HOw glorious the nature of man was in the beginning before his fall, may appeare in his creation, GOD created man in his owne image, Gen. 1.27. Gen: 1.27. Not that he tooke vpon him an humane shape when hee created man; as some erroneously collected:Eugubinus. Neither is that image to be ascribed onely vnto man; and the woman excluded as others defend.Theodoret. It was true of the male and female, they were made in Gods owne likenesse, which may be vnderstood either of their dominion ouer the creatures,Basil. or of their [Page 2] immortality of the soule, or of their freewill: 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 mouing, of Angells in vnderstanding; or rather as Saint Paul speaketh: This new man was created in righteousnes and true holinesse, Eph. 4.24. Eph. 4.24. What was then wanting vnto him (saith Bernard) when he was so warmely cloathed with soure vertues? Ber. sup. cant. Mercy kept him, Truth instructed him, Iustice ruled him, Peace nourished▪ him. But man being in such honour forgot the goodnes of his Maker, and since hath remained miserable in his posteritie: who finding themselues to be but men, naked, poore, and to be pittied, Iament that they are men,Ber. decensid. lib. 2. blush that they are naked, weepe that they are borne, and murmure that they are at all: when their bodies weake with sickenesse doe re­member them of their mortalitie,Aug. contra Iulian: l. 4. [...] 14. & 15. especially when their minds are distracted with cares, deiected with feares, faint with labour, and addicted to pleasures; A meditation able to make men sinke vnder the burthen of discontent, if we knew not that much better things are prouided for vs hereafter. This is one part of Gods image, to bee renued in know­ledge, Col. 3.10. Exod 7.17. Os. 14.9. Ioh. 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 onely true God and Iesus Christ whom he hath sent, Ioh. 17. to know that he is the Lambe which taketh away the sin of the world, Ioh. 1. the Lambe before whom the foure beasts & foure and twenty Elders fall downe with their [Page 3] harpes, and golden viols full of odours; because hee was worthy to take the book, and open the seales; be­cause he was slaine and redeemed vs vnto God by his bloud; because hee hath made vs vnto our God Kings and Priests, Chap: 5. vers: 8.9.13. as we finde in the 5. Chapter of this Prophesie: the Lambe vnto whom euery crea­ture which is in heauen and on the earth, and vnder the earth, and such as are in the sea, ascribe blessing, glory, and power; the Lambe who as he was carefull to charge Peter to feede his lambes,Ioh 21.15. Ioh. 21. so is he here described to prouide for his Saints in hea­uen: to aray them with white robes, that is his owne righteousnesse, called white raiment chap:Vers. 14. 3.5. and washed robes made white in his owne bloud. They shall hunger no more, for the Lambe which is in the midst of the throne shall feede them; neither thirst any more, for he shall lead them vnto liuing fountaines of waters, neither shall the sunne light on them, nor any heate, for God shall wipe away all teares from their eyes, all facultie 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 certaine number; the second wherein they grew infinite. In the 1. verse foure Angells hold the foure windes, by which some vn­derstand Hypocrites with their impostures,Balaus & Marlor. Papists with their traditions, Tyrants with their persecu­tions, and vngodly Rulers with their corruptions. Others foure bad spirits, of Luxurie, Pride, Gluttony, Ardens hom. Brightman in vers: 1. Auarice: others foure workes of darknesse, conten­tion [Page 4]arising from the East, ambition from the West, heresie from the South, Warre from the North. But if these were foule Angells and ready to hurt the earth by not suffering the Northwinde, and the Southwinde to come and blow vpon the Lords garden that the spices thereof might flow out,Chap: 4.16. that is vpon his Church to purge it from filth, and that the voice of the Turtle might not bee heard in the Land:Chap. 2.12. neither on the Sea, that is, on consciences which by temptations haue their soules melted, reeling to and fro,Psal. 107.26. staggering, and being at their wits end, and crying vnto the Lord, when the waues of death compasse them,2. Sam. 22.5.6.17. the flouds of vn­godly men make them afraid, the sorrowes of hell compasse them about, and the snares of death preuent them, till the Lord send from aboue, 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 knowne by their fruites, to bring foorth fruits meete for repentance,Math. 12.33. to spread out their roots and haue their leaues greene,Math. 3.8. knowing that if the tree fall toward the South, or toward the North, Ier. 17.8. in the place where it falleth there it shal be: If they were foule Angells, yet Iohn saw another Angell saying hurt not the earth, neither the sea, nor the trees till wee haue sealed the seruants of God in their forehead, that as God prepared an Arke for Noah and his familie before the deluge came,Mr. Foot the in c. Gen. 6. and as he caused Lot with his wife and two daughters in their lingring to bee pulled by the hand before Sodome was burnt,Gen. 19.16. and bloud to bee [Page 5]sprinkled vpon the two side posts,Exod. 12.13. and on the vp­per doore post of the houses of the Israelites for a token that he would passe them ouer, and the plague should not be vpon them to destroy them, when he smote the land of Aegipt: Ez 9 4. and the man clothed with linnen, which had the writers inke­horne by his side to goe through the middest of Ie­rusalem, and set a marke vpon the forheads of them that sighed, before the rest were to be smit­ten. So here one good Angell suppresseth foure bad from executing their furie 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 & foure thousand: twelue thousand of the Tribe of Iuda, so many of Reuben, Gad, Asser, Nepthali, Manasses, Simeon, Leui, Issachar, Zabulon, Ioseph and Beniamin. The Iewes were sealed first because Gods eldest Sonnes, his first borne, a speciall people vnto him­selfe aboue all people vpon 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 doxologie v: 10. by the Angels worshipping of God with them v: 11.12. by a Seniours question v: 13. and his answer conteyning 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 euill v: 16. and their fruition of all good, when God shall wipe away all teares from their eyes.

Which words of my Text are taken from a pro­phecie of Isai: Is 25.8. one who was the most eloquent [Page 6] Prophet for Hebrew in the old,Ier: ep: ad Pau­linum. as S. Paul the most elegant Apostle for Greeke in the New Testament: He was of the bloud Royall and brought vp at the Cour: He seemed rather to write a Gospell then a Prophecie:Bulli: praef. in Is: Demosthenes and Tully come short of him in their Orations. He describeth the ioyes of the elect by a banquet Is: 25. that as God pre­pareth a table for vs here in the scripture, where is doctrinalis sapientia, Bertrand: in Eua: Dom: 2. post Pentecost. and in the Church where there is sacramentalis Eucharistia, and in the deuout soule where is spiritualis laetitia, so hereafter a table in glory, where is immortalis sufficientia. In this life he feasteth vs with doctrine in the wisdome of the word, with thanksgiuing in the Sacraments, and ioy in the spirit; but there is no true sufficiency till wee come to the mountaine where the Lord shall make vnto 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 vp death in victorie, and wipe away teares from all faces, and the rebuke of his people: God shall wipe away all teares from their eyes.

The summe of which words is an assurance that God will one day take away all occasion of for­row, and fill his with perfect ioy.Gen: Note in Is: 25. Ribera. Or here wee learne that howsoeuer this world be a valley of teares, yet we shall haue a place of reioyeing. It is a similitude from mothers,Viegas & Pau­nonius. who when their little children cry, giue vnto them faire speeches, em­brace them, and wipe their faces: can a woman forget her sucking child, that she should not haue compassion on the sonne of her wombe? Yea, [Page 7]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 yee shall be comforted in Ieru­salem. Is: 66.Is. 66.13. God shall wipe away all teares 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 obserue

• 1. The Author of this comfort who he is, God.
• 2. The Act what he doth, shall wipe away all teares.
• 3. The obiect to bee cleared, from their eyes.

The first conteineth him that is summum bonum the chiefe good.

The second remoueth summum malū, the grea­test misery, weeping and gnashing of teeth.

The third cureth stillantem oculum, the drop­ping eye.

In the first we haue a powerfull and omnipotent Maiesty.

In the second, a ready and willing helpe in the greatest extremity.

In the third, a mauifest and cleare assurance of glory.

These are the bounds which confine my medi­tations: Hee that hath eyes to see let him watch, and euery one that euer had any portion of true sorrow, let him so learne that he may goe away with that liuery of the disciples: Blessed are they that mourne, Mat. 5.4. for they shall be comforted.

[Page 8]When Origen a man of immortall wit,Ier: catal: & [...]apol: adu: Ruff: Orig: hom: 7. in Ios. & most lear­ned in all secular knowledge, whose knowledge of the scriptures Ierom wōdred at, was to expound the word Iubilate, he professed that he felt himselfe inwardly touched, hee knew not by whatsecret & extraordinary motion, to search into the secret meaning of it, hoping there to find, as Chrysostome spake in another case,Chrys. hom. 15. in Gen. Thesaurum magnum in parua dictione, some great treasure couched in that litle word: I am sure there is no word more full of store then the name of God here, in Greeke [...], rendred by Beza and Tremelius Deus: Ludouicus Viues ob­serued truly,De veritacefi. le [...]. l: 1. that Iudaisme and Mahometisme, and all other superstitious deuotions are but like vnto the glasse 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 busie the curiousest searcher of the world: A mistery which made Trismegistus call God ineffable,Trismeg. ad Tatium. one that could not be pronoun­ced, and the Iewes so superstitious that they con­sessed 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 greatnes of God, lesseneth it as much as he may. It is im­possible to know his essence: He hath neede of the Logique of God himselfe that should giue a perfect definition of him;M: Cartwr: ca tech. p. 3. yet how much haue many laboured in this secret? The Rabbines ob­seruing [Page 9]that the name Iehouah hath foure letters of rest, to signifie that the rest and tranquillitie 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 German Gott, the Persian [...], the Magi pronouncing it Orsi, the Dalmatians Bogi, the Mahumetans Abgd, the new found world Zimi, the Assirians Adad, the Aegiptians [...], the Arabians [...], the Hetrusci [...], as if they knew that God is not the God of the Iewes only, but of all the world besides. His name is I AM,Exod. 3.14. Exod. 3. importing the eternitie of his essence, the same yesterday, and to day,Heb. 13.8. and for euer, 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 vnto 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 vpon the doores of the Temple of Delphas the inscription was in capitall letters E I, veram, certam,Plut. mor. part. 1. de E I apud Delphos.solam (que) soli conuenientem ei appellationem qua esse dicitur, tribuentes; giuing [Page 10]him thereby a true, a certaine, and only appella­tion of existing alone.Gr Naz Orat. 38. This name Nazranzene cal­led an infinite and boundlesse Ocean: and Austin tels vs, Quo intellectu Deum capit homo qui ipsum in­tellectum suum quo cum vult capere nondum capit? With what vnderstanding can man possibly con­ceiue God, who cannot conceiue his owne vnder­standing? Yet because Est in Deo quod percipi potest, si quod potest velis; Hil. de Trin. l. 10. There is in God that which may bee perceiued by vs, if wee endeuour that which may be; as there is in the Sunne that which may be seene, if wee will see what we may: but often men lose what they may see, if they endeuour to see more then they may see. Let vs looke vpon his workes,Dionys. de diu. nom. c. 1. for Dei nomen mirabile nomen, super om­ne nomen, sed sine nomine; The name of God is ad­mirable, aboue euery name, not to bee expressed by any name. Were all the land paper, and all the water inke, euery plant a pen, and euery other crea­ture a swift and readie Scribe, they could not set downe the least peece of his greatnesse. Hee is length in respect of eternitie,Ber. de consid. breadth in regard of charitie, height for his maiestie, depth for his wis­dome. He hath much more then the Poet found in Iupiter.

He hath Heauen for his throne,Matt. 5.34 35. 1. King. 8 27. and the Earth for his footstoole, nay behold the heauen and heauen of heauens cannot containe him: there is not an hearbe, flower, tree, leafe, seede, fruit, beast or [Page 11]worme, wherein wee see not the power of his Dei­tie. All Thrones are but pieces of his footstoole: hee is a God before whom there was no God for­med, neither shall there be after him; the Lord, and besides him there is no Sauiour. Is. 43.10.11.13. Hee will worke, and who can let it? Here is the Sphynx of diuinitie, if I may so call it, to looke vpon this Ma­iestie vnto whom the Rabbins haue giuen three­score and ten names diuersified in ten sorts, ma­king in all seuen hundred and twenty names; but I must confesse as Iustin Martyr did,Iust. Mart. l. 1. confess fidei. that it is a my­sterie which is rather to be receiued by faith then conceiued by reason: yet as men when they de­sire to see the Sunne in an inter position doe looke into the water, and as that Geometrician, Lips. polit. finding the length of Hercules foot vpon the hill Olympus, ghessed at the proportion of his whole body, and because howsoeuer the diuine nature be in com­prehensible, yet we should not wholly desist from searching it,Iust. Mart. de Trin. consuming our time in idlenesse; we must looke vpon God in his workes, 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 forgiuing sinnes, 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, hungring, thirst­ing, and weeping: whence we may be directed to this vsefull obseruation.

That God is the Author of the only and true comfort vnto his seruants. Doct.

A truth confirmed plentifully in the Scriptures. [Page 12]This was the encouragement that the Lord gaue vnto Isaac when hee appeared vnto him, either awake as some hold,Lippoma. Toslat. or asleepe as others: I am the God of Abraham thy father, feare not, for I am with thee, and will blesse thee, and multiplie thy seede for my seruant Abrahams sake, Gen. 26.24. Gen. 26. The Heathens had their nationall Gods which were no Gods, the As­syrians Belus, Peter in Gen. the Aegyptians Isis, the Tyrians Baal, the Athenians Minerua, the Samians Iuno, the Lemnians Vulcan, the Romans Quirinus, &c. But our God is the peculiar God of Abraham and of the faithfull.Gen. 28.15. Hee thus heartned Iacob, Gen. 28. I am with thee, and will keepe thee in all places whither thou goest, I will not leaue thee: so he promised, Gen. Gen. 46.4. 46. I will goe downe with thee into Aegypt, and I will also suroly bring thee vp againe: which was performed when his body was carried to bee buried in Canaan as he had charged Ioseph with an oath,Gen. 47.31. because that was the place which the Lord chose for his people to dwell in; or the Patriarchs desired to be buried in the land of promise to testi­sie their faith that God would bring their seed thi­ther: or as hauing 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 Aegypt vnder the hand of Moses and Aaron. God killeth and maketh aliue,Deut 32.39. woundeth and healeth, Deu. 32. Hee giueth the former and the latter raine,Ioel 2.23. Ioel 2. Except hee build the house, they labour in vaine that build it:Psal. 1 27 1. no house is a fortresse if vnarmed of this weapon,ser. 22.15. though of Cedar. Excopt he keepe [Page 13]the Citie, the watchman waketh but in vaine. Doth a man eat and drinke, and make his soule en­ioy good in his labour?Eccl. 2.2 [...]. This is from the hand of God. How many haue varieties of meats, and cannot eat, being troubled with a [...], that when they are chastened with paine vpon their beds, and the multitude of their bones with strong paine, their life abhorreth bread,Iob 33.19.20. and their soule daintie meat? How many haue beene slaine as the Amalekites while they were spread abroad vpon the earth, eating, and drinking, and dancing, be­cause of all the great spoile that they had taken?1. Sam 30.16. Hane men riches, and wealth, and the power there­of, to take their portion and reioyce in their la­bour? This is the gift of God; Eccl 5.19. Iob 21.16. others gather ri­ches to their owne hurt, vel inde superbiendo, Hago. vel non praestando, &c. either growing proud by them, or not being good stewards of them, not suffering them to sleepe, Eccl. 5.12. being as much troubled to keepe them as euer to get them, fearing losses, or thinking vpon vnlawfull gaine by vsurie, and other sore euils.Amb. in Ps. 1. Haue men beene preserued from their enemies, and triumphed in the victorie? God teacheth their hands to warre and fingers to fight. God made all, and ruleth all;Psal. 144 1. Chrys. and as a ship without a gouernour is for no seruice, as a bodie without a soule of no power, so the World could neuer be created as it was, nor continue as it is, nor come to that it is to be, without this God. No being, no liuing, no comfort is without him. He worketh sometimes without meanes, as hee created [Page 14]the world of nothing in the beginning, not to re­ceiue any happinesse by the things created,Aug. de gen. co. plan. c. 4. with­out the which hee was happy, but hee made the world to manifest his glory and declare his mercy: so without meanes hee preserued Moses on the mount forty dayes and forty nights,Exod. 34 28. hee did nei­ther eat bread nor drinke water;Deut. 29 5. he led the Israe­lites forty yeeres in the wildernesse, their clothes and shooes not waxing old: so often in tempests at sea when men looke euery houre to be cast away, when the keele be it neuer so strong, the ribs be they neuer so stiffe, the cleets and clamps of iron be they neuer so fast set on, are like to flie in peeces, or if a ioynt cracke all is hazarded, if a planke shoot vp, all is like to be gone, when they mount vp to heauen, and goe downe againe to the depths,Psal. 107. their soule being melted because of trouble, they reele to and fro, and stagger like a drunken man, and are at their wits end, God maketh the storme a calme; so in extremitie of sicknesse, when Physitians and all giue a man off,Iob 16.2. that he crieth out as Iob, Miserable comforters are ye all: in dangerous childbirths, when women haue with Rachel hard labour,Gen. 35.16. and in other extremities when we see no meanes of helpe in the world, God commenth in with his helping hand, and maketh the waues still, turneth deadly sick­nesse into a safe recouerie, sorrowfull trauailes in­to ioyfull deliueries, bitternesse into sweetnesse, and that immediately.

God worketh comfort sometimes against meanes, as when the Israelites passed ouer vpon the drie ground in the midst of the sea, and the waters [Page 15]were a wall vnto them on their right hand and onExod. 14 22. their left, Exod. 14. in the diuision of Iordan for Elijah, in the standing still of the Sunne for Ioshua, in the not burning of the three children, in the hun­gry Lions not deuouring Daniel, in the Viper not hurting S. Paul.

Sometimes God worketh by meanes, as by An­gels, appearing either visibly as they did to Iacob when he went on his way,Gen. 32.1. which hee called Gods host; or not seene at the first, but afterwards, as Elisha praying that his seruants eyes might be ope­ned, and behold the mountaine 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 seene to men, yet alwayes in a readinesse for Gods seruice and his childrens preseruation, encamping round about them that feare him,Psal. 34.7. and deliuering them, being all ministring spirits sent forth to mi­nister for them who shall be heires of saluation.Heb. 1.14. Be­sides these, God comforteth men with his other creatures, those two great lights, the Sunne to rule by day, Psal. 136.8. which Anaxagoras held much greater then Peloponesus a countrey in Graecia, Ana­ximander as bigge as the earth, the Mathematicians exceeding the earth 166. times:Clauius. the Moone to rule the night;Iob 38.31.32. such are the influences of Pleiades brin­ging the spring, the bands of Orion bringing raine, Mazzaroth in his season, and Arcturus with his sonnes. Hee heareth the heauens, they heare the earth, and the earth shall heare the corne,Os. 2.2 [...]. and the wine, and the oile. He is with Kings is their king­domes, Bishops in their churches, Peeres in their [Page 16]consultations, Iudges in their iudgements, Cap­taines in their battels, euer ready to comfort when the helpe of man is vaine.Is. 50.3. He that can cloath the heauens with blacknesse, and make sackcloth their couering, can also stretch them out like a curtaine to couer himselfe with light as with a garment. He that can send out a great winde into the Sea till it worke and be tempestuous,Psal 104.2. Io. 1.4.11. and the waues thereof tosse themselues,Ier. 5.22. can also stay them that they pre­uaile not thought they rore 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,Iob 26 12. Wigand. Syn­tag. V [...]t. Test. and the repro­bate for their hurt. He is the best comforter: others may deceiue, a friend his friend, as Achitophel did Dauid, a Counseller his client, as Abimelech the Sche­chemits, the wife the husband, as Dalilah did Samp­son, the daughter leaue the mother, as Orpah Naomi: but God neuer faileth; and therefore as Demost­henes held that no man could be miserable which laid temperance and continencie for a foundation of wisdome; so much more may wee hold him to be most comforted which hath the Lord for his God; and as that Emperour Marcus Aurelius often professed, that hee would not leaue the know­ledge hee might learne in one houre for all the gold hee possessed, receiuing more glory from the bookes hee read and wrote, then all the battels he wonne and kingdomes he conquered, so may wee resolue that this only maketh vs happy, that God doth comfort vs.

Vse. 1.How wretched then is the estate of them which [Page 17]oppose themselues against this God of cōfort. Such are the Atheists of this age, whose Patron was Dia­goras [...]: in plaine termes denying that there was any God at all, and Epicurus trampling vpon religion: They are Infidels in heart, Blasphemers in tongue, the greatest Traitors to their Prince, Rebels to their country, a poyson to their houses, plague to their friends: causing the earth vpon which they goe to be cursed, the ayre where they speake, to be infected, and Sathan where they enter to be posses­sed. Strange it is, that eyther Graecian or Barbarian, Turke or Christian, any one whose seet tread vpon the earth, or whose eyelids are opened towards heauen, should not in their liues proclaime the comfortable Maiesty of this God: but as it is sup­posed that Anaxagoras would neuer haue affirmed snow to be blacke, but that he was starke blinde of both his eyes: so these would neuer so much erre, but that they are blinded in their vnderstanding; more insensible then the creatures voyd of reason; for the starre confessed the son of God, and led the wise men to Christ; the sea and windes did obey him: the Asse did beare him to Ierusalem: the Fi­shes at his command came into the net, and one brought money to pay tribute: the Sunne at his death was appalled, the earth did tremble, the stones did cleaue asunder, and the graues did open: they are more obstinate then the Deuill,Mar. 5.6.7. seeing Ie­sus a farre off, he came and worshipped him, crying with a loud voice, that hee was the Sonne of the most high God: Iesus hee knoweth and Paul, Acts 19 15. but these acknowledge neyther God nor Iesus, nor any [Page 18]true Prophets sent from God, but the time shall come that the eyes that sinne hath shut, damnation shall open, and they shall know that this God is not vn­fitly called by the Graecians [...], for the sharpnesse of his sight, and swiftnesse of his course, seeing all, and ruling ouer all in a moment, [...] as that where­by all things are caused to be [...] for that he giueth life and motion to all,Aristed: in hym­no in Iouem. Diog. La [...]r [...]. c. el: Rhodig. and [...] in reguard of his goodnes: whither should I send the foolish Natu­rals which neuer look vpon the God of Nature, but to the creatour of all, which fashioned all. Nature it selfe is nothing but a power placed by this God in his creatures.Hugo. Quis disposuit membra pulicis & cu­licis, who hath disposed in order the limmes of the flea and gnat, they haue their life and motion, fly­ing death, louing life, seeking after that they de­light in, shunning that which troubleth them, ha­uing sense and quicknesse in motion. This God made them: Qui fecit Angelumin coelo fecit vermi­culum infecta: He that made the Angell in Heauen made the little worine on the earth:Aug super. Psal. 148. Totum attende, totum lauda, consider all the order of Gods workes, thou shalt see cause enough to praise God for all: Thou art without excuse, for the inuisible things of him from the creation of the world are cleerely seene being vnderstood by the things that are made.Rom. 1.20. Witnesses against thee shall be, that the Lord hath done good for thee and giuen thee rain from heauen, and fruitfull seasons, filling thy heart with food and gladnes, beside the expresse testimonies of the word,Acts 14 17. open prophecies of things to come thou­sands of yeeres before they came, and infinite mi­racles: [Page 19]O reason not as the besotted Epicure: How doth God know, can hee iudge through the darke clouds?Iob 22.13. thicke clouds are a couering to him that he seeth not, and he walketh in the circuit of Hea­uen: God is euery where, and there is no euasion from him, no corner in hell, no mansion in heauen, no caue in the top of Carmel, no fishes belly in the bottome of the Sea, no dark dungeon in the land of captiuity, no clouds of the day, darknesse of the night, secrecie of a friend, or a more secret consci­ence, nor any like euasion can hide thee or thy acti­ons from this God. He maketh the fields haue eyes to see thy deeds, the woods eares to heare our pro­iects, the wals of our bed chambers mouths to wit­nesse against vs. He can vse thy selfe as an instru­ment against thy selfe, and thine owne mouth to testifie against thee, eyther vnawares to disclose thy faults, or in sleepe by a dreame to make them knowne, or in sicknesse to raue at the sight of them, or else in some phrensie to vomit them out, or in the torment of conscience to confesse them all. To the wicked this God at the last day shall appeare terri­ble, his face as a flame of fire, his voice thunder, his wrath horror. He shall meet them riding vpon the wings of the winde, raining vpon them snares to entrap them, fire to deuoure them, hailstones to kil them, a smoke to smother them, a stormy tempest to terrifie them, the stinck of brimstone to annoy them, and hot thunder bolts to shoot them thorow, & then send them to the great gaole of hell, where there is no desire but reuenge, no deuotion but cursing, no blessing, but blasphemy where they [Page 20]may be remooued from place to place, but neuer eyther be eased of pangs or freed of paines: where there shall be famine for gluttony, thirst for drun­kennesse, burning for lust, madnesse for swearing, want for ill gotten goods, staruing for cruelty. But to the elect hee shall bring ioy, peace, and all com­fort:1. Cor. 15.28. Hee shall be all in all to them.

How should this encourage vs now to be known to this God of comfort,Vse. to beleeue him to be, and to conceiue him rightly, to remember his presence and consider his prouidence: to loue him aboue all to hold on his side against all, and to be subiect 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 thinke vpon this, then would not some in a desperate discontent make their owne hands their executioners, others vpon crosses be car­ried violently from their wits, others euer be wish­ing for death, though vnprepared for it, others mur­mure against God because their reward is not o­therwise for seruing God, others vpon a sting of conscience seeke for merry and prophane compa­ny, sumptuous and rioting feasts, reuelling and vn­lawfull games, wanton & vnchast songs, the sound only of the viol and harpe to driue away care, wher­as earth can neuer redresse that which came from Heauen. Expect of thy stepmother nothing but dis­content. The world is an ocean of troubles, here is no firme land, mischiefes must striue for places lest they lose their roomes; Hee seeketh vs that made vs, let vs not bite the stone, but look vp to the hand, [Page 21]and then as Moses feared not his rod though it were turned into a serpent,Exod. 7.9. no more shal we all the crau­ling and hissing scourges of this life. Doth any now droop vnder a feigned cuill, or augment sor­row through impatience, or feare danger yet farre off, or being distracted with the passions of the mind and haunted with sin, sit downe and weepe, and refuse comfort contrary to that rule;

Behold here is a cordiall, Aquacaelestis, water from heauen, a preseruatiue against the poyson of any discontent: other helps may make vs like glow­wormes, 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 onely comforter; hee comforted Dauid when hee was weary with groaning,I sai 6.6. Isa. 38.14, Isai when hee chattered like a Crane, or Swallow, mourned like a Doue, & his eyes failed with looking vpward,Iob. 42.6. Iob when hee abhorred himselfe, and repented in dust and ashes; Manasses when hee was taken among the theeues,2 Chro. 33.11 Psal. 42.5. bound with fetters, and carried to Babylon: Why then should we cast downe our soules and bee dis­quieted within vs: wee should rather imitate Lu­ther that heroike spirit, who when the world stood against him, he caused that Psalme 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 helpe in trouble: wee should bee glad and reioyce in the Lord our God, Lel. 2.23. and as the Hart pan­teth after the water-brookes, so should our soules pant after God,Psal. 42 1. for hee hath not onely annointed [Page 22]others to preach good tidings vnto the meek, to bind vp the broken-hearted, to proclaime liberty to the captiues,Isa. 61. and the opening of the prison to them that are bound, but he himselfe looketh vppon the mourners in Zion, giuing vnto them beauty for a­shes, the oyle of ioy for mourning, the garment of praise for the spirit of heauinesse, and hee shall wipe away all teares from their eyes: It is his owne Act, which is my second part.

THE true Church out of which there is no sal­uation,Pars. 2. is compared to many glorious things to a Doue for her louelinesse, to a Vine for her fruit­fulnesse, to a mount for her safenesse, to a Priesthood for her holinesse, to a Queene for her royalty, to a Tower for her glistring; yet she doth but soiorne, and while it is vpon earth, is subiect to the scorch­ing of the sun: the whole world is but a low moo­rish watry ground, and the Elect heere are like the children of Israell, lifting vp their voyces and wee­ping because they are in Bochim: Fle [...]: Tremel. Iud. 2.5. i. a place full of weepers, they are vsually eyther in blacks mour­ning, or in red persecuted, yet glorious in this ap­parell,Isa. 63. trauelling in the greatnesse of their strength being dipt in bloud.

This life is a seede-time and wil be louring, Post nubila sudum, Reuel. 19.13. we shall haue a calme haruest. Wee are trauellers, and shall vse many hosts though wee shall finde few friends: our daies are spent eyther in seeing or doing or suffering euill.Greg: Naz. Euery one hath his roule spread before him written within [Page 23]and without; Lamentations, and mourning, Ez 2 10. and woe: some put singing for mourning, so that teares sometimes may haue reioycing, as Cyprian speaketh of some, Gaudium pectoris lachrymis expri­mentes, Vulg carmen. they expressed the ioy of their hearts by their teares:Cyp Gen 43.30. such were the teares of Ioseph seeing his brother Beniamin, his only brother by the mo­thers side, his bowels did yerne, and hee sought where to weepe, and hee entred into his chamber and vvept there:Iunius. such were the teares of Iacob when Ioseph made ready his chariot and went to meet him to Goshen in the City of the Nobles,Septuag. Gen. 46.29. and pre­sented himselfe vnto him, he fell on his necke and wept on his necke a good while; so did that father at the returne of a prodigall, Luk. 15.20. but vsually teares are the iuice of a minde pressed with griefe. The father weepeth for the death of his sonne, as Dauid for Absolon as hee went vp to the chamber ouer the gate,1. Sam. 18.33 as if like Aeneas hee had cared for none else but Absolon.

O Absolon my sonne, my sonne. Nothing can be dearer vnto a man then his sonne, except it be his soule. Hannah begd a man childe of God, [...]. Sa. 1.11.27. and she had her petition giuen. Pithius Bithinius see­ing his sonne murthered by Xerxes, buried him,Texoff. left his kingdome to his wife, and spent the rest of his life in the same graue with him. The mother weepeth for the daughter as Rachel for her children with great mourning;Mat. 2.18. shee brought her children into the world in much pangs, to the halfe killing of her selfe, yet careth for them to bee washed and [Page 24] swadled, Ez. 1 [...].4. sometime laughing to hope what they will be, sometimes distressed with feare of what they may be, euer tender and deare vnto them, and be­loued in their sight.Pro. 4.3. O that wee were halfe so tender of our soules as our mothers haue beene of our bodies. Their teares are ready in life and death. The sonne sheddeth teares for the father, as Ioseph did for Ia­cob when hee had made an end of commanding his sonnes, gathered vp his feet into the bed, and yeelded vp the ghost;Gen. 50.1. Musculus. Ioseph fell vpon his face, and wept vpon him, and kissed him. It is Stoicall to hold that a wise man should be without compassion or affection.Gen. 42.24. Hee wept at the sight of his brethren aloud, that the Aegyptians and the house of Pharaoh heard, but his teares were more violent for the death of his father: Gen. 45.2. Eeel 3.11. no maruell, for the glory of a man is from the honour of his father. The childe sheddeth teares for the death of the mother, Sara. and perhaps continueth mourning as long as Izhak did for his mother,D. Willet in Gen. 3. yeeres, when shee had liued 127. yeeres, the only woman whose whole age is recor­ded in Scripture. The mother beareth the childe nine moneths in her womb, longer in her armes, for euer in her heart: she beareth with many childish infirmities, and when no other eye pittieth, shee weepeth & batheth, Ier. ep. de susp [...] ­cto contubernio. & suffereth much harty trouble: shee so vseth 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 ouer him. The husband sheddeth teares for the death of his wife, as Abraham who was 140.Peter. yeeres old at the death of Sarah: Gen. 2.18.22. man and wife are but one flesh. The wo­man [Page 25]was made to be an helpe meet for man: shee was made of the ribbe 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 vassall, but from his side, that the man knowing the woman to be taken out of him, might more firmely set his affection vpon her, being flesh of his flesh and bone of his bones;Muse: from his left side where his heart lay, to shew the loue that must be betwixt them. It was not of a monstrous superfluous part, but a ribbe aboue the vsuall 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 iucunda est possessio; No good thing can be possessed pleasantly without a companion: no companion can be so deare to man, which made Euphrates a Philosopher vpon the death of his wife to crie out, O tyrannous Philosophie, thou com­mandest to loue, and if we lose the things beloued thou forbiddest vs to be sorry for them. The bro­ther sheddeth teares for his brother,Ber. pro si atre Gerardo. as Bernard for Gerardus; wee were but one heart and one soule, but now the sword hath pierced it, fetching one part to heauen, and leauing the other vpon the earth. The friend weepeth for the friend, as Christ did for Lazarus, and Dauid for Ionathan, Ioh. 11.35. I am di­stressed for thee, very pleasant hast thou beene vn­to mee: and Gregory Nazianzene for Basil; Monod. in Basil. As for my selfe, now I am bereaued of such a man, what shall I doe, but either die, or liue in miserie? which way shall I turne mee? what shall I doe? what [Page 26]counsell shall I take, now I haue lost him that was my comfort? But howsoeuer it bee lawfull to mourne and shed teares,1. Thess. 4.13. yet not as without hope. Mourning for the dead and remembrance of them is lawfull, else Deborah Rebekkahs nurse had not beene buried so carefully, and the place expres­sed and called Allon Bachuth, Gen. 35.8. Gen. 35.20. the oake of wee­ping: else Iacob had not set a pillar vpon the graue of Rachel, else Israel had not mourned for Iosias, the faithfull for Stephen, and women for Dorcas. Ennius the Poet would not be weeped for:

No more would Laurence the Martyr: but Solon commanded that the Common-wealth should mourne for his death, and wee must shedde some teares ouer the dead Saints, because by their depar­ture wee may seeme to suffer harmes:Ecc. 38.16. we had com­fort by their presence, which we want by their ab­sence, because they did much good to the Church and Common-wealth. The world was blessed by them; worse vsually succeed: the wicked will grow more obstinate, and wee may feare some iudge­ment to follow:Is. 57.1. for their death is a prognostication of some euill to come; as when Noah entred into the Arke, the world was drowned with the floud; and when Lot departed out of Sodome, it was burnt. The godly need not to feare as Herod, who being ready to die,Ios. ant. l. 17. c. 9. & de bello Iud. l. 1. c. 21. and thinking that his death would be a ioy to many, shut vp in prison some Noble men of euery Towne, and required his sister Salome and her husband Alexa, that as soone as bee was dead they should kill those Noble men, [Page 27]and then all Indaea would lament his death. The Lord causeth them to be lamented, as he did Am­brose in Italie, Austin in Africke, Luther in Germa­nie, and others in other places, sending extraordi­nary iudgements immediately after their deaths. But our comfort should bee, as Cyprian speaketh,Cyp: that they are but gone before, and wee shall follow after: that we must not lament them ouer-much, who by the call of God are freed from miserie: that they are but gone a iourney, wee must looke for their returne; they are sailed into a strange coun­trey, and will if wee wait come againe; 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 loue commandeth our teares, Isid: but faith should rule our passions, and prescribe a mo­deration; that as Ierome spake to Eustochium con­cerning her mother Paula, Ier. ad Eustoch. Epitaph. Paula. we should not so much mourne because we haue lost such, as giue thanks that wee haue had such, yea rather that wee still haue such, for all liue vnto God, and whosoeuer re­turneth vnto the Lord is reckoned in the number of the familie; that we shall all meet at the last and there shall bee no more occasion of sorrowing, sighing, sobbing; for as the spirit here telleth Saint Iohn, when wee appeare before the Lambe, God shall wipe away all teares, and there shall bee no more occasion of mourning: which directeth to this doctrinall proposition,

That after the end of this life God will free all the elect from all miseries.

It is prophecied of by Esay, c. 57.2.Doct. He shall en­ter [Page 28]into peace, they shall rest in their beds, each one walking in his vprightnesse: so in Psal. 126.5.6. They that sow in teares shall reape in ioy. He that goeth forth and weepeth, bearing pretious seede, shall doubtlesse come againe with reioycing, bea­ring his sheaues with him: a truth repeated c. 21. of this prophecie v. 4. And God shall wipe away all teares from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more paine: for the former things are pas­sed away. Here teares often are helpfull to expell griefe: as the Poet desired to be wept for, it would doe him a pleasure.

But hereafter there shall be no occasion of teares: as was to Iosiah 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 Ierusalem was broken downe, and the gates there­of burnt with fire,Iob 30.25. Is 22.4. Ier 9.1. to Iob for him that was in trou­ble and the poore, to Isai for the spoiling of the daughter of his people, to Ieremie for the slaine 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 slaine with the sword, their children to bee dashed, and their women with childe ript;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 shee cast her childe vnder the shrubs, and sate downe a good way off, as it were [Page 29]a bow shoot, that shee 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 beene by the weeping crosse. Their colours haue bin per­secutions. Christ hath beene persecuted,Iohn 25.20. so must they be. Their combatings are their many affli­ctions, but the Lord deliuereth them out of all. Psal. 34.19. They performe no deuotion more pleasing to God then their hearty teares which they poure out so plenti­ful, that they cause their beds to swimme in teares, to be their meate day and night,Psam. 6.6. and to be botled vp by God himselfe,Psal. 42 3. who shall wipe them all away.

Vse 1.How terrible is this message to the obdurate sin­ners that neuer shed teares for sinne:Bar. For Deus non infundit oleum misericordiae nisi in vas contritum, God poures not the oyle of his mercy, but into a bro­ken vessell. The obstinate sinner hath no teares and therefore can hereafter haue no comfort.Ier. 19 10. They are not humbled vnto this day: Christ wept for the sinnes of others, but these will not weepe for their owne. Christ shed his bloud for the least sins, but they shedde not one drop of water for the greatest sinne:Eccl 12 5. they are worse then those hired mourners going about the streetes which would lament and cut themseleus and make themselues bald for a lit­tle reward, making this their whole trade.

But Heauen cannot drawe these, worse then the Hart, for if he be compassed with dogges,Pliny. he will weepe and mourne, but these will not though set about by many sinnes and as many Diuels. No sa­crifice [Page 30]can be accepted without an humble heart, vnlesse a man hath a poore, Isa. 66.3. a contrite, a trembling spi­rit, if he kill an Oxe he is as if he slew a man, if he sa­crifice a Lambe, it is as if he cut off a dogges necke, if he offer an oblation, it is as if hee offered swines bloud, if he burne incense, it is as if hee blessed an idoll,Amb. de paeni [...]. [...]c [...] 4. our prayers must haue teares, God expecteth them that he may send reliefe. This is our violence that we must offer to the Lord. Prayer doth molli­fie, but teares doe compell.Aug. Ser. Exhortations to others must haue teares. If we would haue them to weep, we must shed teares our selues, therefore Origen af­ter his fall taking that text, and reading it in the Church:Psal. 50.16. But vnto the wicked God saith, what hast thou to doe to declare my statutes, or that thou shouldest take my couenant in thy mouth, seeing thou hatest instruction, and castest my words be­hind thee: being not able to speake for teares set all the congregation a crying, so effectuall is the silence of a touched weeping heart: the Saints haue grace in their words and in their very faces.Chrys. Heare the word neuer so zealously, yet vnlesse thy heart be melted, it is but like the strokes of an hammer vpon an anuile. But if with Dauid we make a Bath of our teares, a Cauldron of our bed, an Altar of our heart, a Sacrifice, not of vnreasonable beasts, but of our owne bodies, a liuing and reasonable sacrifice, we shall haue comfort hereafter: Hast thou beene omnium notarum peccator, a sinner soyled with eue­ry sinne, be now then omnium horarum paenitens, a penitentiary euery houte for sinne: weepe for thy selfe, and after for the sinnes of others, else thou [Page 31]must immediately after this life is ended bee cast into that place where there shall be weeping and gnashing of teeth: Woe be vnto thee if thou doest nothing but laugh, it shall be turned into mourning. Mourning for friends cannot raise them againe, though men should weepe their eyes out of the holes of their heads,Chrys. ad pop. Antioch, hem. 15. but godly sorrow for sinne will helpe, and purchase vs that which Achsah got of her Father Caleb, the vpper and the nether springs,Ios. 15 19. a spring of comfort heere, and heereafter a spring of the water of life: all teares shall be wiped away.

Vse 2. Here then may the thirsty soule come and drinke freely of this comfort: God helpeth the mourners with his owne hand: Neuer did Augustus Caesar so much honor vnto groaning Virgil and bleare-eyed Horace, as God to the poorest of his mourners, wiping away all their teares: He breaketh not a brui­sed reede, he quencheth not smoking flaxe. Mat. 12.20. The more humble & sorrowfull we are before him, the nee­rer wee come vnto him, worldly sorrow bringeth gray haires on the head, and wrinckles in the face, but a godly weeping turneth old age into youth, & sicknesse into health: Behold how they wrought a miracle for Mary Magdalene, shee is called a wo­man, shee is not named eyther for her honour,Luk. 7.37.38. be­cause as Christ couered her sins, so the Scripture concealeth her name: or for her dishonor, as if she were not worth the naming: somtimes the name of sinners is vsed with an abbreuiation Dumah for Idu­maea, Isa. 21.11. Ram for Aram, Pasdammim for Ephesdammim, Ruth. 4.19. sometimes their name is concealed, as in that reall parable of the condemned churle, 1. Ch. 11.13. 1. Sam. 17.1. his title is but ho­mo [Page 32]quidam diues: Herod hath no other name allow­ed then a Fox, Luk. 16.19. Luk 13.32. Amos 4.1. the Princes which oppressed the poore, Kine of Bashan in the mountains of Samaria. or shee is namelesse to teach men that howsoeuer they heere striue to make their houses continue for euer, and their dwelling places to all generations, calling their lands after their own names,Psal. 49.11. yet God remembreth them not: Shee was a cittie sinner, which had added wound to wound, corruption to corruption, stench to stench: In that citty where Christ had raised the widdowes son, doth she expect saluation, shee came with an Alablaster boxe of oyntment wherewith shee vsed before to perfume her selfe; or least by the stench of her sinnes shee should offend her Sauiour, or to prepare him with a gift, shee stood at his feete behind him weeping, washing his feete with teares, shee feared punish­ment and therefore stood behind; she washed with teares, By diuine grace shee opened the conduits and sluces of her eyes, shee bewailed all her sinnes, she wiped his feete with the haire of her head: Her sinnes which were many were forgiuen, for she lo­ued much.Vers 47. Bar. Annal. Baronius saith, hee found in an old ma­nuscript that she came with Lazarus and her sister Martha into Britaine: If it be so, her example is more proper for vs of great Britaine: Happy are they that follow the smell of this oyntment and the teares 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 spirituall Pharaoh and all his stratagems shall be drowned in the Sea of our teares:Exod 14.28. Illi in fluctibus, isti infletibus, [Page 33]marini illi amari isti: The Aegyptian Pharaoh and his Chariots were drowned in the salt waues of the red Sea, so all our crosses shall bee drowned in the salt teares of our eyes,Ber. ser. 39 in Cant. which are made red with weeping. Let then some hold weeping to be chil­dish, wee can neuer enter into the kingdome of heauen, except wee become in this like little chil­dren. Let others thinke that the custome of shed­ding teares, dasheth all ioy as they in the Poet:

Wee can neuer be truly cheerefull, vnlesse wee accustome our selues to these. Let other thinke that it is their greatest dishonour to be buried pri­uately, as it is storied of Clodius, that hee was cast out, sine imaginibus, sine cantu, sine ludis, [...]ic. pro Milon [...]. sine exe­quijs, sine lamentis, without any solemnization of his memory by picture, song, play, funerall, or mourning: but this is the heauiest of all plagues to haue drie hearts that cannot melt, that are sensi­ble of no true sorrow. The watry eye is the surest of continuance vpon earth, and shall bee surely glori­fied in heauen, as these last words manifest that God shall wipe away all teares, from their eyes.

Pars 3.IN that prophecie of Iacob, when hee told his Sons what should befall them in the last daies, God had this blessing: A troope shall ouercome him, Gen 49.19. but he [Page 34]shall ouercome at the last: Gen. 49.19. which is not to bee vnder­stood of Iephte his good successe against the Am­monites as Caietan would haue it, neyther of the Gadites marching with the rest of the tribes against the Canaanites, and there returning back to Iordan, as Ierom and the Chaldee Paraphrast defend, but of the diuers conflicts which the Gadites had with the Hagarens, I [...]r. & Mecar. with Iehur and Nephish, and Nodah when they carried away of their Camels 50. thou­sand, and of Sheepe 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 seeme heere to bee deie­cted and ouercome by crosses, sorrowes, & teares: for the world holdeth that vita non est viuere sed valere: It is more comfortable to dye quickly then to liue sickly. Search we the Scriptures, wee shall find some Lepers who were to liue alone, and mar­ked out by torne garments, bare heads, couered mouthes and an outcry of vncleannesse: Leu. 13.45. Mephibosheth was lame of his feete by falling from his nurse as she made hast to flye.1. Sam. 4.4. In the time of Christ you shal finde one deafe and hauing an impediment in his speech;Mark. 7.32. another Lazar lying at Diues gate; another at the poole of Bethesda; another at the beautifull gate of the Temple: you shall find heere a woman whose yong daughter had an vnclean spirit, there a women with a bloudy issue: here the house vntiled by the sicke of the Palsie his porters, there the graues haunted by men possessed of Diuels, Nescias vltrum appelles vitam mortalem, an mortalem vitam: We can­not saith S. Austin tell what to call our life, whe­ther a dying life or a liuing death: but amongst all [Page 35]infirmities the want of sight maketh many to cry as Tobit in his blindnesse when hee could not goe without stumbling,Tob. 11.10. hauing white filmes vpon his eyes which the Physitians could not cure: com­mand my spirit to be taken from me, that I may be dissolued and become earth, for it is profitable for me to die rather then to liue. But saith August: Tob. 3.6. Aug. conf. 10.34. O the light which Tobias saw, when his carnal eies being shut, he set his son notwithstanding into the right way of life, and trod out a direct path before him as a guide. Blinde men may bee and often are necessary to the Church and Common-wealth,Izhak, Ge. 27.1 and therefore God hath made way for them, and forbidden a stumbling blocke to bee put before them.Leu. 19.4.

Plut in vita Coriolani.The Romans imposed vpon some of their chiefe Families the surnames of Coeci and Claudi, blinde and lame, that the people should not scorne at those imperfections, and contemne excellent gifts of the minde residing in such bodies. So did Lewes the eight of that name thinke, instituting a Colledge of three hundred blinde men, vpon occasion that so many of his souldiers were taken in warres a­gainst the Moores, and sent home with their eyes put out, which Colledge standeth to this day in Paris, and deuoted to the same vse. So did iudi­cious Hottoman affirme that blinde men may sup­plie the places of Magistrates, Hot [...]quaest. il [...]ust q. 25. though blinde from their birth. And Seneca of Priesthood, proposing the question whether Metellus a Priest,Sen. l. 4. contr. 2. who was become blinde, could notwithstanding retaine the Priesthood, salueth the doubt, that Lex inte­grum [Page 36]grum ad animum refert, non ad corpus, the Law loo­keth to the blindnesse of the minde, not of the body. They may be famous in many things for all their blindnesse, else blinde Isacius and Constan­tine the sixt amongst Emperours, Robert Waucop a Scot by birth among Archbishops,Carion Ann. 1551. Corpus Chri­sti Coll. in Oxford. Fox an ho­nourable Founder of a flourishing Colledge a­mong Bishops, venerable Bedt and Zanchie that purely-refined Schooleman among Schoolemen, Lycurgus among Law-giuers, Zisca among Ge­nerals had neuer beene so famous:D. Hakewill in his learned Treatise of the vantie of the eye. else Philip, Han­nibal, Antigonus and Sartorius had possessed more then foure eyes: Appius Claudius for a Statesman, Caius Drusius for a Lawyer, Thamyra and Stesiche­rus for Poets, Aufidius Pratorius for a Historio­grapher,Tuse. 5. Dioderus the Stoike, who liued in Tullies owne house, for a Mathematician, Didymus for a Preacher,Ier. ep. 33. ad Castrutium. Granaten in Luc. 18. whom Anthony perswaded not to bee grieued for the losse of those eyes which were common to him with flies, and mice, and gnats, but rather reioyce in those which were proper to Saints and Angels. These are proofes that the want of corporall eyes doth not debarre men of happinesse:Passeratius de coetitate. nay to many it is diuinum bonum, a di­uine good thing, albeit humanum malum, a see­ming euill to men. But the eyes of the godly, though now neuer so dimme and bleare, shall bee cleared with Gods owne hand, when once we ap­peare before him, and then shall wee haue no dis­content.

So that wee may safely fasten vpon this last lesson:

[Page 37] That no member or part of man shall bee vnglorified by God, Doct. but especially the eyes.

The resolution of many Saints proueth this do­ctrine. Was not this the restoratiue of the fainting soule of Iob, the blessing and sappe in the vine of the deadest winter of affliction, the couch to lodge his distressed & diseased bones vpon, his helper when his wife molested him, and his best friend when his friends forsooke him? Did not he call for the enrol­ment of this happy argument, for bookes of the lon­gest continuance, and pens, the bookes to bee of lead in the rocke for euer, and his pen of iron? Though after my skinne wormes destroy this bo­dy,Iob [...]9:26.27. yet in my flesh shall I see God, whom I shall see for my selfe, and mine eyes shall behold. He knew for earthly matters that after his dissolution his eye should no more see God,Iob 7.7.8. that the eye of him that saw him should see him no more, i. to returne to earth, but hee should see God. In his extremitie he wished that no eye had seene him;10 18. his eye was dimme by reason of sorrow,17.7. and all his members were but as a shadow; this was his comfort, that God would one day glorifie him. This made him to couenant with his eyes, to be eyes to the blinde, 31.1. 29.15. 16.20 Psal. 119 82.18. and with his eye to poure out teares vnto God when his friends scorned him. This caused Dauid to con­fesse vnto God, Mine eyes falle for thy word, saying, when wilt thou comfort me? and to pray, Open thou mine eyes. There ore Christ praying God for his power at the graue of Lazarus, Ioh 11.41. 17.1. lifted vp his eyes, as hee did a little before hee was betrayed. This caused S. Paul to pray for the Ephesians, Ephes. 1.18. that [Page 38]the eyes of their vnderstanding might bee inlight­ned, to know the hope of their calling, and the ri­ches of the glory of his inheritance. The eyes of the body are opened three wayes, either when the blinde are made to see, as Christ caused Bartimaeus to see, or when he that hath eyes seeth more then hee saw, as Balaam saw the Angell, or when they which see discerne that which they perceiued not before, as the Disciples discerned Christ in the brea­king of bread: so are the eyes of the minde when we are brought from ignorance to the knowledge of Christ, when wee are brought by affliction to know our selues, as the prodigall, when a mans sinne presenteth it selfe vpon the committing of it, as to Adam, and to Iudas. But our eyes at the last shall bee open to see God as hee is,1. Ioh. 3.2. Psal. 27.13. and to bee glori­fied: without this refreshing wee are euer ready to faint.

Vse 1.Which striketh horrour into the hearts of repro­bates:Iob 21.17. for their candle shall bee put out, and God shall distribute sorrowes vnto them in his anger. They admit nothing but poison into their eyes, ei­ther of couetousnesse, when hauing neither childe 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 adulterie, that cannot cease from sinne, as Puti­phars wife cast her eyes vpon Ioseph, saying, Lie with mee; or of drunkennesse looking vpon the wine when it is redde,Pro. 23.31. Mat. 20.15. Aug. l. 3. de gen. ad lit. c. 24. and giueth his colour in the cuppe; or of enuie, their eyes are euill because the eyes of other are good. The eye set apart from the other parts of the body, is faire and well fauoured in [Page 39]it selfe. Orpheus called it the looking-glasse of na­ture, Aphrodiseus the casement of the soule, Ble­mor the Arabian too too grofly, the mansion of the soule. But how subiect 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 vndertake to number them, but we may summe vp all with that lesson: Death entreth in at the windowes. Ier. 9 21. Psal 112.10. The eyes of many are full of malice, grieuing at the good of others; of gluttonie, Eccl. 31.14. Tr [...]m [...]l [...]e stretching whithersoeuer they looke; eyes of pride and superstition, behol­ding the Sunne when it shineth,Iob 31 26. and the Moone walking in brightnesse; eyes of idolatrie, to looke vpon images, and after these to goe a whoring:Num. 15 39. Eccl. 31.13. so that nothing is created more wicked then an eye. therefore it weepeth vpon euery occasion.

The Heathens dedicated the eares to Minerua, the tongue to Mercury, the armes to Neptune, and the eye to Cupid; but now lust draweth all other sinnes by the eyes. To all such who tremble not to behold with the same eyes with which they looke vpon 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 euill, their whole body shall bee full of darknesse: Matt 6.23. as is their sense of sinne, so and much more heere after shall bee their sense of sorrow. Their eyes shall faile, and they shall not escape,Iob 11.20. and their hope shall bee as the giuing vp of the ghost. The light is sweet, but they must goe to darknesse,Eccl. 11 8. for euer [Page 40]to houle there, when the elect shall haue all teares wiped away from their eyes.

Vse 2.A Medicine then hence may bee applied to all sicknesses, a salue to euery sore, and a plaister for euery wound,1. Cor. 15.53. that wee shall bee thus changed, that this corruptible must put on incorruption, and this mortall must put on immortalitie, that our vile shall bee a glorious body, that there shall bee no more singing of Lachrymae, but of Hosanna and Halcluiah.

It was the encouragement of God vnto Iacob in his going downe into Aegypt: Gen. 46 4. Ioseph shall put his hand vpon thine eyes: it is to bee vnderstood of Iosephs closing his eyes when hee had giuen vp the ghost. Muse: Men commonly in dying open and lift vp their eyes to heauen: and this duty is performed by those who are dearest and best beloued of the dead, as Ioseph was of Iacob: but behold Gods owne hand is heere promised to bee vpon our eyes, to wipe from them all teares, and then wee shall see the glory prouided. Hee giueth a taste of it to some in this life, neuer suffering them to depart comfortlesse.Num. 27.12.20.28. Moses saw the land of promise be­fore he died, Aaron his sonne Eleazer in his roome before hee died, Dauid Salomon his succes­sour before hee died, Ezekias his house in order, Christ his transfiguration on the mount. Stephen saw the heauens opened,Act 7 56. and the sonne of man standing on the right hand of God. Thus had M. Deering a taste a little before his death, being raised vp in his bed, seeing the Sunne shine, and being desired to speake, said: There is but one Sunne [Page 41]that giueth light to the world, but one righteousnesse, one communion of Saints: As concerning death, I feele such ioy of spirit, that if I should haue the sen­tence of life on the one side, and the sentence of death on the other side, I had rather chuse a thousand times (see­ing God hath appointed the separation) the sentence of death then the sentence of life. Thus had another holy Saint a taste of it a little before death:M. Iohn Hol­land. What brightnesse doe I see? and being told it was the Sunne shine, Nay, saith hee, my Sauiour shines: Now farewell world, welcome heauen: The day starre from on high hath visited my heart: Preach it at my funerall: God dealeth familiarly with man, I feele his mercy, I see his maiestie, whether in the body, or out of the body, I cannot tell, God hee knoweth, but I see things that are vnutterable. How much more happy then are they that are dissolued from the flesh, that depart hence in the Lord, that bee in ioy and felicitie, that rest from their labours, that haue all teares wiped away from their eyes. O then let mourning and teares bee our marke and badge, whether wee looke vpward to God whom wee haue offended, or downeward vpon hell which wee haue deserued, or backward vpon our sinnes committed, or forward vpon iudgements to bee feared, or without vs vpon the deceitfull world which wee haue loued, or within vs vpon our con­science polluted. The Spirit helpeth our infirmi­ties,Rom 8.26. and if wee shed teares heere of contrition till wee know that our sinnes are forgiuen vs, teares of deuotion for that sudden ioy we receiue from God, teares of compassion for the wants of others; wee [Page 42]shall eat when the wicked shall be hungry, drinke when they bee thirstie, reioyce when they shall be ashamed, sing for ioy of heart when they shall cry for sorrow of heart, and shall houle for vexa­tion of spirit.If. 65.13.14. Thus shall God euen our owne God blesse vs. To him and his Sonne and Spirit be glory for euer. AMEN.