A DIVINE THEATER, OR, A Stage for CHRISTIANS: Delivered In a Sermon at CHRIST-CHURCH in OXFORD.

By JOHN WALL, Doctor in Divinity, and Praebendary of Christ-Church.

Vid [...]te quàm suavis sit Dominus. Psal. 34. 8.

OXFORD, Printed by H. HALL, for RI: DAVIS. 1662.

TO THE RIGHT REVEREND FATHER IN GOD, GEORGE Lord Bishop of WORCESTER; My very much Honour'd LORD: Increase of Grace here, and Glory hereafter.

THE EPISTLE DEDICATORY.

RIGHT REVEREND,

THough it be true which SENECA writes, ipsi nobis ma­gnum Theatrum su­mus: that every good man [Page] is a Theater to himselfe; and hath somewhat with­in whereon he may reflect with comfort and delight: using that of Persius in a sense, ‘—Nec te quaesiveris extra:’ yet give me leave amongst diverse glorious sights of publicke rejoycings, to ex­hibit one text of holy Scri­pture to your view, the fairest spectacle that ever was presented upon the [Page] Great Amphitheater of the round world: The Salvation of God, the Salvation of Christ; most worthy to be had in oculis and in osculis (as my Authour speakes) by all such as kisse the Son, and desire to embrace the sweetnesse of divine mer­cies.

‘Non hic Centauros, non Gorgonias, Harpyásve’ [Page]Invenies, hominem pagina nostra sapit.’ vel potiùs Deum: the man that is brought forth with an Ecce in the Go­spell [Behold the man] the Mediatour of God and man, the man Christ Iesus. O let him be ever in your sight, that hath made you so great a Light, and set the lustre of Your Wisdome [Page] and Piety, as a Lan­thorne in a Watch-tower, or a candle on the house top for direction unto many. My song is with the Prophet DAVID, [Good lucke have you with Your Honour] that runnes after you, though you runne from it: Since it is a good say­ing, which Aenaeas Syl­vius left as an Axiome, Quòd Viri Dignita­tibus, [Page] non Dignita­tes Viris, sunt quae­rendi; that men are to be sought out for praefer­ments, more then praefer­ments by men.

The Patriark Ioseph beareth encrease in his name, and is likened to a flourishing bough, whose branches runne over the wall: may it be so with your Lordship, while the sheaves of others bow to [Page] yours; and men delight (as it were) to behold the Salvation of God in the purity of your Do­ctrine, and the blessed example of a good life, and holy Conversation. For that (as Saint Basil writes in a Letter to his brother Nyssen) is both [...] and [...] an honour­able possession to those which have it, and a delectable Vision to all [Page] that looke on it.

For my part, I must needs rejoyce, and claime a priviledge therein, when I consider the blessed in­crease of so choyce a plant, whereof I had the first watering in this Vniversity, when it was but in the budde; though now it beare much fruit, and may be compared to the Rod of Aaron which sent forth ripe Almonds.

We read of Plato, quòd Socrati, illo di­scipulo, nihil conti­git foelicius: quòd A­thenis, illo cive, nihil gloriosius: That no­thing befell Socrates more fortunate then such a Scholar, nothing be­fell Athens more glori­ous then such a member: Let others make what Parallel they please, I thinke my selfe happy in [Page] your Prosperity, and do wish you strength answe­rable to your burthen, for the Honour of God, and Comfort of your Bre­thren; that your Graces may be multiplyed with your Honours; and the Spirit of God doubled u­pon you, as heretofore upon Elizaeus: that you may be as Napthali satis­fyed with favours; and with Asher yeelding roy­all [Page] dainties, or pleasures for a KING; that you may be as the belo­ved Disciple, on whose breast JESƲS leaned when he inspired him with his Oracles; or the blessed Apostle, who was a Vessell of Election ad portandum nomen co­ram Regibus: at least in the words of Homer, ‘— [...].’ Deare unto Princes, and [Page] such as are stiled God's upon earth: studying all­wayes prodesse quibus datur praeesse, if St Ber­nard be worth the hea­ring.

More desires I have of this kind, which I had ra­ther poure forth in secret, then expose openly.

Tu, quamcunque Deus tibi fortunaverit horam
Gratâ sume manu.

And be pleased to re­ceive the humble tender of the fruit wee gather de ligno vitae (as Saint Bernard speakes) from the tree of Life in the mid'st of Paradise; though herein I may seeme to bring Apples to Pomona, or as wee have it in the Epigram­matist ‘Hyblaeis apibus Corfica mel­la dare.’

For I am not asham'd to professe that I wept for joy when I first read your Coronation Ser­mon, to see how di­vinely it was perform'd, to the Honour of GOD, the delight of His M A. JESTY, and the Gra­cious settlement of Church and State in their Anci­ent, and Fundamentall Government and Splen­dour, [Page] the continuance whereof I do heartily pray for, and rest

Most humbly devoted to Your Lordship in true Service and Affection IOHN WALL.

A DIVINE THEATER, OR, A Stage for Christians.

Luke. 3. 6.‘All flesh shall behold the Sal­vation of God.’

A Diamond cuts a Diamond, and we point one stone that we may part an other: The Word of God [Page 2] is more pretious then any diamond, like unto the stones which David tooke out of the brook when he smote Goliah. If any desire to convert these stones into bread for the nourishment of the Saints: or to prove himselfe a workman not a­shamed, that can [...] divide the word of God aright, he must compare Scripture with Scripture and point one place (as it were) for the distribution and ex­plication of an other.

Hence it is that both the Apostle and the Evangelists [Page 3] do often cite the Law and the Prophets: nay Christ himselfe doth frequently urge the bookes of Moses. And here Saint Luke draws his Gospell from the mouth of Isaiah: and makes it Pa­raphrasticall if not Identicall with his Prophecy; where it is said: The voice of one crying in the wildernesse, make streight the way of the Lord; every vally shall be fill'd, and every hill shall be made low, the crooked things shall be made streight, and the rough ways plaine: the glory of the Lord shall be revealed, and all flesh [Page 4] shall see it. Or (as we read) in this present Scripture, All flesh shall behold the Salvation of God.

These words are both Propheticall and Evangeli­call: recorded by Luke, but delivered by the Baptist in a Sermon: who was the last Prophet and first Evangelist (as the Fathers have obser­ved) [...] (saith learned Cyrill of Ierusalem) Uniting both Covenants, of Law and Gospell, most emi­nently in his person. They seeme to be a declaration, or rather indeed a proclamation [Page 5] of that true Messias sent by God, and promised to our Fathers: wherein you have [...] (as Moses spake of that flaming bush) a Great sight or a strange visi­on for the generality of men, and the generations of man­kind, to view and speculate with comfort and delight, the glorious Majesty of his Sacred Person whom the Angells of God desire to be­hold continually. For saith the text, Omnis caro▪ All flesh shall behold the Salvation of God.

That which I shall pre­sent [Page 6] (as it were) from this scene, is,

First, a Spectacle: and that is [...]The Salva­tion of God.

Secondly, a Manifestation of this Spectacle: and this is unto flesh: [...] to All flesh without limitation or exception.

We are all pertakers of this sight, this Vision, this Spe­ctacle, this benediction. All flesh shall behold the Salvation of God.

Indeed God is well known in Iury, and his name is great in Israel: but he shall be re­vealed [Page 7] to the Gentiles, and shine as a starre unto the na­tions: the Isles shall come unto him, and the ships of Tarsish shall bring their chil­dren. All men, all ages, all Tribes, all Languages, shall come and see, and confesse, and magnifie the goodnesse of the Lord, and the Salva­tion of our God, in the ten­der bowells of his Son Christ Iesus.

I have now clear'd the way of the text, like an other Baptist: and made the paths streight (as it were) before you. If the feet of such as [Page 8] bring glad tidings, were beautifull upon the moun­taines; then doubtlesse their lips ought to be full of grace, and their words as hony, that sing of joy, and peace, and glory, and Salvation. The first thing I am here to mention, the Salvation of God: the God of our Salva­tion: and so I begin with the Spectacle which is [...] the Salvation of God.

That which Austin spake of love dulce verbum, dulcius factum. And that which the Oratour said of peace. Dulce nomen, Salutare beneficium is [Page 9] most agreeable with Salva­tion: the name of Salvation is sweet and delectable; but the power thereof is hea­ling and comfortable; a pre­cious blame, a Soverainge antidote; a perfect cordiall; a divine amulet against the sting of the Serpent, and the poyson of death: The bundle of Camphire in the Spouses breast; the cluster of grapes in the vines of Engedi, that cheere the heart and rejoyce the Spirit of every Christian. And therefore Iacobs song was expectavit O God I have waited for thy Salvation: And [Page 10] David's prayer was visita Domine—O Lord visit us with thy Salvation: But when Si­meon beheld the Child, and tooke him in his armes, he was ready to depart with joy and brake forth into that cycnaean voice [...], Now dost thou let thy servant depart in peace according to thy word, for mine eyes have seen thy Salvation. What's that but Jesus Christ the Son of God, the desire of the Na­tions, the Sun of righteous­nesse with healing under his wings? who is light, and glo­ry, and Salvation (as they are [Page 11] put together in that Elogy of Simeon) the light of the Gentiles the glory of Israel, the Salvation of both, whilst they are reconcil'd in one body; light in his doctrine; glory in his person; Salva­tion in the power and the ef­ficacy; the merit and the ex­cellency of his triumphant crosse, and wonderfull re­demption. Salvation is his name, and Salvation is with him; Salvation is his worke, and Salvation is of him; therefore was he borne, and therefore came he into the world, that he might save [Page 12] Iudah from their sins and Is­rael from their transgressi­ons.

St Bernard observes in the stile of our Messias which is Jesus Christus Nazarenus that every word is full of com­fort: come to Iesus; he gives you life, for that's a Saviour: come to Iesus Christ, he gives you a Kingdome, for that's the anointed of God the Fa­ther: come to Iesus Christ of Nazareth; he gives you a­boundant sweetnesse and pleasures for ever more, for that signifies a garland of pleasant flowers:

But when we have said as much as we can, it will hard­ly come up to this [...] in the text, for that is Great Salva­tion; the Salvation of God, Salvation in the abstract. In­deed the name of God joyn­ed with other termes as an Hebraisme doth make an Auxesis, and enforce an Em­phasis in divers places of ho­ly Scriptures. What doe you understand by the Moun­taines of God, but Great Mountaines▪ and what do you understand by the Ce­dars of God, but Great Ce­dars? and what do you un­derstand [Page 14] by the Sonnes of God, that tooke unto them daughters of men, but Great men, and tall Giants, of huge strength, and vast demensi­ons? In like manner the Sal­vation of God is a Great Sal­vation; a mighty Salvation; or, as it is termed by the Pro­phet Zacharie, [...] A horne of Salvation in the house of David: in the first chapter of my Evangelist. We read of him in the Pro­phet Habacuc; that he rides upon Horses and that his cha­riots bring Salvation, Qua­driga Evangalii (as St Hie­rome [Page 15] speakes) the glorious Chariots of the four Evange­lists, that beare his name, spread his truth; declare his righteousnesse, and publish his Gospell amongst the na­tions. He brings it Origi­nally, they Organically; He authentically, they ministe­rially; as servants and instru­ments, to him that is the rock and castle, the tower, and the fortresse, of our Salva­tion.

As for Moses, Ioshua, Sa­muel, Gedion and the like Pro­curatours of outward peace and temporall security, they [Page 16] were men of renown and worthy of honour in their severall Generations; as sha­dowes and figures of Typi­call semblance: but not to be compar'd with the Man in the Text, whom God hath made so strong for him­selfe: the hand of God; the arme of God; the Salvation of God; the power of God: or as he is stil'd elsewhere [...], the head of all power and the first-born of every creature.

He that lookes into the bookes of the Heathen, will easily see the name of [Sal­vation] [Page 17] is hardly found in all their writings. They have [...], but they cannot tell what to make of [...]: they have Salutem, but they can­not tell what to make of Sal­vation: name and thing are both alike unknown to them: whereas the Psalmist ascribes it to the Son of God for a twofold reason: The one, as he is Doctor Ecclesiae: The other, as he is Redemp­tor Ecclesiae: First, as a Great Master that taught Salvation, and gave knowledge of it by his word, and doctrine; by his life, and conversation, [Page 18] being the way, the truth, and the life: The way wherein you may walke; the truth wherein you may rest; the life wherein you may re­joyce, with joy unspeakable, and full of glory. Second­ly, As he is a Gracious Re­deemer, that hath wrought Salvation, and shall deliver his Church from the bon­dage of Satan: à culpâ, à ma­culâ, à poenâ, (as the School­men have distinguished:) From sin, and the stain there­of; from sin, and the guilt thereof; from sin, and the paine thereof, in the Great [Page 19] Convention of the whole world, before the Tribunall of his justice. The Prophet David sayth, he wrought it in the midst of the earth; St Origen, that he wrought it a­gain in the midst of the Aire; as well for the Prince there­of, as for the inhabitants of the world.

But this is contrary to the Doctrine of the Apostle; Christ being risen dyeth not, in that he dyed, he dyed unto sin; in that he liveth, he liveth unto God. And therefore St Ber­nard, is bold to say of him, impudenti mendacio crucifigit [Page 20] Dominum gloriae, that he doth crucifie the Lord of glory, with the impudent scandall of haere­ticall blasphemy. For my part I leave him to that receiv'd Character; Vbi benè, nemo melius; ubi malè, nemo pejus. Most certain it is, he wrought Salvation in the midst of the earth, that all Nations may draw unto it, as lines aequidi­stant to their center. And that with incredible love and most invincible patience, amid'st the indignities, and the contumelies of reproach­full adversaries, not with things corruptible as Silver, and gold, [Page 21] but with the effusion of his owne bloud, as a lamb undefiled, and without spot. The 1, and the 1, of Peter.

For Salvation is a fruit, that doth not grow on every tree: fructus Vitis (as St Ber­nard hath it) the fruit of the Vine; the bleeding Vine, that was not only bound to the wood of his crosse, but cut, and pierced, and brused, and pruned, in that husban­dry of God, with the sharp­est Amputations of his Fa­thers wrath: To the end that he might verifie, an ancient Prophesy, long since men­tioned, [Page 22] by the Patriark Iacob: In Sanguine Uvae lavabit sto­lam: he shall wash his Coate in wine, and his Cloake in the bloud of grapes: The Coate of his flesh, and the Cloake of humane sub­stance, Genesis. 40.

St Ambrose speaking of this Mystery, will have him to be Vitis and Uva both together: A Vine as he hung upon the tree, and was fastned to his Crosse: A Grape in the O­pening of his bowells, and the exuberant sweetnesse of Divine grace: when he sent forth the Wine of com­fort, [Page 23] even bloud, and wa­ter, for the Redemption of his Church, and Sanctifica­tion of his brethren. Then was he the Author of Salva­tion, when he was made perfect, then and not till then (as we gather from the Scrip­ture.) Being made perfect, he became the Author of aeternall Salvation: in the 5, and the 6, of the Epistle to the He­brewes. How is that, by easie trials and gentle adventures? Surely no; it cost more to redeem Soules, and therefore saith the Author [...]: He was sanctified [Page 24] through afflictions, and he was perfected through afflictions, sighes, and groanes, sufferings, and afflictions, (in the 1, and the 10, of the same Epistle) His Crosse, was his perfe­ction; and his Passion, was our consummation; the per­fection, of his Aeconomy; and the consummation, of our felicity; worthily stiled the Government upon his shoulders.

Whence is that of learned Augustine, Dormit Adam ut fiat Eva; & moritur Christus ut fiat Ecclesia: The first A­dam sleeps, that Eve may be [Page 25] formed, and shaped: The second Adam dyes, that his Church may be reform'd, and saved. For without bloud, there is no remission; without a Sacrifice, there is no reconciliation. The bloud of Christ, is the redemption of man: the bloud of Christ, is the expiation of sin: the bloud of Christ, is the satis­faction of God▪ the bloud of Christ, is the patefaction of heaven. Or to give it in the language of St Bernard, Sanguis crucifixi est clavis pa­radisi: The bloud of Iesus, who was Crucified by the [Page 26] Iewes; is the only key that unlocks Heaven, and open­eth the gates, of that Coele­stiall paradise.

Why then should any seeke unto the creature, be­fore the Creator; that Idoll, of the creature; that nothing, of the creature; like those foolish Proci, amongst the Graecians; who went to the hand-maid insteed of the Mistris? Is not this to desert the Fountaine of Living wa­ter, and to dig Cisterns, which hold no water? poore soules how are they decei­ved, that expect help, from [Page 27] a broken staffe, and leane wholy upon the reeds of Ae­gypt, that may easily break, and run into their hands? Their faith is vaine; their hope is vaine: and we may bespeak them in the words of a HeathenUna Salus miseris nullam sperare Salutem. Was Paul crucified for you, or were you baptized into the name of Paul? Nor Paul, nor Cephas; nor men, nor Angells, were able to eman­cipate us, without the pow­er [Page 28] of God, and the sweet Mediation of his Son Christ Iesus. Consider the Gene­rations of old, and looke in­to the Vanity of former Ages: What are the shrines, and the altars; the sepul­chres, and the images, the molten images, the graven images, of all the Saints, and Martyrs, since the world be­gan, but strange inventions, and strong delusions; which many run after to their owne destruction? Galba est non Getulicus: saith the Histo­rian, in a military sense; And truly we may say, Chri­stus [Page 29] & non Moses, in a Spiri­tuall sense: It is Christ, and not Moses: Christ, and not Aaron: How much lesse the man of sinne, which sits in the Temple of God, and usurps the chaire as his Vicar at Rome: can heale our greife, or Seale us a Pardon? It is not Peter, nor Paul: nor Iames, nor Iohn, must be our defence: but Christ alone, the rocke of our strength, and the God of our Salvatiō, who was made all things, to all men: though in himselfe constantly One, (without variablenesse, [Page 30] or shadow of change) The sheep, and the sheepaid; the root, and the flower; the doore, and the Sanctuary; the table, and the candlestick; A lion, a lamb; a rock, a stone; The stone which the builders refused: and the stone which is made the Head of the Corner: He it is that is Deus sospitalis, in a religious sense: the great praeserver of man­kind, by whom we looke for safety, and deliverance. And therefore as Christ said to Zachaeus, [...] this day is Salvation come unto thee: so may I say to all that heare [Page 31] me [...] this day is Sal­vation come unto you; the Salvation of God, the God of your Salvation. Come down Zachaeus, & descend my bre­thren; come downe hastily, and receive him joyfully, in the sound of his Oracles, and the power of his Ordinan­ces, which are daily pub­lished in the midest of your Churches. Let Zachaeus come downe from his extortion, and let all depart from their transgression: the proud, from insolence, the wanton, from dalliance, the strong from violence, and the bloud [Page 32] thirsty from malice: that Christ may find a gracious welcome, and set up his Throne, in every heart, and in every conscience. The heavens send forth a deiw, and the clouds drop righteousnesse: the earth opens, and brings Salvation; Salvation, and Iustice, come forth together: the word of truth, the breast­plate of righteousnesse; the sword of the Spirit; the hel­met of Salvation: are given to us, as the armour of God, and sent down amongst us, as the Roman Ancilia, from the clouds above, ut inhabitet [Page 33] gloria in terrâ nostrâ, That we may triumph among the Saints, and glory may dwell in our land, the 85, of the Prophet David. How can you neglect so great Salvation, you that are partakers of a heavenly cal­ling, and do remember Ie­sus Christ, the high Priest of your Ministery, and profes­sion? How can you neglect so great, so eminent, so pub­lick, so evident Salvation; in the view of the whole World, and the sight of all the Nations? Since the word incarnate, that was made flesh, is openly revea­led, [Page 34] and made known to flesh, to all flesh, (as you have it, in the text) All flesh shall behold the Salvation of God. And so I come to my Second Generall: From the Object, to the Evidence; from the Spectacle, to the Manifesta­tion: All flesh shall behold the Salvation of God.

It is a quaint notion, which St Augustin hath in a Tract upon Iohn, that if you take the first letters, of [...], & [...], which signifie the foure cor­ners of the World; they make up the name of Adam: [Page 35] to shew the extent of his na­ture, and the generality of his person; and that as in Adam all dye, so in Christ they shall be made alive; all men, all flesh, from all parts, and from all Coasts, young and old, male and female, bond and free, Iew and Gentile: They shall all see the glory of the Lord, and behold the Sal­vation, of our God,

If it be a pleasant thing to looke upon the Sun, (as we gather from the words of Solomon) what is it to behold the Sun of Righteousnesse, and to see the face of God, in [Page 36] his Son Christ Iesus, who is the brightnesse of his Glory, and the Character of his I­mage? It is noted of St Hie­rome that he made a three­fold Option, and desired greatly to have seen, Paulum in Ore; Roman in flore; De­um in carne; Paul in the ex­ercise of his Ministery, as he was Preaching; Rome in the Excellencie of her beauty as she was flourishing; and Christ alive in the substance of our Nature, when he tooke flesh, and rode (as it were) on the white cloud of Virgin purity. Blessed [Page 37] are the eyes which see this▪ ma­ny Prophets, and Righteous men, have desired to see it, and could not, as Christ spake of himselfe, in the Gos­pell of St Matthew: and there­fore St Paul, brings it forth with a kind of Praeamble, when he saith [...] Great is the Mysterie of Godlinesse: which is Christ manifest in the flesh, justified in the Spirit, seen of Angells, Preached to the Gentiles, and received into Glory.

As for the substance of the Divine nature it is most invi­sible, not to be seen with eyes [Page 38] of flesh; being all Majesty, all Glory; that such as pry into the one, may be over­whelmed with the other. Moses sought it, and be­sought God for it, but was never able to get a sight of it: Vidit Angelum, vidit nubem, (as we have it in St Augustin) he saw an Angell, he saw a cloud; he saw fire, and he saw smoake, with the like Creatures, of a visible nature: but did he ever see the glori­ous Majesty of the living God? Surely no, he was faine to get into the cleft of the rock, before he might be [Page 39] allowed to see his back parts: Yet was he so beloved of God, that he tooke him into the Mount, and talked with him, as a man speaketh to his friend: but when he cry­ed, shew me thy glory, the Lord gave him a round an­swer, and told him plainly [...] Thou canst not see my face, and a­gaine, my face shall not be seen. Exod: 33: Consonant to that in the holy Gospell; No man hath seen God at any time, Iohn the first, and the eight­teenth. Whence is that gold­den saying, of a Golden [Page 40] speaker, (I meane Crysolo­gus) Quem non capit mundus, quomodo potest oculus? how can the ball of the eye receive him, whom the ball of the whole World is not able to comprehend? Yet since the invisible things of God, are manifest by the creature, that which is invisible in it selfe, may be visible by an other: a Heavenly substance, by an earthly substance; a Spiri­tuall substance, by a corpo­rall substance: the Divinity, by the humanity; the God­head, by the man hood; [...], that Aeter­nall [Page 41] power, and God-head mentioned by the Apostle, in the first to the Romans.

Hence it is, that God sent his only Sonne, borne of a woman, made under the Law, that he might visit us, and we contemplate him; being flesh, of our flesh; and bone, of our bone. And be­cause the Gentiles made them Idols, in likenesse of men, out of a desire to see what they did but vainly worship: He gave his word incarnate as a liveing image▪ that he might steale the ho­nour to himselfe, and draw [Page 42] it privily away, [...] (as St Chrysostom hath observed) not in the forme of a Cherub, or by the conveiance of any Coelestiall body, taken from above, and brought along with him (as the Valentini­ans doe imagine) but in the clothing of our humanity; and that as you have in the words of Nyssen [...] by the rare foecundity of a chaste Virgin, whom the Prophet Ezekiel hath com­pared to the gate of the San­ctuary, that was never open; because the Lord God of Israel did enter by it, Ezekel, 44. [Page 43] Of the word, he became flesh; of God, man; of the Creatour, a creature; of Lord and Master, a servant and minister: higher then Angels, if we looke unto the glory of his Aeternall genera­tion; but lower then An­gels, if we consider the frail­ty of his temporall concep­tion: when he left the bo­some of his Father, that he might Sanctifie the Wombe of his Mother, and come forth of those chambers, Ho­ly, and undefiled: with the tender bowels of mercy, and loving kindnesse, in a [Page 44] true sense, and brotherly feeling of our miseries, and imperfections: Natus mira­biliter sine peccato pro damna­tis miserabiliter cum peccato; (in the language of St Austin) borne strangly without sin, for such as were to perish la­mentably in sinne; the guilt of sin, and the confusion of their iniquities.

These, are the kisses of the mouth, which the Spouse de­sired, in the blessed conjun­ction of both natures, for the infusion of grace, and the sweet inspiration of heaven­ly comfort: Osculetur me os­culo [Page 45] oris sui: Let him kisse me with the kisses of his mouth, the first, and the first, of the song of Solomon: the deare Kisses of his Love, and of his Mercy; of his favour, and of his bounty; derived to us from that admirable di­spensation, of the incarnate Deity. The Fathers, of the Greek Church, call it [...] and [...], or more plain­ly, [...], a voluntary condescention, of the Divine excellence; when God de­scends, from the height of Majestie, that he may be in­corporate with man; and [Page 46] man ascends, from the depth of miserie, that he may be joyned with God, and assu­med to him, in the unity of his person.

For saith Austin; Assump­sit humanitatem non amasit di­vinitatem: he kept his Divi­nity, though he tooke our humanity; this was advan­ced, that was not prejudi­ced; there came Honour to the one, without Detriment to the other; whil'st he proves the life of men, and yet remaines the head of An­gels.

There are many praevisi­ons [Page 47] of this mystery, in the holy Patriarkes, and not a few praedictions, in the O­racles of the Prophets. The Tabernacle of Moses, was a direct figure of it; of this Tabernacle, this building; the Tabernacle of God, the Tabernacle of his flesh: The Israelites saw his glory, in the former; we saw it in the lat­ter. Vidimus gloriam ejus, (saith Iohn the Evangelist) We have seen the glory thereof, it hath opened our eyes, claryfied our hearts; enlightned our minds; purified our consci­encies: [Page 48] Vidimus glorium ejus, We have seen the glory there­of, As the only begotten Son of God; full of Grace and of Truth. For indeed, there must needs be [...] (as Nyssen speakes) a true, reall, perfect, substantiall building of the Tabernacle; where there is Christ in the flesh, and God with us; a true Saviour, a peculiar Im­manuel, who shall not only renew, and Sanctifie; but repaire, and Glorifie the de­cayed Tabernacles of our mortall bodyes, by the Vir­tue of his Spirit, and the [Page 49] Omnipotency of his God­head.

Hence it is, that we are enabled to see God; and thus it is, we are said to be­hold the Lord of glory: though in himselfe he be un­discernable, and dwell in light that is unapproachable. He tooke that from us, and preserves that in us, which makes him known to us, and beloved of us: and therefore, since he comes in the vaile of flesh, and seems to be co­vered, as with the mantle of Elias, we have boldnesse to draw nere, and looke up­on [Page 50] him, as the Sun in a cloud, or a candle in a Lanthorne, tempered, and qualified, to the weaknesse of our sight, and the infirmities of our na­ture. Which makes the Spouse, breake forth into those mysticall expressions, My beloved stand's behind the wall; he looketh forth of the window, and shews himselfe by the lattesse; the second, and the ninth of Solomon. What's that but the wall of humane flesh, the window of hu­mane sense, and the lattesse of humane affections? (as St Bernard interprets) where­by [Page 51] he lookes upon us, and we looke upon him, with Spirituall glances, and hea­venly dartings of saving knowledg, and mutuall complacence, crying (as it were, in the words of Ia­cob) I have seene the face of God, and my life is preserved: at what time he set a marke on the place, and named it Peniel, (which doth signify the face of God,) for a token, of inward gladnesse, and e­verlasting remembrance: Gen: 32. Quanta bonitas quanta dilectio, quanta humili­tas, quanta dignatio (as St [Page 52] Bernard) O the bountyful­nesse, and love of God to man! who is able to con­ceive the length, and the bredth; the height, and the depth of his infinit kindness, when he did not only, bow the Heavens, and come downe, but empty himselfe, and goe back like the Sun in the Dial of Ahaz, many degrees, that he might give us a signe, from the conception of a Vir­gin, and restore us to life, by the power of his Salva­tion?

There are many results of Practicall Holinesse, from [Page 53] so great Philanthropie, so great humanity; which the Apostle says, hath appeared to us: Even Praise, and ho­nour, and Thanksgiving, and Obedience; with love unfeigned, from a pure heart, and a good conscience. I wish it may be an incentive to them all; but cheifly un­to love, the bond of perfect­nesse and the most imitable quality of the Divine nature. That as God loved us, so ye love one another; that ye de­scend to the infirmities of your Brethren, and take up their burthens; that ye vi­site [Page 54] the Churches of the Saints, and releive their wants: the rather indeed, because we are but flesh, weake and fraile, passible and mortall, or (to speake in the language of St Augustine) Sperma foetidum, vas sterco­rum, esca vermium: a lump of clay, the spawne of Adam, a seed of evill doers, and vessells of corruption: Yet such as God hath respect un­to, in the Dispensation of his Grace, and the Minifestation of his Glory. For it is not said, every Soul, or every Spi­rit; but All Flesh shall behold [Page 55] the Salvation of God: where the part is taken for the whole, and the worse for the better, to shew that God doth not forsake man, in the vilest estate of a miserable condition; but considers him as Flesh, and visits him in his bloud, that he may raise, and quicken him with the Quatridian Lazarus; though dead, and buried, in the grave of sinne; and the pollution of his iniqui­ties.

For, He came to save that was lost, as he tells you in the eightenth, of St Mathew; [Page 56] Not to cure the whole, but the sick; not to call the righteous, but sinners to repentance. Pub­licans, and Harlots; Theives, and Malefactors; Blasphe­mers, and Hypocrites, Ex­tortioners, and Oppressours: a Generation of Vipers, a brood of Serpents, (as we ga­ther from many places in the Gospell) to seeke the lost groat, to find the lost sheep, to reclame the lost child, to reduce the lost Son, to exhi­lerate, and delight the glori­ous Angels with notice of their conversion; since there is joy in heaven, with the [Page 57] Angels of God, for one Sin­ner that repenteth. And therefore it is noted of the Spouse that she was nigra & [...]ormosa, beloved at the worst; and comely when she was black: by nature black, by grace comely: black with­out, comely within; black in her selfe, comely in him that is more beautifull, then all the sons of men; the joy of the whole earth, and the glory of heaven: So that we may hope beyond hope, and not be out of comfort, in our deformity; crying with the Poet, in a Divine sense—

[Page 58]Alba ligusira cadunt vacci­nia nigra leguntur.

As for the Text, where it mentions [all Flesh] with a note of Universality, in a larger sense, it must not be understood of Numericall persons, but of severall con­ditions by way of distribu­tion, in Genera Singulorum (as the Schoolemen inter­pret) for though God be in the mid'st of us, yet doth he not sanctifie all particulars (as we may see by that De­vill Iudas.) The Sun may [Page 59] rise, and shine gloriously, though not discern'd by such as are blind, and shut up in a dungeon: in like manner, light may come into the world, and not be compre­hended by the darknesse thereof; or known to those whom the God of this world hath blinded. Purga oculum ut videre possis lucem oculorum (saith learned Augustine) clense thine eyes, and purifie thy heart, that so thou mai'st behold the light of thine eyes, and the joy of thy heart; for none shall see God but the pure in heart. Therefore [Page 60] Christ is said to redeem the Saints out of every Tribe, and country, and language, and Nation: where the par­ticle is most emphaticall, and worthy observation, [...] not every Tribe, but Out of every Tribe, and Country, and Language and Nation (as we are taught, by St Iohn, in the fifth chap: of the Revelat:) Iews, and Graecians, Cretes, and Arabians; they shall all heare, they shall all see the Wonders of God, and the Power of his Salvation. They which liv'd before, with Corporall eyes, they which come after with [Page 61] Spirituall eyes; the eyes of faith, and knowledge, and a right understanding of Hea­venly Mysteries. They shall beleive, and see; they shall tast, and see by true experi­ence, and sure evidence, how good the Lord is in the remis­sion of sin, and the free do­nation of aeternall Righte­ousnesse: For the Promise is made to us, and to our Chil­dren, and to such as are afar off, and to as many as the Lord our God shall call. Acts: the 2. and the 39.

This Doctrine is most a­greeable with the meaning [Page 62] of the Baptist, who was a praecursor to our Lord and Saviour in his first coming: though some extend the words to his latter coming, when Christ shall be mani­fest to us, and we shall be ma­nifest to him, before the Tri­bunall of his Justice. But I wave that as somewhat in­direct, and desire much, you would Suck the milke of Divine truth, from the breasts of consolation, that are open to you by the reve­lation of Christ Iesus, and the sweet influence of his Evan­gelicall mercies; when he [Page 63] came as raine into a fleec of wooll, and did first visit us with his Corporall praesence. Gabrill came, the Angels sang, the Babe sprang, the Aire rang, and a fountain of Oyle brake forth in the midst of the earth as a signe to all the Nations; a miraculous signe of flowing bounties, and healing mercies. It is not to be imagined that any man now living, should have seen him with bodily eyes, (unlesse it were Iohan­nes de temporibus as some con­ceit) that was taken up to Heaven in a cloud above six­teen [Page 64] hundred yeares agoe. But if we consider the pow­er of his Salvation, that came forth of Sion in perfect beau­ty; the whole earth is full of it, and we of this Land have found it, above other Nations in a singular way, and peculiar manner: Sicut audivimus, sic vidimus, As we have heard, so we have seen, in the City of our God, in the City of our King: Salvation Corporall, Salva­tion Spirituall; the one of the Soul from Haeresy, and di­straction; the other of the Body from Calamity, and [Page 65] destruction: while there are no tumults, no fightings, no violence, no complaining in our streets. Blessed are the people that are in such a case, blessed are the people that have the Lord for their God. Is it not a precious thing, to see Holinesse, and order meet together; Doctrine, and Dis­cipline kisse each other Thanks be to God we enter the Sanctuarie, and go to his Altars; heare the word, and partake of his Mysteries, without the disturbance of Lunatick men, and Fanatick spirits, That Israel may rejoyce [Page 66] in him that made him, and the Children of Sion be joyfull in their King. There was a time when the Heavens were shut, and the Seales of grace (in a manner) seal'd up by a marveilous restraint of Sacramentall Dispensa­tions; but now we see them open again, with that bles­sed Saint, and Proto Martyr Stephen, when he be held the Son of man at the right hand of God: having a great light round about as the Apostle had at his conversion; the light of joy, and comfort; safety, and deliverance.

When the wise men came to Ierusalem, they cryed out Vidimus stellam ejus, We have seen his star in the East, and are come to worship him: in like manner, we that are inhabi­tants of this Mysticall Ierusa­lem, may dry out, Vidimus stellam ejus, We have seen his starre, and that as it were in the East, from the Orientall praesence of our rising Sun, and the sweet reduction of our Gracious Soveragin: The starre of his Word, the influ­ence of his Grace, the light of his Truth, the motion of his Providence, the working of [Page 68] his Power, the power of his Doctrine, the brightnesse of his Gospell, and the glory of his Kingdome, that Evange­licall Kingdome, whereby he doth rule in the heart of every Christian. O that we might as truly say, we are come to worship, and to serve him with Singlenesse of heart, and Purity of mind, in the beauty of Holinesle, and the fervency of our Spi­rit! But I feare we come short of those performances, and do not present him, as the men of the East are said to have done, with Gold, [Page 69] Myrrh, and Frankinsense: the Gold of Faith, and Hea­venly wisdome; the Myrrh of Repentance, and bitter Contrition; the Frankin­sense of Prayer, and hearty Devotion.

Where is the Honour, and the Worship; the Duty, and the Service; the Labour, and the Patience; the Tribute, and the Obedience we owe to the Power of so Great a Majestie? Insteed of all these we do often meet with con­tempt, and infidelity; pro­fanenesse, and impiety: whil'st some despise; others [Page 70] deride the Grace, which brings Salvation with it: placeing themselves, (as the Prophet hath it [...] in the Chaire of pride, or the Seate of the scornfull: not unlike unto those, VVho laughed, and said, hail King of the Jewes, if thou be the Son of God come down from the crosse: be saved others, himselfe he can­not save. I tremble to re­count, and am afraid to men­tion that Execrable speech, which a Pope used to one of his Cardinalls, when he said quantum nobis profuit de Christo [...]abula? Cursed A­theists, [Page 71] and Prodigy of men—‘Dic quâ Tysiphone, quibus exagitare colub [...]is?’ What aileth thee to Blas­pheme the Lord of Glory? hast thou more Devills in thy heart, then were cast out of Mary? God forbid any Christian should ever har­bour so vile a thought, and yet the Apostle sayes, there shall be mockers in the last Dayes, denying the Lord that bought them: we also find by experience that ma­ny [Page 72] live as if they tooke the Mystery of Godlynesse, for a History of deceivable­nesse; and held the Gospell of the Kingdome little better than a Golden Le­gend.

But let these Men know, there is an (auferatur impius) for the wicked; and though God be merciful to the pe­nitent Soul, they which pro­voke the eyes of his Glory shall never see it, in the 26th Chapter of the Prophet Isai­ah. Oh how suddenly do they consume, perish, and come to a fearful end (as the [Page 73] Psalmist speaks with condo­ling admiration.)

Amongst divers instances of Divine Justice, that of Alexander the sixth is very fa­mous, who invited his Car­dinals to a great Feast, with an intent to poyson them for their means; and being ve­ry frolick, dyed lamentably in the midst of his joviality, of a poyson'd cup which he provided for others; by the Providentiall mistake of his owne servants: (as you have it recorded in his life by Onuphrius)

[Page 74]Nec enim lex justior ulla est
Quàm necis artifices arte perire suâ.

Beware then my deare brethren of profane Scur­rility, and mischievous pra­ctises, whereby God is dis­honour'd, or man injured, That you turne not the Grace into wantonnesse, which teaches us to deny un­godlinesse; and make that an occasion of falling which is given for a blessing. The rather indeed be­cause [Page 75] St Paul will not so much as allow of [...], or [...], in the fifth Chapter of his Epistle to the Ephesi­ans when men delight in that which is not comely, as spots, & blots, in the feasts of Charity: and care not to make themselves ridiculous Morio's, so they may o­thers merry, with the of­fence, and scandall of their Brethren: though in the Sanctuary of God, and the very mid'st of his most Holy Temple, where they should put off the shoes, (as it were) of foule reproach, and not [Page 76] defile it with unsavoury pollutions; as they may learne from a meer Hea­then‘—Sacer esi locus, extra Mei—’ Shall I praise you in this? I praise you not, to say no more then he doth in a gen­tle reproofe to the Corinthi­ans: Howbeit ye know that our Saviour Christ, had a whip for grosse profaners of the Temple.

The best use we can make of Divine bounty, and [Page 77] Evangelicall mercy, is a good life and honest conversation in the feare of God, and the duties of Religion. O kisse the Son, and blesse the God of your Salvation, who tooke of our flesh, that he might give us of his Spirit, and poure it forth aboun­dantly upon all flesh; Men, and Women; Fathers, and Children; Princes, and Nobles; Rulers, and Ser­vants. For God is no accepter of Persons, but in every Na­tion he that feareth him, and worketh Righteousnesse is ac­cepted of him. The tenth [Page 78] Chapter of the Acts of the Apostles. Without doubt their hearts are of stone, and not of flesh, that do not melt, and dissolve with a sense of this Kindnesse. He Descends, that we may As­cend; Ascend, and Descend upon the Sonne of man, As­cend in Love, and the height of Contemplation: De­scend in Obedience, and the Hurnility of Subjection (as it is said of the Glorious An­gels in the first Chapter of St Iohn the Evangelist.) If you would learne the man­ner, and desire to know the [Page 79] wings that bring him to us, they are as the wings of a Dove; VVhose wings are of Gold, and whose feathers are of Silver: in argento Huma­nitas, in auro Divinitas (saith Elegant Bernard) by wings of Gold, we understand the power of his God-head; by feathers of Silver, the purity of his Man-hood: the Gold, and the Silver, that meer together in the Royall Person of our Gra­cious Mediatour, and most Precious Redeemer.

When the Seales of the booke in the Revelation [Page 80] were opened, there was a voice heard as the noise of Thunder, saying Come and see: I have loosed the Seales of the Text, and displaid the Treasures thereof; the Love of God, the Salvation of Christ; the Riches of his Grace, the Sweetnesse of his Peace, and reconciling Merites: Give me leave to round your eares, and to rouse your Spirits as a Sonne of Thunder, in the same Language Come and see, come and Sing; O come let us sing unto the Lord, let us Heartily rejoyce in the strength [Page 81] of our Salvation: With Psalmes, and Hymnes of Di­vine praise, and Jubilar ex­ultancies. Who would not adore him that is Magnified by all the powers of Hea­ven, though he tooke not Angels, but the seed of A­braham. Was Alpha, shall be Omega; was the First, shall be the Last; was the Beginning, shall be the End; the End of our Hope, the Consummation of our Hap­pynesse? Give him the Ho­nour due unto his Name; the Name of Iesus, the Name of a Saviour; wherein we [Page 82] rejoyce, and whereby we Triumph over the greatest adversaries: As his Name is, so let his Praise be Great, and wonderfull; publike and universall in all Chur­ches, and in all places: let his Saints praise him, let all his Saints praise him with Me­lody, and with joyfulnesse. Crying aloud in the words of the Magnificat, He that is Mighty, hath done great things for us, and Holy is his name: Sometimes with the Glorious Cherubims in An­thems, and Antiphonies; Holy, Holy, Holy Lord God of [Page 83] Hosts, Heaven and Earth are full of the Majesty of thy Glory. Sometimes with the blessed Elders in Elogies and Doxologies, Salvation and Honour, VVisdome and Power, be to him that sits up­on the Throne, and to the Lamb for ever; The Lamb that came to us in a cloud of flesh, that all might see him; the Lamb that shall come in the clouds of Hea­ven, that all may find him: they which have done ill, to their greife; they which have done well, to their comfort, in the Visions of [Page 84] Peace, and the sweet Frui­tion of his Beatificall prae­sence for ever more. Which the Lord grant, for Iesus Christ his sake, To whom with the Father and the Son, three Persons, and one God; be Ascribed all Power, Ma­jesty, and Dominion, this day, and for ever.

Amen.

FINIS.

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