme, God neither ſeeth, Pſal. 10.11. neither is there knowledge in the Almighty: and how farre Gods children goe aſtray, may appeare in the behaviour of that ſometimes flouriſhing Commonwealth of Iſrael, in every time, when they had moſt of Gods temporall 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 Davids fearefull fall, and Salomons idolatry, ſheweth 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 downe, we are to conſider how farre faulty each of them ſhall be found at the comming of Chriſt; for the Parable ſaith generally, all ſlumbered and ſlept, which is to be conſidered as the Scripture doth take the name of ſleepe, either for ſinne, ſecurity, or naturall death.

☞ Of the daily increaſe of ſinne, and the fulnes thereof at Chriſts comming.

FIrſt, the Scripture uſeth the word ſleeping for ſinning,1 Cor. 15, 34. Rom. 13.11. as in theſe places, Awake truly out of ſleepe and ſinne not; The houre is that wee ſhould riſe from ſleepe, where the Apoſtle expoundeth it of ſinne; and in Eph. 5.14. it is named for ſinne, which is alſo there called a death, (as 1 Tim. 5, 6) to teach us,Eſay 59.2. that ſinne ſeparateth us from God, who is the life of the ſoule; And that as he that ſleepeth wanteth uſe of his ſenſes, and is not capable of the actions which concerne reaſonable men to doe; ſo the ſinner,The abundance of ſinne before the great day, may appear by the daily increaſe of it. untill he be awaked by repentance, is not able to doe theſe things which God requireth of an underſtanding man. In ſleep the ſenſes leave their proper uſe, but then the naturall powers are buſieſt, as appetite, digeſtion of meate, concoction, and feeding of the body: ſo in ſin the ſoule is made without feeling of God, or its owne ſtate, but for the powers of corrupted and ſinfull nature, they receive ſtrength, and are buſie to fulfill the ſinfull luſts of the fleſh. And thus we finde, that Gods ſervants doe often ſlumber, but after they be effectuallly called, ſeldome doe they ſleepe in ſinne, but ſo ſoone as they ſlumber, they are affrighted by Gods angry threatnings, 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 doe, or being able to heare any call of God for their awaking, becauſe the Lord intendeth to deſtroy them,1 Sam 2, 25. as is evident in the ſonnes of Eli. Therefore in Chriſts Church immediatly before his comming, his true ſervants ſhall (as men poſſeſſed with a ſleepy heavines) wraſtle againſt the heavines and importunity of naturall concupiſcence, and continue the battell betweene the ſpirit and fleſh, as all the godly before them have done in the dayes of their fleſh. But for the Veſſels of wrath, as in the olde world, they waxed worſe and worſe, more cruell, beaſtly, ſenſuall, and profane; and the Sodomites wickedneſſe for guilt reached heaven, yea and in the end they offered 〈2 pages missing〉 ſhutting eares, eyes, bookes, ſhunning the company of them who are likelieſt to mark or admoniſh them; like thoſe who affect to be ſleepy indeed, to ſhut doores, windowes, avoid noiſe and company, and finally draw curtaines over their eyes, and commit their heads to the company of a pillow, untill God from heaven reade their dreames with a haſty miſchiefe. Wee ſee many to have particular experience of this, and it ſhall be the awaking at the laſt day, for men ſhall bee playing the Epicures,Luc 17.26, 27, 28.30. 2 Pet 2, 7, 8. 1 Theſſ. 5.3. as in the dayes of Noah, vexing the few righteous, as the Sodomites did Lot; crying peace, peace, when on a ſodaine, in the twinkling of an eye, God ſhall ſend the flood of his wrath, fire from heaven, and eternall deſtruction, to bring all foregone conceited pleaſures to nothing.

No age of the world wherein religion flouriſhed, hath beene free from this ſleepineſſe of ſecurity (except the rodde of perſecution or affliction were above them to teach them how dangerous their ſtate were, if once they ſlumbred) 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 Gods wrath; therefore our Saviour compareth this deadneſſe to ſleepe, for if men were awake, there were hope, that (though they were blinde) yet they might heare, if they wanted both ſenſes, yet they might feele, having this ability in every joynt of the leaſt member: but ſuch ſhall this ſecurity be, that as a man faſt on ſleepe hath his life and all his ſenſes, yet is as an Image, that neither ſees, feeles, heares, nor ſmells, and hath no part of a living man in uſe, excepting onely his breath; ſo this finall ſecurity ſhall be ſuch, that though it were no wonder that moſt men neglect to heare their danger, and oftentimes neglect to ſee unavoidable evills before their eyes, yet ſhall they not be able to perceive and feele theſe burthens under which they groane. That thoſe things ſhall ſo be, all prophecies of the laſt judgement have confirmed, with manifold exhortations unto watchfulneſſe for death and judgement. And though wee have heard of divers examples of wonderfull ſecurity, yet if we conſider the great light of the Goſpell, which ſhall ſhine more and more towards the end, it maketh ſecurity to ſhew it ſelfe the greater.

He that in this light of the Goſpell hath this lethargie, let him know that his deſtruction is hard at hand; when the Lord caſt Adam into a dead ſleepe, it was to take a rib out of him; the ſound ſleepe of Siſera was that he might not feele the naile entring into his temples: and Phyſitians thinke that this dead ſleepe is onely fitteſt to cut away a leg or an arme from a man and hee not to feele it. Certainly there are too many neere deſtruction by this marke, that every day gives us example, that ſecurity is onely fit to make them feele their paine, whom no meanes in the world beſides could perſwade to thinke upon their perill.

God can and will provide meanes to ſave his elect from ſecurity.What ſhall we now ſay of the elect, that they likewiſe ſhall be ſenſeleſſe and careleſſe of the wrath to come? God forbid. Saint Peter gives vs a comfortable inſtruction herein, that if we appertaine to God, this ſecuritie (that goes before deſtruction) cannot be able to chaine 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: Hee brings in two examples, when all were paſt feeling before the Flood, yet the Lord ſaved Noah, and ſome others, and quickned his Spirit, that hee preached the way of righteouſneſſe to the reſt; when Sodome was to be made example to all generations, for an ungodly ſecure life, hee ſo ſanctified the heart of Lot, that hee was grieved and mourned for their wickedneſſe.

Likewiſe our Lord Ieſus, when he ſheweth his Diſciples of this fearefull ſecurity, and threatneth that it ſhall be puniſhed with his fearfull and haſty comming,Compare Mat. 24.42, 43. with Luke 12 38. hath in his threatning enfolded a ſecret comfort for his ſervants, hee ſaith, You know not at what watch he will come. Souldiers camping or keeping upon life and death, divide the night into certaine watches, that although all the army be aſleepe, yet are the Sentinels and watchers awake, who by uſuall notice of the howers from one another, keepe many awake, raiſe ſome from ſleepe, and cauſe numbers to be in readineſſe at all times: So God (who beſt knoweth the dangers of his owne) doth raiſe up his zealous ſervants, and makes their voice effectuall, to adde 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 deafe and ſecure world) is yet the voice of a cryer in the wilderneſſe,Revel. 14.3. Math. 3. to forewarne 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 feare him) watcheth his owne in all ſuch dangers, that hee 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 finde at Chriſts comming, the moſt of Gods 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. ad Henoratum. The Fathers ſay thus concerning the wiſe Virgins, Dormicrunt quidem, ſed ſuav • ter in Domino, They ſleept indeed, but ſweetly in the Lord:Bernard in locū. and therefore (expectantium ſomnus, Hilarius in locū. Dormire eſt mori, dormitare eſt langueſcere, quia per pondus aegritudinis pervenitur ad ſomnū nortis. Greg. in Evang Hō. 12 Hieron. in locum. credentium quies eſt) the ſleeping of thoſe that waite for him, is the reſt of them that beleeve in him: And juſtly is death by the Scripture called a ſleepe, becauſe at judgement the dead ſhall be awaked, as men out of ſleepe: Conſequen • er dicitur (dormierunt) quia poſtea ſuſcitandae ſunt, For good reaſon is it ſaid that they ſlept, becauſe that afterwards they are to bee awaked againe. Indeede the Fathers have herein ſpoken truely, but they have not fully anſwered the queſtion, for the Lord ſhall have his Saints at his comming, who in ſtead of death ſhall be (as Henoch and Elias were) changed, and ſo meete the Lord in the Ayre, who cannot be found ſleeping in the grave.

Chriſt ſaith, that (all ſlept) that every one may tremble & prevent it.And therfore 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. Iohn 12.32. Eſay 40.4.Ambroſ. de Vocat. Gent. lib. 1. cap. 2. Ioel 2.28. Sicut etiam cùm de impijs ſermo est, ita loquutionem 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 ſtile is ſo framed, that the things which are ſpoken of a certaine part, doe ſeeme to pertaine to all men generally, as Ioh. 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 ſenſleſſe 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 fiue flouriſhing Citties; as a very ſmall remnant, like as when the Iewes in Iudea were carried away to Babylon,Eſay 1.9. or as the number of Chriſtian Iewes in St. Paules dayes:Rom. 10, 5. All which conſidered wee underſtand that Chriſts 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 knowes how to awake and ſave his owne, 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 feare leſt the Lord come upon them by death and judgement, as a thiefe in the night.

Tremble therefore before death, that you tremble not in it, watch for that houre, leſt it watch for you, and finde you aſleepe; make ready for judgement, for feare it be heaped up for you; examine your ſelves, if you be ſome of them whom Chriſt ſaith are now aſleepe; and conſider the fearefull taking you would be in, if in this inſtant death ſhould apprehend you, and bring you to judgement, as who knowes but it may, or at ſome other time, when you are as unreſolvedly prepared, found careleſſe of heaven, feareleſſe of hell, ſlacke in religion, dead and buried in wickednes: 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 mortall life.

VERSE 6. And at midnight there was a cry made, Behold the Bridegroome commeth: goe out to meete him.

NOw followeth this ſolemne meeting, and the marriage day, which beginneth with a Proclamation, containing a publike notice, & a general command, Go ye, &c. As it concerns the honor of the married, that ſo honourable a work ſhould be accordingly performed to the degree and eſtate of the parties eſpouſed: So ſeeing Ieſus Chriſt (who is Lord above all bleſſed for ever) is the Bridegroome, it ſtandeth with his honour, that his comming perſonally and bodily, ſhould be with the fight of Majeſty, voice of heavenly Heraulds, and attendance of all his creatures, which (with the time) wee are now to conſider of.

[And at midnight.]

As Chriſt when he ſpeaketh of the time of his comming, uſually doth it by the ſigne; ſo here when hee ſaith [at midnight] hee continueth the Parable according to the former particulars, becauſe it is the uſuall time, in which all men betake them to their naturall reſt, and are found aſleepe in their beds. So that Chriſt meaneth not hereby to point out any time, in an age, yeare, or naturall day, at which he would come: but thereby doubleth his former words, to ſhew, that the ſecurity of the world at his comming ſhall not be, as an ordinary ſleepe, but as the dead ſleepe in the night, in which many are (according to their owne confeſſion) ſo without ſenſe, that you may beat drums by them, and cary them whither you will.

Gods word hath not ſet downe the time of Chriſts comming.As for knowledge of the time of Chriſts comming, the word of God hath ſhewen us nothing, which may make us certaine of the age, yeare, or day; Chriſt giveth a reaſon to his Apoſtles, becauſe it doth not concerne you, 〈 in non-Latin alphabet 〉 . Non eſt veſtrū, &c. Acts 1.7. or it is not profitable for you. If every mans death, or the generall judgement were knowne to be farre 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 ne que horam, &c. Crebro id repetit, ut ignorantiam exitus ab hac vita utilem eſſe oſtenda • . Chryſoſt. in Mat. Hom. 79. doubting the fearefull approach of that day. If theſe times were knowne to be neere, his ſervants would be troubled with naturall feare of death, which is a greater paine when we feare it, than when we feele it: & wicked men would be tormented with deſperate feare of worſe than a thouſand deathes, which would make them leape 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 owne power, ſo he) had anſwered this queſtion to his Diſciples before,Admonet ne diſcere tentent quod Angeli ignorant. Theophilact. in Mat: 24, 36. Marke 13, 32 as unwilling to ſhew it, and unwilling that either they ſhould thinke it poſſible to be knowne, or fitting ever to be demanded of againe: For of that day and houre (ſaith he) knoweth no man, no not the Angels of heaven, neither the Sonne, but the Father. It is certaine that Chriſt knew it,Pet: Mart: in 1 Cor: 10, 11. although not as he was man, but as his divine nature ſhewed him: but he ſaith, he knoweth it not, Theophilact in Marke 13, 32. even as a loving Father unwilling either to deny his childe, or to grieve his tender heart, when hee is asking ſome thing which the father will not give, he hideth it in his hand, and afterwards ſheweth him his empty hand for ſatiſfaction: ſo Chriſt hideth it from his Apoſtles and us with a reaſon, that we grieve not becauſe wee cannot know it, ſeeing the Angels in heaven know it not, and yet are not the leſſe bleſſed, becauſe they doe not know it: nor the bleſſed humane nature of Chriſt leſſe glorious, though nature hath not affoorded 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 ſcituation, eaſt or weſtward, differeth alſo in houres, there can no houre be given which is the ſame in halfe a quarter of the earth;Exod 12, 29. Traditio ludaeorum eſt, &c. Vnde reor traditionem illam permanſiſſe, ut in die vigiliarū 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 Aegyptians, yet was it an idle tradition, that the convert Iewes (in Saint Ieroms time) had, that Chriſt ſhould come at midnight. Onely I wiſh that wee were ſo of this conceit, that every day paſt were the laſt of our life, then would we enter our bed, as wee would wiſh to goe to our grave; for many goe ſound to their bed (as wee commonly ſay) who are found dead in the morning: and it is certaine that it muſt be midnight in ſome part of the world at Chriſts comming.

By theſe things we ſhould learne 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 wee are, in neglecting what is ſet downe and profitable for us, and to hunt with ſorrow and trouble for the thing that is not to bee had: Saint Augustine ſaid truly, Prophetiae citiùs implentur quàm intelliguntur, That Prophecies are ſooner fulfilled than underſtood. And therefore we are not to enquire for that day, but how ready we are for it; and as wee perceive by ſignes the approaching of that wrath, ſo we may call to the mercifull God to be delivered from the terrour of it.

Our Saviour by naming the time of his comming (midnight) teacheth us two things. Firſt,Security a forerunner of deſtruction. that ſecurity or careleſneſſe is ever the laſt forerunner of deſtruction, and the greater it wil be,Cum fatali • equus ſaltu ſuper ardua venit Pergama, Tum me confectum curis, ſomno que gravatum; Infelix habuit thalamus, preſſit que lacentem • uicis & alta quies, placidae que ſimilllima morti Virg. 6 AEneid. The greater ſecurity the greater iudgement followeth. it ſheweth that the greater vengeance is to follow, as appeareth in all written examples of Gods wrath; and when any are ſo farre paſt, as to contemne Gods juſtice, and thinke that hee will not puniſh, or regardeth not the warning of it, deſtruction is neere unto them.

Secondly, wee are taught that when Chriſt commeth, for all the labour that can be taken to awake them, yet ſhall the world be in dead ſleepe of ungodlineſſe and careleſneſſe, as they were in Noahs time, and in Sodome unto the houre that Lot went out of it. When Cyrus his army beſieged Babylon, Belſhazzar gave his ſubjects (of the Citty) notice, how little he feared any threatned danger, by his publicke feaſting and drinking,Dan. 6.1.3. and almoſt the whole Citty blinded with the ſame impiety,Herodot. lib 1. followed his example of drunkenneſſe; the enemies entred the City in the night,Invadunt urbem ſomno vino que ſepultam, Virg. and killed them whom they found buried in drunkenneſſe and ſleepe; notwithſtanding that Daniel had expreſly forewarned both his predeceſſour and himſelfe 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 ſeene and knowne careleſneſſe 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. untill they fall into the hands of an angry God. But as Samuel did for Saul, ſo muſt we bemoane their miſery, if our example cannot move them: then they can witneſſe, that God ſent his children who mourned for and unto them, who would not lament for themſelves, this is all the helpe that we can beſtow upon them, who neither can nor will be helped.

[There was a cry made.]

When no meanes can availe to awake ſecurity, the laſt cry ſhall doe it.As mariages in ſolemnizing have divers ſights for delight, the voyces of ſingers and inſtruments, to give content to the eare, and variety of meates to pleaſe the taſte and ſtomacke; and if the Bridegroome be of the Nobility he wanteth not the voice of a Trumpet to proclaime the greatneſſe of his perſon: So our Lord Ieſus Chriſt at his comming to judgement, ſhall ſend in ſtead of a cry, the voice of a Trumpet before him, with terrour whereof heaven, earth and hell ſhall have notice of the power and greatneſſe of his Majeſty.

This voice ſhall be that which the Scripture calleth the ſound of the Trumpet, (as ſhall appeare) yet our Saviour ſets it out by the name of a cry, becauſe of the former ſecurity, wherein the Lord ſhall be carefull to give forewarning according to the capacity of every one. The Lord ſuffereth not the deafe to be without warning, for as wee expreſſe our ſelves to the deafe by ſignes and tokens, ſo doth the Lord foretell the end of the world by ſignes of particular wrath in ſome, when others for a time goe free; by the weakning of nature in diverſe creatures, diverſe prodigies and wonders of natures imperfection; by weakneſſe 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 eares to heare, let them heare,Mat. 13 9. for the Lord ſends to them the admonitions of his word. But they that have hearing, and yet are ſo thicke, that no counſell can reach ſo deepe as their dulneſſe is, or are ſo aſleepe, that common calling cannot awake them, nothing will prevaile but a voice, loud as a Trumpet,Eſay 58.1. to make the earth ſhake, and the ayre to be reſounder of terrour: So at the laſt day there can be no place for a ſecure deafneſſe, when the heavens go away with a noyſe, the elements melt and the earth burneth with fire, who ſhall not heare and feele the power of this Cry? this will end their ſleepe with the beginning of endleſſe torments.

Now for the greatneſſe and terrour of this cry which ſhall ſummon all men to judgement,The greatnes of the cry. neither can it be ſufficiently expreſſed nor underſtood. If the Trumpet,Exod. 19, 16. that called the Iſraelits to heare the Law, was a terrour unto them, how terrible ſhall that voyce be, which ſhall call all men to account for not keeping of it? If the noyſe of thunder (which is not farre heard) be ſo terrible that it allayes the courage of the proudeſt, and is even a terrour to the fiſhes of the Sea,Pſal. 104 7. and ſheweth a power in the waters, what may we thinke of this voyce,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 &c. 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 ſheweth the power of Gods voyce, for feare whereof all Creatures tremble, that the ſecuritie of men may be thereby ſhaken; but at this laſt voyce all creatures ſhall declare the terrour of it. Laſtly, if we conſider whoſe voyce it ſhall bee, we ſhall conceive it the better: St. Paul tells us, The Lord himſelfe ſhall deſcend from heaven with a ſhoute, for hee himſelfe ſhall call his people: loe this is the Trumpet, even the voyce not of Angell, but of him who is Lord and Maſter of the Angells, the voyce of the Sonne of man, 〈 in non-Latin alphabet 〉 but ſounding with the power of the Sonne of God; and becauſe the ſecure world would never heare him nor the voyce of his ſervants, he ſaith, That the houre ſhall come, in which, all that are in the graues, ſhall heare his voyce, and come out either to ſalvation or damnation. It is the voyce of Chriſt himſelfe. The Scripture calleth this voyce of Chriſt, the ſound of the laſt Trumpet. Mar. 14 62. Iohn 5.28. 1 To ſhew the power and majeſtie of his comming, as he ſhewed in his aſcending, prophecied of in the Pſalmes, who being exalted above all when he went to heaven,Pſal. 47.5.7, 8, 9. in his comming hee ſhall ſhew that all his enemies are trod under feete. Secondly, to ſhew the great and fearefull 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 foretolde by the blowing of Trumpets, which notwithſtanding was never heard by them who felt the fearefull events. Thirdly, to ſhew that the cry is for the aſſembling of his people,Ioel 2.15. & Pſal 81.3. not an uncertaine ſound, but a certaine, that all may prepare and appeare, 1 Cor. 14.8.

Hence wee underſtand the diverſe effects of this Cry;The effects of it. When the deſtroying Angell came downe to Aegypt in the night,Exod. 12.30. the terrour of God cauſed them to make an outcry over all the land: How many voyces of Lamentations ſhall be heard at once, when the generall Cry ſhall be, Hills and mountaines 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 incouraged Peter and others of his Diſciples:Iohn 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 joyfull that ever Gods true ſervants heard,Iohn 3, 29. (for he that is the friend of the Bridegroome, muſt needes rejoyce greatly becauſe hee heareth his voice) for thereby their bodies ſhall receive life and immortality.Pſal. 91.1.5. As in their life time they betooke themſelves unto the ſhadow of the Almighty, and therefore when wicked men (affraid with the terrours of the night) made an Aegyptian outcry,Pſal. 118, 15. his ſervants finde that the voice of joy & gladnes 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 Looke Ier. 33.10.11. no evill can come unto them, nor any plague neere unto their dwelling: Much more ſhall they be glad at the voice of Chriſt, in that day for which their ſoules and bodies have waited long in hope to heare.

Would you know if the voice of Chriſt ſhall be joyfull to you in that day, or not? The Prophet Eſay from the Lords mouth tells us,Eſay 66.2. They who tremble at Chriſts voice now, ſhall reioyce hereafter that if we tremble at his words in this life, he will looke upon us, and we ſhall rejoyce to heare his voice in the fearefull day, calling us the bleſſed children of his Father; if with humility and feare we draw neare to heare what the Lord ſaith now in his word, we ſhall not appeare in judgement to be cenſured, but commended: And this is moſt certaine, that ſeeing all the creatures tremble at the Lords voice, we muſt either doe ſo in this life when God commands us, or in the life to come when he condemnes us.

[Beholde the Bridegroome commeth.

Here is the firſt part of the Proclamation, being a notice given of the Bridegroomes coming.

If theſe that were prepared for a mariage ſolemnity, heard a warning given without certaine notice for what purpoſe, how could they underſtand that it concerned them? So if in the great day the voice of the Lord ſhewed not the particular perſon that came, it could not be the trumpet of the Almighty: but his voice ſhall declare, that the Bridegroome commeth, becauſe the power of God ſhall goe 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 ſhew a locall deſcent,The glory of Chriſts perſon is now hid. and ſet his throne in the ayre: But for his divine nature, it filleth the world; and of it I ſay,Bern. Ser. 3. Advent. as Bernard ſaid of Chriſts 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 appeare as one that was hidden before, and ſhew the glory of his Majeſty ſhining in his humane nature, the glory of both which is now hidden from our eyes, for the clouds & ſpheares of heaven have taken him out of our ſight; and according to the Pſalme,Pſal. 18, 11. Compare 1 Tim. 6.16. with Act. 22, 11. Hee hath made darkeneſſe his pavilion and ſecret place; which though it be in it ſelfe a light inacceſſible, yet it darkeneth our ſight. Thus our Lord as a Bridegroome is entred into his chamber, and there he ſtayes untill the day come, and then ſhall he come out of his chamber, as a mighty man, and ſhew himſelfe before all mankinde; and as nothing is hid from the heate of the naturall Sunne, ſo no man ſhall be able to hide himſelfe when the Sunne of Righteouſneſſe ſhall declare his glory and power; for every eye ſhall ſee him, yea even they that pierced him through, Revel: 1, 7. and all 〈1 page duplicate〉〈1 page duplicate〉 kindreds of the earth ſhall waile before him.

This doctrine is of great antiquity, for when the olde world by their impieties began to be the firſt preſidents of this laſt vengeance of God, Henoch terrified them with this doctrine, Beholde the Lord commeth with thouſands of his Saints, Iude verſe 14. to be revenged on them: but their graceleſſe hearts tooke 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 reade or heare theſe words (Behold the Lord commeth, or the Bridegroome commeth) ſo often is this voice either in characters or ſounds, ſent from heauen to our eyes and eares, 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 witneſſe that he had given them warning, and left it regiſtred to be read to all poſterity, & ſo if they periſhed their owne 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 careleſſe, yet the Sunne and Moone that give us light,Pſal. 89, 37. are faithfull witneſſes in heaven, and the reſt of the creatures are able to witneſſe againſt us. Let every man therefore remember how often hee hath received warning of Chriſts comming.

[Goe out to meete him.]

Now followeth the notice given to all the Virgins, to goe out to meete the Bridegroome. Seeing at Chriſts comming the voice ſhall declare his greatneſſe, and the matter in hand, it may be demanded, What ſhall be the words that ſhall be uttered in that cry? I anſwere, 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 thinke 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 Ierome a man much deſirous to have that bleſſed day once come, and yet trembled when he thought on the terrour 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 eate, drinke, or whatſoever elſe I doe, this fearfull voice ſounds ever in mine eares, 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 Doctour maketh of it, for he exhorteth others to thinke 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; Salomon exhorteth us almoſt with Saint Ieromes words and meaning,Eccleſ. 11, 9. Remember that for all theſe things God will bring thee to judgement: and layeth them in the wayes of theſe who leade their life as they liſt. When Gods ſervants thinke on it, it makes them tremble,2 Cor: 5, 11. (this ſentence) We must all appeare before the judgement ſeat of Chriſt to give account; Saint Paul calleth it the terrour of the Lord which moveth him and others to be carefull in their calling. Would to God that this ſentence would often, yea ever ſound in our eares, (Riſe dead and come to judgement) it were not to be doubted, but it would make us more carefull in every thing we doe, remembring that ſhamefull and ſorrowfull account, that we muſt giue of them: which would make us often to conclude, that we would not buy this Repentance ſo deare, 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 wee ſhould loſe in our reckening all our labours, Gods favour, and eternall happineſſe.

VERSE 7. Then all thoſe Virgins aroſe, and trimmed their Lampes.

HItherto hath beene the Proclamation, now followeth the meeting, which that it be accordingly performed, two things are requyred. 1. That they ariſe. 2. That they trimme themſelves in ſuch decency, as may become the friends and honourers of a mariage ſolemnitie, the firſt is ſet downe 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 ſleepe be naturall death, ſinne or ſecurity, and in haſt addreſſe themſelves, for to give an account of all that ever they did, and to be partakers of endleſſe joy or everlaſting torment.

The firſt, we call the Reſurrection of the body, when God ſhall reſtore unto all mankinde,

The Reſurrection comfortable to the godly.

In omni re aut actu virtus agēdi, ſpes eſt futuri Qui enim arat, arat vt metat, qui pugnat, pugnat vt vincat etc. Ergo etc. Chryſoſt in Math. 22.23. Qui dicunt non eſſe reſurrectionem.

that body which death bereft them of, and which was detayned within the power of earthly corruption. A great comfort to us who know it; for as it would be a great griefe to the husbandman, that all his ſtore ſhould be beſtowed upon the ground only to rotte it, who on the contrary, commits it cheerefully to duſt and corruption, in ſure & certaine hope that it ſhall ſpring againe with triple reward, for his wanting it for a ſeaſon; ſo it would be a great griefe to us, if the bodies of our ſelves or friends, committed to the duſt, ſhould have an everlaſting winter without a ſpring time; who now reioyce,Revel. 1.18. knowing that as our Redeemer liveth, who once was dead, ſo ſhall we riſe at the laſt day,Iob 19 28. and be covered againe 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 bodyes (which ſhame cauſes us now to hide from our owne eyes) and make it like unto his owne 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 endleſſe happineſſe, ſo the knowledge of it ſhould be a comfort, to make us beare patiently all the ſorrowes which we ſuſtaine in our body, which was (as appeareth) a great help to Iobs patience:Iob. 19, 26, 27, 28. Titus 3.12. and this S. Paul calleth the bleſſed hope of Gods ſervants, wherein they ſhall be declared in preſence of all creatures, to be they that are honoured of the Almighty; and their oppreſſours and enemyes in this world,Pſal: 149, 8. troden under feete, Kings and Nobles (which were their enemies) chained and fettered by the power of God unto eternall woe; after that the Saints themſelves have cenſured the Divells 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 Ieſus be glorified in his Saints,2 Theſ: 1, 9, 10▪ and made marvailous in all them that beleeve: this is the honour due unto all his Saints.Pſal: 149, 9. When wicked men ſhall ſee it, they ſhall be vexed with horrible feare, and with fruitleſſe repentance confeſſe their juſtly deſerved miſery, a patterne whereof is ſet downe in Wiſdome throughout the whole fifth chapter. Whereby we may ſee the joy and comfort Gods 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 weakneſſe; ſo our hope of the reſurrection hath beene a fort for Gods ſervants, againſt which Satan hath warred, and prevailed againſt many, and turned them into Atheiſts and Epicures in all ages, who in their beleefe have but this one Article, that they are bound to live and dye like beaſts, as indeed they doe. And therefore we ought to faſten us to the rocke of Gods 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 Divell.

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 onely of this life,1 Cor: 15, 34. Ibid: verſe 19. then of all creatures are we moſt miſerable, becauſe wee have more miſeries following us than all the creatures beſides; and if we feare God onely for what may befall us here, it can no more ſave us from the evills wee moſt feare, than feare can ſave a beaſt going to the ſlaughter.Acts 23, 8. The Heathen and the Sadduces a kinde of them, who were and would bee ignorant of the reſurrection, inſenſible of their owne ſoule, making their Diſciples tenants to religion onely during life, filled them with fruitleſſe feares, diſappointed them of immortall hopes, by an uncertaine promiſe of their famous memory, to walke as their ghoſt in the world, after their deceaſſe, yet could they never reach the conſcience: and thereforeIn coelo eſt meretrix, in coelo eſt turpis adulter, &c. Quid non mentiri, vel quid non protinus audet, Fingere mortale ingenium: ut ſibi maior cundi In praeceps pateat via, liberior que poteſtas peccandi detur, &c. Marc. Pal •• g. lib. 1. all their religion was to be onely religious in wickedneſſe, and theſe in likeſt poſſibility, to be neere their Gods, who were next to them in wickedneſſe. 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 naturall knowledge, they may eaſily be deceived; for although wee finde the forme of it, (which is the joyning together of ſoule and body) to ſtand with naturall reaſon, yet nature cannot ſhew 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 downe) yet are they not able to beget faith in us, but are as apochryphall proofes, helping (ſo farre as they are able) to ſtrengthen our faith begun, and are ſufficient to confound naturaliſts, and to diſprove the impoſſibility they conceive in it. Againe, if men conſult with fleſh and blood, that is, with their owne ſtrength, appetite and deſire, their affection will blinde their knowledge: for ſeeing their wicked life in all juſtice deſerveth a wretched recompence,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 Iudge of power, nor time, nor place for their puniſhment: and ſeeing they cannot condemne their owne deſires, they feede themſelves in hope, and finding no experience of what they need to feare, reſt fully perſwaded 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 finde that of neceſſitie we muſt riſe againe, and how eaſie it is to God to bring it to paſſe.

The Mercy, Iuſtice and Truth of God confirme the Reſurrection unto us.If we conſider the Lord either as mercifull, juſt, or true, then our bodies muſt needs be raiſed againe. The great mercy of God appeareth in the Redemption of man, which cannot be fully done, if corruption (the puniſhment of ſinne) keep Gods ſervants priſoners for ever: and therefore as he is mercifull in redeeming us, he muſt needs raiſe up our bodies againe; which God by the Prophet acknowledgeth to be a part of our Redemption, ſaying, I will deliver thee from the power of the graue. Hoſea 13, 14.

The Iuſtice of God requires it alſo,

Vna 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. &c. Damaſc. lib. 4.

that ſoule and body which have joyned hand in hand for ſinne, ſhould be coupled together againe for puniſhment, and wicked men are loaded with Gods 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 evill; which is onely to be done, whenConſider 2 Cor. 5, 10. Dan. 12, 2. wee ſhall appeare before the Iudgement ſeat of Chriſt, and not before, for in Iuſtice, 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 beene pleaſed to ingage his truth unto us for the certainty of the Reſurrection, he ſaid by Daniel, They that ſleepe in the duſt ſhall awak, ſome to everlaſting life, and ſome to ſhame and perpetuall contempt: By Hoſea, Hoſea 13, 14. I will deliver thee from the power of the grave: And Chriſt ſaith, The houre ſhall come, Iohn 5.28, 29. in which all that are in the graves ſhall heare his voice, and they ſhall come forth, that have done good, unto the reſurrection of life, but they that have done evill, 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, &c. Theſe are his promiſes, which cannot faile, though heaven and earth ſhould paſſe away: and though men in diverſe ages have waited long for the fulfilling of Gods promiſes, yet they never failed to come; and men were onely 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 Noahs flood untill Chriſts firſt comming hee was looked for, the ſpace of 2900 yeares before hee came. And in the primitive Church there was more looking for Chriſts comming 1100. yeares agoe, than there ſeemeth to be now: But the rule of the Prophet muſt be conſidered in all Gods promiſes,Habbac. 2, 3. that the viſion is appointed for a certaine time, but at the laſt it ſhall ſpeake, and not lye, though it tary, yet we ought to waite, for it ſhall ſurely come.

Our faith herein hath two helpes.Now becauſe the poſſibility of it hath cauſed many to erre, the Scripture hath given us two helpes to underprop our weakneſſe. Firſt, that we beholde the reſurrection of Chriſt to be a glaſſe,1 Pet: 1, 21. wherein we may ſee and behold our owne, who paſſing through this mortall life, purchaſed immortalitie that he might be a pledge of the like unto us, that wee who in ſuffering miſeries beare about in our bodies the dying of the Lord Ieſus, 2 Cor: 4, 11. may alſo have his life manifeſt in our mortall bodies. When Ioſeph was committed to priſon,Gen: 39, 22. the keeper of the priſon committed to his hands all the priſoners that were in holde,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 Ieſus Chriſt being buried, made death it ſelfe a priſoner, and in ſtead of a debter, 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 behalfe, 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 remaine 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 beleeve that as Chriſt was raiſed up, even ſo ſhall we that are his body: and he that conſidereth, that all our ſinnes imputed to Chriſt could not holde him within the power of death, ſhall ſee our reſurrection more eaſie, ſeeing our ſinnes are not imputed unto our ſelves.

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 himſelfe. Indeede if our reſurrection were in the power of any except God himſelfe, we had reaſon to doubt it, becauſe wee 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 ſonne,Rom: 4.19, 20, 21. hee neither feared the deadneſſe of himſelfe, nor the barrenneſſe 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 performe it: and the reaſon which made Abraham ſo ready to offer up his ſonne, and yet to beleeve 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 whileſt the Lord ſaith, that hee 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 worke, yet (qui magna credere juſsit, Omnipotens est) hee that bids thee beleeve great things, is Almighty, and the Lord that created thee, it is even he that hath taken in hand to raiſe thee up againe.

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 workes,Gods workes like the reſurrection. wee ſhall finde it eaſie to him that doth it. He tranſlated Henoch and Eliah to heaven, a hard and rarer worke than raiſing the dead; he cauſed Aarons Rodde,Numb: 17, 8. (which was dry and withered) in an inſtant to bud, raiſed the daughter of Iairus from death, the widowes ſonne of Naim and Lazarus that had lyen foure dayes in the grave; Auſon Eclogariū Accipe quod mirere magis: tenuiſſima tantis principia & noſtros non admittentia viſus &c. Iob 10, 10, 1 Cor: 15, 36. and by his ſervants did the like, Eliah raiſed up the Shunamites childe, and Peter raiſed Dorcas from the dead: What power then hath hee who gave ſo much to others? We ſee the Lord daily make men of ſuch beginnings, as men would not beleeve, if they ſaw it not with their eyes; even, ſaith Iob, of a little ſeed, which is as water powred on the ground. And whileſt the Apoſtle Paul conſidereth the growing of the corne, he calleth him a foole, who denieth the reſurrection. And the like we ſee in trees and hearbs, for what is it that we ſee daily in the world, but examples and imitation of the reſurrection? The trees loſe their greene leaves, they leave giving of fruite,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 grā deſcere, & 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 Iob 19, 25 and beholde on a ſodaine, as it were by a new reſurrection comming, we ſee leaves come forth, the fruite grow bigge, and the whole tree cloathed againe with a freſh and lively comelineſſe. If wee conſider the little ſeede of any tree, how the tree commeth out of it, and let us comprehend if we can, how in ſo little a ſeed the huge tree did lurke which came out of it? where is the ſtocke? where the barke? where the greene leaves, where is the great plenty of fruites? Was there any ſuch thing ſeene in the ſeed when it was caſt into the ground? We ſee likewiſe diverſe ſorts of living creatures breede of corrupt and rotten earth, the light is buried in darkeneſſe, and the next morning ſheweth it ſelfe againe: yea in our ſleeping and awaking there is ſhewed unto us a ſhadow of the Reſurrection: and the relation of the Heathen hiſtorians make good to us, how the young Phaenix riſeth out of the aſhes of the olde. 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 farre 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 neede of the aforeſayd two helpes, and to pray the Lord to grant them unto us, as St. Paule doth joyntly 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 greatneſſe of his power, in them that beleeve, according to the working of his mighty power, which hee wrought in Chriſt, when hee raiſed him from the dead.

The Lord hath ſufficiently aſſured us of the Reſurrection,All muſt riſe. when by ſuch experiences he ſheweth how eaſily he may doe it: now therefore, though wicked men would abandon all thoughts of it, yet it is in vaine; for all muſt riſe, both wiſe and fooliſh, and preſent themſelves before the Lord. Whereby it appeareth, that whether men beleeve it or not, yet they ſhall riſe: but when the Lord would have his ſervants to beleeve it, it is to this end that they might know and be aſſured of the meanes, whereby their bodies come to immortalitie 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 rayſed, as it had been for Iudas, if he had never been borne.

Our bodyes ſhall be immortall.All therefore riſe, but there ſhal be great difference betweene the wiſe and fooliſh.

Firſt, the godly ſhall be immortall, for this mortall ſhall put on immortality; 1 Cor. 15, 53. the body ſhall not bee 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 neceſſitie ſubject to death, yet was he mortall, 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 immortalitie, we ſhall be made capable of everlaſting felicitie.

Secondly,2 Glorious. their bodyes 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 ſowne in diſhonour, it riſeth againe in glory, 1 Cor. 15.43. and ſuch glory (ſaith the Prophet) as the ſtarres of heaven appeare clothed withall,Dan. 12 13. Math 13.43. or (as Chriſt ſaith) ſo bright as the Sunne; 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 ſhadowes hath the Lord ſhowen us of it; when Moſes came downe 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 ſixe dayes after,The words (there be ſome here which ſhall not taſt of death untill, &c.) are much miſtaken by many, for Chriſt meaneth not the Preaching of the Goſpell (though that alſo was true,) but that he would comfort them againſt the Croſſe, and confirme them concerning his glorious comming, and finally ſhew them what glory they ſhall be in, who beare the Croſſe and follow him, by one ſhew and ſight of his transfiguration, as Theophylact obſerveth upon Mathew, and for truth of all, we may marke in all the three Goſpells the doctrine of the Croſſe, 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 Sunne, and his cloathes white as the light. Likewiſe by Art, wee have a view of glorie and brightneſſe, which our ſight is not able (without hurt) to endure the cleareſt glaſſes are made of aſhes and of the droſſe of the earth and wreak of the ſea, yet if one of them (being broad) ſtand before the Sunne, it is ſo bright and glorious, that it ſeemeth to match the Sunne it ſelfe, 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 glorie 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 burne, for wee ſee that precious ſtones give light, and yet are without heate; and the Lord (whoſe voice divideth the flames of fire, Pſal. 29.7.) ſhall unto his ſervants give brightneſſe without the great heate of fire, and unto his enemies the burning and conſuming without the brightneſſe and light of the fire. This then doth ſhew their glory.

3. Spirituall. 1 Cor: 15, 44.Thirdly, our bodies ſhal be ſpirituall, They are ſowne naturall bodies, they riſe againe ſpirituall: there ſhall be no change of the ſubſtance, but the body ſhall ſhew it ſelfe in the actions with ſuch agility and quickneſſe, for which it may juſtly be called ſpirituall. In this life our bodies are naturall, for as in other creatures, ſo in them (natura eſt principium motus) nature maketh them (becauſe of their weight) to bend downeward, but in the reſurrection they ſhall be ſpirituall, for the ſoule 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 ſhewed this ſpirituall motion, by his ſodaine appearings and departings:Wiſd. 3.7. ſo ſhall the Saints runne through (any ſpace) as the ſparkles among the ſtubble, and they ſhall ſhew it by their firſt action after the reſurrection,1 Theſ. 4, 17. for they ſhall mount up and meete the Lord in the ayre.

Laſtly, our bodies ſhall be free from ſuffering, for they ſhall not bee ſubject to hunger, thirſt, griefe, ſickneſſe, or the like; and the delights which the ſenſes ſhall have ſhall not be hurtfull, but helpfull unto them.

And though wee gather theſe things out of Gods word concerning our bodies in the reſurrection, yet all that wee conceive or ſpeake of them, muſt come ſhort, for as it is written,1 Cor. 2.9. Neither hath eye ſeene, nor eare heard, neither hath it entred into the heart of man, what God hath prepared for them that loue him.

On the other part,Qualities of wicked mens bodies. the Lord will make wicked men immortall, that they may be capable of eternall miſery, for if once they could die againe, then were their bodily miſery at an end; but as for the reſt of the aforeſaid qualities, they ſhall have their contraryes; inſteed of a glorious brightnes, they ſhall even be deprived of common light,Math. 8.12. Math 22.13. for they ſhall be caſt into utter darkneſſe: inſteed of quickneſſe for motion, they ſhall be bound hand and foote, and the ſoule clogged to the body; and laſtly their bodies and ſoules are capable of nothing, but ſufferings and torments,Mar 9.44. for their worme dyeth not, and their fire never goeth out. So when all ariſe, the godly and wicked ſhall differ more then the blackneſſe of a blackamore, from the brightnes of the Sunne. Conſider theſe things, and ſo behave your ſelves, as you wiſh in the Reſurrection to be a veſſell of honour or diſhonour, according as you ſhall, to your unſpeakable joy or ſorrow, finde it in that fearefull day.

[And trimmed their Lampes.]

Leſt Virgins appointed to be attendants at mariage, be unfitt for the honour that becommeth their place, it is requiſite, that they be adorned with wedding garments, & furniſhed with lampes or wedding Torches, for preparing whereof, they have an appoynted and competent time. So the Lord hath granted unto us ſuch competency of time, as in his wiſdome he knoweth is ſufficient for our preparation, to meet him when he ſhal call by death or the laſt judgement. Now when the Bridegroome is cōming, and the Virgins on foote to meet him, it onely remaines that they trimme their Lampes, as they are in meeting of him. So when in death and judgement we are meeting the Lord, we ſhall turne our mindes to the conſideration, of what ſtate our ſoules and bodyes were in; and whether in our life time we were prepared for meeting him or not: this is the meaning of trimming their lampes, (aptaverunt lampades ſuas, id eſt, rationes reddendas operum) which is,Auguſt. de Temp. Ser. 23. that they were to addreſſe them, to give account of their works.

This is the buſines that every one ſhall take in hand, both after death and the Reſurrection. Our lampes for this ſpirituall and everlaſting imployment, are our ſoules and bodies, which are never knowne how ready they were, untill they bee brought in examination and tryal before the Lord;reade Math. 22.11. which muſt be in death when we goe to the Lord, or in the generall judgement when he commeth to us: in both which, this trimming and addreſſing our ſelves to account ſhall be uſed.

In death,Heb. 9. • 9. the ſoule muſt be brought to this account, (for after death commeth judgement,) after it hath left the body, then doth it call it ſelfe to account, how it may anſwere at the tribunall ſeate of Gods juſtice, unto which it is then conveyed.

In the great Iudgement, both ſoule and body, doe joyntly returne, to conſider what they ſhall anſwer, to the great and fearefull reckoning, they ſhall be charged withall: For we muſt all appeare before the judgement ſeate of Chriſt, 2 Cor. 5.10. and give account of whatſoever we have done. The prodigall Sonne, was long before he ſtudied an anſwere 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 downe in Eſay, 29. verſ. 15.18.19.20.21.22.23.24. ſo though men be now cōtent to forget their owne experience, and to counterfeit the ignorance of their owne knowledge, in all things that concerne themſelves, yet when they are comming to the judgement ſeate of Chriſt, they ſhall ſearch for ſome anſwere, which may prove moſt currant for their delivery. This ſhall be done by two helpes; firſt, all men ſhall examine themſelves how prepared they were, when they were in this world, and that this may the more truely and ſpeedily be performed,Revel. 20.12. the booke of the conſcience ſhall bee opened, wherein is written all that ever men have done: for as men have bookes to this purpoſe, that they put in them the treaſury of things which the memory cannot containe; ſo ſhall the conſciences of all men, ſhew at one fearefull 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 remembred,Eccleſiaſ. 12 14. and every worke ſhall bee brought to judgement, with every ſecret thing whether it be good or evill: then ſhall this power of Conſcience,Rom. 2.15. ſhew it ſelfe either in accuſing or excuſing, & all eyes ſhal be opened to ſee, if they be naked or clothed in the ſight of God.

Our ſinfull actions in this life, are they which make up this large booke of reckoning againſt vs, for both it is our owne actions, and it ſhall be our owne knowledge and memory that ſhall witneſſe againſt us. If therefore this debt of ours doth daily increaſe, with which we ſhall accuſe our ſelves in Gods preſence; let us like wiſe debters, looke our count booke often, and be ever diſcharging ſome by often examining what our conſcience can witnes againſt us, & when we finde our faults, cry (according as our Saviour inſtructed us,) Lord forgive us our debts: if we doe thus often, our conſcience ſhall have the leſſe to accuſe us of, and the more eaſily ſhall our lampes be trimmed in the judgement day.

Secondly, the ſervants of God had other lampes in this world then wicked men had, and therefore they ſhall finde it, in trimming and addreſſing themſelves to give account. Gods ſervants for their lampe, vſed their ſoule and body, which they offred as a quicke 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 goe in with the Lord of glory, into his heavenly habitation, as will appeare, verſe 10. Reprobate men in their life, labour only wearying thēſelves in the wayes of wickednes: ſome are ſo ſenſuall, that they diſtaſt all things except pleaſure, untill they ſurfet of it; and by bodily weakenes their mindes grow queaſie, as formerly their ſtomacks were:Diſſidet ambiguis ſemper mens obvia votis. Nee voluiſſe homini ſatis eſt, optata recuſat, Auſon. Ely • . 15. others for their lampes are enamoured with the luſtre, that the deceiving world hath, and toyle as much, to fill the belly of their cheſts with traſh, as the ſenſuall do, to ſtopp their belly full of deteſtable doung. Both theſe kinds of men (of which kinds moſt Reprobates are) have miſtaken their lampes, and inſteed of making ſoule and body ready for account, labor to fatten and make delicate their body, to feaſt wormes withall; or to fill all their ſtores with riches, which proves often times fewell to unexpected fire, a ſword for robbers to kill them withall, but ſure in the end, a barre to ſhutt them out of heaven, and to hinder them from preparing for judgement: and therefore how can theſe bee ready who never prepared themſelves?

Thirdly, by trimming of their lampes is underſtood the framing of them to that readineſſe, they were in, when they layd them downe to ſleepe; So when all men ſhall addreſſe them to goe to judgement, it ſhall bee 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 ſleepe, they betake them to their actions & labours they were in when they lay downe, and beginne where they left off, ſo ſhall we do in the Reſurrection. Happie therefore is that ſeruant, Math 24. whom in his death, his Maſter ſhall find him ſo doing, that he may be prepared to goe into glory with the Sonne 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 dye drunke and looſe their lives in quarrels, of robbery, extortion, of pride and vaine 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 addreſſe themſelves for account? And therefore, in that day, the trimming of their lampes 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 oyle; for our Lampes are out.

AS Virgins that had neglected the time for preparation, untill the laſt momēt of time, wherin it was too late to prepare, ſhould for ſhame complaine of their owne unfittingnes, and cry unto others for help: So when reprobates ſhall riſe again from the dead, they ſhall ſhew their ſhamefull and ſorrowfull complaint, and wiſh that it were poſſible for others to help them. Notwithſtanding, they ſhall not at that time ſpeake unto the true ſervants of God, or thinke that they can help them, neither can wicked men hope, that counſell or help can be ſtedable; but they ſhall rather ſeeke help at Mountaines and hilles (if it were poſſible) to hyde them. Therefore, we muſt remember (as I ſayd before) that all the words of a Parable, cannot be literally or hiſtorically applyed, neither are propounded ſo to be made uſe of, but ſome parts muſt be added for amplifiyng and adorning the compariſon. I doubt not but among the Iewes, it hath fallen out, that in meeting the Bridegroome, 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 acquaintaince and friendſhip of the Bridegroome: ſo that theſe wordes of the fooliſh unto the wiſe, and their anſwere againe 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 alwayes the propertie of fooles, to be wiſe behind hand, (ſerò ſapere verò ſtultorvm eſt,) and it is the wretchedneſſe of wicked men, never to call for grace, untill the day of vengeance be fully come, and then like fooles they learne the wit to call: therefore the houre 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 morter of affliction; but an unwiſe man doth not know this, and a foole doth not conſider this:Quis autem ſit ſapiens, & quis ſtultus audi & cave tibi. Inſipiens eſt quiſe &c. Bern. in ſpec. peccat. who is a wiſe man, and who is a foole heare, and beware of thy ſelfe, that thou be not a foole; 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 foole, who though he know theſe things, yet laboureth not to be delivered from this miſery: he is an unwiſe man, who beleeveth not the eternall ſtate of men, either in glory or in miſery: he is a foole, who beleeving theſe things, yet laboureth not to be freed from the one, and obtaine the other:Pſal: 49, 10. and therefore the Scripture hath well ſaid, that both the ignorant and fooliſh ſhall periſh together.

Secondly, Chriſt hereby ſheweth us, how willing and deſirous damned men would be to amend and come to Gods favour. What paines would the rich Glutton take, if he could be releaſed? what ſorrow would he make? what almes would he give? what labour and faſting would he undertake? If Sodome were as yet undeſtroyed, (they knowing now what they know) can wee thinke what meanes they would make to eſcape the eternall torments of fire and brimſtone? But it is too late, they ſpend their eternity of time in repentance and teares, all is in vaine, they are in the harveſt of ſorrow and teares, wee are in the ſpringtime; they may lament, but their teares are fruitleſſe, God will never be moved, nor take notice of them: but now if wee ſow in teares,Pſal: 126.5, 6. and turne to the Lord with all our hearts, we ſhall afterwards reape in joy, and bring the eternall ſheaves of it with us, when the irrevocable wrath of God ſhall ſeize upon others for ever. Hee is both happy and wiſe, that can take good counſell in ſeaſonable time,Tempus in quo peccata fugere non licet, ſemper cogitare debemus dum peccata fugere licet. and this counſell and inſtruction I recommend to all, that while we have time to fly from ſinne, we ever conſider and thinke upon the time, when we cannot fly from it.

[Give us of your Oyle.]

As it were folly for one to demand that which another hath for neceſſitie and preſent uſe: So ſhall it be to no purpoſe, that at Chriſts comming wicked men ſhall wiſh for that grace which cannot be had: but ſeeing neceſſity makes the beggar, their Lampes are out, and therefore they muſt begge Oyle.

Wherein wee may obſerve the ſtrange alteration which the Lord brings upon wicked men,The puniſhment of the hard-hearted. and how they are forced to ſeeke and wiſh for helpe 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 intermedling with him, they have a hundred reaſons, whereas their owne conceit is cauſe enough to hate him. If Iohn Baptist had lived a delicate and licentious life, his time had beene ſpent in Kings pallaces. But ſpecially if they be driven to begge of them, Give us for Gods ſake of your oyle, meale, or corne, ſcarce will they beſtow the words of this Parable on them, (Goe to them that ſell) but ſtand afarre off, and look over the other ſhoulder. The rich Glutton ſtarved Lazarus at his doore; ſuch meaſure muſt Gods ſervant expect, if onely a wicked man muſt helpe him.

But ſeeing it falleth often out by the hardneſſe of mens hearts, that the poore meſſengers of God are contemned and denied, God in his juſt judgement ſo overturnes them, that they are glad to crave helpe 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. Iuſte 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 coole his tongue which was tormented in the flame: I thinke he wiſhed hereby, that whileſt he was alive, he had beene ſo charitable to Lazarus, as to have refreſhed him with a cup of colde water, when he was tormented with the heate of boyles and ſores: yet when neither Lazarus can helpe him, nor he be capable of helpe, he knowes what comfort a little charity would doe unto him, and now he begges droppes of water, who before refuſed the crummes of his bread. Thus the eternall wiſh of the damned ſhall be, that they had never extorted nor devoured the poore, and that they had beene more charitable unto them. Sometimes the Lord plagues cruell and hardhearted men, even in this world, that they are glad to begge helpe of them, to whoſe cryes they ſhut their eares before: Ioſeph could ſcarce begge or obtaine his life, to be ſaved from the cruelty of his brethren, who were afterwards conſtrained to begge bread of him to ſave their lives, and offer money for it too. And of this kinde every age and place hath examples, that every one may learne ſo to behave himſelfe 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 turne his hand, to ſet him in the ſame miſery, or make him in hell to doe eternall and unprofitable pennance.

[For our Lampes are out.]

This is the reaſon of the former words, wherein we may obſerve, that Satans ſervants are never brought to underſtand themſelves, untill 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 conceale their eſtate in ſalvation from others, ſo they bring it to paſſe, that they live unknowne to themſelves, and ſo conceive themſelves to be as they imagine, and wiſh they were. The people of Laod • cea ſtored their braines full with falſe concluſions, that they were enriched with all gifts and graces needfull for ſoule and body; but ſoone after, they felt by experience, that their lampes were out, that both in ſoule 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 ſpued out of Gods mouth; then were their eyes open, when their lives were ſhut up. Life is the naturall light of men, which if it be not ſeconded with the ſpirituall and heavenly life, it ſhall prove but as darkneſſe, when it commeth to be examined in the preſence of God: if therefore the light that is in reprobates be darkneſſe, how great is that darkneſſe? It ſhall be beſt knowne, when all their lights are extinguiſhed, and they entred into utter darkneſſe.

Vtter darknes what.In this life reprobates are in darkneſſe, becauſe the Sunne of righteouſneſſe never ſhineth upon them, yet are not they in utter darkneſſe, becauſe they may (ſo long as life remaines) be converted and inlightened,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 entreth he into utter darkneſſe, becauſe there is no hope that ever the Lord will give light to his ſoule or body any more. This is the fearefull ſtate prepared for reprobates; If we wanted the light of the Sunne, what pleaſure could the whole world doe unto us? much more they who are caſt into utter darkneſſe ſhall have weeping and wailing, when they finde 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 workes needfull for ſalvation.

VERSE 9. But the wiſe anſwered, ſaying, (Not ſo) lest there be not enough for us and you, but goe yee rather to them that ſell, and buy for your ſelves.

HEre is a wiſe anſwer to a fooliſh petition. Though the careleſſe ſhewed their folly in not providing for themſelves, yet the wiſe account it both ſhamefull and hurtfull to disfurniſh themſelves,Non minor eſt virtus quam quaere parta tu cri. Hora • . for it is as great vertue to ſhew wiſedome in keeping, as to ſhew diligence in getting. As I ſaid, that in the reſurrection reprobate men ſhall not have time, occaſion or reaſon to intreate helpe 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 amendement they ſhall have: ſo by this anſwer he would teach us, that there is neither mercy nor helpe kept in ſtore for them that in this life waite upon lying vanities,Ionah 2, 8. and forſake their owne mercy, and that therefore their repentance is to no purpoſe, and their amendement impoſſible. If therefore the Reprobate would become ſo wiſe, to cry to the Elect for helpe, when they are going to anſwer in the preſence of their fearefull and angry Lord, they could have no other anſwere, but theſe words; No, leſt there bee not enough for us and you, but goe and doe as wee did, and in like manner provide for your ſelves: words indeede which rather would increaſe the torment of the damned, than any wiſe abate it.

This 〈2 pages missing〉 wiſe deny them,Worldlings reaſon for uncharity. they give a reaſon, leſt there be not enough for us and you: The very anſwere and reaſon of a worldling, that he will not helpe others, fearing that he have not enough for himſelfe.

We may obſerve, that in this anſwer Chriſt hath painted out the covetous and uncharitable in their owne 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 owne money; and therefore he that wants any thing, let him (as they did) goe 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 owne cruell words, which they may remember to their greater griefe and ſhame:Auguſt. de Verb. Dom. Ser. 23. (Non est conſulentium, ſed irridentium est iſta reſponſio) This anſwer is not to give counſell, but to mocke them, and this is all they get for helpe or pitty.

To us therefore doth our Saviour ſpeak theſe words, to forewarne us, that wee never caſt our count ſo, as to thinke that which wee have to be too little for our ſelves, nor thus to anſwer the diſtreſſed, leſt the ſhame be ſhamefully caſt in our teeth, when wee hope for a more mercifull anſwere in judgement.

This reaſon of the covetous ſheweth us what is the cauſe which maketh men ſo unwilling to helpe others who are in neceſſity, becauſe they cannot beleeve 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 farre inferiour to the worth of himſelfe.The cauſes of covetouſneſſe & uncharity. This Covetice proceedeth from a great blindneſſe of the minde, which (as it ſeemeth) doth build it ſelfe upon theſe or the like diveliſh and darkened conceits.

Firſt, that it cannot poſſibly ſtand with his owne felicity, that he ſhould love any other, or care to helpe him.

Secondly, that there is no meanes to give his minde contentment, or to make him happy, except it be with worldly pelfe.

Thirdly, that he muſt needs live many yeares, (as the rich man in the Goſpell concluded) and that therefore all he can get cannot be too much.Luke 12, 19

Fourthly, he doth doubt, that God will not be carefull to provide for him, becauſe he conceiveth that God is diſpoſed as he himſelfe is, and not much carefull 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 unbeliefe prevaileth ſo farre, to bring a man to theſe conceites, that hee preſently bends all his wits to ſcrape together all he can poſſibly ſnatch, to ſuffice for uſe, and to ſatisfie his deſire, which indeede can never be ſatisfied. No wonder therefore it is, that the Lord abhorreth the covetous and cruell man,Pſal: 10, 3. and him that ſpeaketh good of him. Therefore, if we would be mercifull to others, and ſave our ſelves from the wrath to come, 〈2 pages missing〉 man, Epheſ, 4.7. even as he pleaſeth, and according to what meaſure hee will. So that wee are hereby taught, to whom we ſhall have recourſe in all our ſpirituall neceſſities, even to our bleſſed Saviour, In whom dwelleth all the treaſures of grace bodily, Col. 2.9. who is able to beſtowe this Oyle of his Spirit, to enlighten our ſinfull ſoules and bodies, and to prepare us for his comming. Now if Gods word (in the aboue 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 onely, it hath pleaſed God that all fulneſſe ſhould dwell, 1 Cor. 1.30. Act. 4.12. and who only, is made our Righteouſnes; and in whom only we have hope of ſalvation.

[Goe ye rather to them that ſell, and buy for your ſelues]

In appliyng of theſe words, we finde them to be a bitter mocke of the reprobate (to bidde them in the day of account to goe and buy,Some take the Kingdome of heaven by violence, others ſteale it, ſome begge it, others buy it. or provide grace for themſelves) for then there are no ſellers, nor meanes to be found.

We have in theſe words two things to be conſidered, buying and ſelling, how either of them can be applyed to our labour for ſalvation.

For buying. It is to us that have meanes and time to provide for that fearefull account, that our Saviour ſpeaketh theſe wordes of ſeaſonable counſell, as he did to the Laodiceans, to buy and ſtore themſelves with the treaſures of ſpirituall life. Revel 3.18. The ſumm of the counſell is, that we vſe traffique for ſalvation. As there are diverſe meanes uſed, ſome lawfull, ſome unlawfull, to mainteyne this mortall 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, ingenii que largitor venter Perſent.

Eccleſiaſt. 6 7. Bernard. in libro ſententiarum.

to make our calling and election ſure, and to purchaſe an immortall life. The belly (ſaith a Poet) makes Maſter of Art, both gives cunning & induſtry, for ſatisfiyng wherof, ſome robbe, others ſteale, ſome begg, others buy, & all (as Salomon ſaith) is to content backe & belly: In like manner, Gods ſervants (if we looke unto their life and workes) ſome robbe, and take the kingdome of heaven by violence, others ſteale it, ſome begge it, others goe to thoſe that ſell, and buy it for themſelves.

Chriſt told the Iewes,Math. 11, 12. that from that time Iohn Baptiſt began to teach, the Kingdome of heaven ſuffered violence, and the violent tooke it by force: theſe are they whoſe breaſts are inflamed with zeale, and who either for feare of Gods anger, or for love of his mercyes, turne ſuddenly to the Lord; The Publicans and ſinners by this meanes wonne heaven, who flocked about Iohn Baptiſt, Luk. 3, 10, 12. Act. 2, 37. Luk 19, 6. and cryed Master, what ſhall we doe? and the hearers of Peters Sermon upon Whitſontide, and Zaccheus, who came downe from the tree quickly, and received Chriſt joyfully, and St. Augustine who in his converſion,Lib. 8 Conf. cap. 3. ſect. 1. cryed 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, doe wallow in fleſh and bloud. And all whoſoever, turne with haſt and fervency unto the Lord, may be ſayd to take heaven violently. Grandis &c. It is a great violence, 〈…〉 11. to be borne on earth, and to enter into heaven, and to obtaine that by ſtrength which wee cannot have by nature;Theophylact. in Mat 11. or what greater violence can be, than on a ſodaine to forſake father and mother, to quite all pleaſure the world can give, yea and contemne life it ſelfe, rather than to want Gods favour, or be diſappointed of eternall life?

Horum figurā 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 farre from hypocriſie, they have their oyle in their veſſells: as were the ſeven thouſand in Eliah's time, who worſhipped the Lord ſo ſecretly, that the Prophet could not eſpie them; and I doubt not but every age hath of this kinde,Iohn 3, 2. that with Nicodemus, come to the Lord in the night.

Some begge heaven: theſe are they who are earneſt in prayer, and uſually with ſighes and petitions proſtrate themſelves unto God, untill he be pleaſed to beſtow it upon them. David, Daniel, Cornelius, and the like, obtaine heaven by petition: and this is a moſt ſure way to obtaine it, for (as Chriſt ſaith) our heavenly Father cannot chooſe but give good things to them that aske him, Matth. 7.11.

Others buy heaven, who are charitable to the poore and diſtreſſed, to feede the hungry, to cloathe the naked, lodge the ſtranger, viſite the ſicke and priſoner, and the like; and for this cauſe doe beſtow their goods to relieve others, theſe have treaſures in heaven, and their mercifull deedes 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 eternall life.

By all theſe meanes God would have us labor to obtaine ſpirituall grace, Art thou rich? Chriſt exhorts thee to buy heaven, Give to the poore, 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 ſlowe in thy faculties of ſoule & body? then uſe cunning, ſteale heaven, and in humility and quietneſſe,Heb. 10, 22. approach neerer and neerer unto the Lord. But if thou neither have goods to buy it, ſtrength of ſpirit to take it by force, nor the wiſdome to take it ſecretly;Pſal 95, 6. then be not aſhamed to fall lowly before the Lords footſtoole, and begge of his Majeſty what otherwayes thou canſt not obtaine: if thou canſt not buy heaven with riches, yet buy it with poverty and begging; if thou wanteſt ſilver, redeeme it with teares, as Peter, who ſaid,Acts 3, 6. Silver and golde have I none, when hee was to redeeme his Maſters favour againe,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 plaine words, hath promiſed us;Luke 18, 5. for as the widow asked juſtice againſt her adverſary, untill it was given her;Luke 15.9. another ſought a loſt peece of ſilver untill ſhe found it;Luke 11.8, 9. a man knocked at his friends doore for bread in the night, untill he 〈2 pages missing〉 mandements, though the Phariſe blinded with ignorance thought ſo, yet in ſtead therof do (as Peter ſaid) Lord, Matth: 19, 27 we have forſaken all and followed thee: count nothing ſo deare unto you, but that you be content to quite it, to doe your ſoule good. What haue you euer ſuffered in this world? The Chriſtian Iewes 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 liues: if you haue not had the like occaſions, be thankfull to God, and yet reſolue your ſelfe, (if God ſo will) to ſuffer whatſoeuer hee pleaſe. If you haue not ſhewen your charity according as you ſaw others neceſſitie, yet amend and buy heauen, ſo long as you haue time: and he that is poore and unable to helpe the diſtreſſed, yet let him remember, that Chriſt hath promiſed to reward the giuing of a cup of cold water,Mark 9, 41. to encourage him, that if hee bee neuer ſo poore, yet hee may get ſo much treaſure as may buy the kingdome of heauen.

Who are the ſellers.Now we come to the ſellers, and to conſider who they are. This ſale is onely to be had of God, and the poore 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 eate, buy wine and milke without ſilver, and without money: ſo that the pooreſt may buy ſufficient. Chriſt counſelleth the Laodiceans, Revel: 3. whom he calleth naked and blinde, to buy golde, rayment, and eye-ſalve from him. As for the poore, they are ſellers; Quinam vendunt? qui pauperie premuntur: Who are they (ſaith Chryſostome) who ſell? Euen they who are oppreſſed with pouerty: yet I count them not ſo much the ſellers, as receiuers of the price: the poore receiue the almes, but the Lord doth value it, according to the heart of him that giueth it, and he giueth that grace which the buyer deſires to haue.Luke 10. The Samaritan friendly and charitably powred oyle into the wounds of the traveller, but it was the Lord that filled his lampes with oyle, or his ſoule with grace, euen whileſt he was doing his charity.

Hee 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 ſinne, a petition for mercy, a thankſgiving for a benefit received, an humble heart, an obedient deſire; come lay them downe before the Lord, and offer them for an inheritance in heaven; if thou have an almes and power and deſire to help, a comfort, a good counſel; repaire to the poore 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 eternall life the gift of God if &c. you may aske how is eternall life the free gift of God, ſeeing we buy it and purchaſe it with hardnes? I anſwer, Anſw. 1 1. That notwithſtanding all our paines 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 thinke it can bee worth, that can buy an eternall kingdome? 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 thinke 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 hee can have no neede of our goods. But we are ſaid to buy theſe ſpirituall bleſſings, becauſe without labour and paines, we cannot have them, Gratia gratis datur, etiamſi magno labore ematur, &c. Grace is freely given, although it were bought with great labour, yea when it is bought it is freely beſtowed. It is a Ieſuite who writeth thus; if he had, or if others would conſider the words, they ſhould have litle 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 owne: ſo whilſt we are bidden buy, that wherwith we are bidden buy, the Lord lends us, for we cannot have ſo much as a good thought of our ſelves. 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 againe with profite, as Ioſeph returned his brothers monyes in their ſacks againe. 4. Whatſoever wee pay the Lord, it is rather an increaſe then diminiſhing of our ſubſtance; the Widowes Oyle 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 poore? or that hee loſeth ſo much of his life time, in which hee tendeth the ſervice of God, yea or rather is not that day multiplyed, that is beſtowed on the Lord? When we count all that we can, all that we haue, the Lord giveth us freely, yea when we beſtow it upon the Lords ſervice, hee returnes it with profit into our boſomes againe. So much for the ſellers.

Seeing many who are fooliſh in ſpirituall matters obtaine praiſe enough for their wiſdome in the world,Worldly applauſe ſhall be no comfort in the feare full day. we muſt conſider with whom they traffique in their liues and actions. Theſe wordes [goe to them that ſell] are onely a reproach to reprobate men, and therefore their miſerable comforts in the day of the fearefull account, are no where to be found. I obſerved (upon verſe 4) that if the fooliſh Virgins had any oyle, they had it in their Lampes, expoſed to the view of the world, but the wiſe who had Oyle ſufficient, put it in their veſſels untill they had neede of it. So that if wicked men doe any good actions, it is to make flatterers beſtow praiſe enough upon them, and to gaine that favour of men, to be toſſed up and downe in the ayre, as children blow bubbles, and to be accounted to have ſome happineſſe in themſelves, whoſe felicity hath onely the dwelling in the braine, or wandreth up and downe with the opinion of others. The ſpeciall reſpect that ſuch men have in all their doings, is, that (to uſe their owne words) the world may give 〈2 pages missing〉 expect, or are leaſt prepared. The day that Adam brake Gods command, it was ſaid, thou ſhalt die the death, to duſt ſhalt thou returne; yet though he lived 930 yeares after, hee could not conclude, that his life ſhould be crowned with immortality. Methuſalem who lived longer, yet at laſt met the Bridegroome: And to be briefe, Who is hee that liveth, Pſal: 89, 48. and ſhall not ſee death? So then let us deceive our ſelves as wee will, and make a covenant with life and death, once wee muſt meete the Bridegroome, nay rather twice; we muſt meete him at our death, and when hee commeth to judgement, to take account of all men together.

[They that were ready.]

Concerning the ſecond, which is, the readineſſe of the Virgins, the day of examination and tryall doth declare it: the wiſe were found ready, the fooliſh began to prepare, for then they went to buy.

Seeing we are to uſe traffique for obtaining ſalvation, wee may underſtand, that the readineſſe of Gods Saints to meete the Lord, ſtands in this, that wee doe account and diſcharge whatſoever may hinder us, and provide for whatſoever wee neede.

We have a reckoning with God, that wee be not unready when we ſhould meete him, and another with the world, leſt it ſhould detaine and hinder us.

Wee muſt reckon with God for our ſinnes.We muſt account with God for our manifold debts of ſinne, which for payment require our everlaſting damnation, or elſe ſome ſatisfaction, which is infinite in price, to countervaile the infiniteneſſe of time which juſtice requireth in our puniſhment, for offending an infinite God. But to the end that we may have the meanes for this ſatisfaction, our mercifull God hath ſet before us the death and ſufferings of his owne Sonne, equall to himſelfe in majeſty; the worth of whoſe ſufferings doth in juſtice make more than equality to whatſoever we can be charged withall.

The Lord having made ſo eaſie a way for our diſcharge, now laieth the charge upon us, that we count and ſumme up our miſdeedes in his preſence, and when we have ſo done, to preſent (in ſtead of our perſonall ſatisfaction) the ſatisfaction that his Sonne (in whom onely he is well pleaſed) made to obtaine a pardon and diſcharge unto us.

Firſt then wee muſt call our ſelves to account before the Lord,If wee iudge our ſelves wee ſhall not bee iudged of the Lord. and truely without hiding from him any thing, to whom nothing can be ſecret, and bewaile our eſtate before him, otherwiſe we can never be ready. The wiſe man counſelleth us, As we take phyſicke to prevent ſickneſſe, ſo we ought to examine our ſelves before wee be judged, that in the day of viſitation we may finde mercy, Eccleſiasticus 18.18, 19. And Saint Paul aſſures us, that if we judged our ſelves, 1 Cor: 11, 31. we ſhould not be judged of the Lord. Now becauſe moſt men neglect to take this courſe, the Lord entreth into judgement with them,Pſal: 50, 21. layeth their miſdeedes in order before them, chaſtneth ſome in this world, and 〈2 pages missing〉 be ſo reſpective,

From Pithagoras many learned & thought the wiſeſt man to be, he who iudged himſelfe every day Vir bonus et ſae pieas, qualem v • x repperit vnum, Millibus emulti • hominū conſulius Apollo, Iudex ipſe ſut etc Sic dicta & facta per omnia Ingrediens, orto que a veſpere cuncta revoluens, Offenſus pravis, det palmam & praemia rectis. Auſon. Edyll. 16.

What is required in a Iudge. Cic. Offic. lib. 3.

to repent and amend every particular fault done to our neighbour, how carefull ſhould we be, that no ſin (which we can know of) paſſe unreconciled; for with our heavenly Father, we finde the proverbe true, That oft reckoning keeps long friends, but there is no meanes to obtaine or be ſure of Gods friendſhip, except we make often account with him for them.

As we muſt reſpect the times of examinyng our ſelves, that we uſe it often, ſo muſt we the manner, If we would free our ſelves from accoū ting with the dreadfull Iudge, we muſt be judges of our ſelves, that is, as wee make a partie in reckoning our ſinnes, ſo muſt we be as judges in calling our ſelves to account, in receiving the reckoning, in juſtlie condemning our ſelves who are the offenders, remembring that it is the part of a Iudge, (qui ponit perſonam amici, cum induit judicis) that he then layeth downe the perſon of a friend, when he taketh on him the perſon of a judge. If we forſake our ſelves, or our frindſhip with ſinne, when we confeſſe our ſinnes to God, we ſhall finde it to encreaſe the ſorrow of our repentance, and help us to be readier for a diſcharge, when God ſeeth how we condemne and hate our ſelves, for the wrong we have done unto him.

Secondly, there is another thing, without the which,Chriſts ſatisfaction makes vs ready. our repentance cannot make us ready. Though we repent, yet God lookes for ſatisfaction, or one to ſuffer the puniſhment due unto us; which being performed by our Saviour, and the Covenant of Gods mercy confirmed unto us by the ſheding of his blood, we may juſtly diſclaime the guilt of our ſinnes, which he was charged withall; and for full ſatisfaction unto God, and diſcharge of our ſelves, cry unto God in theſe words of David, Pſal. 84.9. Iuſtus advocatus noſter, iuſtos nos defendet in Iudicio, quia & noſmet ipfos cognoſcimus & accuſamus iniuſtos. Non ergo &c. Greg. in Ezech. lib. 1. Hom 7. Regard o Lord and looke upon the face of thine Annoyneed. And therefore as Gregory ſaith, Our juſt Advocate ſhall defend us, as iuſt in judgement, becauſe we know & accuſe our ſelves 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 deedes, 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. neede not doubt but that they are prepared for heavenly things. Thus are we at all times to doe, and at all times the Lord ſhall finde us ready to be called to judgement.

When the account is paſt, Gods ſervants find it eaſie 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 ſinnes make betweene vs and God; when this partition wall is taken away, the world can give no reliſh unto us, who ſeeke our comfort from above.Philip. 3.8. St. Paul counted the beſt of it, doung and loſſe; Eliah who taſted but litle comfort of it,1 King 19, 4. ſaid (long before he did leaue it) Lord it is enough. Thus Gods ſervants loath the world, becauſe ſo long as they are in it, they are kept 〈2 pages missing〉 recourſe unto the Lord, that is, they ſhall well underſtand, how good it had beene for them, if in their life time they had ſought unto the Lord, and amended their life, which they ſhall then deſire to doe, when they can neither doe other wiſe, nor gaine any profit by it. Chriſt hereby would teach us, that after death, and in the generall judgement wicked men begin to repent heartily, and when all teares are wiped from the eyes of others,Repentance of Reprobates in this, and the life to come. they begin their eternall lamentations. In this life Reprobates may repent, but in ſorrowing they are either too ſevere, that when they feele it, they ſhun comfort and aggravate it, untill it overcome them, and proves to be deſpaire, which is that eternall worme that poſſeſſeth the ſoule after unſeaſonable repentance: but moſt commonly their repentance is too ſlacke; Ahab repented, but ſorrow pearced not his heart, otherwiſe he would have amended his idolatry. And ſo, many bowe the bodie, who have bowed little at the heart; and therfore though they ſeeme to repent, yet they ſhall in the day of judgement repent, becauſe they repented 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 ſorrowes, and labour to repent to ſalvation, which never needeth to be repented of.2 Cor: 7, 11. This, ſaith Paul, cauſeth us to have great care to cleare our ſelves, 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 readineſſe, ſome were admitted and went in, ſome were excluded. As a Bridegroome in ſolemnizing his marriage hath juſt reaſon to take notice of them, that tooke notice and prepared for his comming; and without regard of others, ſtoppe all wayes for their admittance: So ſhall our Lord in his comming take into his owne company and fellowſhip them that loved and longed for his comming,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 bee baniſhed away from the preſence of the Lord, and the glory of his power.

After judgement is the Marriage betweene Chriſt and his ſervants, who in this life ſtand eſpouſed unto him by faith and truth, and waite for the joyfull 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. Gods Saints acknowledge this, for they finde the experience of ſorrowes, that they have in their ſpirituall love, for they ſigh and are burdened with ſorrow,2 Cor: 5.4, 6. becauſe they are abſent from the Lord: But at Chriſts comming, they ſhall rejoyce and be glad, crying with glory unto God, The marriage of the Lambe is come, Revel. 19, 7. his Spouſe hath made her ſelfe ready. Our union with Chriſt compared to a marriage. Our everlaſting remaining with Chriſt, is compared to a marriage ſolemnizing.

Firſt to teach us, that then onely beginneth our perfect union with Chriſt, when we are fully delivered from ſinne and corruption, and reſtored to righteouſneſſe and immortality. In this life we are one with Chriſt, and Chriſt with us; but the tye of this union is faith and love, whereby we deſire none but him, and hereafter are certaine to be joyned to none other but himſelfe. It is true that he who joyneth himſelfe 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, neere is the conjunction of friendly love, yet naturall love is a ſtricter bond, which maketh us to account the fleſh and blood of our kindred, as if it were our owne: But above all, the love betweene man and wife muſt cauſe to relinquiſh and quite the ſociety and company of all others, that they may ſhew that all pleaſure the world can give or friendſhip of all others, are onely as ſalves for neceſſitie, and to be deſpiſed in compariſon of this bond betweene 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,Iohn 15.13, 14, 15. in reſpect that they knew not their Maſters 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 ſeene, 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 ſonne, ſo hath the Lord on thoſe that feare him: The Lord thinketh the love great which the mother hath to the childe, asking, 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 naturall affection:) and though father and mother may forſake the childe, yet the Lord will take up his owne. But above all, Chriſt compareth the bond betweene him and us, to love betweene the husband and the wife, for as the higheſt of his honour is ſhewed by being head of the Church, Epheſ 1, 22. Chap 5, 23, 30, 31. which is his body, ſo the inexpreſſible love betweene 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 leſſe;1 Cor. 13, 12. but when we ſhall know as we are knowne, what mortall man is able to imagine how dearely wee ſhall love the Lord? And then ſhall wee underſtand how dearely the Lord hath loved us, and comprehend that for which wee are comprehended of Chriſt.Philip 3, 11. The manifeſtation hereof doth better befit the ſolemnity of our ſpirituall marriage; for as the perſonall meeting of lovers increaſeth love, and the apteſt time that their love ſhould ſhew itſelfe to the beholders; ſo in our meeting of Chriſt, our love ſhall be greatly increaſed, and it is the fitteſt time in which the mutuall love of Chriſt and his members ſhall be declared; which love, how great it is now on Chriſts, and ſhall be then on our part, is not poſſible to be underſtood, becauſe love cannot bee underſtood, but in ſuch meaſure as it is felt.

Thirdly, our remaining with Chriſt in glory, is compared to a mariage ſolemnitie, to teach us that the joyes of heaven are communicate, and many made partakers of them. In Mariages, all the friends and gueſts are partakers of the ſame intertainment with the Bridegroome, (and commonly honoured with his ſervice,) partakers of ſhowes made to delight the eye, of voyces and melodious harmonies for the eare, with other delights that are knowne to give moſt pleaſure and content, for ſuch loving ſocieties; but aboue all, the particular love, they have unto the Bridegroome, whoſe voyce they rejoyce to heare, and whom they both honour and delight to ſee, advanced to that ſolemne honour and publick reſpect. In like manner, after the great judgement, we ſhall goe into eternall 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 Lampes,Luke 12, 37. Bleſſed are thoſe ſervants, whom the Lord when he commeth ſhall finde waking; verily I ſay unto you, he will gird himſelfe about, and make them ſit downe at table, and will come forth and ſerue them. And to the end, that his Diſciples might reiect the ambitious conceites 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 appoynt unto you a Kingdome,29.30. as my Father hath appointed to me, that ye may eate and drinke at my table in my kingdome. No delight ſhall be wanting either to ſoule or body, God ſhall be all in all, 1 Cor. 15.28. Pſal. 16.11. in whoſe preſence is fulnes of joy for evermore. But aboue all, the love we ſhall have to our Lord and Saviour, and the unſpeakable glory he is in, ſhall be as a heaven of joyes, to every glorified ſoule, which he himſelfe ſaith, ſhall bee our chiefe happineſſe, that we may be where he is, and behold his glory; he ſaid not, that they may enjoy my glory, but ſee my glory: Iohn 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, wee 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 ſhewed the eternitie of thoſe joyes, which we ſhall poſſeſſe in this ſpirituall Mariage. The Lord hath made a hedge to inviron & defend his ordinance of Mariage, againſt all debate of policie,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 ſinne doe it, yet ſin not being imputed, becommeth as no ſinne; ſo though adultery is one of the enemyes of Mariage, 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 Wedlocke, and freeth the one from the law of the other. Of all our comforts and pleaſures in this life, the gall and bitterneſſe is incloſed in death, the remembrance of it, before it approach neare, is bitter unto us, Eccleſiaſticus 41.1. the comming terrible, no fence is able to holde it out, ſo long as the gappes of ſinne attend to receive it; when it commeth, it divideth us from friends, goods, acquaintance, pleaſures, and ſo maketh a ſeparation betweene man and wife, yea betweene ſoule and body, body and life. But while they both live, the law hath dominion of both, (ſaith the Apoſtle) meaning that death onely doth make ſeparation,Rom. 7.1, 2. without hope of dwelling together any more as husband and wife. So in our ſpirituall marriage, (whileſt it receiveth this name) it ſheweth our ſtate to remaine immutable for ever, becauſe there ſhal 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 Ieſus 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 ſolemnizing of a marriage.But becauſe long life without ſeparation, proveth not a happineſſe to all that are married, (for we ſee the diſordered and diſcontented lives of many, that they would be glad to be ridde 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 owne griefes and inconveniences: therefore we may obſerve, that our eternall joyes in heaven are not compared to the beſt life in marriage that ever was led, but only to the ſolemnizing and time of it; that as the time and day of marriage is an image of honour, joy and pleaſure of all kindes that this earth can give, inſomuch that both opinion and experience hath framed the Proverbe, that the day of marriage is the onely joyfull day in a mans life, which incontinent hath its owne changes as all things elſe have: ſo our eternall glory ſhall be as a ſolemnizing of a marriage, the joy and pleaſure of it cannot paſſe away, but continually remaine unchangeably with us, and we with it.Eſth. 1, 4. When Ahaſuerus did ſhew the riches and glory of his Kingdome, and honour of his Majeſty, he did it in feaſting the Nobles & Commonalty of two Kingdomes, both which feaſts continued above halfe a yeare; what ſhall we thinke of him who counteth the heaven with the ſpanne, Eſay 40, 12. Verſe 22. comprehendeth the dust of the earth in a meaſure,Verſe 23. counteth all the inhabitants of it as graſhoppers, and bringeth Princes to nothing? Shall not he ſhew it to be everlaſting?Pſal 145.10, 11, 13. when his Saints ſhall bleſſe him, and ſhew the glory of his Kingdome, and ſpeake 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 yeare that faileth not, yea this yeare 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 rejoyce and be glad in it. So it appeareth wherein our eternall glory is like unto the ſolemnity of marriage.

As I have compared our eternall 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 patterne ſhewed him in the Mount; ſo whatſoever is here taught us to practiſe, it is that by earthly rudiments wee may aſcend higher, and conſider heavenly things in them: And therefore many things are taught us, to be read in the plaine letters of our owne actions, that as children are taught to act thoſe things which may teach them to know what men doe, and what they ſhall doe in mens 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 our ſelves for a prepared ſtate of glory;The dealing of Chriſt with his Church is the patterne and direction of marriage. Eph: 5, 22. of which marriage is one, and drawn out after the heavenly patterne; for it is the Lord that framed both, and our practiſe is no rule to direct the Lord, but from the Lords dealing towards his Church, and the Churches towards him, the Apoſtle drawes inſtructions to teach husbands and wives how to behave themſelves one to another.

The maker, time, place, forme, matter, and end of marriage.Firſt, what account wee ſhould have of Mariage, if we looke to the originall of it, it is framed to the ſimilitude of Gods eternall purpoſe, of uniting man to himſelfe, an extract copyed out of the heauenly Paterne by the hand of God himſelfe; For the forme of it: the moſt excellent union that we ſinfull men can claime or wiſh for, is to be knit to the man Ieſus Chriſt and to be of his body; ſo mariage is according to this paterne to make the ſtricteſt bonde that the ſoule can admit on earth, and to unite them in one who were ſeverall bodyes before. For the matter of it, of all mortall 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 mortall creature, which cannot be without confuſion, if marriage were wanting. And therefore if you reſpect the time, and place, the maker, the matter, the forme and end of marriage, you may ſee how honourable it is, and how reverently to be accounted of. Paul calleth it a doctrine of divels to forbid marriage,1 Tim: 4.1, 3. becauſe none elſe would be an enemie to make it diſhonourable in ſome, which God hath pronounced honourable among all;Heb. 13, 4. or take away the lawfull imitation of ſo heavenly a patterne: and they are the children of Satan, that diſhonour it either in their owne perſon, or in the practiſe of others, by fornication, adultery, contempt of the lawfull liberty of it, or unadviſed undertaking of it. I would gladly wiſh the Church of Rome to aske St. Paul, whether it is God or the Divell, 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 mankinde from utter decay, by procreation of children,Malach 2.15. to be the ſeed of the Church. 2. The bounding and limiting of wandring luſts and affections;1 Cor. 7.2. that men ſhould not become like beaſts, the Lord hath ordained lawfull meanes, to preſerve them from falling into unlawfull. 3. That two being together,Eccleſ. 4 10. Gen 2.18. the one might be company and helpe unto other. Yet are wee to make further uſe of it, that when we either reade or heare the inſtitution of marriage, our hearts may aſcend higher,The ſpirituall uſes of marriage. and conſider the union betweene Chriſt and his Church, what it is in this life, and how our love ſhall increaſe when wee are poſſeſſed of glory. And when we are invited to a marriage, to remember the day of the marriage of the Bridegroome, when his friends ſhall enter in, and fooliſh men be ſhut without doores. Theſe things Chriſt teacheth under the ſimilitude of a mariage, that in all ſuch wee may call to minde that mariage, which ſinne cannot divorce, nor death make void. And that we may doe this the better, the Scripture hath laid leſſons in our way, which we ſtand in neede of, by ſeeking of which wee may finde ſomewhat for our eternall 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, &c. when he gave his life rather than it ſhould be loſt: how tenderly they ſhould ſhew themſelves in all their actions, is taught by Chriſts 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 onely hath an eye to him, and deſireth to be governed according to his direction. It is an heavenly patterne ſo to governe our ſelves as we have Chriſt for an example; and on the other part, we wrong our ſelves in mariage, when we bereave our ſelves of this heavenly comfort; for this is onely the way to make our mariage comfortable and heavenly, often to call to remembrance the union of Chriſt to his Church, and eſpecially to our ſoules; and according as we are dealt with, and behave our ſelves in the ſpirituall mariage, ſo to frame our lives and actions in the duties of mariage according to the ſame example. I dare boldly promiſe in the name of God,Gal. 6.16. that he who ſanctifieth his mariage, 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 mariage with Chriſt in heaven, which hee ſo much loved, and imitated whileſt hee remained upon earth.

If I ſhould take a ſurvey of many maried perſons, and enquire if they learne and practiſe any thing according to the rule of Chriſt and his Church, I ſhould finde 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 tormenters one to another. The unquiet lives of many doe ſhew that Satan hath gotten power to curſe them, and when all things elſe doe pleaſure both, they finde want of nothing but love and quietneſſe: 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 tender-hearted to him, when they hate and torment their owne fleſh? Love is a marke of Chriſts ſcholler; and it is certaine that he muſt be taught and led by Satans overruling hand, that beginneth hatred ſo neere home, as to be enemie unto their heart which God hath appointed to lye in his owne boſome. 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 owne? and ſhould hee 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 ſhew his wrath againſt him? Or if there were cauſe given, ſhould hee then be angry and ſhew 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 wives carriage, St. Paul counſells,Col. 3.19. yet to love them, and be not bitter unto them, alwayes remembring 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 bee in the men, and they be untoward, Saint Peter counſelleth the women,1 Pet. 3.1. that by all meanes they ſubject themſelves to their husbands, that though they were infidels, yet they might be wonne by the converſation of their wives. There is no place for contention betweene man and wife, all ſhould be love: and if the maried would take care to behave themſelves like Chriſtians in their houſes towards themſelves, wee ſhould not ſee or heare them ſo often in the ſtreets behaving themſelves like Turkes towards others, nor ſuffer Satan to goe betweene them and the bleſſing of their mariage.

☞ Of the joyes of heaven it is ſaid, [They that were ready went in with him to the Mariage.]

THE mariage entertainment is now to be ſpoken of, whereof all the prepared Virgins ſhal in the glorious day of Chriſts comming be made partakers.

True it is, that Gods ſervants after death ſhall be followers of Chriſt into the glory of heaven, and there are in bliſſe, glory and joy, which is not poſſible to be conceaved. But in this Parable I muſt direct my ſpeech unto that felicity which we are to have both in body & ſoule 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 comming,Math. 24.3. and now applyeth, and in this Parable concludeth the doctrine of his comming, with an exhortation to watching. Notwithſtanding whatſoever can be ſaid of the glory both of body and ſoule, 〈2 pages missing〉 miſeries there,Math. 6.20. ſo ſaith the Scripture, that (in heaven) neither the moth nor canker corrupteth, neither theeues dig through nor ſteale; Revel. 21.4. and God ſhall wype all teares from their eyes, there ſhall be no more death, neither ſorrow, neither crying, neither any more paine: for the ſorrowes of this world ſhall be gone.

In manner of excellency, when wee ſee any thing good, comfortable, profitable or honourable for us, we ſtraight conclude, a greater excellency of all ſuch things to be deſired are in heaven, the onely ſeate of felicitie. Quotieſcunque (ſaith Hierom.) te vana ſeculi delectabit ambitio, Ad Euſtoch. quotieſcun que in ſeculo videris aliquid glorioſum, ad paradiſum mente tranſgredere: Whenſoever the vaine deſires of this world doth delight thee, whenſoever thou ſeeſt any thing in the world glorious, then let thy minde mount up to Paradiſe, and in this kinde excellent things are ſpoken of heavenly Ieruſalem.Pſal. 87.3. The thing that all men account beſt and ſweeteſt, is life, therefore the Scripture hath promiſed us a life in heaven, ( 〈 in non-Latin alphabet 〉 ) for excellency whereof, it may be juſtly ſayd to us,Cic. in ſom. Scip. Vestra verò quae dicitur vita, mors eſt, that our life is but a death. Nothing more comfortable to them that liue, then aſſurance of long life; from whence we conclude, that in heaven which hath fulnes of all comfort, we ſhall haue eternall life: The moſt profitable life that we can deſire is, to have all things that can make us happie, of which (we finding ſome things in this life, for our comfort and refreſhment,) wee 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 moe Kingdomes; from which we conclude, that heavē (the true place of glory) hath kingdomes for us; and ſuch that for glory, ſo far ſurpaſſe the glory of an earthly kingdome.

We may know what is not there, rather then what is there.What things are not in heaven. This world is full of miſeries and ſorrowes, ſure there is none in heaven, it is a place of reſt. A neceſſity of ſupplying our naturall wants, is upon us in this life; we are grieved with the miſeries and neceſſities of others, but moſt of all, for the ſinnes of our ſelves and others,Non arant, non ſeminant, non molunt, non coquunt: opera enim ſunt iſta neceſſitatis, ibi neceſſitas non eſt. &c. 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 ſowe not, they neither grinde nor boyle for meate, theſe are onely works of neceſſitie, but in heaven there is no neceſſitie. They break no bread to the hungry, they cloathe not the naked, they take not the ſtranger in, they viſite not the ſicke, they make no peace, they burie not the dead; theſe are the workes of mercy, but in heaven there is no miſery on which mercy ſhould be ſhowen. There is no oppreſſion, ſtealing or uncleanneſſe, theſe are the workes of iniquity and darkneſſe,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 ſoone would bring mankind to an end, if remedy were not provided, to ſupply that which decayeth; but in heaven there ſhall nothing bee loſt, none can die, ſo that they need no ſupplying, therefore in the Reſurrection (or in heaven) they neither marrie wiues, nor wiues are bestowed in Mariage, 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 ſeene, nor eare heard, neither hath it entred into the heart of man, what good things God hath prepared for them that love him: that is, neither can his ſenſes feele, nor his underſtanding comprehend, the joyes and contenment that they are able to give. If entertainment of mens deviſing be able to overjoy us in conceit, and to tranſlate our ſpirits from midſt of worldly ſorrowes, as if we had obtained ſome happineſſe indeed: What happineſſe is it, to be partaker of the everlaſting table, of the inexpreſſible harmony of Angels and glorified ſoules, ſinging praiſes to God? We count it the greateſt honour that can be given to a ſubject, to ſit at his Soveraignes table: What honour ſhall it be to have fellowſhip with God and our bleſſed Saviour?1 Kings 10.8. The Queene of Sheba pronounced Salomons ſervants happy, that might alwayes be hearing the words of wiſedome; What happines ſhall it be, to ſtand alwayes in the preſence of One greater than Salomon, Luke 21.36. even our Lord Ieſus Chriſt, In whom dwelleth all the treaſures of wiſdome 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, plenteouſneſſe; what doth he keepe for his faithfull ſervants? Even not earth but heaven; and that I ſpeake not too baſely, when I ſay heaven, even he that made heaven keepeth himſelfe for us,Si enim ea quae ad exiguum tempus durant ciuſmodi ſunt, cuiuſmodi erunt illa quae nulla tempora delebunt, &c. Baſil. in Hexa. mer. Orat. 6. the heaven is glorious, but more glorious is hee 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 ſeene, how glorious is the Citty of God? When Peter ſaw a ſight of Chriſts 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 hee now to ſee Chriſt, and other bleſſed Spirits in glory? Chriſt ſaith,Matth: 5, 6. Bleſſed are they that hunger and thirst for righteouſneſſe: which an holy man applyeth 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 onely hungring maketh us bleſſed! David ſaith, O Lord how amiable are thy Tabernacles, Pſal. 84.1, 2. My ſoule longeth, yea and fainteth for the Courts of the Lord, my heart and fleſh rejoyce in the living God. If his deſire was ſo ſweete, how ſweete is the enjoying? if he rejoyced onely ſeeing in a glaſſe, what joy hath he in ſeeing face to face? if the Courts of Gods houſe gave ſuch delight, what is the houſe it ſelfe able to give?

Theſe are but generall, as all that can be ſaid concerning the joyes of heaven; but every ſoule ſhall wholly poſſeſſe the pleaſures and joyes of heaven, neither is it hindrance to one, what is beſtowed on another. Gods 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 himſelfe, hee rejoyceth, becauſe he hath received it in another.

Difference of earthly and heavenly ioy.In all earthly joy we have ſorrow intermixed, that we may the rather labour for this ſweetneſſe, which deceives us not. When we have all the joy we can conceive by worldly pleaſure, it never ſatiſfieth us, untill it cloy with boyſterous abundance, and cauſe us to ſurfet, 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 ſoule to contentment, or ſet it beyond the region of wiſhes and wants, or free it from the tyranny of feare or deſire. This is onely to be expected of the joyes of heaven,Lib. 1. de doct. Chriſt. for betweene them (ſaith Auguſtine) and temporall things, this is one difference, that a temporall 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 eternall, is more loved being obtained, than it was when it was deſired. We cannot conceive joy without feare of diſtaſte to enſue, but in heaven we ſhall be ſo filled with the ſweetneſſe and delight of God, and the glory wee ſhall receive,Greg. that we ſhal be far frō loathing, (quia ſitientes ſatiabimur, & ſatiati ſitiemus) for in thirſting after the ſame wee ſhall be filled, and being filled we ſhall thirſt. What ſhall wee doe in heaven? (ſaith Augustine: Pſal. 84.4.) The Pſalme ſaith, Bleſſed are they that dwell in thy houſe, they will be alwayes praiſing thee; this ſhall be our eternall action. Thou ceaſeſt to praiſe him, if thou ceaſe to love him; but thou ſhalt not leave loving of him, for hee whom thou ſeeſt can never be too much looked upon, (his preſence cauſeth fulneſſe of joy) nor offend thee with loathing.Et ſatiat te & non ſatiat: Mirum eſt quod dico; ſi dicam quia ſatiat te, timeo ne, &c. Auguſt. in Pſal. 85 in Hebr. 86.17. Adiu viſti me & conſolatus es me. Hee both filleth and filleth thee not: this is a wonder that I ſay, for if I ſay he filleth thee, I feare thou ſhouldſt conceiue it in earthly manner, that thou ſhouldeſt depart as one filled with a dinner or ſupper; if I ſay hee doth not fill thee, I feare thou ſhouldeſt ſeeme 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 obtaine than declare the joyes of heaven, whatſoever wee can conceiue or ſpeake, we ſhall to our great comfort finde it true, which is written, As we haue heard,Pſal. 48.8. ſo haue wee ſeene in the Citty of the Lord: but what we ſhal heare and ſee cannot come by report. Wonderfull things were tolde the Queene of Sheba, 2 Chron. 9.6. of Salomons wiſedome, and glory of his Kingdome, ſhe beleeved them not, untill ſhe ſaw and heard them, and then ſhe confeſſed that the one halfe was not reported unto her. Glorious things are ſpoken of heaven unto us, and ſuch as wee ſhall underſtand, could not be delivered and conceiued with words: Let us therefore beleeue the Lord, and rely with hope, untill that bleſſedneſſe be ſhewen upon us: he hath done a harder thing than bringing us to immortality; For it is harder to beleeue (ſaith Aug.) that he who is eternal ſhould die,In Pſal 148.6. Poſuit mandatum, &c. than that a mortall man ſhould live for ever. We beleeue the death of the Sonne of God; if God died for man, ſhall not man live with God? or hee live eternally, for whom one died who liveth for ever?

Vſes 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 winde our hearts from the love of the ſhadowes which the world preſents unto us. We are here like the poore eſtate of the prodigall childe; if we conſidered how many were in our Fathers houſe in full felicity, we would wiſh to be removed from this place, where hogges have as much to maintaine their life, as we can obtaine to maintaine ours. St. Paul who once taſted of this joy, ſighed and groaned ever after to bee gone out of the world, and little reaſon have we, (if wee appertaine unto God) to be in love with our worldly eſtate, for it hinders us of a better.

Secondly, what labor ſhould we take to obtaine unſpeakable joyes, or to purchaſe a heavenly kingdome?Auguſt. in Pſal. 93. in Hebr. 94.20. Nunquid ſedes iniquitatis &c. If we ſpeake the truth, eternall reſt is worthy to be bought with eternall labour; yet the Lord is mercifull in haſtening us to get poſſeſſion. Let us therefore conſider at what rate we would ſell thoſe joyes, if once we had them, and we ſhall the better know what labour and paines is worthy to be payed for them.

Thirdly, this doctrine is ſet downe to comfort and eaſe all that ſuffer miſery in this life, that they looke not on the things which are ſeene, but the things which are not ſeene, that nothing prove ſo intollerable, which they feare to ſuffer, that they may ſee Chriſt in glory;In Manual. therefore Auguſtine did encourage himſelfe againſt miſeries, and meditated thus: O ſoule, if we behooved to ſuffer daily torments, if to ſuffer hell it ſelfe a long time, that we might ſee Chriſt in glory, and be fellowed with his Saints: were it not worthy to ſuffer all that is painfull, that we may be partakers of ſo great a glory? Let therefore the infernall ſpirits beſet us, let them prepare their temptations, let faſting breake the body, let labours burden, watching dry up, let whoſoever diſquiet me, let my conſcience murmure, heate burne me, the body ſicken, the breaſt be enflamed, the ſtomack ſwell, let the countenance grow pale, let all be weake, let my life end in ſorrow, and my yeares in mourning,Habac: 3, 16. let rottenneſſe 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 fooliſhneſſe, the fooliſh are kept without doores, and not admitted to the company of the wiſe, nor accounted worthy that the ſame place ſhould receive the careleſſe 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 doores; 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 ſeeme more tollerable: 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 painefull then all the paine beſides, 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 mercifull, and chained in the land of forgetfullneſſe.

When our Saviour ſheweth, 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 forgetfull of ſalvation, if he knew how great good he were to have, needed to be threatned with any further puniſhment. The like is ſet downe in the Revelation, that the puniſhment of filthy and wicked men ſhall be, to be without the gates of heavenly Ieruſalem. Revel, 22, 15. St. Paul in puniſhment of diverſe kinds of wickedneſſe pronounceth,1 Cor. 6.10. Gal, 5, 21. Epheſ, 5, 5. that they ſhall not inherite the kingdome of God; who is able to abide ſuch a doome? To bee ſure that others in our preſence, ſhall enter to poſſeſſe unſpeakable joyes, and our ſelues receive aſhamefull repulſe? Who can patiently abide to be diſinherited? When Caine was baniſhed from the Lords preſence & favour, he complained in this life,Gen. 4, 13. That his puniſhment was greater than hee could could beare: and Abſolom deſired to be killed,2 Sam. 14.32. if he could not have leave to enjoy the Kings preſence: the childe ſhut out of the fathers doores is in a miſerable eſtate, or the ſubject excluded from the Kings defence and protection. Therefore now conſider how grievous it will be to you to bee thruſt out of our heavenly Fathers houſe; and ſo walke 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 dores.

But if this puniſhment is not effectuall to move you,Poena ſenſus. then the Lord declareth his wrath from heaven, that he hath prepared unquenchable fire to be their portion, that will upon ſuch faire intreaty neglect to prepare for a heavenly inheritance,Auguſt. in ſpec. hum. miſ. there is utter or moſt extreme darkneſſe, hunger and thirſt, extremeneſſe of colde and heate, nothing is heard but curſes, lamentations & grones, no company but tormenting divels, and curſing ſoules, they ſhall ſeeke for death and not obtaine it; and this is their eſtate for ever. It ſhall be a miſerable ſight, that the body ſhall continually burne, and not be conſumed; who could thinke this poſſible, if the Lords word had not ſaid ſo? And beſides 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, 〈 in non-Latin alphabet 〉 . Math 3.12. and yet it never conſumeth; and therefore hath the name. When Iohn Baptist expreſſeth the durance of hell fire, he uſeth the ſame word, unquenchable fire. Were it not good to be delivered from this eternall woe? and not to be diſappointed of an eternall and unſpeakable good; yet weigh both now, that you be not compelled to ſuffer both hereafter.

Secondly, our Saviour doth hereby teach vs, that as unmercifull men deale with others,Vncharitie requited. ſo ſhal they be dealt with: when they goe to meate, the poore are caſt out, and leſt they ſhould gett to reach the crummes of their table, the dore muſt be ſhutte. In like manner, when our Lord ſhall convey his ſervants into Abrahams boſome, the gate ſhall bee ſhutte, and theſe who held out others in this life, God ſhall hold without the gates of bliſſe in the life to come. This is the third reaſon we have found in this Parable, to moue us to be mercifull to the diſtreſſed: for firſt, in the beginning of eternall woe and neceſſitie, the hard hearted ſhall wiſh if it were poſſible, that they might be helped by others: Secondly, their former cruell dealing, ſhall be caſt in their teeth, and their owne anſwers meet them in judgement: and Thirdly, with anger thruſt from the preſence of God, and the gate of glory ſhutte upon them. He that expecteth to ſit on a throne in Gods company for ever, muſt cauſe the diſtreſſed to ſit at his table. Gods word hath often commanded, and commended hoſpitalitie; I meane not common feaſtings of them that are able to double it in the like againe, Abrahams charitie requited. but to call the ſicke, 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 eternall reward in heaven. 1. In lodging ſtrangers, he received Angells, yea the great Angell of the Covenant, even the Sonne of God.Malach 3.1. 2 That none ſhall be accounted to be a true Iſraelite to God, Iohn 8.39. except he doe the works of Abraham, of which this is a chiefe: 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 Abrahams boſome, becauſe his heart & boſome was open to all the diſtreſſed, who received heate, cōfort, & nouriſhment in this life: and ſhall (though all the unmercifull in the world would ſtarve thē at their gate,) be received into the hoſpitalitie of heaven, with as great compaſſion and comfort, as ever the diſtreſſed was received into the houſe or boſome of Abraham. As the Lord hath made the faith of Abraham an example of beleeving to all the faithfull, ſo hath he commended his hoſpitalitie, that all who deſire to follow him to glory, may imitate him in his charitie.

But as God dealeth with the hard hearted, according to their workes in ſhutting doores on them, as they doe vpon others; yet there is a difference, when the poore is denyed or ſhutte out at one time, yet he hopes he may be helped at anotime,Heavens Gates once ſhutt cannot be open. and therefore wailes and importunes for help and reliefe though it ſtay long; becauſe hee that hath ſhutt his doore 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 againe; 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 Iacob in the kingdome of heaven: the gate of him who ſaith, He that commeth to me I will not caſt out. Iohn 6.37. The murtherers come and are admitted, the Publicans and ſinners are received, the wanton, adultereſſe, fornicators, theeves, blaſphemers, and oppreſſours, and the open gate is not denied unto them. Beholde how the gate is now open, which ſhall be ſhut for ever, even that which is open to teares, ſighes, and grones of ſinners, which received Aaron after his idolatry, David after his murther 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, wee may perceive with Iacob 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 heare 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 ſheweth us the laſt refuge of reprobate men, even to the Lord, but he ſhall not heare them. We are very ready to deceive and beare our ſelves in hand, with conceits beyond all reaſon and ground: and therefore, as by the former intreaty to the elect, and their anſwere, Chriſt taught us how little helpe the elect can give; ſo by this intreaty to himſelfe, and his anſwer, he ſheweth that he will not helpe them, though with repentance, trembling, and teares, they cry, and call him, Lord, never ſo oft.

You ſee therefore how particularly and plainly he would have us take notice what wee 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 wee now call upon the name of the Lord, and while the gate of ſalvation is not ſhut and ſealed up for ever, we may knocke 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 doe their writings belong, they can doe no good when once death hath poſſeſt us, for in deſtruction there is no place for amendement. We have Moſes and the Prophets,Luke 16. if we will not take their counſell, wee will farre leſſe hearken though one ſhould come from the dead.They that doe not take warning at Gods word, their puniſhment is, that nothing ſhall be able to move them. If it had beene fitting, or profitable, we ſhould not have wanted that helpe: but whoſoever will not be inſtructed, by Gods owne words, their puniſhment is, that though one ſhould come from heaven or hell, yet they ſhould eſteeme all falſe and counterfeit, or though they knew the truth of it, yet where Gods word worketh not, no viſion or miracle is able to move. The Iewes, who ſtill called for ſignes and warnings from the dead, they had them;Math 9.25. Luke 7, 15. for Iairus daughter was raiſed, a widdowes ſonne at Naim; but above all, a well known man, and one that dwelt hard by Ieruſalem, Lazarus was raiſed, for whom the Iewes beleeved not in Chriſt, but hardened their hearts, and laboured to kill him,Iohn 12, 10. on whom God had beſtowed life the ſecond time: And though many that were well knowne in Ieruſalem roſe at Chriſts reſurrection,Mat: 27.52, 53. and ſhewed themſelves to their old acquaintances, yet for all this the rage of the Iewes grew greater, and more fiercely perſecuted them that beleeved, 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 intollerable; ſo Chriſt hath uſed his word to perſwade us, which is the moſt effectuall to make us prevent it, if any meanes be available.

[Afterward came alſo, &c.] Seeing that our Saviour hath beene ſo carefull to forewarne us of the danger, it appeareth that juſtly they be called fooliſh, who never knocke at the gate of Gods mercy untill it be ſhut. So did Eſau ſeeke his fathers bleſſing with teares,Gen. 27.30. after it was beſtowed on Iacob, teares could not call it againe, there was no place for his repentance, becauſe he deſpiſed it and ſolde it away for a matter of nothing.Gen. 25 32. Let no man be a prophane man as Eſau was,Hebr. 12.16. to account that of no value which God eſteemeth precious. When the plague of haileſtones and thunder was threatned in Egypt, ſuch as regarded not the word of the Lord,Exod: 9, 19, 21, 25. left their ſervants and their cattell in the field, and were deſtroyed, becauſe they removed not all out of the field according to the counſell of Moſes; ſo they with whom theſe words of Chriſt are not effectuall, muſt feele this woe, and knocke and cry without any anſwere. Let us doe as the Egyptians that feared the Lord, they followed the counſell of Moſes, and ſo eſcaped the aforeſaid plague: and though there were but few to be excluded from eternall life, yet were it enough to make every man tremble, and to labour for prevention that he be not one. When Chriſt tolde his Diſciples that one of them ſhould betray him, Matth: 26, 22. all of them were exceeding ſorrowfull, and asked, Is it I? But Chriſt tells us, that nor a few, but many ſhall knocke, & call, Lord, Lord, and be denied; which ought to put us in greater feare, untill wee have obtained meanes to be delivered from the danger of this multitude. This verſe ſheweth 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 entring into the Mariage-chamber with the Bridegroome is ſignified unto us the receiving of the poſſeſſion of our eternall 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 gladneſſe, 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 meanes can availe either in judgement or after, but reprobates ſhall be denied both the helpe of charitable men, and of a moſt mercifull God.

Compariſon of the words of verſes 8, 9, 11, 12.Betweene the petition of fooliſh Virgins unto the wiſe, and their petition to God, there is this difference: when they ſpeake to the Virgins, they give a reaſon why they petition to them, and ſo receive a reaſon againe why they are denied, becauſe their fellowes might be ignorant of their neceſſitie, and the fooliſh ignorant of the ability of the other: but whē they cry to God, they name no reaſon, becauſe without their information hee 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 feele their owne miſery, and the cauſe of it well enough, without any further expreſſing of it unto them. Secondly,Vide patientē ſanctum, dicitur enim (Eccleſiaſticus 4.3) Animam humiliatam ne turbaveris: ipſe reſpondet, fili. Theophylact in Luc. 16.25. in ſpeaking to men, they adde a reaſon of neceſſity to move them to take compaſſion on them; and they are anſwered with a reaſon, to ſhew, that although they cannot helpe, yet they are not cruell and unmercifull: but in ſpeaking to God, they adde no reaſon to move him, for hee of himſelfe is very mercifull and full of compaſſion; and ſo receive anſwer without any reaſon added, becauſe they would not harken unto him, when with reaſons he moved them. Laſtly, whileſt they have an extraordinary demaund to others, to be furniſhed with their proviſion, they receive an ordinary anſwer, for every one thinkes they haue too little for themſelues: but when they have an ordinary petition to God, to open heaven unto them; they receiue an extraordinary anſwer, for God never diſclaimeth them that do drawe neere unto him. I omit the application of theſe, I onely would by theſe, as by the reſt of the particulars of this Parable, give a taſte of the great wiſdome of our Saviour who preached it, and what concent one word giueth to another.

[Verily I ſay unto you.]

Theſe words containe the Lords deniall of all favour unto the damned after death and judgement: And to make us aſſured of it, he hath not ſpoken it onely, without further confirmation, but added an oath, Verily I ſay unto you. The word (verily) is often uſed by Chriſt, in the Greeke it is Amen, which Chriſt taketh to bee his owne name, Theſe things ſaith Amen, Revel. 3.14. the true and faithfull witnes; 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, witnes and ſeale this doctrine with then himſelfe,Verbum confirmationis praemittitu, magnum noveris eſſe quod ſequitur. Bern Declamat. confirmeth it with his trueth. Whereſoever this word is uſed in Scripture, it ſheweth a vehemency and earneſtnes 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 marke vpon that Scripture, to move us to conſider the weight of it, becauſe hee would not have us negligent to heare, that which he is ſo carefull to teach. Now, he ſaith (verily,) to ſhew, that as he is true, this is the anſwer they may looke for, I know you not. If words were taken hold of, and beleeved, the Lord needeth not thus to add an oath for confirmation;We will hardly beleeve any thing to hurt us. and becauſe we will never beleeve any thing that will hurt vs, the Lord ingageth his truth, that ſo it ſhal be, if we labour not to make our acquaintaince with him in time; and all this is to drawe us out of the ſnare of preſumption, that we paſſe not our life ſo idly,Examples. or according to our owne phantaſie, that we looke for favour after death, when none is to be had. How apt we are to conceive ſo, appeareth by divers experiences; the cōmon voyce of the ignorant is,This is the hope of Papiſts to be releaſed out of Purgatorie, by the prayers of the living. that ſure God will be mercifull unto all men, and it were a ſinfull conceite to thinke otherwiſe. Others more groſſely, have laid it as a ground to all their hopes, that when the paines of hell have taken hold on their ſoule, that then others may knocke at the gates of bliſſe for them; Theophilact. in Math. 25.46. Setteth downe this errour of the Originians, contrarie to Chriſts owne words: and like to this is the Papiſts deliverance from Purgatorie, both ſmelling of the Stoicks conceits, of which Cicero, Neither the ſoules in • unc lo um niſi multis exagitati ſeculi • , reveruntur. in Som. Scip. and that after they regarded not to heare the Lord all their life time, yet he will heare others for them, and recall them for their torments they ſuffer. And becauſe errour hath no bridle to it, nor end at which it doth determine; even mercy hath been preached by ſome, to be granted to the Divells 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 onely give leave, that men may leade 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 knowe you not.]

As Chriſt hath forewarned (us in this Parable) what part Reprobates ſhall haue in his favor;The meaning and truth of the words. ſo in other places, he tells us, that whē the matter ſhall come to open triall in judgement, when they ſhall claime familiaritie and acquaintance with Chriſt ſaying, Lord, Lord, open to us, Luk 13.25.26. and he ſhall anſwere and ſay, I know you not; then ſhall they ſay, we haue eaten & drunken in thy preſence, Math 7.22.23. and thou haſt taught in our ſtreetes: By thy name we haue prophecyed, and caſt out Devils, and done many workes; Notwithſtanding all this, Theophilact. in Math. 7.23. Chriſt will profeſſe & ſay unto them, I never knewe 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 concernes all that are in Gods imployments, to conſider for all that they doe, if the Lord hate them, or if he be preparing eternall wrath for them. He makes wicked men to doe him good ſervice,Ioh. 6.70. Iudas preached ſaluation to others and ouercame the power of Sathan in them, who was no better than a Diuell himſelfe. He calleth Nebuchadnezer his ſervant, Ezech. 29.18. Eſay. 44.28. and Cyrus his Sheepheard, and many other to doe 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 anſwere is, I know you not; according to the reſt of this Parable: for at ſolemne feaſts they that deſire entrance, but ought not to be admitted, the common anſwere 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 dores to ſtrangers, they doe no good, except they know well to whom, and to the poore 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 heare 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 olde acquaintance would claime intereſt in them,The elect & reprobate known to God, but diverſe wayes. uſe to ſay, I doe not know you: So Ieſus Chriſt in the great judgement, when Reprobates would claime 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 knowes both the godly and reprobate, but after diverſe manners; love is joyned 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 knowne before, he elected to ſalvation: And of the Iewes,Rom. 10.2. that hee 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 deedes; 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 doe not, they fulfill the Lords threatning to their ſhame, ſeeing they are foretolde of it, and care not to prevent it. Chriſt foretolde us, that hee who confeſſed him, Matth: 10 32. Marke 10.38. hee would acknowledge him before his Father and the Angels; but he that would be aſhamed of him, hee would deny him. Loe now he maketh it good, for he profeſſeth openly, I know you not. What meaneth to confeſſe or to be aſhamed of Chriſt. In this life our Saviour calleth for our friendſhip and acquaintance, in his faire offer of ſalvation: if we will thinke 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 poore and diſtreſſed, who are his brethren,Fratres vocat omnes ſimpliciter pauperes; Omnis enim pauper frater eſt Chriſti, quandoquidē & Chriſtus in egeſtate vixit. Theophylact. in Mat. 25.40. to be acquainted with us in his name, to ſee how wee would like of their friendſhip, or how we would entertaine Chriſt, if he himſelfe came to us in that faſhion, as indeede once he did. If we rejoyce to be thus acquainted with Chriſt, and confeſſe 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 diſtreſſe of the poore, or to profeſſe love and acquaintance to them, they ſhal 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 ſoule 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 chaine; but when hee was at Rome, he ſought me out very diligently, and found me; the Lord grant unto him that he may finde mercy with the Lord in that day; and in how many things he hath ministred unto mee at Epheſus, thou knoweſt very well.

Laſtly, theſe words [I know you not] ſhew us, that not onely 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 whipt 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 denyed the reprobate, they muſt looke for no compaſſion, but (which is worſe) they muſt expect puniſhment. When ſome of the Levites were killing of their owne kindred for their idolatry; of Levi it is ſaid in their name, Hee ſaid unto his father and mother, Deut. 33 9. I have not ſeene you, neither knew he his brethren, nor knew he his owne children: So when the date of acquaintance and mercy is paſt with Chriſt, then there is nothing to be expected but the execution of vengeance, for hee will not know one more than another: When his wrath is kindled, Pſal. 2.12. it will be knowne 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 hee ſaith he will deny them that both knocke and call upon him in the day of judgement? I anſwer, they defraud themſelves of the benefite of this promiſe,Two things to be obſerved by all that would knocke at heavens gate. for obtaining whereof two conditions are required of us: Firſt, that wee knocke 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 wee may labour for the life that never hath an end.Auguſt. in Ioh. 6 Ad hoc debet prodeſſe unicuique vivere, ut detur ei ſemper vivere: And indeede life is onely a benefit to every man, that he may thereby obtaine the benefit of living eternally. Secondly, we muſt in requiſite manner call and knocke; ſome onely knocke with words, and honour God with their lippes, Eſay 29.13 • but their hearts are farre from him, yea and will aske of God with teares, yet they aske 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 eternall life, but other by-reſpects are cauſe of their complaints, neither doe their deedes concurre, to knocke 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 dores, and the King of glory ſhall come in: Pſal. 118.20. for this is the gate of the Lord, onely the righteous ſhall enter into it; who onely may truely ſay,Verſe 19. Open mee the gates of righteouſneſſe, that I may goe into them, and praiſe the Lord for ever; no uncleane or wicked perſon dare ſay this, their deedes can neither knocke nor enter.Acts 10, 4. Cornelius prayer appeared in Gods preſence, but his faſting and almes went up to heaven: heaven cannot be purchaſed with bare words, we muſt make friends of worldly riches, to gaine 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 unlocke the inacceſſible place of glory.

VERSE 13. Watch therefore, for yee know neither the day, nor the houre, when the Sonne of man will come.

THeſe words are the 3. part of this Parable, containing the application of it. Wherin our Saviour ſheweth 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 turne from his wickedneſſe and live; giveth a generall cry, forewarning their danger, and preventing their deſtruction, but in ſuch particular manner, that it is ſufficient to move the moſt ſenſeles heart to retreate. 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 ſoule that labours not to prevent it, and men are careleſſe and feareleſſe of unſeene and unfelt dangers, therfore he preacheth it the third time, and by a common compariſon labours to imprint it in the mindes of his hearers.Iob 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 turne backe his ſoule from the pit, to be illuminate in the light of the living. As a carefull Captaine, before hee betake him to reſt, conſidering the great danger of his army, if they become ſleepy and careleſſe, will give charge that the watches be placed; and not contented with direction and intreaty, will goe in perſon, to ſee his owne ſatisfaction and their ſecurity: So our Lord Ieſus Chriſt being to leave this world, and conſidering the watchfulneſſe and labour of our ſpirituall enemies, ſeeking to devoure 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 owne perſon ſets the watch, and ſeales 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,Marke 13, 34. giveth authority to his ſervants, and to every man his worke, and commandeth the porter and all to worke and watch, that upon his uncertaine time of returne, 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 onely the Diſciples, but every other ſoule ſtandeth at the gate of heaven, untill 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 ſloathfull ſervant be caſt into utter darkneſſe, where is weeping and gnaſhing of teeth. Conſider how carefull Chriſt is to preach and beate this doctrine into our eares, and make uſe of it, for the more carefull the Lord is to give us warning, the more ſevere ſhall he be in judgeing, if we neglect.

This exhortation [Watch therefore] ſpringeth from many rootes, each wherof leadeth us to this fruite, even from every maine particular in this Parable, which proceeding along by the uncertainty of time, are as ſo many motives and counſellers that wee watch and awaite for the comming of Chriſt to us. The great River Nilus receiveth water and ſtrength from many ſprings, all which concurring overflow much of Egypt, and cauſeth fruitfulneſſe: So the former doctrines of this Parable, all concurre in one, and taking their current through the uncertainty of our life, or Chriſts comming, doe overflow the ſoule, and make it fruitfull, cauſing us to walke worthy of our calling, and to watch for Chriſts comming. The greateſt argument to move us to watchfulneſſe, and carefulneſſe of a Chriſtian life, is the uncertainty of our life, and the continuall danger we ſtand in, to be arreſted by death, and ſo brought preſently to a fearefull account. He that feareth the thiefe to come at every houre of the night, will be ſure to ſpend the whole night in watching: Wee are ever in danger, yea in the midſt of life we be in death: and therefore while we live, our ſoules ſhould continually watch for the time that our Lord Ieſus ſhall appeare for our deliverance out of this mortall life. Therefore when our Lord exhorteth us to watch, he giveth this for a reaſon, [We know not the day, &c.] And becauſe, of all the fooliſhneſſe, 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 uncertaine time, and ſo be taken at unawares in careleſneſſe, 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 thinke of it, [For we know not the day, &c.] And this is the particular that Chriſt urgeth out of this Parable, and which hee maketh expreſſe uſe of.

But ſeeing there are many other circumſtances in it which doe urge this exhortation, and by good conſequence conclude the ſame doctrine, it is not unfitting to ſet them downe, as ſo many hands, laying one and the ſame burthen of neceſſary watchfulneſſe upon us: but ſo as they may be linked with this maine reaſon (of the uncertainty of the time) to give greater ſtrength unto them. When all our reaſons are ſeaſoned and ſalted with the uncertaine time of death, they give no other reliſh, nor bring out any other effect in an underſtanding ſoule, than warineſſe and watchfulneſſe in all things, according to the wiſe mans ſaying, Remember death, and thou ſhalt never ſinne, Eccleſiasticus 7.36.

There have been ſix principall doctrines in this Parable, which all concurre to teach us this exhortation.Theſe reaſons I have ſet down thus for brevities ſake, which may be eaſily drawne into ſyllogiſmes. From the firſt Verſe. Heaven is our native Country, for which wee are brought up; now we are children of the kingdome, and are pilgrims in another Countrey, and have no certainty when the Lord will tranſlate us from this miſerable eſtate, to receive our mercifull expectation: and therefore wee ſhould watch, ſeeing we know not the day, &c. From the ſecond Verſe. We heard that few were to be ſaved, and the power of damnation is an equall enemy to all, and at all times ready to take holde of us: therefore we ſhould be watchfull ſeeing we know not, &c. From the third Verſe. We finde it true, that moſt of men content themſelves with a ſhew of grace and preparation, and ſo labour with cunning and induſtry that they may be damned, and with this ſhew conſume the time, which they neither know nor have power of: and therefore we ſhould give labour, that we prove not of this graceleſſe number, but watch, for we know not, &c. From the fifth Verſe. The time of our life and of Chriſts 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 houre, we know not: and therefore we ſhould watch, ſeeing we know not, &c. From the fift and ſixt 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 uncertaine, but ever doubtfull: and therefore we ſhould be ever upon our guard, and watch, ſeeing we know not, &c. From the following Verſes is by reaſons concluded, that there is neither time to provide and prepare, nor any helpe 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 houre when the Sonne of man commeth.

Now we are in particular to conſider the main reaſon; we know not the day nor the houre, when the Sonne of man commeth. Secondly, as a concluſion to all this Parable, to expound and urge this exhortation, Watch.

The reaſon imports two things: Firſt, the certainty of Chriſts comming: ſecondly, the uncertainty of the time to our knowledge. The firſt is taken as granted & beleeved, being promiſed by Chriſt oftentimes before. The ſecond, on which we preſume moſt, though wee know it leaſt, is proved by this compariſon, in the unexpected coming of the Bridegroom, (& in the chapter before) by the example of the ſodaine overtaking the world by the flood not looked for, even untill the day that Noah entred into the Arke: and by the ſodain deſtructiō of Sodom,Gen. 19.23. not likely nor looked for an houre before it came, for the Sunne ſhined brightly upon it. And laſtly, in all the ſaid places, our Lord promiſeth, that his comming ſhall be (for ſodainneſſe) in the ſame manner, that as the world had not a dayes knowledge of the flood before it came, nor the Sodomites an houres warning of their deſtruction before it came, ſo no man ſhall know the day, nor the houre when the Sonne of man ſhall come.

[When the Sonne of man will come.]

This is a name of comfort unto us.In the way, let us comfort our ſelves amidſt this fearefull 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 himſelfe) he hath interlaced a word of comfort, in preaching of generall judgement to others, he preacheth particular mercy unto us. He calleth himſelfe the Sonne of man, to remember us of the intereſt wee have in his nature, his perſon, his deedes and ſufferings; and by this name of humility and affection to mankinde, we may be incouraged to draw neare to him, who is ſo neare to us, and to put our truſt in him, whoſe love we are ſo aſſured of. As this name [Sonne of man] is comfortable to us, ſo is it a name of inſtruction for us,And a patterne of wonderfull humility. for in it we ſee a wonderfull humility. It was the common name that Chriſt continually called himſelfe by,Chriſt never called himſelfe Sonne of man after his death; reaſons. in all his teaching before he ſuffered. But we may obſerve, that after his death hee never called himſelfe by that name. Firſt, becauſe (as the Apoſtle ſaith) by the reſurrection from the dead he was mightily declared to be the Sonne of God. Secondly,Rom. 1.2. after his reſurrection he was not any more ſubject to humane infirmities, but was as a glorified ſoule and body,Examples are in Luke 24.16 Ioh 20 14. & 21.4. though by his power he held the eyes of all that beheld him, that they ſhould onely ſee him as a man converſing upon the earth. Thirdly and laſtly, becauſe hee was to converſe no more as a mortall man, but onely by his actions,Acts 1, 3. hee vouchſafed to doe theſe things which might aſſure us of the truth of his reſurrection: and therefore when Mary Magdalen would have fallen on his feete, as ſhee uſed before his death, hee ſaith, Touch me not: but when Thomas diſtruſted,Iohn 20.17, 27 he bid him feele his hands and his ſide. Wee never reade that the Apoſtles called him Sonne of man, for queſtionleſſe they were aſtoniſhed at this name of wonderfull humility. When the Lord had ſhewed his glory to the Prophet Ezekiel, hee 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 hee remembred his owne eſtate, and Gods grace. But after the Lord had witneſſed from heaven, in the hearing of Iohn and his followers, that he was his welbeloved Sonne, in whom hee was well pleaſed, yet ever after would call himſelfe the Sonne of man, as profeſſing himſelfe to be come of the mortall and corrupted ſtocke of Adam, as miſerable men were; yea and to deſcend lower, he thought it no diſparagement, that he was not equall in ſtate and condition with others, (though above all by nature) but framed himſelfe to the forme and faſhion of a ſervant, to ſerve Ioſeph and Mary, and his Diſciples; to claime no higher honour in this world, than to be called the Sonne of man, that is, by nature bound a ſervant to man: for though the ſonne differ from a ſervant in this,Gal. 4.1. that he is heire of all, yet ſo long as he can be called a ſonne, both nature and Gods law bindes him ſervice and obedience.Bern. Ser. 1. ſuper Miſſus eſt. O wonderfull example of humility, hee went (ſaith the Goſpell) to Nazareth, and was ſubject unto them, to wit to Ioſeph and Mary: chooſe of both, which you will wonder at, either the bountifull vouchſafing of the Sonne, or the moſt excellent honour the parents have, both amazefull, both wonderfull: that God ſhould become obedient unto men, an humility beyond all example; that men ſhould be commanders of God, an highneſſe beyond all compariſon.Idem. Ser. 3. Advent. (Certainly the Angels are amazed at this, to ſee him ſo farre lower than themſelves, and yet crowned with ſuch glory and worſhip, that he is God above all bleſſed for ever, and doe now manifeſtly aſcend and deſcend unto the Sonne of man.Vbi ſuperius. Diſee homo obtemperare, diſce terra ſubdi, &c.) O man learne to obey, O earth learne to be ſubject. Of thy Maker the Goſpell ſaith, he was ſubject unto them: be aſhamed, O duſt, God humbleth himſelfe, and thou exalteſt thy ſelfe, hee makes himſelfe ſubject to men, and thou deſiring to have rule of men, ſetteſt thy ſelfe to take place of God. Learne of Chriſt, Matth: 11. that he is meeke and lowly in minde, doe you the like, and you ſhall finde reſt in your ſoules.

Having now heard a wonderfull example of Chriſts humility, let us now returne, and take a view of his glory. If any wonder with Caiphas, that a man of ſo meane eſtate can be the God of glory, let him receive Chriſts anſwer, I am he, Marke 14.62. and ye ſhall ſee the Sonne 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 comming, (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 ſeene 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 wee may ſay with Iacob, Surely God was in this place, and I was not aware. That our Saviour doth in this exhortation meane alſo of his comming 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 temporall puniſhments; his words are theſe:Revel. 3.3. If thou wilt not watch, I will come on thee as a theefe, and thou ſhalt not know what houre I will come upon thee. This comming of Chriſt we expect and are certaine of, yet we are not afraid, nor watch, becauſe we ſee not the glory of that power which others feele, which commeth and diſpoſſeſſeth them of life. The other comming of Chriſt to judgement, even the very word of it is terrible, becauſe of the fearefull ſights we ſhall ſee, and the glory which Chriſt ſhall ſhew, that reprobate men ſhall feare nothing ſo much, as the preſence of him who ſitteth upon the throne. This comming of Chriſt is chiefly meant of by Chriſt, as appeareth by the purpoſe of this and the chapter going before. But ſeeing that death and judgement doe goe together, and that the preparation for the one is for both, let us take conſideration of that which commeth firſt.

Of all things onely death is certaine. Pſal 89.48. In Pſal. 38. in Hebr. 39 11. ſurely every man is vanity.The certainty of Chriſts comming by death, is the onely thing that we are all ſure of. Who is hee (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, righteouſneſſe or iniquity, what is certaine except death? Haſt thou profited well? what thou art to day thou knoweſt, what thou ſhalt be tomorrow, thou knowſt not: Lookſt thou for money? it is uncertaine to come; Thou lookeſt for a wife, this is uncertaine, or what an one thou ſhalt have: thou hopeſt for childrē, they are uncertain to be born; are they borne, their life is uncertaine; if they live, their thriving is uncertaine. Whatſoever way thou turneſt thee, all is uncertaine except death: Art thou poore? it is uncertaine if thou ſhalt be rich; art thou unlearned? it is uncertaine if thou ſhalt be learned; art thou ſicke? it is uncertaine if thou ſhalt recover; art thou borne? thou art ſure to die. This is the enemy, that (as the Prophet ſaithEſay 28.15.18.) wee make a covenant with, making falſhood our refuge, and hiding our ſelves under vanity, which notwithſtanding is and muſt be diſanulled; as all experiences doe confirme. An Archer ſhootes ſometimes beyond the marke, ſometimes comes ſhort of it, now on the one ſide, then on the other; but though hee miſſe the marke 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 thinke to eſcape, ſeeing he hath ſo long aimed at us? We are al entring into death, and this is the difference, onely who ſhall take the way; every one whom he taketh, leaveth the Wiſemans counſell unto us, Remember my judgement, ſo ſhall thine be; to mee to day, to thee to morrow, Ecclus. 38.22.

Make uſe of this certaine miſery. O man remember thy end,Auguſt. in ſpec. hum. miſ. remember what thou ſhalt be, and when thou ſhalt goe out of this life. Naked cameſt thou out of thy mothers wombe, and naked under the earth ſhalt thou goe, wormes ſhall conſume thy body; why ſhould the fleſh rejoyce, which is prepared to be wormes meate? rejoyce not to day, leſt thou dye to morrow; why laboureſt thou to ſtretch out the belly with variety of diſhes? thinke I pray thee, for whom thou doeſt prepare this fatneſſe, ſeeing as a bagge thou ſhalt be caſt out to the wormes? Why glorieſt thou, that thou art a precious vanity, compaſſed with golde and precious ſtones, and ſo deſpiſeſt others? The day ſhall come when thou ſhalt 〈2 pages missing〉 therefore if we know not but he may come within a day or an houres ſpace, much leſſe are wee certaine that he ſhall ſtay a moneth, a yeare, or more yeares before he come: I ſuppoſe, that whoſoever knoweth Gods word, will acknowledge theſe to be true, in doing of which they cannot but utterly condemne their curioſity, who labor to determine or know when Chriſt ſhall come to judgement, being quite contrary to his word, and intent of doctrine, and now a knowne fooliſhnes, 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 neede not the counſell of judicious Aſtrologians, to know the truth of our ignorance herein; their much admired labour and fooleries are contrary to the ſtudie 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 owne power; but wee are commanded to provide for them which at all times expect us: we ſhould deſire to be of Gods Court, but not preſume to be of his Councell: they on the contrary ſtrive to be of his Councell, and not of his Court, labouring by all meanes to know the particulars of Gods 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 thinke) ſome knowledge, hee croſſeth them in what they deſire moſt. If they finde out a long life, they rejoyce, but the Lord never commonly ſuffers that to be performed which the ſtarres promiſe them, but takes them away in ſome haſty and viſible judgement: If they finde death at the doores, and appoint a day for the approach of it, theſe are fearefull newes which the Lord brings commonly to paſſe upon them for a recompence of their errour. It remaineth therefore that we remember, that death tarrieth not, and that the covenant of the grave is not ſhewed thee, Eccleſiaſticus 14.12. And ſeeing the firſt comming of Chriſt is revealed unto us, (for it concernes 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 comming, to make our ſalvation ſure; and for his comming by death or judgement, to watch, for we know not the day nor the houre when the Sonne of man commeth.

Secondly, to the end that we may continually watch for the time when our Lord Ieſus ſhall come, he ſaith not, you know not the yeare,Our life-time is meaſured out unto us by daies & hours. but [you know not the day nor the houre] teaching us thereby, that our lives are meaſured out by dayes and houres, and not beſtowed at randome upon us, or ſquared out by the great, but are numbred out by little and little unto us.Iob 14.5. Are not the dayes of man (ſaith Iob) determined? the number of his moneths are with thee, thou hast appointed his bounds which he cannot paſſe. When God ſet the time to Noah, that hee would deſtroy the world with a flood, he meaſured it out by dayes,Gen. 6.3. The dayes of man ſhall be an 120 yeares: teaching, that although their generall deſtruction ſhould bee then, yet each man ſhould holde his life by name and 〈2 pages missing〉 yet tolde 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 onely naturall weakneſſe and age were to bring death upon all men, then wicked men might have roome enough to turne 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 ſinne, ſo is every age ſubject to death, (as the Apoſtle joyneth them) which needeth no other proofe,Rom. 5.12. than our common griefe for the loſſe of children, Servius Sulpitius Galba Emperour ſaid, (being 72 yeares olde, and lame both of hands and feete) Eta moi menos empedon eſtin: (Hom. Liad. 5) I have ſtrength at cō mand, Sueton. in vita eius. of men and women in their prime, of parents and friends who have lived many yeares with us. Therefore let us refraine the madnes of thoſe that are paſt all feeling, who even are in opinion ſure to live, when their life is at an end, and beleeve that death is farre away, even when they feele it. Let us therfore 1. imitate David, who commonly delivered up his ſpirit in tuition unto God, as if hee had beene inſtantly to die, although hee knew that both his life and time were in Gods hand: Pſal 31, 5.15. Or as the Apoſtles Paul and Barnabas, Acts 15.16. who gave up their lives for our Lord Ieſus, and behaved themſelves as every day to depart the world. And though wee may live long, yet to account our ſelves to have received the ſentence of death:Ezek. 18.20. (The ſoule that ſinneth ſhall dye the death) and ſo truſt no more in our ſelves, but in God who is onely able to deliver us from death,2 Cor: 1.9, 10. and though we were already dead, ſhall raiſe us to life againe. A Heathen counſells us to thinke every day of our life the laſt, much more a Chriſtian ſhould thinke ſo,Greg. Mor. lib. 8. cap. 11. (quia enim vita indeſinenter labitur, ſpes ei vivendi amputatur) becauſe life doth goe away without ceaſing, hee is cut off from hope of life.

Secondly, ſeeing our life is onely granted by a repreevall, and that during the pleaſure of God, we know not what day or houre 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 ſhewes or triumphes of joy, gives off all the former care he tooke of the world, to inrich himſelfe, and be ſetled for many yeares: 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 weepe, as though they wept not, and they that rejoyce, as though they rejoyced 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 Saviours example, While it is day let us worke, Iohn 9, 4. the night commeth wherein no man can worke: Or as Salomon exhorting us to the ſame purpoſe,Eccleſ. 9, 10. All that thy hand ſhall finde to doe, doe it with all thy power, for there is neither worke, nor invention, nor knowledge, nor wiſedome in the grave whither thou goeſt. Our time is ſhort, our buſineſſe is great: When the Angel of God fed Eliah, it is written, that he did eate and drinke, 1 Kings 19.6, 7 and returned and ſlept; The Angel of the Lord came unto him, and ſaid, Vp, for thou haſt a great journey, even forty dayes and forty nights travell, to come to Horeb the 〈2 pages missing〉 teach us how we ſhould reckon our time,To teach us to account it ſo, and to meaſure it. and conſequently to beſtow our ſelves accordingly. Moſes reckoned thus, and prayed, that he and others might ever doe ſo:Pſal: 90, 12 Teach us (O Lord) to number our dayes. Though Iacob numbred his yeares to Pharaoh, yet he ſubdivides them into dayes; Few and evill have the dayes of my life beene. Gen: 47, 9. David counted by dayes,Pſal: 39, 6. Lord thou hast numbred my dayes like a ſpan. And becauſe wee ought to reckon nearer, leſt we loſe a day idly, our Saviour hath divided our time into houres,Iohn 11, 9. Are there not twelve houres in the day? He reckoned his owne watching by the houre,Mark 14, 37. and reproved his Diſciples for not doing the like, Could ye not watch with me one houre? Peter counted thus,Acts 2, 15. when he tolde the Iewes, It was not the third houre of the day. And as men that get no reſt, count all the houres of the night, ſo Paul and other Chriſtians perſecuted in his time, counted their times into houres:1 Cor: 4, 11. Vnto this houre we both hunger and thirst, are naked, and are buffetted, &c.

And our labors accordingly. Pſal: 90, 12.And as the Saints of God did thus count their time, ſo they meaſured their worke by the time: Moſes deſired to count his dayes, that hee might apply his heart unto wiſedome: the inſtructing of the people, miniſtring of juſtice, providing materials for the Tabernacle, and ſacrifices, penning of Scripture, and praying for himſelfe and the peohle, ſuffered him not to make idle houres in the Wilderneſſe. Iob loſt not a day for exerciſe of religion,Iob 1, 5. beſides his manifold worldly buſineſſe, for he offered ſacrifice every day. David (notwithſtanding his great affaires in ruling a Kingdome, yet) often uſed at evening, Pſal: 55, 17. morning and noone dayes to pray, Pſal. 119, 164. and ſometimes withdrawed himſelfe ſeven times to prayer, and would riſe at midnight to pray, Pſal. 6, 6. or uſe his bed for a Chappell to weepe in Daniel, one of three for governing many kingdoms, uſed continually holy exerciſes of private prayer three times a day: And to be briefe,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, &c. Cibum autem aut potionem ante ſolis occaſum nemo illorum. capit. Quippe 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 Iew) giveth to the Chriſtians in Aegypt in Saint Markes time, how and in what holy exerciſes they ſpent the day onely for the good of the ſoule, accounting the neceſſities of the body to be ſupplyed and cared for rather in the night: which cuſtomes being uſed in other places, in proceſſe of time they divided the night into ſeverall watches, (of which I will ſpeake hereafter) by all which appeareth, how carefull the true ſervants of God have beene to count and employ their time.

But ignorance being the mother of preſumption, it appeareth, that this is one of the markes of reprobate men, (becauſe they know not how precious the time is) to make a count of many yeares, but care not how they beſtow them. If God gave time according to their deſire, they would at leaſt chooſe the yeares of Methuſalah: The rich man counted not his life by dayes, but counted a part of his life to be the ſumme of many yeares: Luke 12, 19. and it is the property of an evill ſervant, to ſay, My maſter doth deferre his comming. Matth: 24, 48. As they count their time lightly gotten, ſo they intend to beſtow it laviſhly, in feaſting, gameing and ſleeping; but moſt of them with the evill ſervant, to commit all manner of violence and oppreſſion: and becauſe they never counted their time by dayes and houres, they ever finde Chriſts promiſe true, that their maſter will come in a day when they looked not for him, and in an houre that they are not aware of.

Learne therefore to number your dayes, 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 gaine to ſoule 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 Emperour, Titus Veſpaſian, who calling to minde one time as he ſate at ſupper, that hee had done nothing for any man that day, he uttered this memorable and praiſe-worthy Apophthegme, "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 our ſelves! Let them that love glaſſes to ſee their faces in, looke alſo upon houre-glaſſes, to ſee how their time goes away and comes not againe.

[Watch therefore, for you know not the day nor the houre, &c.]

Laſtly followeth the charge. Seeing we know all theſe things, how carefull ſhould wee be that death and judgement overtake us not when wee are ſleeping in ſinne, and without thought of heaven or hell? Better it is to watch and to be ſaved, than ſleepe 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 armie ever count themſelves to be in danger, (if the enemie be not certainly knowne to be farre off,) and therefore adventure not to ſleepe, 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 alarme to awake others to ſtand to their defence. So ſoone 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 foure parts, by the name of watches, though in theſe parts of the world it was neceſſary that the watches be changed oftner than foure 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: Iudg. 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 Iud. 7, 19. In vita Hilariō. as by thoſe women at the Tabernacle which the ſonnes of Eli abuſed: And Ierome 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 darkneſſe, cauſed much intemperance, and gave way to laſcivious perſons for diverſe ſorts of wickedneſſe: whoſe effects are to be ſeene in the Wakes obſerved in ſome places, which are the fruites 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 kinde of exerciſe hath done to the Church, appeareth by the effects of it, which have beene no better than thoſe among the Gentiles, Of Ianus is ſaid Quam multas matres f • cerat ille Deus. Ovid. Triſt. lib. 2. Ioſeph: Antiq. lib. 18. cap. 4. in which diverſe fornications and adulteries have beene committed, and fathered upon the Idols; as one (which Ioſephus named) with a Gentlewoman in Rome, had beene put and reputed to the kindneſſe of the god Anubis, and the woman with her husband Saturnius, very thankfull to the Idol and the Prieſts of it, if Decius Mundus who had abuſed her, had kept his owne counſell, and not caſt it deſpitefully in her teeth.A French man hath in this particular unmaſked their wickednes to the world. Certainly if a rabble who are canonized for Saints by the Romiſh Church, whoſe mothers were Nunnes, were duely enquired of, they ſhall be found (according as their friends and Confeſſours of their mothers avouched it to the world) to be the children of Ghoſtly Fathers indeede. But omitting theſe abuſes, our watching for Chriſt is onely our Chriſtian preparation, by a holy carriage, and often remembrance, yea and longing for his comming, which is better underſtood by practiſe 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 thinke himſelfe out of danger, for the deſtruction of the ſoule, or preventing it, lyeth upon watching.What perſons ſhould watch. There are foure ſorts of perſons in this world whoſe danger muſt be prevented by watching, Souldiers, Shepheards, Seamen, and Citizens.

Souldiers beſet with their enemies,1. Souldiers. how great their danger is every man doth conceive; even to be no leſſe than their life, if at any houre they watch not. So are we who are Chriſts ſouldiers in this life, if ever we be careleſſe of ſinne, feareleſſe of Satan, our ſoules wil preſently be betrayed, if not altogether deſtroyed. In warre a league may be made betweene enemies, or a time of truce, becauſe of ſome common inconvenience, but betweene Satan and every ſoule there is ſuch a hatred, that though we would wiſh ſometimes for eaſe and reſt, yet unleſſe Satan hath taken and poſſeſſed the ſoule,Mat. 12, 43. he goeth through dry places, ſeeking reſt and findeth none; Theophilact. in Matth: 8, 29. yea he thinkes it a torment unto him, not to be tormenting or betraying the poore ſouldiers of Chriſt:2 Cor: 6, 14. There can be no agreement betweene the Prince of darkneſſe and children of light: And if peace were poſſible with Satan, yet were it more dangerous than open warre, for he deſtroyeth none, but thoſe to whom hee ſeemes a friend, and is at peace and league with; none can periſh that ſtands on his guard. Saint Iames who was not ignorant of his practiſes,Iam: 4, 7. ſaith Reſist the Divell, and he ſhall fly from you. Now becauſe the Divell is never weary, but is ever aſſaulting,Gregor. (ut ſaltem tedio vincat, quos vi vincere non poteſt) that hee may at leaſt overcome them with wearineſſe, whom hee could not by violence; therefore every ſoule ſhould watch and looke about him. St. Paul, when he appoints every Chriſtian ſoule with armour, he exhorts them to conſider what power, what deſpitefulneſſe and cunning they have to deale withall, ends all his inſtruction with ſetting a ſure watch, in theſe words,Epheſ. 6.18. And watch with perſeverance. All of us are ſworne ſouldiers, and therefore all muſt watch, or elſe periſh.

2 Shepheards 1 Sam: 17, 34.Secondly, Shepheards muſt watch or they can not prevent danger. David was a good watcher of his flocke, and thereby ſaved them from the Lion and the Beare. So the Lord hath appointed everyone to take care of the ſoule committed unto him, leſt the Lion or Beare take it from him. This is like the charge of Vriah the Hittite, 2 Sam: 12.3, 4. Wee have one little ſheepe, which wee nouriſh up with us, it eates of our bread, drinkes of our cup, ſleepes in our boſome; now one that had many more, must needes have this one, which was all the man had. The covetous and malicious hearts are never filled: Sathan being chained to eternall darkneſſe, with the legions of his damned fellowes, are not ſatisfied with their owne torments, but labour to catch one of Chriſts flocke from every one that hath it committed to his charge; and therefore it ſtands every man upon it, to looke to that one ſoule, (a member of the Flocke redeemed with the blood of the Sonne of God) that Satan devoure it not.Acts 20, 28. St. Peter hath given this charge of Chriſts in this manner, exhorting every man to beware of the enemy of Chriſts flocke, in theſe words, Watch, 1 Pet. 5, 8. for your adverſary the Devell goeth about like a roaring Lyon, ſeeking whom he may devoure.

Thirdly, Seamen muſt be watchfull,

3 Seamen. Navis enim ſive lignum cum quo tranſimus hoc mare, eſt hoc corpus quod eſt vas fragile, &c. Helwici • lib. de ſimilitud. lib. 1. cap. 51.

Sic pereunt in mari hoc magno & ſpatioſo, ſic pereunt miſeri, &c. Bernar. Ser. 1. Advent.

who in ſtormes are in danger to be ſwallowed in the deepe, or burſt aſunder upon Rockes, yea though it were calme, they are in danger that the Veſſell receive not in water; and though they have paſt many dangers, yet they are not ſafe: So we live as upon the broad ſea, ready at all times to bee drowned in ſinne, and ſwallowed up by deſtruction, no man can aſſure himſelfe to be free from danger: The great nets of Satan are continually open, his ſecret baites are ever in our way. And though we were not loaded with occaſions, nor entiſed by ſundry devices, to undoe our ſelves by ſinne, yet the inward corruption wee have is enough to keepe us in continuall feare, leſt wee draw in iniquity like water, and ſo ſinke downe to deſtruction. And though wee have eſcaped long, yet we may not adventure to ſleepe, for in one houre we may periſh,Vltima me perdunt, imo que ſub aequore mergit, incolumem toties una procella ratem. Ovid. Triſt. lib. 3. and make the lamentation of many, that our laſt deedes have undone us, who have eſcaped Satans fury ſo long, as a ſhippe that hath long travelled ſafely, is devoured in one ſtorme. And therefore ſeeing our ſpirituall danger is no leſſe than our bodily danger, who are ever upon ſea, wee have reaſon to be watchfull, and expect the ſame time of our arrivall in the Haven where we would be.

4. Citizens, Masters of Houſholds.Laſtly, Citizens and Maſters of houſholdes ought to be watchfull, common dangers are incident to both, theeves are buſie to take advantage of time, and fire may then moſt prevaile, if it be not carefully heeded. All of us claime to be Citizens of heaven, we have the treaſure and diſpenſation of grace, kept in earthly veſſels; our houſes are of clay, theeves may eaſily breake through and robbe 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 ſoule. Our ſenſes are weake to reſiſt the darts of the Divell or power of Satan, and which is worſe, they are as ſo many open gates, which are ready to receive all uncleanneſſe, and ſo overthrow the ſoule. Satan is ever buſie to ſteale away all the remainder of grace that is in us, and if wee ſleepe but a little, he will ſow his tares among the good corne the Lord hath ſowne in us before. And beſides, there is no Citty nor houſe more ſubject to be deſtroyed by fire, than we are by our owne luſts, which Satan taking the beſt advantage of (if wee neglect but a little) is blowne and kindled up, that hardly can they be quenched againe, repentance and floods of teares 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 careleſſe, ſinne entred into his ſoule, his concupiſcence gave flame, wherein he dangered the ſoule of himſelfe, and deſtroyed the lives of many; ſo that the ſaying of Iob is true,Iob 3 • , 12. that our lust is a ſire that ſhall devoure to destruction, and root out all our increaſe: or as the tranſlation called Ieromes hath it, omnia virtutū genimina eradicans, that is, it rooteth out all the buds of vertue, and maketh ſinne 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 choaked by Satans cunning; and therefore no meanes 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 ſodaine comming, and our carefull looking that ſinne ſurpriſe us not, and ſheweth his bleſſedneſſe that doth accordingly, in theſe words, Behold I come as a theefe, Revel. 16, 15. bleſſed is hee that watcheth, and keepeth his garments, leſt he walke naked, and men ſee his filthineſſe.

Thus as a Commander chargeth all under his government to watch, and ſtand to their guard, under the paine of loſing their life honour and all: So our Lord Ieſus Chriſt who knowes our danger, hath given us charge to watch, or elſe wee ſhall undoubtedly periſh: wee are ever aſſaulted for our ſoule, 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 commeth certaine death, or a joyfull 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 comming: yet there are ſome that are both to watch their owne ſoules, and the ſoules 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, Shepheards, ( 〈 in non-Latin alphabet 〉 ) Biſhops or Overſeers of the flocke which God hath bought with his owne blood. Of all others their charge is heavieſt in this watching, their account ſhall be moſt ſharpely exacted; and as Chriſt loſt not one of all them whom the Father committed unto him, ſo they ſhall be charged with every ſoule that periſheth by their negligence. The Lord chargeth Ezekiel to be a Watchman upon this perill,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 ſhal be required: and when the Lord gives each one according to his workes, 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 ſoules of others are in, if once they grow careleſſe, or ſleepe in ſinne 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 leade them the way, by which they may eſcape the ſnares which Satan hath laid for them. Now if they faile in their watching, they may ſee their danger by example of others whoſe charges are lighter:Their danger in unwatchfulnes to be ſeene in the examples of Of all ſorts of men ſleeping is moſt dangerous in three; Shepheards, Pilots, Watchmen of townes, or thoſe who keep Gates.

Firſt, it is dangerous for a ſhepheard to ſleepe,1 Shepheards becauſe theeves are ever watching opportunitie, and when others betake them to reſt, (ut jugulent homines ſurgunt de nocte latrones) then theeves betake them to their occupation. The flocke is alſo ſubject to be devoured, and diſperſed abroad by wilde beaſts, wherof are numbers of diverſe ſorts, for when it is night,Pſal. 104, 20 all the beaſts of the forreſt creep forth, and hunt after their prey. If therefore the ſhepheard ſleepe, (though while he wake he be as watchfull as Argus) yet he may loſe ſome of his flocke, and his owne life too: and though in body he eſcape danger, yet having a charge whatſoever is loſt he muſt make it good, Iacob ſaid to Laban, Whatſoever was torne of beaſts, Gen 31, 39. I brought it not to thee, but made it good my ſelfe, of mine owne hands didst thou require it, were it ſtollen by day or by night. In like manner, when the ſhepheard of ſoules falls ſlacke or negligent over the flocke, then doth Satan fall on worke, beginneth to roare after his prey; ſome he drives before him in the way of all wickedneſſe, becauſe there is none to reſcue them, nor to turne the ſinner from his evill way; others he bindes up in the bundell of ignorance, becauſe there is none to holde out a light unto their feet, nor a lanterne unto their ſteps; and to make all ſure, he ſmites the ſhepheard, and then takes his time to gather the remainder, and makes the place where once Gods name was called upon, to become a denne of theeves, the valley of darkneſſe, & ſhadow of death. Miſerable experience had the Iewes 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 yeares,This is at large proved by the table of taxes in Muſcul. com. plac. Nundin. Pontif 〈◊〉 . de Miniſtris verb. Dei. filled the world with olde wives fables, ghoſts and apparitions, and made ſuch way for his kingdome, that he obtained the Viſible Chriſtian Church to be diſpoſers of liberty for every kinde of ſinne. Bleſſed be God, who hath delivered us from the open power of darknes, and hath not left our ſalvation in the diſpoſe of the confederates of darknes. We are therefore to beware, that he overcome us not againe; we are not ignorant of his practiſes, how he laboureth in every private Congregation;Rev. 2, 13. hee had a throne in the Congregation of Pergamus, and in proceſſe of time obtained all.Mat: 24. Who is that faithfull ſteward, whom God hath ſet over his houſe, to give them moate in due ſeaſon, let him heare 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. doe the worke of an Evangelist, cauſe thy Ministery to be truly liked of; according to his owne example, by which hee exhorteth the Elders of Epheſus, Watch, and remember, Acts 20, 31. that by the ſpace of three yeares I ceaſed not to warne every one both day and night with teares.

Secondly,2. Pilots. it is dangerous to have a ſleepy Pilot in a ſhippe, 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 watchfull: but to be without one, is to want the ordinary meanes to be ſaved,Acts 27, 31. according as St. Paul ſaid to the Centurion, Except theſe abide in the ſhippe, you cannot be ſafe. But if (like Ionas) he be heavy and ſleepy in time of danger,Prov. 23, 34. as it were in the Sea or top-maſt, what hope have the company to bee ſaved? In like manner, the flocke of Chriſt in this world, is toſſed betweene winde and wave, Satan buffets them with ſtormes, 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, Iob 33.23, 24. to declare to them the way of righteouſneſſe, then will the Lord have mercy upon them, and ſay, deliver them that they goe not downe 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 himſelfe, who fled from many places, leſt hee ſhould be urged to take this charge upon him, and at length when hee 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 feele not God more angry with me in any thing than this, that when I was unworthy to be ſet to an oare, I am placed to rule in the chiefe government of the Church. And theſe are the words of S. Bernard, Quid ego infoelix, quo me vertam? &c. Bern • r. Ser. 3. Advent. What ſhall I doe unhappy man, whither ſhall I turne me, if I ſhall happen to be negligent in keeping that precious thing which Chriſt hath judged to be more precious than his owne blood? If I had gathered the blood of our Lord, as it dropped from him on the Croſſe, and it were kept by me in a veſſell of glaſſe, which behooved often to be carried about, what could I thinke in ſo great a danger? But certainly I have received that thing to keepe, for which a Merchant that was not unwiſe, (for it was even wiſedome it ſelfe) gave the aforeſaid blood; but I have this treaſure in earthen veſſels, unto which more dangers are imminent than to glaſſe. And which addeth unto the heape of my cares, and weight of my griefe, that being of neceſſity bound, for the keeping of my owne, and the conſcience of my neighbour, neither of both is well knowne unto me, both are a depth unſearchable, both are as the darke night unto me: and notwithſtanding the watching of both are required at my hands; and it is cryed, Watchman, what ſeest thou in the night? Eſay 21, 11. I muſt not ſay with Cain, Am I my brothers keeper? Gen 4, 9. But I muſt humbly confeſſe with the Prophet,Pſal. 127, 1. Except the Lord keepe the Citty, the watcher keepeth in vaine, &c. Here is a wonderfull modeſty and watchfulnes in theſe holy men; what ſhall wee anſwer to God, who are puffed up as if we had all knowledge, and ſo careleſſe as if we had no charge to be required at our hands?

Thirdly, 3 Porters, Watchmen, Sentinells. it is dangerous for Porters of Citties, or Watchmen of Townes, or of an Army to be given to ſleepe. If while a Porter hath the gates open hee fall on ſleepe, the enemies have way and time to take the Citty: So if the Miniſter is not carefull, Satan privily, ſinne openly, inſtruments of hereſies and diviſions ruſh in upon their flockes. If the Porter ſhut the gate, and fall on ſleep, then is the paſſage ſtopped, that they cannot goe to others, nor others come to them. The Stewards of Chriſt have the keyes of the kingdome 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 onely to be ſeene and found in his Word, which being kept from us, we are locked out of heaven: For as Eliah his word was a meanes (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 Ieſus at the right hand of God, and get way to goe unto the Holieſt of all. If Watchmen ſleepe, then is the Army or Citty betrayed, which they have in charge; and for their negligence (though no hurt enſue) if it be knowne, the law adjudgeth them to die: So if the Watchmen of the Church grow careleſſe, they doe what in them lyeth, to betray the flocke of Chriſt, and therefore their ſecurity is the meſſenger of death. A wake therefore, beloved brethren, quite your ſelves like men, ſhew your ſelves leaders of your flocke through this worldly wilderneſſe, with watching and carefulneſſe, untill you have placed them before the Lord in glory.Hebr: 12, 20, 21 The God of peace, that brought againe from the dead our Lord Ieſus, the great ſhepheard of the ſheepe, 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 Ieſus 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, faithfull in diſcharging the truſt committed unto him. By theſe two doth Chriſt chooſe out his true watchmen,Mat: 24, 45. ſaying, Who is that faithfull ſervant and wiſe? Wiſedome to enable, and faithfulneſſe to make him carefull in his place. The want of either of the two, muſt be the cauſe of betraying all that he hath in truſt. Many of Gods ſervants, faithfull to God in all their intents, have by weakneſſe and unability fallen and given advantage unto ſinne, as David and Peter. Others labour to make ſhew of their carefull ſerving of God, and ablenes in every worke of religion, but they deale not faithfully with God, nor with their owne foule, but are full of hypocriſie, & without contradiction, give way to all uncleannes to enter & overcome them. And therefore that the watchfull Chriſtian may bee truely able, and truely carefull to keepe himſelfe watchfull and undefiled for his Maſters coming,Conditions required in a Watchman. we are to conſider wherein both of theſe conſiſt.

The ſumme 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 eare, 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 exceſſe of meate and drinke, which may make him heavie and ſleepy. Outward, that he be well furniſhed with armour to defend himſelfe, & be ready to joyne in the common defence. Laſtly, in his charge hee muſt be faithfull, that is, diligent to mark & ſpye 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 appeare: Much more the ſervant of Chriſt, who hath the Image of God in cuſtody, a ſoule & body appointed for a heavenly kingdom, continually aſſaulted, & in danger to be taken by Satan, detained by wickednes, & to be cōmitted 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, Goe ſet a watchman to tell what he ſeeth. So every Chriſtian muſt have a good eye, to ſpy out the devices of our ſpirituall enemy. Satan comes privately, & then is neereſt, when we think him to be farre off, & aſſailes us by thoſe meanes, 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 watchfull in ſome things, and eſteeme Satan to lie hid in ſome ſinnes, but account other wickedneſſes to be the lawfull actions of a Chriſtian, wherin Satan hath no hand at all. Thus having loſt the right eye, (as Nahaſh would have pickt out of the Iſraelites) and accounting Satan an enemy when he commeth in the groſſeſt faſhion,1 Sam 11. but a friend when hee comes as an Angel of light, their ſoule is betrayed, and in the end they finde 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 ſoules Satan hath in captivity by this unwatchfulneſſe.Theſe words are out of Oliver Pigg on Pſal. 101. pag. 4 • . which book was printed at London, Anno 1591. They wil be the zealous profeſſors of religion, & abhorrers of leud perſons, who only make conſcience of murther, theft, adultery, fornication, drunkennes, & open blaſphemy: but they are profaners of the Sabboth by journeyes, markets, accounts caſting, and ſending ſervants here and there; they be cruell and oppreſſe, they extort & draw out the lives of the poore; they be proud, they make no ſcruple at all to ſpend that riotouſly, and in vaine unneceſſary pompe, which ought to be laid out to maintaine Gods ſervice. I ſpeake what I know and daily ſee, I meaſure not the conſciences of any by my private judgement, nor ſpeake theſe words as mine owne: but thinke him a true Chriſtian, in whoſe life wee finde not theſe latter and common faults of the profeſſours of our time, but walketh with a ſtraighter foote in the way of godlines. 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, holde thine eye to that place, there he intends to ſurpriſe thee, knowing it a fruitleſſe labour to aſſault thee with thoſe vices, of whoſe beaſtlineſſe thou art aſhamed. Art thou given to covetouſnes, beware that thou hunt not after all occaſions, & proſecute all meanes of catching riches, by which thou ſhalt fall into the ſnare of the Divell; and ſo of other particulars, in which Satan takes advantage, where wee are leaſt circumſpect. Yea even the moſt holy men are to be watchfull, leaſt they be ſurpriſed by that ſame vertue, in which they labour moſt; no godly action, but it hath a ſinne that carrieth ſhew of it: We ſee craftines and deceit to draw neare to wiſdome, cruelty to juſtice, raſhneſſe to fortitude, prodigality to liberality, ſuperſtition to religion, preſumption unto hope, cowardlines unto feare, negligence & ſluggiſhnes to humility; that the ſervant of Chriſt muſt be watchfull in all his actions, that he receive not the poyſon, whileſt hee labours for the honey. This in particular St. Paul expreſſeth, as a moſt neceſſary part in a watchman, beſeeching the Romans to marke diligently, Rom: 16.17, 18, 20. and avoid their enemies, who with faire and flattering ſpeech deceive the hearts of the ſimple; to the doing whereof he promiſeth, that the God of peace ſhal tread Satan under their feet.

2 A good eare.2. A watchfull Chriſtian muſt have a good eare, to diſcover thereby what he cannot perceive with his eyes. The watchmen of the Midianites could not perceive the Iſraelites come upon thē for the darknes,Iudg: 7, 11. nor eſpy Gideon that was among their tents; & becauſe their eares were dull, (or rather ſtopped by God) they had no meanes to prevent their deſtruction. A watchman therfore muſt liſten, & give eare, that by noiſe he may diſcerne the approach of the enemy, if he cannot plainly ſee him. The ſeede of ſin entreth into the ſoule by the eyes and eares, as two gates into which the blaſts of Satan do enter, which ſet our corruption on fire. This eare was the part by which ſinne entred into mankind, & by which he overcommeth unſtable ſoules, 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 ſoule to overcome it; We ought to learne 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.Iohn 8, 44. We muſt not therfore beleeve every one that ſpeaks, but try their ſpirits whether they be of God or not. 1 Iohn 4, 1. Many ſpeak with the voice of Satan, but they themſelves know not what ſpirit they are of:Marke 8, 33. Peter ſpake as if Satan had poſſeſſed him, when hee counſelled Chriſt to avoid death; Iames and Iohn ſpake cruelly,Luke 9, 54, • 5. when they deſired Samaria to bee burnt: Chriſt ſaith to Peter, Get thee behinde me Satan, to teach us how to uſe the counſell of Satan, for our eares are framed to heare what is ſpoken before our face; and therfore 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 ſoule.

3. The Chriſtian ſouldier muſt have a good tongue, to give warning when danger is at hand,3 A good tongue that is, he muſt have meanes to awake both ſoule and body, to ſtand to defence, to reſiſt ſinne entring into the ſoule. The voice that is beſt heard is the feare of Gods wrath and eternall 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 ungodlines, 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 feare not him when we are to commit ſinne, ſo he will not favour us when we are to be puniſhed, at a day & houre when we looked leaſt for his comming.

4. The Chriſtian watchman muſt have good hands, he muſt be couragious & valiant,4 Good hands. to fight as well as to watch: without this valour he cannot be a watchman, who muſt needs be a ſouldier: Quid praeſcire juvat, Sir Th: Moore Epigram. quae patiere tamen? what boots to know the evills we needs muſt ſuffer? All the ſervants of Chriſt muſt be valorous, to reſiſt ſin & Satan, & fight againſt thē ſo long as they live. Gaine and glory are moſt powerfull 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 ſoule and body, and proſecute it with the terrour 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 ſoule, that the mind be not troubled with the love & care of this world. No man (ſaith St. Paul) that warreth, intangleth himſelfe with the affaires of this life, becauſe he would pleaſe him that hath choſen him to be a ſouldier; much leſſe he who is continually imployed both to watch and fight. So Chriſt exhorts us in our watching and preparing for his coming, Take heed to your ſelves, 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 fil 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 continuall heavines, & cannot think upon any thing, but how to ſatiſfie his deſire. Yea the love of the world is contrary to Chriſtian watchfulneſſe, for it inlargeth our heart unto all luſt, and hath the object only fit, to make us increaſe more and more in ſinne. St. Iohn by the ſame reaſon exhorts us to ſequeſter our mindes from it,1 Iohn 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 wee muſt conclude a ſeparation betweene our mindes 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 heavie in mind, or careleſſe of the danger of ſin, & ſodainnes 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 failes them, muſt (as Iacob did) get a ſtaffe to reſt on; but in our nature there is ſuch a weaknes, that the youngeſt grow faint, weak, & wither away, as if they were blaſted with old age, if they be not ſupported with the ſtaffe of bread. An army of Sauls, 1 Sam: 14, 31. that (in purſuit of the enemy) faſted one day, was exceeding faint: & Ionathan, though young and ſtrong, yet his eyes waxed dimme as if he had beene old. Therefore they muſt be continually enabled by the uſe of the creatures, by which the ſenſes may be kept ſound, & the ſpirits in continuall 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 heavie & ſleepy, that he can not watch.Luke 21. So Chriſt exhorts us, Take heed leſt at any time your hearts be oppreſſed with ſurfetting and drunkennes, becauſe they are the cauſers of ſleepineſſe, & ſend up ſuch abundance of fumes & vapours to the brain, which cooling, doe ſo poſſeſſe 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 drunkennes, become dull & heavie, ſenſeles & careles of their eſtate or honeſty. Of al men this becomes not him who would watch & war againſt ſin,A man that cannot rule his appetite, is as a Citty that hath no wall. Prov. 25, 28. becauſe even the actions of them are the wrath of God & puniſhment of former ſinne, abominable ſins in themſelves, and a way made for the Divell to enter & poſſeſſe the ſoule, & make them ready for any wickedneſſe 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 owne deſtruction.

7 Furniſhed with armour.3. A watchman muſt have outward preparation. We are ſafeſt when wee are fully appointed and armed; it is dangerous to be a naked ſentinell, 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 Goſpell, aſſured faith in the mercifull promiſes of God, knowledge & underſtanding of Gods word, & perſeverance in prayers & ſupplications: without this preparation it is in vaine to thinke 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 Faithfull and diligent. & to watch for our Lords cō ming, there only remaines, that the watchman be faithfull and diligent, to foreſee all dangers, & to give a true & ſpeedy notice of them. In all the former conditions hypocriſie hath place in moſt men; but in this, hypocriſie is the direct enemie of our ſalvation, & the meanes by which multitudes are conveyed to hell, who make ſhew to be in continual guard againſt all manner of wickednes, & 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 goe to hell, without any knowledge or noyſe of the world. And ſeeing the heart of man is deceitfull above all things, it ſtands every man upon it, to ſearch and examine his heart, whether in his intents hee labour either to pleaſe the world, or to puffe up himſelfe with a conceit of ſincere life: or whether his eye be truly ſet upon the Lord, & the priſe of glory. This is onely the meanes to draw us from deceiving our ſelves, and to prevent us, that wee labour not in vaine.

To conclude all, let us remember, that death is certaine, we muſt pleade no immunity; the time of it is uncertaine, we muſt not pleade 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 remaines for ignorance.

Beloved, you hear your charge, you know your perill, now chooſe if you will heare the counſell of Chriſt and his Apoſtles, all giving the ſame voice of prevention; the labour is theirs, the profit is yours: the glory (whatſoever you doe) appertaineth to God, whoſe mercie is magnified in your ſalvation, and whoſe juſtice is exalted by your deſtruction. Draw neere (therfore) unto the Lord, proclaime enmity to ſinne; if you cannot avoid all ſin, yet ſtand to the hatred of all; frame your life as you deſire eternally to be, and your workes according as you would have them appeare, and be rewarded in judgement: expect that death ſhal ever knock at your dores, & remember that though we be unreadie, yet death is ever ready, the grave never out of ſeaſon, nor hell & deſtruction ever ſatiſfied. It is long ſince eternall glorie was prepared for you, haſten thither, let your hearts be there, remember the glorie of Chriſt, and what it were to be made like unto him. Call unto God to end your miſeries, to remove you to glorie, 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 keepe you that you fall not, Iude verſe 24, 25. and to preſent you faultleſſe 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.