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 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. â— 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 vaâ—de est omnino exigit ratio aequitatis ut quibus a constitutione mundi regnuÌ„ 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
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 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
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
destruction that security or carelesnesse is ever the last forerunner of destruction and the greater it wil be Cum fataliâ— equus saltu super ardua venit Pergama Tum me confectum curis somnoque gravatum Infelix habuit thalamus pressitque lacentem â—uicis alta quies placidaeque 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 vinoque 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 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
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 over-joy 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 T is 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 quà m 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 quà m 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 coÌ„mon 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 â—unc lo um nisi multis exagitati seculiâ— 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 wheÌ„ 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
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
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 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 quotiescunque 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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