A Divine Theater, Sermon

A Divine Theater · Sermon

p. 1A 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 p. 2is 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 foreign 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 p. 3do 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 p. 4ſhall 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) foreign (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 p. 5of that true Meſſias ſent by God, and promiſed to our Fathers: wherein you have foreign (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 p. 6(as it were) from this ſcene, is,

Firſt, a Spectacle: and that is foreign ▪ The Salvation of God.

Secondly, a Manifeſtation of this Spectacle: and this is unto fleſh: foreign 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 p. 7to 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 p. 8bring 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 foreign 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 p. 9moſt 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 p. 10David'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 foreign, 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 p. 11put 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 p. 12Iudah 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:

p. 13But when we have ſaid as much as we can, it will hardly come up to this foreign 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 p. 14by 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, foreign 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 p. 15ſpeakes) 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 p. 16were 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 foreign, 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] p. 17is hardly found in all their writings. They have foreign, but they cannot tell what to make of foreign: 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, p. 18being 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 p. 19Convention 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 p. 20Dominum 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, p. 21but 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, p. 22by 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, p. 23even 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 foreign: He was ſanctified p. 24through 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 p. 25formed, 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 p. 26Iewes; 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 p. 27a 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 Heathen— Una 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 p. 28of 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 p. 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, p. 30or 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, foreign this day is Salvation come unto thee: ſo may I ſay to all that heare p. 31me foreign 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 p. 32thirſty 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 p. 33gloria 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, p. 34and 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 foreign, & foreign, which ſignifie the foure corners of the World; they make up the name of Adam: p. 35to 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 p. 36his 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 p. 37are 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 foreign 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 p. 38of 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 p. 39allowed 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 foreign 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 p. 40ſpeaker, (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; foreign, that Aeternall p. 41power, 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 p. 42it privily away, foreign (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 foreign 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. p. 43Of 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 p. 44true 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 p. 45oris 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 foreign and foreign, or more plainly, foreign, a voluntary condeſcention, of the Divine excellence; when God deſcends, from the height of Majeſtie, that he may be incorporate with man; and p. 46man 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 p. 47of 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: p. 48Vidimus 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 foreign (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 p. 49Omnipotency 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 p. 50him, 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 p. 51he 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 p. 52Bernard) 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 p. 53ſo 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 p. 54the 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 p. 55the 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; p. 56Not 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 p. 57Angels 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—

p. 58Alba 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 p. 59riſe, 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 p. 60Chriſt 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, foreign 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 p. 61Spirituall 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 p. 62of 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 p. 63came 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 p. 64hundred 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 p. 65deſtruction: 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 p. 66in 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.

p. 67When 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 p. 68his 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, p. 69Myrrh, 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 p. 70deride the Grace, which brings Salvation with it: placeing themſelves, (as the Prophet hath it foreign 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, p. 71and 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 p. 72live 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 26^th Chapter of the Prophet Iſaiah. Oh how ſuddenly do they conſume, periſh, and come to a fearful end (as the p. 73Pſalmiſt 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)

p. 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 p. 75St Paul will not ſo much as allow of foreign, or foreign, 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 p. 76defile 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 p. 77Evangelicall 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 p. 78Chapter 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 p. 79wings 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 p. 80were 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 p. 81of 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 p. 82rejoyce, 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 p. 83Hoſts, 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 p. 84Peace, 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.

End of the text · John Wall, A Divine Theater (1662)