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 maximâ— 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.
them for defacing his wives Image Chrysost hom 15 ad Popul Antiochen the whole Citty seemed rather to be religiosorum Coenobium quà m 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 they * Psal 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 saith * Quis 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
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 grādescere 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 quà m 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 1â— 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 sâ—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 coÌ„ming 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. â—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 coÌ„tent 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 theÌ„selves 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 Elyâ— 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
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 coÌ„mitted 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. 4â— 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 theÌ„ 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 â—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
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 Gregorâ— 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
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. â— 30 Miserum me dum haec cogito scribo cor timore palpitat humâ—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 ageÌ„di 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
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 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
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