The Seraphims Wings to Raise Us Unto Heaven, Sermon 5 – Title page 6
THE FIFTH SERMON.
MATH. 25. 21.
Enter into thy maſters ioy.
THe beſt men are but Gods ſtewards: and as it were diſpenſers of his manifold graces. Whatſoeuer vertues wee hauehave, they are pledges of his louelove, and gifts of his ſpirit: or rather (as it is implyed in the ſeries of this parable) talents and depoſites of our Lord and maſter. Paul and Dauid agree in one, that when hee went on high, hee beſtowed gifts vponupon men: and there is none but may profeſſe with Iohn the Euangeliſt, De plenitudine eius, of his fulneſſe hauehave we all receiued ſome ſtrength, ſome vertue, ſome wiſedome, ſome knowledge, ſome power, ſome eloquence, ſome faith, ſome holineſſe, ſome tongues, ſome healings, ſome propheſies, ſome miracles, for the honour of God, the beautie of the world, the gathering of the Saints, the building of the Church, the perfecting of our liues, the crowning of our ſoules in the day of our Lord Ieſus. So that we may not bury our talent in the ground, or hide it in a napkin with that vnprofitable ſeruant, leſt we be like the Iewes of whom Auſtin ſpake, Verba, non facta legis habuerunt, They kept the words of the Law, they neglected the works of the Law, full of leaues, void of fruit: worthy to bee excluded the kingdome of heauen, and exiled from the preſence of God, with thoſe fooliſh Virgines: For he is, (as the text notes) a hard man, That reapeth where hee ſoweth not, and gathereth where hee ſtroweth not. Though he forbid vsus to put our money to vſe, yet doth hee charge vsus to giuegive his into the banke, that when he comes, he may receiue it with increaſe: being (as Saint Ambroſe notes) Foenerator gratiae, A great vſurer, and a wonderfull extortioner, not of things temporall, as gold and ſiluer: but of things ſpirituall, as faith, and holineſſe, the like endowments lent vsus for the good of others. Whence is that of a learned Father, Augentur dona, creſcit ratio, The larger our gifts, the greater our account. Hee that gaue vsus a bleſſing, will call vsus to a reckoning. If we hauehave gained nothing, wee ſhall looſe all: if wee hauehave bene carefull of a little, wee ſhall be rulers ouer much, and when that myſticall traueller, that went a farre off, ſhall returne home, he will not onelyonly gratulate our pietie with an Euge bone ſerue, well done good ſeruant: but reward our fidelitie with an intraui gaudium Domini tui. Enter into thy maſters ioy.
Theſe words are a gracious inuitation of our Sauiour Chriſt to the quiet fruition of peace and reſt. Whereof I may ſay, as King Solomon did of his Spouſes tongue, Lac & mel, ſub lingua tua, Milke and honie are vnderunder thy roofe, milke and hony are vnderunder their couer, the milke of diuine truth and ſpirituall comfort, the hony of liquid pleaſure, and moſt incomparable ſweetneſſe, ſtreaming and deriued vponupon the heires of righteouſneſſe, that it may be true which Dauid long ſince propheſied, Exultabunt ſancti in gloria, the Saints ſhall reioyce with glorie: and ſing vponupon their beds, the beds of peace and holineſſe, the beds of ſecuritie and bleſſedneſſe, in the mount of God and Citie of Ieruſalem. If you pleaſe to marke the cells (as it were) of this waxen combe, from whence the hony drops, yee ſhall find they are but three.
Firſt, the right and power of the admiſſion, they are authorized by God to make their entry, and therefore ſaith the text, foreign, Enter.
Secondly, the nature and qualitie of their poſſeſſion, it is ioy and felicitie, and therefore ſaith the text, foreign, Enter into ioy.
Laſt of all, the benefit and priuiledge of their ſeruice and relation, they are ioyned with their maſter, and made partners with our Sauiour, and therefore ſaith the text, foreign, Enter into thy maſters ioy.
In that we hauehave leaue to enter, I note, that priuate ſecreſie of that heauenly kingdome: In that wee muſt enter into ioy, I note the ſweete iucunditie of our future condition.
In that it is the ioy of our maſter, I note the wonderfull dignitie of eueryevery Chriſtian.
Lift vp your heads, byee gates, and bee ye lifted vp, yee euerlaſting doores: the King of glorie ſhall come in. Yea and all his Saints with him: the King and his daughter, the Lord and his ſeruants, God and his Church, Chriſt and his members, to the end they may receiue Denarium ſalutis, (as S. Auſtin ſpeakes) the hire of their labour, and the pennie of their ſaluation. How iuſtly may wee cry with Peter, Maſter whither ſhall we goe? Thou hast the words of eternall life. It is thy life wee ſeeke, and it is thy ioy wee hope to enter, whilſt thou doſt ſo freely call vsus, and ſo graciouſly inuite vsus to the communion and fellowſhip of thine euerlaſting inheritance. Intra in gaudium Domini tui, Enter into thy masters ioy.
By this yee may ſee, what the Text imports, and therefore ſince a great, an effectuall doore is opened to mee, from the readineſſe of your hearts, and the promptneſſe of your deuotion, I will deſcend ſpeedily and make entry: Me thinkes I heare your expectation ſay to mee, as Chriſt vntounto you all, foreign, Enter.
And who I pray you, would not gladly enter the gates of Paradiſe, if he might? All like the ſweetneſſe of the place, few the ſtraitneſſe of the way: and though we care not to be holy, yet wee deſire to be happie: euer crying with the Prophet, Amaui Domine habitationem domus tui. O God, I hauehave loued the habitation of thy houſe, and the place where thine honour dwelleth. Yet is it not in him that willeth, nor in him that runneth, but in God that ſheweth mercy. No man commeth to the Sonne, the knowledge of the Sonne, vnleſſe the Father draw him: no man comes vntounto the Father, the glory of the Father: vnleſſe the Sonne admit him. Hee it is that puts ſome on the right hand, with a Venite benedicti, Come yee bleſſed: others on the left hand, with a Recedite maledicti, Depart ye curſed; that ſaith vntounto one, enter, of another, caſt him forth into outward darkneſſe, where there is weeping and gnaſhing of teeth. Whence is that of Iohn, Bleſſed are they which doe his will, and hauehave right in the tree of life, to enter the gates of the Citie. For without ſhall be dogs, and inchanters, and whoremongers, and murderers, and idolaters, and eueryevery one that loueth and ſpeaketh lyes, the laſt and the 14. of the Apoca. It is a curious diuiſion which I read in S. Bernard, and worthy obſeruation, Alij mercantur, alij furantur, &c. Some purchaſe heauen, and they are ſuch as make friends, with the riches of iniquitie: others ſteale heauen, and they are like the woman that was healed by the ſecret touch of our Sauiours garment: many inuade heauen, and take it by force, (for indeed the kingdome of heauen ſuffers violence) and they may bee compared to Iacob, that ſtroue with God, and wreſtled with an Angell, but whether theeues, and robbers, that ſteale heauen by faith: or Merchants and Factors, that purchaſe heauen by charitie: or vſurers and intruders, that inuade heauen, and take it by force, the moſt gracious and acceptable force of prayers and deuotion: they muſt all confeſſe, that it is in the name and mediation of Chriſt Ieſus: by that new and liuing way, (as the Apoſtle notes) Which he made for vsus through the vayle, that is, his fleſh, Heb. 10. 20. So that I may ſay of heauen and the doores thereof, as Saint Iohn doth of the booke, and the ſeales thereof, Nemo dignus eſt inuentus, there is none found worthie to open the booke, and to looſe the ſeales thereof, but onelyonly the Lambe, and there is none found worthy to open the gates of heauen, and to looſe the barres thereof, but onelyonly the Lambe: that Lambe of God that taketh away the ſinnes of the world. Hence is he termed the way: and if that be not plaine and eaſie, the doore: and if that be not open, and peruious, life, and ſaluation in the abſtract: that hath the keyes of death and of hell; or rather of felicitie, and of heauen, where hee ſits at the right hand of God, and ſaith vntounto vsus enter.
Enter friends, and take your comfort: enter ſeruants, and take your wages: enter children, and take your patrimonie: enter brethren, and take your portion: enter all ye that ſeeke the kingdome of heauen, and the righteouſneſſe thereof, and receiue a crowne, which is layd vp for you in the higheſt. Diues non excluditur, the poore is not ſhut out for want of money, the rich is not turned backe for the abundance of his comforts, the weake is not thruſt out, for want of ſtrength, nor the mightie refuſed, for the danger of their forces, but eueryevery one hath boldneſſe, to draw neare vntounto the throne of grace, by the merits of Chriſt Ieſus. For it is not foreign come towards the ioy of thy maſter and looke vponupon it with deſire, and greedineſſe, as one that thirſteth in the midſt of waters: but foreign, Come into the ioy of thy Maſter, and take part of it, with delight and ſatisfaction, as one that doth feele, and taſt how good the Lord is. Thus doth one deepe call vponupon another, Abyſſus luminoſa, abyſſum tenebroſam. The depth of light and claritie, vponupon the depth of blindneſſe and obſcurity, the depth of power and maieſtie, vponupon the depth of weakneſſe and humilitie, the depth of goodneſſe and merciemercy, vponupon the depth of wretchedneſſe and miſery. And all this for the noiſe of the water pipes, which is nothing but the ſound and the cry of repentance and humilitie. Hee ſware vntounto the generation of our fathers, they ſhould neuer enter into his reſt, becauſe they prouoked him in the wildernes: Hee ſaith onelyonly to the generation of their children, they ſhall enter into his reſt: If they obey his precepts. What is his word, as good as his oath? yes, when he that ſpeaketh is truth it ſelfe, and he ſweareth that hath none greater then himſelfe. For his paſſion was our redemption, and if I may vſe the words of Bernard, Clauus penetrans, clauis aperiens. The nayles that faſtned him to the croſſe, the ſpeare that ran him through, the lance that opened his ſide, the iron that went into his ſoule, is made a key to vnlocke heauen, and to make vsus enter. Therefore do wee ſing triumphantly in the Churches Liturgie, When thou hadſt ouecome the ſharpneſſe of death, thou didſt open the kingdome of heauen to all beleeuers. Agreeable whereunto is the viſion of Saint Iohn, I lookt, and behold there was a doore opened in the midst of heauen, and the firſt voice I heard, was as the ſound of a trumpet, ſaying, Come vp higher. But if God himſelfe did not reſt the ſeuenth day, before he conſidered the works of his creation, and found them good. God ſaw all that was made, & loe it was very good, Gen. 1. 31. How ſhall we hope to enter his reſt, that eternall Sabboth of our bodies, and our ſpirits, before we hauehave done ſome good, examined our hearts, tried our faith, prooued our workes, and found ſome goodneſſe in the midſt of their imperfections? wee may not pleaſe God without faith, or ſee God withour holineſſe. The bridegroome will paſſe by without notice of vsus, if wee hauehave neither faith in our hearts, nor oyle in our veſſels. The oyle of grace, the oyle of mercy, the oyle of deuotion, the oyle of charitie, ſhining and burning to the comfort of our brethren. As wiſedome doth not enter the houſe of an euill ſoule: ſo an euill ſoule doth not enter the houſe of wiſedome. Therefore doth he ſtand at the doore and knocke, with an aperi ſponſa, aperi columba. Open my louelove, open my done. Open to me the gates of righteouſneſſe: that I may open to thee the gates of bleſſedneſſe. For except your righteouſneſſe exceed that of the Phariſes, yee ſhall neuer enter the kingdome of heauen. Looke vponupon thoſe Elders which ſtand before the throne, they are clothed with white robes, and hauehave palmes in their hands, which is nothing but the flower and beauty of their good workes and Chriſtian pietie. It is ſtoried of the Scythians, that once a yeare they made a great feaſt, where none may come, but ſuch as hauehave ſlaine an enemie. The feaſt God makes vsus, is the ioy of my Text, a great feaſt, and in the ſimplicitie of termes, exceeding gaudies: but there is no entrance or admiſſion, before we hauehave crucified the body of ſinne; ſlaine an enemie, ſacrificed a rebell, yea many enemies, and many rebels, that fight againſt the ſoule by true confeſſion and heartie repentance, neuer to be repented of. Adiebus Ioannis Baptiſtae ſaith Chriſt, Since the time of Iohn Baptiſt, the kingdome of heauen ſuffers violence. Why ſince the time of Iohn Baptiſt? But onelyonly to ſhew the vertue of repentance, becauſe hee taught repentance, and was neuer without a poenitentiam agite in his mouth. Repent, for the kingdome of God is at hand. Repent for the kingdome of heauen is at hand. Whence is that of Gregorie, Rapiamus fletibus, quod non debetur meritis. Let vsus ſnatch that by force of teares, which is not due to the merits of workes. If any bee meeke, patient, humble, penitent, foreign (as Chriſt taught in a Sermon vponupon the mount) theirs is the kingdome of heauen, and theirs onelyonly is the kingdome of heauen.
I know there bee many pretend keyes, and would faine leade vsus into a fooles paradiſe, by a vaine conceit of their deceitfull merits: witneſſe that great Clauiger of Rome, that vſurpeth all power in heauen and earth, as if he alone had the key of Dauid, That openeth and no man ſhutteth, and ſhutteth and no man openeth. It is not enough for Chriſt to looſe, if hee binde: it is not enough for Chriſt to remit, if he retaine: it is not enough for Chriſt to ſay enter, if hee ſay be gone. O the curſed blaſphemie of that open ſepulchre, how doe they ſpoile God of his naturall right and peculiar iuriſdiction? And yet they are not the keyes of heauen, but of hell, which theſe men keepe, abyſsi claues (as Saint Iohn writes) the keyes of that bottomleſſe pit, where they leade many by the hereſie of their doctrine, and the impiety of their actions. If not by the thunder and lightning of their fierce anathemaes, and direfull imprecations.
It is a pretty ſtory which I read of Pope Leo, when he was troubled in conſcience, and toucht with the remorſe for his iniquities: his Confeſſor cheared him vp, with a Quid times, ſancte pater? Holy father, what makes you affraid? HaueHave not you the keyes of heauen, and the merits of Chriſt at your diſpoſe? There is none in the world that hath ſo great power and command as your ſelfe. O ſaith Leo, know yee not, that hee which ſells any thing, hath no right in that which is ſold? I feare ſince wee hauehave ſo often ſold Chriſt and his merits, we ſhall hauehave no right nor intereſt in them our ſelues. Wretched men that yee are, who ſhall deliuer yee from the body of deſpaire? May we not ſay to them as Chriſt did to others in the Goſpell? Woe be vntounto you, yee take the keye of knowledge, but yee do not enter your ſelues, and ſuch as come yee forbid. Woe be vntounto you, ye take vntounto you the keyes of heauen, but you do not enter your ſelues: and ſuch as come yee forbid, or rather indeed yee bid all that come, at your publike Iubilies, as baſe Hucſters of Gods free mercy, in the ſale and market of Pardons and Indulgences. But howſoeuer theſe men abuſe that power againſt the truth, which is giuen for the truth, we are ſure Chriſt hath left keyes with his Church. Tibi dabo claues, was a grant made to the Apoſtles in the name of Peter, and ſtands good to eueryevery Miniſter of the Goſpell, vnderunder the broad ſeale of the Croſſe. To thee will I giuegive the keyes of heauen. They hauehave all the keyes of heauen, keyes of knowledge, and keyes of power, to inſtruct the ignorant, to abſolue the penitent, to remit ſinne, to releaſe puniſhment, to ſhut heauen, by the threatnings of the Law, and the denouncing of vengeance: to open heauen, by the tydings of the Goſpell, & the miniſterie of the Sacramēts. Whence is that of Dauid, Diffuſa eſt gratia in labijs tuis, Full of grace are thy lippes, becauſe God hath bleſſed thee for euer. The lippes of Chriſt are the Miniſters of his Church, that declare mercy, preſerue knowledge, excite repentance, pronounce forgiueneſſe, and are full of grace indeed, whilſt they ſpeake comfortably to Ieruſalem, ſaying in vertue of their Commiſſion, as Chriſt doth in the fulneſſe of iuriſdiction: Bee of good cheare, thy ſinnes are forgiuen thee: I abſolue thee from all thy ſinnes, in the name of the Father, and of the Sonne, and of the holy Ghoſt. Ariſe, take vp thy bed and walke, walke towards heauen, get thee vntounto Paradiſe: the reſt of thy Sauiour, the ioy of thy Maiſter, which is the nature and qualitie of our profeſſion: now to be examined and diſcuſſed. Enter into thy maſters ioy.
Did the Lord ſay, enter the goods or the lands, the houſes or the tenures of thy Lord and maſter, for indeed the earth is the Lords, and all that is therein. How would the greedie Harpyes of this world, flie to get poſſeſſion? Some like Zacheus, that came downe haſtily: others like the blouddy Farmer of the vineyard in the Goſpell, that ſlue the heire and tooke the inheritance, but many hauehave theſe things which neuer enioy them. HaueHave ye not ſeene great ſubſtance, and no ioy? great learning, and no ioy? great victorie, and no ioy? great ſpoyles, and no ioy? Theſe things are often ioynd with feare, and griefe, and iealouſie, and diſtraction, whilſt many cry with the Prophet, O my leanneſſe, my leanneſſe, in the midſt of their braueſt triumphs and greateſt ouerflowings. And therefore it is worth the obſeruing, what a great Sultan ſpake, when hee beate the Chriſtians with the loſſe of many thouſand ſouldiers. I would be loath to ouercome ſo very often. Multiplicaſti gentem, ſed non multiplicaſti laetitiam, ſaith Eſay, Thou haſt multiplyed the Nation, but thou hast not multiplyed their ioy. And bee there not many, of whom we may ſay, Multiplicaſti the ſaurum, ſed non multiplicaſti laetitiam. Thou haſt multiplyed their treaſure, but thou haſt not multiplyed their ioy? Thou haſt increaſed their children, but thou haſt not increaſed their ioy? thou haſt doubled their portion, but thou haſt not doubled their ioy, thou haſt enlarged their dominion, but thou haſt not enlarged their ioy? Howſoeuer God diſpoſe theſe things, as he doth his Sunne and his raine, ſometimes on the good, ſometimes on the bad, without diſtinction: Hee will be ſure to keepe ioy for his ſeruants, if they hauehave it not in the fleſh, they ſhall hauehave it in the ſpirit, if they hauehave it not in life, they ſhall hauehave it in death, if they hauehave it not in themſelues, they ſhall hauehave it in the Lord, And the bones that are broken ſhall reioyce. Good reaſon hath Chriſt to bid vsus enter his ioy, for ſuch is the incomprehenſible greatneſſe thereof, it may not enter vsus. Eye hath not ſeene it, eare hath not heard it, neither hath it entred into the heart of man. For the righteous are compaſſed with the goodneſſe of the Lord, and they hauehave ioy on eueryevery ſide, ioy within, from the puritie of their conſcience, ioy without, from the glory of their bodies, ioy aboue, from the ſight of God, and the fruition of his preſence, ioy beneath, from the remembrance of death, and the torments they hauehave eſcaped: but this ſpeech is figuratiue, and by the ioy of my text, we conceiue the place of ioy, the garden of pleaſure, the Paradiſe of God, the fountaine of liuing waters: where his children do not onelyonly ſucke the breaſts of comfort and milke them out: but drinke and are ſatisfied with the plenty of delight, as from a riuer crying to their ſoules, in the fulneſſe of ſecuritie, as the rich man did in the deceitfulneſſe of vanitie, Soule, ſoule, liue at eaſe, and take thy paſtime, thou haſt goods layd vp for many yeares: or rather indeed, for euerlaſting generations. For the Lord hath promiſed to create Ieruſalem as a reioycing, and the inhabitants thereof as ioy. So that Paul writing of that heauenly kingdome, ſaith it is Gaudium in ſpiritu ſancto, Righteouſneſſe, and peace, and ioy in the holy Ghoſt. What ioy the world hath, ſtands not vponupon me to examine, the world that is ſet vponupon miſchiefe, the world that is ſubiect vntounto vanity, it is compared to the vayle of teares, and a place of Dragons: there is a curſe lies on it from the dayes of Cain: and it is reſerued to fire, againſt the day of iudgement. If there be any pleaſure in it, it is but (as Austin ſpeakes) miſeriae ſolatium, no degree of ioy, but a ſolace of diſtreſſe, to qualifie and temper the ſower water of our manifold afflictions. Like that hearbe, which puts vsus into a laugh, and depriues vsus of life, Moritur & ridet, as Saluianus ſpeakes, he that eates it ſmiles dying. But the hill of Sion is a faire place, and the ioy of the whole earth. Omne quod delectat continens, (as Saint Bernard writes) containing eueryevery thing that may pleaſe or ſatisfie. Let the dry and thirſty ſoule bee iudge, that counts no ioy to that of the cup, no ſweetneſſe, to that of the grape: they ſhall hauehave Vinum aromaticum, & calicem inebriantem, The King ſhall leade them into his wineſeller, and their cup ſhall ouerflow. Let the hogs of Epicurus, and the ſonnes of Philoxonus be iudge, that meaſure their delight by the extent of their throate, and the dimenſions of their belly: they ſhall hauehave Panem Angelorum, & vitulum ſaginatum, the Lord ſhall ſpread a table for them, and kill the fatted Calfe. There be Hinds, and Roes, that leape and skip vponupon the mountaines, for the braue Nimrods of this world, that louelove to hunt and courſe, there be chariots of fire, and horſes of diuers colours, the white, and the blacke, the pale, and the red, (as Saint Iohn writeth) for the ſtately Caualiers, and ſuch as deſire to be mounted vponupon their ſteeds. Muſicke for the pleaſant, and that delectable riches for the worldling, and thoſe durable: eueryevery diſh for eueryevery taſte, eueryevery content for eueryevery deſire without loathing or ſcarcity. O what ioy ariſeth from the place, the amaenitie of the place, the gates are of pearle, the foundation of pretious ſtones, the ſtreets are paued with gold, and ſay Hallelu-iah: Bleſſed be the Lord, which hath extolled it for euer. O what ioy ariſeth from the company, the ſwetneſſe of the company, they are Cherubins and Seraphins, hierarchies of Angels, families of men, the noble army of Martyrs, the goodly fellowſhip of the Prophets, that call vponupon the Lord, and reioyce before him with ſongs of deliuerance: their organs are the inſtruments of ioy: their works are the acts of ioy, their thoughts are the ſprings of ioy, their language is the voice of ioy; whilſt they ſing and cry: Ioy within the gates of Hieruſalem, and peace bee on Sion. One day in thy Courts, is better then a thouſand. I had rather bee a doore-keeper in the houſe of the Lord, then to liue at eaſe in the tents of vngodlineſſe. Can there bee a feaſt or a bankquet without ioy? there ſhall be the ſupper of the great King. Can there bee a wedding or nuptials without ioy? There ſhall bee the marriage of the Lambe: where the Lord ſhall worke a greater miracle then euer he did in Cana, and conuert the teares of outward heuineſſe, into the wine of inward gladneſſe: till wee bee drunke with the ſweetneſſe of his louelove, and the pleaſures of his kingdome, hauing (as Nyſſen writes) foreign. A ſober kind of drunkenneſſe: for if ioy be an act of louelove, and the effect of charitie, (as the Schooles hauehave determined) there muſt needs bee great ioy, where there is ſo great louelove: perfect ioy, where there is perfect charitie, ioy in our owne ſaluation, ioy in the felicitie of our brethren, whom wee ſhall louelove as our owne ſoules, by the vnitie of the Spirit. But we may not thinke to find out the ſprings of Nilus, or the ſeuerall grounds of theſe infinite reioycings: O that I had a pitcher large enough to draw, the well is deepe, and my heart is not able to containe, much leſſe to preſent you with the ioyes of that heauenly kingdome. Helpe mee with your prayers, raiſe mee with your ſpirits, let not the cry of Rome drowne the cry of Ieruſalem: the one calls to paine and torment, the other calls to ioy and comfort: the one calls to a Limbus Patrum, the other calls to the garden of Eden: The one calls to the fire of Purgatory, the other calls to the life of glory: the one calls to the triall of your workes in imaginary flames, the other calls to the crowne of your workes in reall bleſſedneſſe: and that by the example of our Lord and Sauiour Ieſus Chriſt, Intra in gaudium Domini tui. Enter into thy maſters ioy.
Here then is one key more, to raiſe our ioy a little higher, and that is a relatiue terme, Domini gaudium, our maſters ioy.
It skils much, who is ioyned with vsus in the partaking of any good: Some had rather die with their friends, then liue with their enemies: and the poore Indians choſe rather to go to hell with their anceſtors, then to heauen with the Spaniards. If then it bee ſweet and comfortable to be in ioy, what is it to be with our Lord and Gouernour? To enter his ioy, to eate and drinke with our maſter, at his table, and in his kingdome, or rather to make him our meate and drinke, that is the bread of life, and the wellſpring of ſaluation: Yet thus doth God intreate his ſeruants, and there is nothing ſo deare to him, but they ſhall hauehave part with him. His owne ioy, his owne ſecret, his owne ſweetneſſe, his owne comfort, his owne robe, his owne iuſtice, his owne clothing, his owne righteouſneſſe, nay his very life and ſpirit ſhall be giuen to them, as a ſeale and pledge of extraordinary grace and ſpeciall fauour. Much like that of Cyrus (though humane reſemblances come ſhort of diuine preſidents) who neuer liked any diſh, but he ſent part to his friends, Semeſos anſeres, ſemeſos panes, (ſaith my Author) ſometime the bread himſelfe did eate, ſometime the meate himſelfe did taſt from his trencher, with this kind and friendly ſalutation: Cyrus tibi iſta, quod ipſi fuerint iucundiſsima: The King ſends you this, becauſe he likes it beſt himſelfe, and holds it choiſe and daintie. It is a ſmall thing for the Saints of God to reioyce, vnleſſe it bee in the Lord. The ioy of the creature is tranſient: the ioy of the Creator permanent. They muſt partake of their maſters ioy, and reioyce in that, where his ſoule delighteth. Quo gaudet, & quod praeſtat, the ioy hee giues, and the ioy hee takes, the ioy he loues, and the ioy he is. Whereupon (ſaith Bernard) Non aurum pollicetur Dominus, the Lord doth not promiſe gold, nor ſiluer, or pretious ſtones, but himſelfe. He will be our ioy, and hee will be our comfort: our ſubſtantiall ioy, our euerlaſting comfort: our ſolid ioy, our euerlaſting glorie, and the very crowne of our ioycing: foreign (as Nyſſen ſpeakes) the giuer of the crowne, and the crowne that is giuen, the diſpoſer of the treaſure, and the treaſure that is diſpoſed: the merchant that ſells the pearle, and the pearle that is ſold by the merchant: from whoſe golden beames and ſmiling rayes, all the creatures in heauen and earth receiue beauty and perfection. The reaſon is taken from that diuine maſter of humane knowledge: foreign the chiefeſt good is moſt pleaſant and voluptuous in himſelfe: becauſe moſt good, moſt bleſſed, moſt abſolute, moſt perfect, and as hee reioyceth in himſelfe, ſo wee muſt reioyce in him. The viſion of his nature, the contemplation of his Dietie, where there is fulneſſe of ioy and pleaſure for euermore. It is his brightneſſe muſt clarifie our vnderſtanding: his goodneſſe muſt ſanctifie our affections, his fulneſſe poſſeſſe our hearts, and ſatisfie the vaſtneſſe of our greateſt ſpirits. What though Adam were affraid at the voyce of God walking in the garden? we ſhall triumph at the ſight of God riding in the heauens. Gau…iſi diſcipuli viſo Domino (ſaith the Euangeliſt: The diſciples reioyced when they ſaw the Lord: but the whole world ſhall be rauiſhed with ioy, when they looke vponupon Chriſt, not as hee is in his works, but as he is in himſelfe: his Eſſence, his diuinitie, with the cleare eyes of louelove and knowledge: like thoſe creatures in the Apocalyps, Which are full of eyes, about the throne, and amidst the throne: about the throne, in the ſight and comprehenſion (as it were) of diuine greatneſſe: amidſt the throne, in the taſt and fruition of diuine goodneſſe.
O thou bright Sonne of eternall glory, that doſt create the Saints, exhilarate the Elders, diaper the heauens, ſerene the elements, inſpire the Cherubins, inflame the Seraphins, enlighten the temple of Ieruſalem, and make glad the Citie of our God: thy louelove is our ioy, thy peace our ioy, thine eyes our ioy, thy lookes our ioy. If thou wert like a bundle of my the in thy ſufferings: thou art as a heape of Camphire in thy bleſſings. Thou doſt cheare vsus now, but it is imperfectly, and (as it were) by a proxie, the proxie of thy creatures, the proxie of thy ſeruants. Sometimes the fatneſſe of the earth, and the dew of heauen, ſometimes by the comfort of friends, and the abundance of thy treaſure, at moſt by the pretious influence of thy inuiſible graces, but thou ſhalt one day cheere vsus by thy ſelfe, the maieſtie of thy preſence, the fruition of thy company, the viſion of thy perſon, the aſpect of that face, which the Angels deſire to behold, and that continually. Whereupon ſaith Dauid, Letificabis nos in lumine vultus tui. Thou ſhalt make vsus glad with the ioy of thy countenance. And this is it which is termed, Domini gaudium: our maſters ioy. For indeed wee are all ſeruants of one maſter, King and Prieſt, ſheepheard and flocke, Prophet and Diſciple, Magiſtrate and ſubiect, which made that great Emperour Conſtantine, neuer writ to any Chriſtian, though neuer ſo meane, but with this direction, (as Euſebius noteth) ad fratrem, & conſeruum, to his brother, and fellow ſeruant. Worthy to bee obſerued, by ſuch as are Grandes and Demigods vponupon earth, leſt at any time they deſpiſe the humilitie of others low condition.
But I would not hauehave the name of maſter, take vsus from the ioy of our maſter: that is it I would imprint into you, that you may be receiued into it. O that your hearts were fixt vponupon it, and that ye would ſeeke after the fountaine of eternall happineſſe. Then would yee fly your ſelues, and abandon the corruption of humane infirmitie: like that good man in Nazianzene, foreign that would not ſuffer the nobilitie of his ſoule to bee depraued with carnall filthines. How doth it come to paſſe, that ſo many are caught with vanitie, led with curioſitie, taken with deſire, inflamed with pleaſure, wract with enuie, defiled with luxurie, poyſoned with malice, enraged with furie, ſtung with ſerpents, haunted with maladies, troubled with cares, vexed with heauineſſe, drowned and plunged in the ſea and gulfe of inextricable miſeries, but onelyonly for neglect of this ioy; becauſe they do not looke after their maſters ioy, and ſing with the bleſſed Virgine, My ſoule doth magnifie the Lord, and my ſpirit hath reioyced in God my Sauiour. God forbid we ſhould forbid any to reioyce: the Text perſwades it, the Lord commands it, and my heart is enlarged towards you with ioy and gladneſſe. Laetemur iugiter, modo innocentèr, Let vsus reioyce daily, ſo it be without hurt in the Lord, in our maſter. Wee hauehave iuſt cauſe to feare that many preferre the ioy of the world, before the ioy of the maſter, mutable vanitie before true felicitie. And yet let me do them no wrong; they are very deſirous of their maſters ioy, but who is their maſter? Is not pride, or couetouſneſſe, or violence, or extortion, or ſome domineering habit of malitious wickedneſſe? Luſt calls to one, and ſayes I am thy maſter: Reuenge to another, and ſayes, I am thy maſter: ſeuerall vices to ſeuerall humours, with the like claime of ſubiection and obedience. So that where God hath many ſeruants created vntounto good workes: the Diuell hath as many penſioners ſold vntounto euill workes. Baſe ſlaues, mercenary hirelings, if not for pleaſure, at leaſt for profit; they come into the diuels ioy: his baites, and his contentments: the Diuell comes into their ioy, their ſoules and their conſciences: into ſome by a pot, into others by a ſop, as hee did that accurſed miſcreant and Apoſtate Iudas: but wee hope better things of you, and ſuch as doe accompanie ſaluation. For mee thinkes yee are come alreadie into your maſters ioy, the Tabernacles of God, the Courts of his Sanctuarie, Where yee ſerue him, with gladneſſe, and come before his preſence with a ſong. For if there were ioy in heauen for one ſinner that repenteth: what ioy ſhall there bee with the Lord of heauen, for ſo many Chriſtians, that mooue toward his Courts, and fly as the Doues to their windowes? O how beautifull are your feete! how aimiable are your doings? How is the Lord pleaſed with your ſacrifices and oblations? whilſt yee come from the Eaſt, and ſtand in the gates of the daughter of Sion, and open your treaſure, and preſent the Lord with the riches of your ſubſtance, euen gold, and myrhe, and frankincenſe? For this it is that hee doth open his boſome, and ſtretch forth his armes, and lift vp his voyce, and extend the golden ſcepter of his louing kindneſſe: to the end yee may come to his royall Pallace, ſaying to vsus, as the King did to Heſter: What is thy petition? and what is thy requeſt? it ſhall be giuen thee to the halfe of my kingdome. Come with mee from Lebanon, euen with mee from Lebanon, or rather (as it is in my Text) Intra in gaudium Domini tui. Enter into thy maſters ioy. O let not the ioy of man draw vsus from the ioy of God: O let not the ioy of the creature, draw vsus from the ioy of the Creator: O let not the ioy of the left hand draw vsus from the ioy of the right hand, O let not the ioy of things viſible and temporall, draw vsus from the ioy of things inuiſible and eternall. Could the ioyfull ſound of Amphions harpe raiſe ſtones to the fencing of Thebes? And ſhall not the ioyfull cry of our Sauiours Spirit draw vsus to the building of that heauenly Ieruſalem? Audite vocantem, quia exaudit inuocantem (ſaith Auſtin) be not ſlow to here the Lord when hee calls vntounto you, becauſe he is ready to heare you when you call vponupon him. Yee ſee the power of your vocation, yee are called by our Sauiour: yee ſee the nature of your inheritance, it is ioy and gladneſſe: yee ſee the benefit of your ſeruice, it is the ioy of your Lord and maſter, as the Romanes painted the Graces, ſo hath God planted his children, Semper gaudentes, ſemper ridentes, they were euer laughing, and theſe are euer lauding, lauding and praiſing, and ſinging and reioycing with ioy vnſpeakable and glorious. My prayer ſhall be with Moſes, Si inueni gratiam, if I hauehave found grace in thy ſight, ſhew vsus thy way, if wee hauehave found grace in thy ſight, ſhew vsus thy ſelfe, and ſhew vsus thy glorie, bring vsus vntounto thy reſt, and take vsus into thy ioy, that Iſrael may bee truly Iſrael, and ſee God: that Iſrael may bee glad in him that made him, and Sion may bee ioyfull in her King, euen Ieſus Chriſt thine onelyonly ioy, and our onelyonly Sauiour, to whom with the Father, and the Spirit, three perſons and one God, bee aſcribed all power, maieſtie, and dominion this day and for euer. Amen.
Angelorum ANTIPHONIA: The Angels Antheme.
BERN. Cant. Ser. 13.
Tibi Domine gloria maneat illibata mecum bene agitur ſi pacem habuero.
LONDON, Printed for ROBERT ALLOT.