THE CLEARING OF THE SAINT'S SIGHT. A SERMON PREAched at CUNDOVER near the Religious and ancient Town of SHREWSBURY. By SAMSON PRICE Bachelor of Divinity of EXETER College in OXFORD. 2. KING. 20 5. I have seen thy tears: Behold I will heal thee. LONDON, Printed for JOHN BARNES dwelling in Hosier Lane near Smithfield. 1617. TO THE RIGHT WORSHIPFUL, truly religious, my very good LADY, the Lady OWEN, wife to the worthy Sr ROGER OWEN. MADAM: I can not more fitly salute you then in the phrase of Divine S. john: Grace be with you, 2. ep. joh. 3. mercy and peace from God the Father, and from the Lord jesus Christ. This Sermon preached before you was attentively hearkened unto, and the copy required after the speaking of it. My hasty return from the Country to this eminent City gave me not time then to yield unto that religious request. But now I have sent it in a more public form, that others may receive comfort if they have need of such balm. I am sure God hath provided for every one some cross: ELI in his children, DAVID in his enemies, Dr. H●ll. JOSEPH in his brethren, LAZARUS in his body, JOHN in his liberty, JOB in all. Pli: hist: nat: l: 7. No creature cometh weeping into the world but man, and no creature weary so much being entered into the world as man. Tears are the beginning and argument of life, so hold some Philosophers, & some Lawyers, life by weeping, holding that if the child were heard cry, it is a proof of his living. Aug: cons: l. 10. The Eyes are the chiefest hurt of the senses, the best windows for Satan: not evil in themselves but in the effects, the heart corrupting them: and therefore have tears. Mr. Greenham in his counsels Hearing is the sense of learning, but Seeing is the sense of certainty. A Christian compassed about with infirmity may say as one did: Greg: Thomas doubting hath more profited me then Maries believing, yet now if we stagger, Ioh: 1.46. a voice will call us, Come and see. Our eyes must be lifted up, for our redemption is above: worldly objects dazzle the sight in the corny valleys, Pe●r●ch. dial. ●6. airy mountains, shadowy groves, flowery banks, clear fountains, crystal rivers, green meadows, and beautifullest faces: as at other times in filthy dunghills, heaps of dirt, misshapen monlers, rotten carrions, they are loathsome to the sight. The sight of the wicked to flourish is grievous to the godly, in regard whereof Pigmelius a grave Roman Prelate, not long after the Primitive Church being fallen blind was wont solemnly to thank God, that by that means he was freed from seeing the enemies of his Church, and especially julian the Apostate. But our comfort is that our sight shall be cleared, and no such objects shall offend us; for all occasion of tears shall be taken away, and our eyes wiped with Gods own hand. He shall anoint our eyes with eyesalve that we may see. Rue: 3.18. A toy which can not (elect Lady) be expressed with paper and ink, 2. ep: Io: 12. but when we see God face to face. In the mean while our tears must be moderated, and we must wait patiently for this change. This is the aim of my poor meditations in my Sermon, and being much bounden to your worthy and learned Husband, upon your religious desire of the Copy, I commend it unto your good Ladyship, and to all the lovers of the truth who shall read it. And so leaving this memorial of my respect unto your Ladyship, whom I know to be zealous for the truth: with my devotions for your honourable Husband, virtuous Self, and hopeful issue, I rest Your Ladyships in the Lord, SAMPSON PRICE. LORDIESUS BEGIN AND END. REVEL: 7.17. God shall wipe away all tears from their eyes. HOw glorious the nature of man was in the beginning before his fall, may appear in his creation, GOD created man in his own image, Gen. 1.27. Gen: 1.27. Not that he took upon him an human shape when he created man; as some erroneously collected: Eugubinus. Neither is that image to be ascribed only unto man; and the woman excluded as others defend. Theodoret. It was true of the male and female, they were made in Gods own likeness, which may be understood either of their dominion over the creatures, Basil. or of their immortality of the soul, or of their free-will: or because as all things are originally in God, Aug. l. de qu: ana: c: 2. Damasc. l: 2. d●●ide c: 12. so also man doth participate with the nature of all creatures, of plants in growing and increasing, of beasts insense and moving, of Angels in understanding; or rather as Saint Paul speaketh: This new man was created in righteousness and true holiness, Eph. 4.24. Eph. 4.24. What was then wanting unto him (saith Bernard) when he was so warmly clothed with sour virtues? Ber. sup. cant. Mercy kept him, Truth instructed him, justice ruled him, Peace nourished▪ him. But man being in such honour forgot the goodness of his Maker, and since hath remained miserable in his posterity: who finding themselves to be but men, naked, poor, and to be pitied, jament that they are men, Ber. decensid. lib. 2. blush that they are naked, weep that they are borne, and murmur that they are at all: when their bodies weak with sickness do remember them of their mortality, Aug. contra julian: l. 4. ● 14. & 15. especially when their minds are distracted with cares, dejected with fears, faint with labour, and addicted to pleasures; A meditation able to make men sink under the burden of discontent, if we knew not that much better things are provided for us hereafter. This is one part of God's image, to be renewed in knowledge, Col. 3.10. Exod 7.17. Os. 14.9. joh. 17.3. Ioh 1.29. Col. 3. To know God to be the Lord, Exod. 7. To know him and to trust in him, Of. 14.9. To know him to be the only true God and jesus Christ whom he hath sent, joh. 17. to know that he is the Lamb which taketh away the sin of the world, joh. 1. the Lamb before whom the four beasts & four and twenty Elders fall down with their haps, and golden viols full of odours; because he was worthy to take the book, and open the seals; because he was slain and redeemed us unto God by his blood; because he hath made us unto our God Kings and Priests, Chap: 5. vers: 8.9.13. as we find in the 5. Chapter of this prophesy: the Lamb unto whom every creature which is in heaven and on the earth, and under the earth, and such as are in the sea, ascribe blessing, glory, and power; the Lamb who as he was careful to charge Peter to feed his lambs, Ioh 21.15. joh. 21. so is he here described to provide for his Saints in heaven: to array them with white robes, that is his own righteousness, called white raiment chap: Vers. 14. 3.5. and washed robes made white in his own blood. They shall hunger no more, for the Lamb which is in the midst of the throne shall feed them; neither thirst any more, for he shall lead them unto living fountains of waters, neither shall the sun light on them, nor any heat, for God shall wipe away all tears from their eyes, all faculty of weeping shall be taken away from them. The whole Chapter containeth the estate of the Church to the end of the world distinguished into two times; the first, wherein the true worshippers are defined by a certain number; the second wherein they grew infinite. In the 1. verse four Angels hold the four winds, by which some understand Hypocrites with their impostures, Balaus & Marlor. Papists with their traditions, Tyrants with their persecutions, and ungodly Rulers with their corruptions. Others four bad spirits, of Luxury, Pride, Gluttony, Arden's hom. Brightman in vers: 1. Avarice: others four works of darkness, contention arising from the East, ambition from the West, heresy from the South, War from the North. But if these were foul Angels and ready to hurt the earth by not suffering the north-wind, and the southwind to come and blow upon the Lord's garden that the spices thereof might flow out, Chap: 4.16. that is upon his Church to purge it from filth, and that the voice of the Turtle might not be heard in the Land: Chap. 2.12. neither on the Sea, that is, on consciences which by temptations have their souls melted, reeling to and fro, Psal. 107.26. staggering, and being at their wit's end, and crying unto the Lord, when the waves of death compass them, 2. Sam. 22.5.6.17. the floods of ungodly men make them afraid, the sorrows of hell compass them about, and the snares of death prevent them, till the Lord send from above, take them and draw them out of many waters: neither on any tree, that is, those who are planted in the house of the Lord, and desire to bring forth good fruit, and be known by their fruits, to bring forth fruits meet for repentance, Math. 12.33. to spread out their roots and have their leaves green, Math. 3.8. knowing that if the tree fall toward the South, or toward the North, jer. 17.8. in the place where it falleth there it shall be: If they were foul Angels, yet john saw another Angel saying hurt not the earth, neither the sea, nor the trees till we have sealed the servants of God in their forehead, that as God prepared an Ark for Noah and his family before the deluge came, Mr. Foot the in c. Gen. 6. and as he caused Lot with his wife and two daughters in their lingering to be pulled by the hand before Sodom was burnt, Gen. 19.16. and blood to be sprinkled upon the two side posts, Exod. 12.13. and on the upper door post of the houses of the Israelites for a token that he would pass them over, and the plague should not be upon them to destroy them, when he smote the land of Egypt: Ez 9 4. and the man clothed with linen, which had the writer's inkhorn by his side to go through the midst of jerusalem, and set a mark upon the foreheads of them that sighed, before the rest were to be smitten. So here one good Angel suppresseth four bad from executing their fury till the number were sealed: Exod. 4.23. Deut. 7.6. the number of all the Tribes of the children of Israel being an hundred forty & four thousand: twelve thousand of the Tribe of juda, so many of Reuben, Gad, Asser, Nepthali, Manasses, Simeon, Levi, Issachar, Zabulon, joseph and Benjamin. The jews were sealed first because God's eldest Sons, his first borne, a special people unto himself above all people upon the face of the earth; and after them an infinite number of other nations, kindreds, people, and tongues: all which are described, by their habit v: 9 by their doxology v: 10. by the Angels worshipping of God with them v: 11.12. by a Seniors question v: 13. and his answer containing their description. These are they which came out of great tribulation v: 14. their habitation, therefore are they before the throne of God: their freedom from all evil v: 16. and their fruition of all good, when God shall wipe away all tears from their eyes. Which words of my Text are taken from a prophecy of Isai: Is 25.8. one who was the most eloquent Prophet for Hebrew in the old, Ier: ep: ad Paulinum. as S. Paul the most elegant Apostle for Greek in the New Testament: He was of the blood Royal and brought up at the Cor: He seemed rather to write a Gospel then a Prophecy: Bulli: praef. in Is: Demosthenes and Tully come short of him in their Orations. He describeth the joys of the elect by a banquet Is: 25. that as God prepareth a table for us here in the scripture, where is doctrinalis sapientia, Bertrand: in Eva: Dom: 2. post Pentecost. and in the Church where there is sacramentalis Eucharistia, and in the devout soul where is spiritualis laetitia, so hereafter a table in glory, where is immortalis sufficientia. In this life he feasteth us with doctrine in the wisdom of the word, with thanksgiving in the Sacraments, and joy in the spirit; but there is no true sufficiency till we come to the mountain where the Lord shall make unto all people a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined: he will swallow up death in victory, and wipe away tears from all faces, and the rebuke of his people: God shall wipe away all tears from their eyes. The sum of which words is an assurance that God will one day take away all occasion of sorrow, and fill his with perfect joy. Gen: Note in Is: 25. Ribera. Or here we learn that howsoever this world be a valley of tears, yet we shall have a place of reioyeing. It is a similitude from mothers, Viegas & Paunonius. who when their little children cry, give unto them fair speeches, embrace them, and wipe their faces: can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. Is. 49.15. Is: 49 As one whom his mother comforteth, so will I comfort you, and ye shall be comforted in jerusalem. Is: 66. Is. 66.13. God shall wipe away all tears from their eyes. So that we may call this scripture, The Mourners reward, or The glorifying of the eyes, or The clearing of the Saints sight. In which observe 1. The Author of this comfort who he is, God. 2. The Act what he doth, shall wipe away all tears. 3. The object to be cleared, from their eyes. The first containeth him that is summum bonum the chief good. The second removeth summum malum, the greatest misery, weeping and gnashing of teeth. The third cureth stillantem oculum, the dropping eye. In the first we have a powerful and omnipotent Majesty. In the second, a ready and willing help in the greatest extremity. In the third, a mavifest and clear assurance of glory. These are the bounds which confine my meditations: He that hath eyes to see let him watch, and every one that ever had any portion of true sorrow, let him so learn that he may go away with that livery of the disciples: Blessed are they that mourn, Mat. 5.4. for they shall be comforted. When Origen a man of immortal wit, Ier: cattle: & ●apol: adu: Rufman: Orig: hom: 7. in Ios. & most learned in all secular knowledge, whose knowledge of the scriptures jerom wondered at, was to expound the word jubilate, he professed that he felt himself inwardly touched, he knew not by whatsecret & extraordinary motion, to search into the secret meaning of it, hoping there to find, as Chrysostome spoke in another case, Chrys. hom. 15. in Gen. Thesaurum magnum in parva dictione, some great treasure couched in that little word: I am sure there is no word more full of store then the name of God here, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered by Beza and Tremelius Deus: Ludovicus Vives observed truly, De veritacefi. le●. l: 1. that judaisme and Mahometisme, and all other superstitious devotions are but like unto the glass which is brittle and cannot endure the hammer, but the Christian faith is like the gold, whether melted, or rubbed, or beaten it still shineth the more orient: so is the doctrine of the true God, it feareth not the touchstone, but hath meditation enough in it to busy the curiousest searcher of the world: A mystery which made Trismegistus call God ineffable, Trismeg. ad Tatium. one that could not be pronounced, and the jews so superstitious that they confessed this name to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inenarrable; ineffable, not to be expressed: and Arnobius that Qui se putat magnitudinem Deinosse, Arnob. l: 8. minuit, He that thinketh he knoweth the greatness of God, lesseneth it as much as he may. It is impossible to know his essence: He hath need of the Logic of God himself that should give a perfect definition of him; M: Cartwr: ca tech. p. 3. yet how much have many laboured in this secret? The Rabbins observing that the name jehovah hath four letters of rest, to signify that the rest and tranquillity of all the creatures in the world is in God alone: Steuchus thinking that none can interpret it; Paulus Burgensis that none can translate it: Zanchius and others, that it is a name of 4 letters in all languages; in the Roman Deus, the Spanish Dios, Zan. de natura Dei, l. 1. c. 13. the Italian IDIO, the French Dieu, the Germane Gott, the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Magis pronouncing it Orsi, the Dalmatians Bogi, the Mahometans Abgd, the new found world Zimi, the Assyrians Adad, the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hetrusci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if they knew that God is not the God of the jews only, but of all the world beside. His name is I AM, Exod. 3.14. Exod. 3. importing the eternity of his essence, the same yesterday, and to day, Heb. 13.8. and for ever, and the existence and perfection of all things in him, Non quòd illa sunt quod est ille, sed quia ex ipso, saith Bernard: Ber. in Cant. ser. 4. Not that they are the same that he is, but because of him, and through him, and to him are all things. Therefore did Plato call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is: Rom. 11.36. Zan. de natura Dei, l. 1. c 13. and in his Timaeus reprehendeth those which attribute unto him either the future or the preterperfect tense, forasmuch as neither of those tenses did agree with him, but the present tense only. Therefore Thales answered, being demanded what God was: Quod principio & fine caret, That which wanteth beginning and ending. And upon the doors of the Temple of Delphas the inscription was in capital letters E I, veram, certam, Plut. mor. part. 1. de E I apud Delphos. solamque soli convenientem ei appellationem qua esse dicitur, tribuentes; giving him thereby a true, a certain, and only appellation of existing alone. Gr Naz Orat. 38. This name Nazranzene called an infinite and boundless Ocean: and Austin tells us, Quo intellectu Deum capit homo qui ipsum intellectum suum quo cum vult capere nondum capit? With what understanding can man possibly conceive God, who cannot conceive his own understanding? Yet because Est in Deo quod percipi potest, si quod potest velis; Hil. de Trin. l. 10. There is in God that which may be perceived by us, if we endeavour that which may be; as there is in the Sun that which may be seen, if we will see what we may: but often men lose what they may see, if they endeavour to see more than they may see. Let us look upon his works, Dionys. de diu. nom. c. 1. for Dei nomen mirabile nomen, super omne nomen, sed sine nomine; The name of God is admirable, above every name, not to be expressed by any name. Were all the land paper, and all the water ink, every plant a pen, and every other creature a swift and ready Scribe, they could not set down the least piece of his greatness. He is length in respect of eternity, Ber. de consid. breadth in regard of charity, height for his majesty, depth for his wisdom. He hath much more than the Poet found in jupiter. Estque Dei sedes, ubi terra, & pontus, & aer, Et coelum, Lucanus 9 & virtus, superos: quid quaerimus ultra? jupiter est quodcunque vides, quocunque moveris. He hath Heaven for his throne, Matt. 5.34 35. 1. King. 8 27. and the Earth for his footstool, nay behold the heaven and heaven of heavens cannot contain him: there is not an herb, flower, tree, leaf, seed, fruit, beast or worm, wherein we see not the power of his Deity. All Thrones are but pieces of his footstool: he is a God before whom there was no God form, neither shall there be after him; the Lord, and besides him there is no Saviour. Is. 43.10.11.13. He will work, and who can let it? Here is the Sphynx of divinity, if I may so call it, to look upon this Majesty unto whom the Rabbins have given threescore and ten names diversified in ten sorts, making in all seven hundred and twenty names; but I must confess as justin Martyr did, just. Mart. l. 1. confess fidei. that it is a mystery which is rather to be received by faith then conceived by reason: yet as men when they desire to see the Sun in an inter position do look into the water, and as that Geometrician, Lips. polit. finding the length of Hercules foot upon the hill Olympus, guessed at the proportion of his whole body, and because howsoever the divine nature be in comprehensible, yet we should not wholly desist from searching it, just. Mart. de Trin. consuming our time in idleness; we must look upon God in his works, and acknowledge that he is a God of Gods, and Lord of Lords, a great God, a mighty and terrible, Deut. 10. Deut. 10.17. Mar. 27. 1. Cor. 8.6. Rom. 15.5. a God only forgiving sins, Mark. 2. one God of whom are all things and we in him, 1. Cor. 8. the God of patience and consolation, Rom. 15. here comforting his Church after their tribulations, hungering, thirsting, and weeping: whence we may be directed to this useful observation. That God is the Author of the only and true comfort unto his servants. Doct. A truth confirmed plentifully in the Scriptures. This was the encouragement that the Lord gave unto Isaac when he appeared unto him, either awake as some hold, Lippoma. Toslat. or asleep as others: I am the God of Abraham thy father, fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake, Gen. 26.24. Gen. 26. The Heathens had their national Gods which were no Gods, the Assyrians Belus, Peter in Gen. the Egyptians Isis, the Tyrians Baal, the Athenians Minerva, the Samians juno, the Lemnians Vulcan, the Romans Quirinus, etc. But our God is the peculiar God of Abraham and of the faithful. Gen. 28.15. He thus heartened jacob, Gen. 28. I am with thee, and will keep thee in all places whither thou goest, I will not leave thee: so he promised, Gen. Gen. 46.4. 46. I will go down with thee into Egypt, and I will also suroly bring thee up again: which was performed when his body was carried to be buried in Canaan as he had charged joseph with an oath, Gen. 47.31. because that was the place which the Lord chose for his people to dwell in; or the Patriarches desired to be buried in the land of promise to testify their faith that God would bring their seed thither: or as having the same hope of the resurrection, or foreseeing that the Messiah should be borne there; but most of all the promise was performed in his seed, whom the Lord brought out of Egypt under the hand of Moses and Aaron. God killeth and maketh alive, Deut 32.39. woundeth and healeth, Deu. 32. He giveth the former and the latter rain, joel 2.23. joel 2. Except he build the house, they labour in vain that build it: Psal. 1 27 1. no house is a fortress if unarmed of this weapon, ser. 22.15. though of Cedar. Excopt he keep the City, the watchman waketh but in vain. Doth a man eat and drink, and make his soul enjoy good in his labour? Eccl. 2. 2●. This is from the hand of God. How many have varieties of meats, and cannot eat, being troubled with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that when they are chastened with pain upon their beds, and the multitude of their bones with strong pain, their life abhorreth bread, job 33.19.20. and their soul dainty meat? How many have been slain as the Amalekites while they were spread abroad upon the earth, eating, and drinking, and dancing, because of all the great spoil that they had taken? 1. Sam 30.16. Have men riches, and wealth, and the power thereof, to take their portion and rejoice in their labour? This is the gift of God; Eccls 5.19. job 21.16. others gather riches to their own hurt, vel inde superbiendo, Hago. vel non praestando, etc. either growing proud by them, or not being good stewards of them, not suffering them to sleep, Eccl. 5.12. being as much troubled to keep them as ever to get them, fearing losses, or thinking upon unlawful gain by usury, and other sore evils. Amb. in Ps. 1. Have men been preserved from their enemies, and triumphed in the victory? God teacheth their hands to war and fingers to fight. God made all, and ruleth all; Psal. 144 1. Chrys. and as a ship without a governor is for no service, as a body without a soul of no power, so the World could never be created as it was, nor continue as it is, nor come to that it is to be, without this God. No being, no living, no comfort is without him. He worketh sometimes without means, as he created the world of nothing in the beginning, not to receive any happiness by the things created, Aug. de gen. co. plan. c. 4. without the which he was happy, but he made the world to manifest his glory and declare his mercy: so without means he preserved Moses on the mount forty days and forty nights, Exod. 34 28. he did neither eat bread nor drink water; Deut. 29 5. he led the Israelites forty years in the wilderness, their clothes and shoes not waxing old: so often in tempests at sea when men look every hour to be cast away, when the keel be it never so strong, the ribs be they never so stiff, the cleets and clamps of iron be they never so fast set on, are like to fly in pieces, or if a joint crack all is hazarded, if a plank shoot up, all is like to be gone, when they mount up to heaven, and go down again to the depths, Psal. 107. their soul being melted because of trouble, they reel to and fro, and stagger like a drunken man, and are at their wit's end, God maketh the storm a calm; so in extremity of sickness, when Physicians and all give a man off, job 16.2. that he crieth out as job, Miserable comforters are ye all: in dangerous childbirths, when women have with Rachel hard labour, Gen. 35.16. and in other extremities when we see no means of help in the world, God commenth in with his helping hand, and maketh the waves still, turneth deadly sickness into a safe recovery, sorrowful travails into joyful deliveries, bitterness into sweetness, and that immediately. God worketh comfort sometimes against means, as when the Israelites passed over upon the dry ground in the midst of the sea, and the waters were a wall unto them on their right hand and on Exod. 14 22. their left, Exod. 14. in the division of jordan for Elijah, in the standing still of the Sun for joshua, in the not burning of the three children, in the hungry Lions not devouring Daniel, in the Viper not hurting S. Paul. Sometimes God worketh by means, as by Angels, appearing either visibly as they did to jacob when he went on his way, Gen. 32.1. which he called God's host; or not seen at the first, but afterwards, as Elisha praying that his servants eyes might be opened, and behold the mountain was full of horses, and chariots of fire round about Elisha, 2. King. 6. which were Angels: 2. King. 6.17. or most commonly not seen to men, yet always in a readiness for God's service and his children's preservation, encamping round about them that fear him, Psal. 34.7. and delivering them, being all ministering spirits sent forth to minister for them who shall be heirs of salvation. Heb. 1.14. Besides these, God comforteth men with his other creatures, those two great lights, the Sun to rule by day, Psal. 136.8. which Anaxagoras held much greater than Peloponesus a country in Graecia, Anaximander as big as the earth, the Mathematicians exceeding the earth 166. times: Clavius. the Moon to rule the night; job 38.31.32. such are the influences of Pleyades bringing the spring, the bands of Orion bringing rain, Mazzaroth in his season, and Arcturus with his sons. He heareth the heavens, they hear the earth, and the earth shall hear the corn, Os. 2. 2●. and the wine, and the oil. He is with Kings is their kingdoms, Bishops in their churches, Peers in their consultations, judges in their judgements, Captains in their battles, ever ready to comfort when the help of man is vain. Is. 50.3. He that can the heavens with blackness, and make sackcloth their covering, can also stretch them out like a curtain to cover himself with light as with a garment. He that can send out a great wind into the Sea till it work and be tempestuous, Psal 104.2. Io. 1.4.11. and the waves thereof toss themselves, jer. 5.22. can also stay them that they prevail not thought they roar and smite through the pride thereof. Instrumenta sunt tota creatura Dei, all the creatures of God are ready at his command to attend the elect for their good, job 26 12. Wigand. Syntag. V●t. Test. and the reprobate for their hurt. He is the best comforter: others may deceive, a friend his friend, as Achitophel did David, a Counsellor his client, as Abimelech the Schechemits, the wife the husband, as Dalilah did Samson, the daughter leave the mother, as Orpah Naomi: but God never faileth; and therefore as Demosthenes held that no man could be miserable which laid temperance and continency for a foundation of wisdom; so much more may we hold him to be most comforted which hath the Lord for his God; and as that Emperor Marcus Aurelius often professed, that he would not leave the knowledge he might learn in one hour for all the gold he possessed, receiving more glory from the books he read and wrote, than all the battles he won and kingdoms he conquered, so may we resolve that this only maketh us happy, that God doth comfort us. Use. 1. How wretched then is the estate of them which oppose themselves against this God of comfort. Such are the Atheists of this age, whose Patron was Diagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in plain terms denying that there was any God at all, and Epicurus trampling upon religion: They are Infidels in heart, Blasphemers in tongue, the greatest Traitors to their Prince, Rebels to their country, a poison to their houses, plague to their friends: causing the earth upon which they go to be cursed, the air where they speak, to be infected, and Satan where they enter to be possessed. Strange it is, that either Grecian or Barbarian, Turk or Christian, any one whose see't tread upon the earth, or whose eyelids are opened towards heaven, should not in their lives proclaim the comfortable Majesty of this God: but as it is supposed that Anaxagoras would never have affirmed snow to be black, but that he was stark blind of both his eyes: so these would never so much err, but that they are blinded in their understanding; more insensible than the creatures void of reason; for the star confessed the son of God, and led the wise men to Christ; the sea and winds did obey him: the Ass did bear him to jerusalem: the Fishes at his command came into the net, and one brought money to pay tribute: the Sun at his death was appalled, the earth did tremble, the stones did cleave asunder, and the graves did open: they are more obstinate than the Devil, Mar. 5.6.7. seeing jesus a far off, he came and worshipped him, crying with a loud voice, that he was the Son of the most high God: jesus he knoweth and Paul, Acts 19 15. but these acknowledge neither God nor jesus, nor any true Prophets sent from God, but the time shall come that the eyes that sin hath shut, damnation shall open, and they shall know that this God is not unfitly called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the sharpness of his sight, and swiftness of his course, seeing all, and ruling over all in a moment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that whereby all things are caused to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that he giveth life and motion to all, Aristed: in hymno in iovem. Diog. La●r●. c. el: Rhodig. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of his goodness: whither should I send the foolish Naturals which never look upon the God of Nature, but to the creator of all, which fashioned all. Nature itself is nothing but a power placed by this God in his creatures. Hugo. Quis disposuit membra pulicis & culicis, who hath disposed in order the limbs of the flea and gnat, they have their life and motion, flying death, loving life, seeking after that they delight in, shunning that which troubleth them, having sense and quickness in motion. This God made them: Qui fecit Angelumin coelo fecit vermiculum infecta: He that made the Angel in Heaven made the little worine on the earth: Aug super. Psal. 148. Totum attend, totum lauda, consider all the order of God's works, thou shalt see cause enough to praise God for all: Thou art without excuse, for the invisible things of him from the creation of the world are clearly seen being understood by the things that are made. Rom. 1.20. Witnesses against thee shall be, that the Lord hath done good for thee and given thee rain from heaven, and fruitful seasons, filling thy heart with food and gladness, beside the express testimonies of the word, Acts 14 17. open prophecies of things to come thousands of years before they came, and infinite miracles: O reason not as the besotted Epicure: How doth God know, can he judge through the dark clouds? job 22.13. thick clouds are a covering to him that he seethe not, and he walketh in the circuit of Heaven: God is every where, and there is no evasion from him, no corner in hell, no mansion in heaven, no cave in the top of Carmel, no fishes belly in the bottom of the Sea, no dark dungeon in the land of captivity, no clouds of the day, darkness of the night, secrecy of a friend, or a more secret conscience, nor any like evasion can hide thee or thy actions from this God. He maketh the fields have eyes to see thy deeds, the woods ears to hear our projects, the walls of our bed chambers mouths to witness against us. He can use thyself as an instrument against thyself, and thine own mouth to testify against thee, either unawares to disclose thy faults, or in sleep by a dream to make them known, or in sickness to rave at the sight of them, or else in some frenzy to vomit them out, or in the torment of conscience to confess them all. To the wicked this God at the last day shall appear terrible, his face as a flame of fire, his voice thunder, his wrath horror. He shall meet them riding upon the wings of the wind, raining upon them snares to entrap them, fire to devour them, hailstones to kill them, a smoke to smother them, a stormy tempest to terrify them, the stink of brimstone to annoy them, and hot thunder bolts to shoot them thorough, & then send them to the great jail of hell, where there is no desire but revenge, no devotion but cursing, no blessing, but blasphemy where they may be removed from place to place, but never either be eased of pangs or freed of pains: where there shall be famine for gluttony, thirst for drunkenness, burning for lust, madness for swearing, want for ill gotten goods, starving for cruelty. But to the elect he shall bring joy, peace, and all comfort: 1. Cor. 15.28. He shall be all in all to them. How should this encourage us now to be known to this God of comfort, Use. to believe him to be, and to conceive him rightly, to remember his presence and consider his providence: to love him above all to hold on his side against all, and to be subject to him before all. He foreseeth all our troubles before they be, wisely ordereth them, and preordaineth what shall be the end. O that all were so wise to consider and think upon this, than would not some in a desperate discontent make their own hands their executioners, others upon crosses be carried violently from their wits, others ever be wishing for death, though unprepared for it, others murmur against God because their reward is not otherwise for serving God, others upon a sting of conscience seek for merry and profane company, sumptuous and rioting feasts, reveling and unlawful games, wanton & unchaste songs, the sound only of the viol and harp to drive away care, whereas earth can never redress that which came from Heaven. Expect of thy stepmother nothing but discontent. The world is an ocean of troubles, here is no firm land, mischiefs must strive for places lest they lose their rooms; He seeketh us that made us, let us not bite the stone, but look up to the hand, and then as Moses feared not his rod though it were turned into a serpent, Exod. 7.9. no more shall we all the crawling and hissing scourges of this life. Doth any now droop under a feigned evil, or augment sorrow through impatience, or fear danger yet far off, or being distracted with the passions of the mind and haunted with sin, sit down and weep, and refuse comfort contrary to that rule; Fortianimo mala far, nec bis miser esto dolore. Behold here is a cordial, Aquacaelestis, water from heaven, a preservative against the poison of any discontent: other helps may make us like glow-worms, which cast a fire, but being pressed, there is nothing but a crude moisture; they are seeming and only shining comforts, but God is a true and only comforter; he comforted David when he was weary with groaning, I sai 6.6. Isa. 38.14, Isai when he chattered like a Crane, or Swallow, mourned like a Dove, & his eyes failed with looking upward, job. 42.6. job when he abhorred himself, and repent in dust and ashes; Manasses when he was taken among the thieves, 2 Chro. 33.11 Psal. 42.5. bound with fetters, and carried to Babylon: Why then should we cast down our souls and be disquieted within us: we should rather imitate Luther that heroic spirit, who when the world stood against him, he caused that Psalm to be sung, the title whereof is: Psal. 46.1. The confidence which the Church hath in God: God is our refuge and strength, a very present help in trouble: we should be glad and rejoice in the Lord our God, Lel. 2.23. and as the Hart panteth after the water-brookes, so should our souls pant after God, Psal. 42 1. for he hath not only anointed others to preach good tidings unto the meek, to bind up the , to proclaim liberty to the captives, Isa. 61. and the opening of the prison to them that are bound, but he himself looketh upon the mourners in Zion, giving unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, and he shall wipe away all tears from their eyes: It is his own Act, which is my second part. THE true Church out of which there is no salvation, Pars. 2. is compared to many glorious things to a Dove for her loveliness, to a Vine for her fruitfulness, to a mount for her safeness, to a Priesthood for her holiness, to a Queen for her royalty, to a Tower for her glistering; yet she doth but sojourn, and while it is upon earth, is subject to the scorching of the sun: the whole world is but a low moorish watery ground, and the Elect here are like the children of Israel, lifting up their voices and weeping because they are in Bochim: Fle●●●●: Tremel. jud. 2.5. i. a place full of weepers, they are usually either in blacks mourning, or in red persecuted, yet glorious in this apparel, Isa. 63. traveling in the greatness of their strength being dipped in blood. This life is a seed-time and will be louring, Post nubila sudum, Revel. 19.13. we shall have a calm harvest. We are travelers, and shall use many hosts though we shall find few friends: our days are spent either in seeing or doing or suffering evil. Greg: Naz. Every one hath his roll spread before him written within and without; Lamentations, and mourning, Ez 2 10. and woe: some put singing for mourning, so that tears sometimes may have rejoicing, as Cyprian speaketh of some, Gaudium pectoris lachrymis exprimentes, Vulg carmen. they expressed the joy of their hearts by their tears: Cyp Gen 43.30. such were the tears of joseph seeing his brother Benjamin, his only brother by the mother's side, his bowels did yearn, and he sought where to weep, and he entered into his chamber and wept there: junius. such were the tears of jacob when joseph made ready his chariot and went to meet him to Goshen in the City of the Nobles, Septuag. Gen. 46.29. and presented himself unto him, he fell on his neck and wept on his neck a good while; so did that father at the return of a prodigal, Luk. 15.20. but usually tears are the juice of a mind pressed with grief. The father weary for the death of his son, as David for Absalon as he went up to the chamber over the gate, 1. Sam. 18.33 as if like Aeneas he had cared for none else but Absalon. Omnis in Ascanio chari slat cura parentis. Virg. O Absalon my son, my son. Nothing can be dearer unto a man then his son, except it be his soul. Hannah begged a man child of God, ●. Sa. 1.11.27. and she had her petition given. Pithius Bithinius seeing his son murdered by Xerxes, buried him, Texoff. left his kingdom to his wife, and spent the rest of his life in the same grave with him. The mother weary for the daughter as Rachel for her children with great mourning; Mat. 2.18. she brought her children into the world in much pangs, to the half kill of herself, yet careth for them to be washed and swaddled, Ez. 1●. 4. sometime laughing to hope what they will be, sometimes distressed with fear of what they may be, ever tender and dear unto them, and beloved in their sight. Pro. 4.3. O that we were half so tender of our souls as our mothers have been of our bodies. Their tears are ready in life and death. The son sheddeth tears for the father, as joseph did for jacob when he had made an end of commanding his sons, gathered up his feet into the bed, and yielded up the ghost; Gen. 50.1. Musculus. joseph fell upon his face, and wept upon him, and kissed him. It is Stoical to hold that a wise man should be without compassion or affection. Gen. 42.24. He wept at the sight of his brethren aloud, that the Egyptians and the house of Pharaoh heard, but his tears were more violent for the death of his father: Gen. 45.2. Eeel 3.11. no marvel, for the glory of a man is from the honour of his father. The child sheddeth tears for the death of the mother, Sara. and perhaps continueth mourning as long as Izhak did for his mother, D. Willet in Gen. 3. years, when she had lived 127. years, the only woman whose whole age is recorded in Scripture. The mother beareth the child nine months in her womb, longer in her arms, for ever in her heart: she beareth with many childish infirmities, and when no other eye pitieth, she weary & batheth, jer. ep. de susp●cto contubernio. & suffereth much hearty trouble: she so useth the children as if they were her parents, Aug. conf. l. 9 c. 9 as A. Austin writeth of the tender affectionate care of his mother Monica over him. The husband sheddeth tears for the death of his wife, as Abraham who was 140. Peter. years old at the death of Sarah: Gen. 2.18.22. man and wife are but one flesh. The woman was made to be an help meet for man: she was made of the rib of man, not from the earth, but from the side of man; neither out of his head, lest she should be too proud; neither out of his feet, for she is not a vassal, but from his side, that the man knowing the woman to be taken out of him, might more firmly set his affection upon her, being flesh of his flesh and bone of his bones; Muse: from his left side where his heart lay, to show the love that must be betwixt them. It was not of a monstrous superfluous part, but a rib above the usual number of ribs, created of purpose by the Lord as necessary for the creation of woman. A good wife is a consummation of other pleasures: Calu: Nullius boni sine socio jucunda est possessio; No good thing can be possessed pleasantly without a companion: no companion can be so dear to man, which made Euphrates a Philosopher upon the death of his wife to cry out, O tyrannous Philosophy, thou commandest to love, and if we lose the things beloved thou forbiddest us to be sorry for them. The brother sheddeth tears for his brother, Ber. pro si atre Gerardo. as Bernard for Gerardus; we were but one heart and one soul, but now the sword hath pierced it, fetching one part to heaven, and leaving the other upon the earth. The friend weary for the friend, as Christ did for Lazarus, and David for jonathan, joh. 11.35. I am distressed for thee, very pleasant hast thou been unto me: and Gregory Nazianzene for Basil; Monod. in Basil. As for myself, now I am bereaved of such a man, what shall I do, but either die, or live in misery? which way shall I turn me? what shall I do? what counsel shall I take, now I have lost him that was my comfort? But howsoever it be lawful to mourn and shed tears, 1. Thess. 4.13. yet not as without hope. Mourning for the dead and remembrance of them is lawful, else Deborah Rebekkahs nurse had not been buried so carefully, and the place expressed and called Allon Bachuth, Gen. 35.8. Gen. 35.20. the oak of weeping: else jacob had not set a pillar upon the grave of Rachel, else Israel had not mourned for josias, the faithful for Stephen, and women for Dorcas. Ennius' the Poet would not be weeped for: Nemo me lachrymis decoret, Tully. Prudent. nec funera fletu. No more would Laurence the Martyr: but Solon commanded that the Commonwealth should mourn for his death, and we must shed some tears over the dead Saints, because by their departure we may seem to suffer harms: Ecc. 38.16. we had comfort by their presence, which we want by their absence, because they did much good to the Church and Commonwealth. The world was blessed by them; worse usually succeed: the wicked will grow more obstinate, and we may fear some judgement to follow: Is. 57.1. for their death is a prognostication of some evil to come; as when Noah entered into the Ark, the world was drowned with the flood; and when Lot departed out of Sodom, it was burnt. The godly need not to fear as Herod, who being ready to die, Ios. of't. l. 17. c. 9 & de bello jud. l. 1. c. 21. and thinking that his death would be a joy to many, shut up in prison some Noble men of every Town, and required his sister Salome and her husband Alexa, that as soon as be was dead they should kill those Noble men, and then all Indaea would lament his death. The Lord causeth them to be lamented, as he did Ambrose in Italy, Austin in Africa, Luther in Germany, and others in other places, sending extraordinary judgements immediately after their deaths. But our comfort should be, as Cyprian speaketh, Cyp: that they are but gone before, and we shall follow after: that we must not lament them overmuch, who by the call of God are freed from misery: that they are but gone a journey, we must look for their return; they are sailed into a strange country, and will if we wait come again; that their deaths are not funerals, but triumphs; that as life without Christ is death, Ignat: so their death with and in Christ is life; that love commandeth our tears, Isid: but faith should rule our passions, and prescribe a moderation; that as Jerome spoke to Eustochium concerning her mother Paula, jer. ad Eustoch. Epitaph. Paula. we should not so much mourn because we have lost such, as give thanks that we have had such, yea rather that we still have such, for all live unto God, and whosoever returneth unto the Lord is reckoned in the number of the family; that we shall all meet at the last and there shall be no more occasion of sorrowing, sighing, sobbing; for as the spirit here telleth Saint john, when we appear before the Lamb, God shall wipe away all tears, and there shall be no more occasion of mourning: which directeth to this doctrinal proposition, That after the end of this life God will free all the elect from all miseries. It is prophesied of by Esay, c. 57.2. Doct. He shall enter into peace, they shall rest in their beds, each one walking in his uprightness: so in Psal. 126.5.6. They that sow in tears shall reap in joy. He that goeth forth and weary, bearing precious seed, shall doubtless come again with rejoicing, bearing his sheaves with him: a truth repeated c. 21. of this prophecy v. 4. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. Here tears often are helpful to expel grief: as the Poet desired to be wept for, it would do him a pleasure. Fleire que meos casus, On: l. 4. Trist. est quaedam slere voluptas: Expletur lachrymis, egeriturque dolour. But hereafter there shall be no occasion of tears: as was to josiah weeping at the denouncing of a curse, 2 King. 22.19. 2. King. 20.3. Neh. 1.3. to Hezekiah weeping sore at a message of death, to Nehemiah weeping because the wall of jerusalem was broken down, and the gates thereof burnt with fire, job 30.25. Is 22.4. Ier 9.1. to job for him that was in trouble and the poor, to Isai for the spoiling of the daughter of his people, to jeremy for the slain of the daughter of his people, to Elisha the man of God weeping for Israel, whose strong holds were to be set on fire, their young men to be slain with the sword, their children to be dashed, and their women with child ripped; 2 King 8.12. to Phaltiel weeping because his wife Michol was sent for away from him by Ishbosheth, 2 Sam. 3.16. Gen. 21.16. to Hagar when all the water was spent in the bottle, and she cast her child under the shrubs, and sat down a good way off, as it were a bow shoot, that she might not see the death of her child: Mat. 26.75. or to Peter weeping bitterly for denying his Master. The way of all holy Kings, Prophets, Apostles, Martyrs, Confessors, and Saints hath been by the weeping cross. Their colours have been persecutions. Christ hath been persecuted, john 25.20. so must they be. Their combatings are their many afflictions, but the Lord delivereth them out of all. Psal. 34.19. They perform no devotion more pleasing to God then their hearty tears which they pour out so plentiful, that they cause their beds to swim in tears, to be their meat day and night, Psam. 6.6. and to be bottled up by God himself, Psal. 42 3. who shall wipe them all away. Use 1. How terrible is this message to the obdurate sinners that never shed tears for sin: Bar. For Deus non infundit oleum misericordiae nisi in vas contritum, God pours not the oil of his mercy, but into a broken vessel. The obstinate sinner hath no tears and therefore can hereafter have no comfort. jer. 19 10. They are not humbled unto this day: Christ wept for the sins of others, but these will not weep for their own. Christ shed his blood for the least sins, but they shed not one drop of water for the greatest sin: Eccls 12 5. they are worse than those hired mourners going about the streets which would lament and cut themseleus and make themselves bald for a little reward, making this their whole trade. flerent oculos crudiêre suos. But Heaven cannot draw these, worse than the Hart, for if he be compassed with dogs, Pliny. he will weep and mourn, but these will not though set about by many sins and as many Devils. No sacrifice can be accepted without an humble heart, unless a man hath a poor, Isa. 66.3. a contrite, a trembling spirit, if he kill an Ox he is as if he slew a man, if he sacrifice a Lamb, it is as if he cut off a dogs neck, if he offer an oblation, it is as if he offered swine's blood, if he burn incense, it is as if he blessed an idol, Amb. de paeni●. ●c● 4. our prayers must have tears, God expecteth them that he may send relief. This is our violence that we must offer to the Lord. Prayer doth mollify, but tears do compel. Aug. Ser. Exhortations to others must have tears. If we would have them to weep, we must shed tears ourselves, therefore Origen after his fall taking that text, and reading it in the Church: Psal. 50.16. But unto the wicked God saith, what hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee: being not able to speak for tears set all the congregation a crying, so effectual is the silence of a touched weeping heart: the Saints have grace in their words and in their very faces. Chrys. Hear the word never so zealously, yet unless thy heart be melted, it is but like the strokes of an hammer upon an anvil. But if with David we make a Bath of our tears, a Cauldron of our bed, an Altar of our heart, a Sacrifice, not of unreasonable beasts, but of our own bodies, a living and reasonable sacrifice, we shall have comfort hereafter: Hast thou been omnium notarum peccator, a sinner soiled with every sin, be now then omnium horarum paenitens, a penitentiary every houte for sin: weep for thyself, and after for the sins of others, else thou must immediately after this life is ended be cast into that place where there shall be weeping and gnashing of teeth: Woe be unto thee if thou dost nothing but laugh, it shall be turned into mourning. Mourning for friends cannot raise them again, though men should weep their eyes out of the holes of their heads, Chrys. ad pop. Antioch, hem. 15. but godly sorrow for sin will help, and purchase us that which Achsah got of her Father Caleb, the upper and the neither springs, Ios. 15 19 a spring of comfort here, and hereafter a spring of the water of life: all tears shall be wiped away. Use 2. Here then may the thirsty soul come and drink freely of this comfort: God helpeth the mourners with his own hand: Never did Augustus Caesar so much honour unto groaning Virgil and blear-eyed Horace, as God to the poorest of his mourners, wiping away all their tears: He breaketh not a bruised reed, he quencheth not smoking flax. Mat. 12.20. The more humble & sorrowful we are before him, the nearer we come unto him, worldly sorrow bringeth grey hairs on the head, and wrinkles in the face, but a godly weeping turneth old age into youth, & sickness into health: Behold how they wrought a miracle for Mary Magdalene, she is called a woman, she is not named either for her honour, Luk. 7.37.38. because as Christ covered her sins, so the Scripture concealeth her name: or for her dishonour, as if she were not worth the naming: sometimes the name of sinners is used with an abbreviation Dumah for Idumaea, Isa. 21.11. Ram for Aram, Pasdammim for Ephesdammim, Ruth. 4.19. sometimes their name is concealed, as in that real parable of the condemned churl, 1. Ch. 11.13. 1. Sam. 17.1. his title is but homo quidam dives: Herod hath no other name allowed then a Fox, Luk. 16.19. Luk 13.32. Amos 4.1. the Princes which oppressed the poor, Kine of Bashan in the mountains of Samaria. or she is nameless to teach men that howsoever they here strive to make their houses continue for ever, and their dwelling places to all generations, calling their lands after their own names, Psal. 49.11. yet God remembreth them not: She was a city sinner, which had added wound to wound, corruption to corruption, stench to stench: In that city where Christ had raised the widows son, doth she expect salvation, she came with an Alabaster box of ointment wherewith she used before to perfume herself; or least by the stench of her sins she should offend her Saviour, or to prepare him with a gift, she stood at his feet behind him weeping, washing his feet with tears, she feared punishment and therefore stood behind; she washed with tears, By divine grace she opened the conduits and sluices of her eyes, she bewailed all her sins, she wiped his feet with the hair of her head: Her sins which were many were forgiven, for she loved much. Verse 47. Bar. Annal. Baronius saith, he found in an old manuscript that she came with Lazarus and her sister Martha into Britain: If it be so, her example is more proper for us of great Britain: Happy are they that follow the smell of this ointment and the tears of that little vine: For as Pharaoh and his chariots were drowned the red sea, there remained not so much as one of them: so the spiritual Pharaoh and all his stratagems shall be drowned in the Sea of our tears: Exod 14.28. Illi in fluctibus, isti infletibus, marini illi amari isti: The Egyptian Pharaoh and his Chariots were drowned in the salt waves of the red Sea, so all our crosses shall be drowned in the salt tears of our eyes, Ber. ser. 39 in Cant. which are made red with weeping. Let then some hold weeping to be childish, we can never enter into the kingdom of heaven, except we become in this like little children. Let others think that the custom of shedding tears, dasheth all joy as they in the Poet: Parcite lachrimis urbis festo laetoque die. Se●. in Octavia. We can never be truly cheerful, unless we accustom ourselves to these. Let other think that it is their greatest dishonour to be buried privately, as it is storied of Clodius, that he was cast out, sine imaginibus, sine cantu, sine ludis, ●ic. pro Milon●. sine exequijs, sine lamentis, without any solemnisation of his memory by picture, song, play, funeral, or mourning: but this is the heaviest of all plagues to have dry hearts that cannot melt, that are sensible of no true sorrow. The watery eye is the surest of continuance upon earth, and shall be surely glorified in heaven, as these last words manifest that God shall wipe away all tears, from their eyes. Pars 3. IN that prophecy of jacob, when he told his Sons what should befall them in the last days, God had this blessing: A troup shall overcome him, Gen 49.19. but he shall overcome at the last: Gen. 49.19. which is not to be understood of jephte his good success against the Ammonites as Caietan would have it, neither of the Gadites marching with the rest of the tribes against the Canaanites, and there returning back to jordan, as jerom and the Chaldee Paraphrast defend, but of the divers conflicts which the Gadites had with the Hagarens, I●r. & Mecar. with jehur and Nephish, and Nodah when they carried away of their Camels 50. thousand, and of Sheep 250. thousand, and of Asses two thousand, 1. Chr. 5.21. and of men an hundred thousand. It is true of all the elect who seem here to be dejected and overcome by crosses, sorrows, & tears: for the world holdeth that vita non est vivere sed valere: It is more comfortable to die quickly then to live sickly. Search we the Scriptures, we shall find some Lepers who were to live alone, and marked out by torn garments, bare heads, covered mouths and an outcry of uncleanness: Leu. 13.45. Mephibosheth was lame of his feet by falling from his nurse as she made haste to fly. 1. Sam. 4.4. In the time of Christ you shall find one deaf and having an impediment in his speech; Mark. 7.32. another Lazar lying at Dives gate; another at the pool of Bethesda; another at the beautiful gate of the Temple: you shall find here a woman whose young daughter had an unclean spirit, there a women with a bloody issue: here the house untiled by the sick of the Palsy his porters, there the graves haunted by men possessed of Devils, Nescias ultrum appelles vitam mortalem, an mortalem vitam: We cannot saith S. Austin tell what to call our life, whether a dying life or a living death: but amongst all infirmities the want of sight maketh many to cry as Tobit in his blindness when he could not go without stumbling, Tob. 11.10. having white films upon his eyes which the Physicians could not cure: command my spirit to be taken from me, that I may be dissolved and become earth, for it is profitable for me to die rather than to live. But saith August: Tob. 3.6. Aug. conf. 10.34. O the light which Tobias saw, when his carnal eyes being shut, he set his son notwithstanding into the right way of life, and trod out a direct path before him as a guide. Blind men may be and often are necessary to the Church and Commonwealth, Izhak, Goe 27.1 and therefore God hath made way for them, and forbidden a stumbling block to be put before them. Leu. 19.4. Plut in vita Coriolani. The Romans imposed upon some of their chief Families the surnames of Coeci and Claudi, blind and lame, that the people should not scorn at those imperfections, and contemn excellent gifts of the mind residing in such bodies. So did Lewes the eight of that name think, instituting a College of three hundred blind men, upon occasion that so many of his soldiers were taken in wars against the Moors, and sent home with their eyes put out, which College standeth to this day in Paris, and devoted to the same use. So did judicious Hottoman affirm that blind men may supply the places of Magistrates, Hot ●●●quaest. il●ust q. 25. though blind from their birth. And Seneca of Priesthood, proposing the question whether Metellus a Priest, Sen. l. 4. contr. 2. who was become blind, could notwithstanding retain the Priesthood, salueth the doubt, that Lex integrum grum ad animum refert, non ad corpus, the Law looketh to the blindness of the mind, not of the body. They may be famous in many things for all their blindness, else blind Isacius and Constantine the sixth amongst Emperors, Robert Waucop a Scot by birth among Archbishops, Carrion Ann. 1551. Corpus Christi Coll. in Oxford. Fox an honourable Founder of a flourishing College among Bishops, venerable Bedt and Zanchie that purely-refined schoolman among Schoolmen, Lycurgus among lawgivers, Zisca among Generals had never been so famous: D. Hakewill in his learned Treatise of the vantie of the eye. else Philip, Hannibal, Antigonus and Sartorius had possessed more than four eyes: Appius Claudius for a Statesman, Caius Drusius for a Lawyer, Thamyra and Stesicherus for Poets, Aufidius Pratorius for a Historiographer, Tusc. 5. Dioderus the Stoic, who lived in Tully's own house, for a Mathematician, Didymus for a Preacher, jer. ep. 33. ad Castrutium. Granaten in Luc. 18. whom Anthony persuaded not to be grieved for the loss of those eyes which were common to him with flies, and mice, and gnats, but rather rejoice in those which were proper to Saints and Angels. These are proofs that the want of corporal eyes doth not debar men of happiness: Passeratius de coetitate. nay to many it is divinum bonum, a divine good thing, albeit humanum malum, a seeming evil to men. But the eyes of the godly, though now never so dim and blear, shall be cleared with Gods own hand, when once we appear before him, and then shall we have no discontent. So that we may safely fasten upon this last lesson: That no member or part of man shall be unglorified by God, Doct. but especially the eyes. The resolution of many Saints proveth this doctrine. Was not this the restorative of the fainting soul of job, the blessing and sap in the vine of the deadest winter of affliction, the couch to lodge his distressed & diseased bones upon, his helper when his wife molested him, and his best friend when his friends forsook him? Did not he call for the enrolment of this happy argument, for books of the longest continuance, and pens, the books to be of lead in the rock for ever, and his pen of iron? Though after my skin worms destroy this body, job ●9: 26.27. yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold. He knew for earthly matters that after his dissolution his eye should no more see God, job 7.7.8. that the eye of him that saw him should see him no more, i. to return to earth, but he should see God. In his extremity he wished that no eye had seen him; 10 18. his eye was dim by reason of sorrow, 17.7. and all his members were but as a shadow; this was his comfort, that God would one day glorify him. This made him to covenant with his eyes, to be eyes to the blind, 31.1. 29.15. 16.20 Psal. 119 82.18. and with his eye to pour out tears unto God when his friends scorned him. This caused David to confess unto God, Mine eyes fall for thy word, saying, when wilt thou comfort me? and to pray, Open thou mine eyes. There o'er Christ praying God for his power at the grave of Lazarus, Ioh 11.41. 17.1. lifted up his eyes, as he did a little before he was betrayed. This caused S. Paul to pray for the Ephesians, Ephes. 1.18. that the eyes of their understanding might be enlightened, to know the hope of their calling, and the riches of the glory of his inheritance. The eyes of the body are opened three ways, either when the blind are made to see, as Christ caused Bartimaeus to see, or when he that hath eyes seethe more than he saw, as Balaam saw the Angel, or when they which see discern that which they perceived not before, as the Disciples discerned Christ in the breaking of bread: so are the eyes of the mind when we are brought from ignorance to the knowledge of Christ, when we are brought by affliction to know ourselves, as the prodigal, when a man's sin presenteth itself upon the committing of it, as to Adam, and to judas. But our eyes at the last shall be open to see God as he is, 1. joh. 3.2. Psal. 27.13. and to be glorified: without this refreshing we are ever ready to faint. Use 1. Which striketh horror into the hearts of reprobates: job 21.17. for their candle shall be put out, and God shall distribute sorrows unto them in his anger. They admit nothing but poison into their eyes, either of covetousness, when having neither child nor brother, yet there is no end of their labour, neither is their eye satisfied with riches; Eccl. 4.8. 2. Pet. 2.14. Gen. 39.7. or of adultery, that cannot cease from sin, as Putiphars' wife cast her eyes upon joseph, saying, Lie with me; or of drunkenness looking upon the wine when it is red, Pro. 23.31. Mat. 20.15. Aug. l. 3. de gen. ad lit. c. 24. and giveth his colour in the cup; or of envy, their eyes are evil because the eyes of other are good. The eye set apart from the other parts of the body, is fair and well favoured in itself. Orpheus' called it the looking-glass of nature, Aphrodiseus the casement of the soul, Blemor the Arabian too too grofly, the mansion of the soul. But how subject is it to infirmities and diseases? Charron reckoneth 120. L. 1. c. 11. de Sap. L. 7. c. 20. Coelius Rhodiginus many more, Laurentius durst not undertake to number them, but we may sum up all with that lesson: Death entereth in at the windows. jer. 9 21. Psal 112.10. The eyes of many are full of malice, grieving at the good of others; of gluttony, Eccl. 31.14. Tr●m●l●e stretching whithersoever they look; eyes of pride and superstition, beholding the Sun when it shineth, job 31 26. and the Moon walking in brightness; eyes of idolatry, to look upon images, and after these to go a whoring: Num. 15 39 Eccl. 31.13. so that nothing is created more wicked than an eye. therefore it weary upon every occasion. The Heathens dedicated the ears to Minerva, the tongue to Mercury, the arms to Neptune, and the eye to Cupid; but now lust draweth all other sins by the eyes. To all such who tremble not to behold with the same eyes with which they look upon their adulterous beds, lying idols, and such like, the sacred Table where the Sacrament is performed, who enter into the Church not looking to their affections, who labour not for good eyes, I must say as Christ doth, If their eye be evil, their whole body shall be full of darkness: Matt 6.23. as is their sense of sin, so and much more here after shall be their sense of sorrow. Their eyes shall fail, and they shall not escape, job 11.20. and their hope shall be as the giving up of the ghost. The light is sweet, but they must go to darkness, Eccl. 11 8. for ever to howl there, when the elect shall have all tears wiped away from their eyes. Use 2. A Medicine then hence may be applied to all sicknesses, a salve to every sore, and a plaster for every wound, 1. Cor. 15.53. that we shall be thus changed, that this corruptible must put on incorruption, and this mortal must put on immortality, that our vile shall be a glorious body, that there shall be no more singing of Lachrymae, but of Hosanna and Halcluiah. It was the encouragement of God unto jacob in his going down into Egypt: Gen. 46 4. joseph shall put his hand upon thine eyes: it is to be understood of joseph's closing his eyes when he had given up the ghost. Muse: Men commonly in dying open and lift up their eyes to heaven: and this duty is performed by those who are dearest and best beloved of the dead, as joseph was of jacob: but behold Gods own hand is here promised to be upon our eyes, to wipe from them all tears, and then we shall see the glory provided. He giveth a taste of it to some in this life, never suffering them to departed comfortless. Num. 27.12.20.28. Moses saw the land of promise before he died, Aaron his son Eleazar in his room before he died, David Solomon his successor before he died, Ezekias his house in order, Christ his transfiguration on the mount. Stephen saw the heavens opened, Act 7 56. and the son of man standing on the right hand of God. Thus had M. Deering a taste a little before his death, being raised up in his bed, seeing the Sun shine, and being desired to speak, said: There is but one Sun that giveth light to the world, but one righteousness, one communion of Saints: As concerning death, I feel such joy of spirit, that if I should have the sentence of life on the one side, and the sentence of death on the other side, I had rather choose a thousand times (seeing God hath appointed the separation) the sentence of death than the sentence of life. Thus had another holy Saint a taste of it a little before death: M. john Holland. What brightness do I see? and being told it was the Sun shine, Nay, saith he, my Saviour shines: Now farewell world, welcome heaven: The day star from on high hath visited my heart: Preach it at my funeral: God dealeth familiarly with man, I feel his mercy, I see his majesty, whether in the body, or out of the body, I cannot tell, God he knoweth, but I see things that are unutterable. How much more happy than are they that are dissolved from the flesh, that depart hence in the Lord, that be in joy and felicity, that rest from their labours, that have all tears wiped away from their eyes. O then let mourning and tears be our mark and badge, whether we look upward to God whom we have offended, or downward upon hell which we have deserved, or backward upon our sins committed, or forward upon judgements to be feared, or without us upon the deceitful world which we have loved, or within us upon our conscience polluted. The Spirit helpeth our infirmities, Rom 8.26. and if we shed tears here of contrition till we know that our sins are forgiven us, tears of devotion for that sudden joy we receive from God, tears of compassion for the wants of others; we shall eat when the wicked shall be hungry, drink when they be thirsty, rejoice when they shall be ashamed, sing for joy of heart when they shall cry for sorrow of heart, and shall howl for vexation of spirit. If. 65.13.14. Thus shall God even our own God bless us. To him and his Son and Spirit be glory for ever. AMEN. FINIS.