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
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.
and body of man is onely capable of spirituall grace and in it consume themselves like Oyle so on the contrary the Lampes of Gods servants are their soules and bodies the Oyle wherewith they are filled are the graces of Gods Spirit as shall hereafter evidently appeare Seeing that God hath onely made Man and Angels participes rationis Born Ser. 1. Advent capaces beatitudinis partakers of reason and capable of happinesse it followeth The spirit of man is the Lampe of the Lord c. Prov 20.27 that nothing can be meant by our Lamps but soule and body the faculties and powers whereof are onely capable of the grace that leadeth and directeth us to glory Saint Paul exhorteth us to offer up our soules and bodies unto God as a living and acceptable sacrifice Rom. 12.1 his reason is that this onely is our reasonable serving of him he that would prepare and offer all things else to receive Gods benefits in and not himselfe is without understanding and sheweth not himselfe a reasonable server of God Christ held himselfe unfit to meete both with God and man in the office of a Mediatour untill hee had an humane soule and body made as his Lampe wherein hee should receive the Oyle of gladnesse above his fellowes which soule and body being given him he said Psal 40. Hebr. 10. A body hast thou given me I come to doe thy will ō God You learne therefore both what your Lampes are and how you are forewarned to prepare them And therefore God must bee served with them or els all wee doe is in vaine it is onely your selves that are capable of Gods grace and that are to be prepared for receiving and enterteining Christ King Balak was not capable of a blessing who prepared dumbe beasts enough for offering to God but never meant to prepare himselfe yea the first mercenary Prophet Balaam though the spirit of prophecy came upon him yet there was no grace in him his Lampe was counterfeit it had no place to receive and containe this Oyle his heart was so filled with ambition and covetousnesse that hee could not cease from perverting the straight way of the Lord he had a body for the outward service of God but hee had no soule for him Whilest wicked King Saul in bodily humility and consonancy of words prophecied with the Schoole-Prophets at Ramath 1 Sam. 19.24 his heart was filled as Samuel had tolde him before with rebellion against the manifest will and commandements of God from which it appeareth 1 Sam. 15 23. that all servers of God by goods deputies or mustering shewes shall be banished from Gods favour Mark 7. The young libertine Iewes in Christs time thought that they had honoured their parents well enough when they offered any thing in sacrifice or to the Temple-Treasurie for their health and prosperity though notwithstanding they neither supplyed their wants nor obeyed them in any lawfull demand whatsoever in no better fashion doe they serve God who prepare with their goods their friends servants to serve God yea or their bodies when their hearts are the most gainsayers of his will the first ought to be done but the second must not be left undone God must be served with all but especially with a sincere and unfeigned heart which is more than all as himselfe saith Prov. 23. My sonne give me thy heart Remember the miserable examples of many like Salomons Proverbiall adulteresse Prov. 7.14 who had done well enough when all her vowes and sacrifices were performed and offered her duties and offerings paid to the Priest yet went she to her old wickednesse for that was next her heart God saith that she made swift pace to destruction Prov. 2.18 Balaam before named for this fault hath a pittifull complaint Numb 24.2 He was by prophecy blessing Israel who standing afarre off from them even by this action confessed that he was not in the number and company of the blessed so he said that his state should be at the comming of Christ Verse 17. I shall behold him but not neere so all whose heart and affections are now estranged from God he shall be estranged in the end from them and shall say Depart from mee but in this life and day of salvation hee exhorteth you saying Iam. 4.8 Draw neere to God and hee will draw neere to you This can neither be urged nor considered of too much As the Israelites were to carry the Candlestickes and Lampes of the Tabernacle with instruments sitting for their keeping and use For the right ordering of soule and body so wise Christians must have with them such things as be usefull for the orderly keeping of soule and body The Lampe in Moses Tabernacle had two necessary instruments the snuffers and receiving-pipe in which they powred the Oyle and that nothing be wanting I make bold to adde a third A manuscript to which the Author set not his name In Prafat after the example of one who wrote the life of St. Patrike out of diverse uncertaine and fabulous scattered legends at the request of Hugh de Lacy Earle of Vlster Thomas Archbishop of Ardmagh and Malachy Bishop of Doune who said that he behooved to use the instruments appointed for Lampes in Moses law which were emunctorium infusorium extinctorium snuffers infusers extinguishers Exod 25. Gods word onely nameth the first two for it was commanded that the Lampe should continually burne because saith hee the idle and superfluous things are to bee snuffed away the things that were true to be received into the worke the things that were altogether false were to be cleane put out So Christians in their soules and bodies must have sinne put out vertue cherished and superfluities snuft and cut away The Prophet Esay saith Esay 40.4 that Christ came to this purpose into the world and St. Iohn Baptist before him that every valley should be exalted here are the receivers when the foule empty of knowledge and comfort is filled up that every hill should be made low here are the extinguishers where every sinne whatsoever is exalted or stiffenecked against the Majesty of God is Gods Word approved Non negligenda sunt ea bona August per quae ad meliora pervenire possumus We are not to neglect these good things by which we may come to better yea our Saviour compareth the first begining of grace unto a graine of mustard-seed Math. 13 31. which hath need of cherishing before it come to the bignesse of a tree And some things moderated and corrected Thirdly some things must be moderated and corrected but not put cleane out these are our naturall affections and the entiesements of this world Our naturall desires would bee satisfied with things naturall but there is a covetise inclosed in it that insteed of satisfiyng is ever in dāger to drawe a surfett vpon us and therefore our naturall desires
would try whether the oyle that you have be good or how we may know it in time to come the properties of good oyle are three 1. That it be new and fresh Gods gifts must be daily renewed by prayer and meditation 2. That it may be easily powred out what good we doe must be willingly and cheerefully done Senec in Proverb Beneficium qui citò dat indigenti bis dat One good deed done in season is a double kindnesse Thirdly that it be not earthy or mixt with slime so true graces must not be defiled with ostentation and worldly glory The foolery of the Templaries I must not omit the foolishnesse of some who have by practise shewen how they expound this verse the Romish Leigers at the Sepulchre in Ierusalem Musculus in lacum have made it a materiall businesse in their preparation to heaven-ward to have lampes in that Church continually burning and maintained with oyle The Greeke Church follow the same superstition but increased more than the former who comming in multitudes to the Sepulcher Sandes travell pag 173. compasse it often and in the end following an Aethiopian Priest and some of their owne Bishops rush in confusedly to get fire to lighten their lampes which remaine unlighted with other fire untill that day twelve-moneth This folly more heathenish than Christian-like deserveth more pity than refutation VERSE 5. Now while the Bridegroome tarried long all slumbred and slept HItherto hath beene their preparation for this great Wedding now the Bridegroomes comming is to be considered of and their meeting of him But that we may be the better prepared to meet Christ he tells us that we must be watchfull to attend his pleasure and appointed time As the Virgins of Israel attendants on their Marriages knew certainly that the Bridegroome would come but were uncertaine at what precise houre he should come So we are certaine that Christ shall come but what yeare moneth or day we cannot imagine Therefore wee are to provide for his staying as well as his comming This Verse containeth Christs stay and the effects of it the Verses following have his comming and effects thereof Christ in his comming is said to stay long Christ seemeth to stay long 1. In respect of his Saints first in respect of his Saints who in the miseries of this world and desire of eternall life are ever crying Come Lord Iesus and knowing that the day of his comming to judgement is the first day of their true perfection both in body and soule they sigh in themselves Rom. 8 23. waiting for the redemption of their body and this Christian Religion teacheth us that we waite for that blessed hope Tit 2 13. and the practise of the Saints Iob 14 14. the soule of Iob in glory is still waiting till his renewing doe come and not Paul onely shall receive the Crowne of glory but all that love Christs appearing 2 Tim 4 8 Now because hee commeth not so soone as they desire rather than faile his servants in this life would take up the matter with the day of their death Philip. 1.21 and wish to bee dissolved to bee with Christ 2 In respect of wicked men Secondly the stay of Christ is thought long in respect of wicked men both by the opinion of Gods servants and their owne opinion Gods servants doe wonder that God should suffer the Sunne to give light the ayre to give breath or the earth to beare his enemies and that he suffereth Satans Kingdome to be so long without finall destruction Rev. 6 10. their bloods and oppressions to be so long unrevenged with the infinite wrath of God And in the opinion of wicked men Christ stayes long from judgement for some will not beleeve it 2 Pet 3 2. but mocke to heare of it others as Salomon saith put the day of evill farre from them Mat 24. and doe plainly resolve that their Master doth deferre his comming to judgement and that their life is for many yeares and therefore they play the tyrants and doe what they list but the Master shall come in the day when they look not for him and at the houre that they are not aware of if many thought the day of their death was so neere or judgement presently to follow they would not live as they doe 3. In respect of the creature 3. Christs coming is thought longby the instinct nature of the creatures though they be not chained to sinne as we are yet they are sometimes partakers of the punishment of our sinne that the heaven is sometimes hard as brasse for want of moysture Deut 28 23. other times the sea seemeth to be above because of raine and waters all times the heavens waxe olde as a garment Psal 102. the powers of it grow weake that in stead of distinguishing they often confound the seasons now they are subject to change and weaknesse but the day of Christs comming shall releeve them and restore them to the liberty of Gods children which is both to be free from sinne and corruption the punishment of sinne and the creatures seeme to travaile in paine being subject to vanitie Rom 8 20 21 22. desiring to be delivered from that bondage unto the glorious libertie of the sonnes of God What is the meaning of Christs stay Long staying may be either in respect of appointed or expected time although the time of Christs comming is not set downe yet because there were certaine marks given before he come which some observing others mistaking yet most of all inquirers could never imagine that he should have stayed so long therefore not comming as he was expected hee is thought to stay long In all the times when the Gospell flourished When Christ was expected and the curious fouly deceived there were some that enquired for it and some concluded the time which came not to passe the Lord thereby shewing the folly of their curiositie In St. Paules dayes as the Grecians in all manner of learning were curious so at Thessalonica especially they began to beate their braines about this and because St Paul had written in his first Epistle chap. 4. vers 15. For this I say by the word of the Lord that wee who live shall not prevent them that sleep they presently concluded that his comming was at hand for repressing of which opinion Paul wrote his second Epistle unto them 2 Thess 2 1 2. some said that they knew it by revelation others avouched that they heard it from Saint Paules mouth others that they could shew his letters for it A little after the Apostles dayes it was a common opinion among unconverted Gentiles August de Civit. Dei lib 18 cap 53. that the world should stand 365 yeares About the yeare of Christ 250 Cyprian writeth to a friend of his Epist ad Fortunatum that the common opinion was that the end was at hand and
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