ALAE SERAPHICAE The SERAPHINS WINGS to raise us unto heaven.  
Delivered in six Sermons, partly at Saint Peter in Westminster, partly at S. Aldates' in Oxford. 1623.  
By JOHN WALL Doctor in Divinity, of Christ-Church in Oxford.  BERNARD Ser. 4. de verbis Esaiae. 
Qui unâ tantùm alâ volare contendit, quò magis attollitur, eò peiùs colliditur.  
LONDON, Printed by G. M. for ROBERT ALLOT, and are to be sold at his shop in Paul's Churchyard at the sign of the Black Bear. 1627.   

TO THE RIGHT REVEREND FATHER in God, JOHN Lord Bishop of Lincoln, the Worthy Dean of Westminster, one of his Majesty's most Honourable Privy Council, my very Honourable good Lord and Noble Patron, be multiplied daily favour with GOD and Men.  
RIGHT HONOURABLE,  
IN the vision of Ezechiel, there was rota in rotâ; One wheel, within another: my desire is, there may be here, ala in alâ; One wing, within another: (or rather indeed) one wing, upon another: the wings of these Seraphins, within the wings of your protection: and the wings of your protection, upon the wings of these Seraphins. For as in the Tabernacle, the faces of the Cherubins, looked towards the seat of Mercy: So do the faces of these Seraphins, look towards the Seat and Sea of your Honourable favour and gracious piety. Stories writ of FORTUNE, and VICTORY, that when they came from MACEDONIA, and coasted towards ROME, they put off their wings, and laid them down, as if they would go no further. What are these winged tracts and feathered writings, but in the Prophet's phrase, liber volans? In the Poet's language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? If once they come into your Honour's presence, they will leave their wings, and seek no other Patronage. When they first sounded in the air, for the most part, you gave them audience. Now they first come to the light, vouchsafe them countenance; and let them ever glory, in his name, that sits like an Angel, in the Church of God: and doth most truly verify, the character of Athanasius; who was said to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Of an heavenly, and Angelical presence: of a more heavenly and Angelical understanding. God forbidden, I should dip my pen in oil, or mingle honey with my sacrifice; as one that would enchant your ears, with the Siren's language, of demulcent vanities: Church and State, Altars and Tribunals, have witnessed the Nobility of your Soul, and quit me of that suspicion: whose diffusive goodness many have found, and do justly honour. Augustine writes, of that good Father Ambrose, that his breast was Sanctum Dei Oraculum, an heavenly Oracle, from whence God spoke. There is none almost so ignorant, of your divine Excellence, but is ready to make the Parallel: and we read of the same Father in his life by Costerius, that he was never advanced to any government in the Church, though never so powerful and sublime, quin ampliore dignus haberetur, but that he seemed worthy of a greater: Such is the world's opinion of your rare Worth, and Senatorian Eminency; though you begin with Hilarion, in Saint Hierome, Calcare mundi gloriam, To contemn and trample upon the outward Pomp of humane glory. I have not lest reason, though I am least able to do your Lordship service, and therefore as your favours towards me, have been like the Graces in Seneca, Virgins, pure, and chaste Virgins; not violated, or depraved with the least touch, or thought of corruption: So must they be ever juvenes, green and flourishing, lest at any time they die, and perish through unthankfulness, or oblivion.  
It is my wish, that I had some lasting monument, of Art, and Wit; more durable than brass or marble, to engrave the memory of your Sacred and Divine merits: that you might not only be chartaceus or parietarius; but Cedrinus and Marmorarius, or that which comes nearest to eternity. Well may you challenge the learnedst pen, since your Diamond-pointed quill taken from some Angel's wing, hath given a kind of immortality to the learnedst, and best of Kings, our late SOVEREIGN, of most precious and blessed memory. But what can you expect of him, that is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Saint Basil writes of himself) one of those ancient fisher-men's disciples? All that my Tree bears, is but fruit of this kind, wherein your Lordship most abounds. Yet am I encouraged by that of the Epigrammatist, 
jupiter Ambrosiâ satur est, & Nectare vivit:  
Nos tamen, exta jovi, thura, merumque damus.  to wait behind, at your Honour's feet, with the poor Oblation of this worthless mite: and to draw you a while (as Bernard did Eugenius) ab amplexibus Rahelis, from the care, and exercise of public administrations. If there be small good in the Tree, there is much in the Bush: and therefore lest I should be over-troublesome, to Moses talking with God in the mount; I end with jacobs' beneplacitum. The good will of him that dwelled in the bush, rest upon the top and flower of your sacred and divine Excellence.  
Your Lordship's most humble devoted Chaplain and Servant in all duty and thankful observance, JOHN WALL.   

CULTUS ANIMAE, THE Souls Ornament.  TERTUL. de cultu foem. 
Vestite vos serico probitatis, byssino sanctitatis, taliter pigmentatae Deum habebitis amatorem.   

THE FIRST SERMON.  CANTICLES 8. ver. 6. Set me as a Seal upon thy heart, and as a Signet upon thine arm. 
THough all Scripture be given by inspiration, and is profitable to instruct, and to reprove, that so the man of God may be perfect in every good work: yet is there none more suitable with the rest of God's Ark, and the peaceable condition of his Church, than what is now before me. It is written by Solomon, a King of peace; it is framed into a song, the voice of peace; it gins with a Kiss, the sign of peace; it is spent in Love, the bond of peace, it runs upon him, that is our peace; and hath not only made peace our borders, but set at peace through the blood of his Cross, the things in earth, and the things in heaven. This peace is most comfortably shadowed forth unto us in the mystical Dialogue of this Sacred Epithalamie; where under the rind and the bark of things visible and corporal, we draw near unto the flower and the pith of that which is invisible & spiritual: for what the Apostle writes of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is spiritual; that Nyssen extends, to this song: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This song is spiritual, and will not abide we should continue in the outward court and naked letter, of springs, rivers, gardens, vineyards, breasts, towers, spices, ointments, or whatsoever may delight the organs of our sense: but draws us to a higher meaning, agreeable to the Majesty of God, and the divine sublimity of his undefiled goodness, till having plucked the veil from off the face of Moses, we behold with pure eyes the tender bowels of his unspeakable love, to that Aethiopian Queen, the blackness of our nature; the sacred Union, and Sacramental coalition, of God and man, Christ & his Church, in the cords of love, and the bands of mercy, for there is no similitude able to reach the depth hereof, she will ever be in his sight, he will ever be in her thoughts, she will be engravened in the palms of his hands, he will be placed as the signet of her arm. Shall I tell you the claim of this interest, it is Love, for that was strong as death, and cruel as the grave: he spared not his life unto death, but gave it as a ransom for the sins of many, and sealed it with his blood, crying to her as Galba to his soldiers: Ego vester vos mihi, I am wholly devoted unto you, you are wholly devoted unto me: therefore will he be as a seal on her heart, and as a signet on her arm: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Put me as a seal on thy heart, and as a signet on thy arm: The words of the Text are as a sacred armoury, where you have a shield for the hand, and a cover for the heart; or as an heavenly wardrobe, where me thinks I see the cloak and the ring, which judah left with Tamar, the ratification and assurance of spiritual grace, and everlasting holiness, they hold some Analogy with the offices of state the seal and the signet, here is a seal, a broad seal for the largeness of our hearts: Put me as a seal on thy heart, here is a signet, a little signet for the roundness of our arms.  
As a signet on thine arm. Pauca at salutaria, expedita at sancta, (as we read in Saluianus) short and holy, few and wholesome, brief in words and precept, but in sense durable and permanent. That which I shall punctually distinguish unto you, is first the habit and ornament of the Church, that is, Christ and his righteousness employed in the affix of my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put me, or set me.  
Secondly, the Part and the Subject to be adorned, that is, the heart and the arm: Put me on thy heart, and on thine arm.  
Thirdly, the figure and semblance, that is, a seal or a signet. Put me as a seal on thy heart, and as a signet on thy arm.  
Last of all the superinduction, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, which is upon, or the circumposition, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Septuagint which is about. Put me as a seal on thy heart, and a signet about thine arm. All this is gathered, and recapitulated in that of Paul to the Romans, Put ye on Christ jesus, and take no care for the flesh to satisfy the lusts thereof. But more perfectly in the same Apostle, to his Corinthians, Ye are bought with a price, therefore glorify God, in your bodies, and in your souls: for they are his. He will be on thy heart, by Faith and Truth, and inward sanctification: he will be on thy arm, by love, and holiness, and outward manifestation. He will be here, and he will be there, as a seal, or a signet: that bearing the marks of Christ jesus, in our bodies, we may be like those thousands of Israel, who were sealed in their foreheads: sealed and selected unto the Lord, against the day of our redemption. Put him on thy heart, for he is the wisdom of God: Put him on thy arm, for he is the power of God: Put him on thy heart, for he is the life of thy soul: Put him on thy arm, for he is the strength of thy flesh: Put him on thy heart, for he is the only begotten Son of God, who liveth in the bosom of his Father: Put him on thy arm, for he is the mighty Redeemer of the world, that sitteth on the right hand of God in the glory of the Father: Put him on thy arm, that he may direct thine actions: Put him on thy heart, that he may settle thy affections: Put him as a seal, and signet on both, that he may know thee for his own, and bind thee to himself with an everlasting covenant. Quid enim prodest, si Deum gestamus in front, & vitia in animo recondamus? as Saint Augustine hath observed, What avails it to have God in the forehead, so we treasure up wickedness in the conscience? If he be on thy heart by study and meditation, he will learn thee knowledge, and make thee understand the mysteries of his cross, and the righteousness of his kingdom: If he be on thine arm for practice and imitation, he will order thy doings, and make thee delight in the way of truth, and the custody of his precepts. If he be as a seal on the door of thy heart, and the posts of thy arm, thou shalt not only escape the punishment of the destroying Angel: but exalt thy horn, and triumph with the Lord, and rejoice exceedingly in the power and glory of his salvation. Thus doth God call upon us, but it is for our good and comfort. There is much pleasure in that we love, though sometime absent: but then is our joy full, and there is life in it, when that we love is at hand and present: Therefore will he be in oculis, & in osculis, as the signet of our arm, for sight and presence; as the seal of our hearts, for delight and remembrance.  
Put me as a seal on thy heart, and as a signet on thine arm. Hitherto we have looked upon the words of the Text, as so many coins of gold & silver, I shall now put them in the balance of the Sanctuary, and take their several value, that so I may proceed to my first observation, Christ and his righteousness, employed in the affix of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put me, or set me.  
Some play the Critics, and would have the Church to speak unto Christ, not Christ to the Church, because the affix is not masculine, but of the seminine gender: indeed if points and vowels had been equal with the Original, and not invented after by the jewish Rabbins, they might deserve hearing: but since it is otherwise, our safest course is to run with the Fathers, I mean Theodoret, and the rest, who make Christ the spokesman, and that for himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put me and set me.  
Great and wonderful, is the beauty of the creature, such as might bewitch the heart of man, with the enchanting cup of deceitful vanity: but whether ye look upon the brightness of the stars, whether ye behold the glory of the Angels, whether ye consider the treasures of the deep, whether ye admire the power of the elements, from the centre of the earth, to the circle of the heavens, there is nothing aught to be as a crown to us, save that gracious light, which shined to Moses in the bush, and sat in the Tabernacle amidst the golden Cherubins. It is the word of Christ must be as the jewel of our ears, it is the yoke of Christ, must be as the chain of our necks, it is the faith of Christ, must be as the girdle of our loins, it is the justice of Christ, must be as the clothing of our nakedness: his cross our standard, and his blood our colours. What is the glory and boasting of Christians, but in him that died for us, in that name which is above every name, in that name, in that name whereunto we are baptised, and wherein we are blest? O thou Lord of hosts and King of Israel, we adore thy majesty, we honour thy mercy, the sacrifice of thy flesh, the oblation on the cross, the price of our redemption, the riches of thy salvation, whereby thou hast paid our debt, and reconciled us to the Father. Therefore saith that chosen vessel, God forbidden I should glory in any thing, but in the cross of our Lord jesus Christ: whereby the world is crucified to me, and I unto the world: If any man preach other than ye have received, let him be accursed: If any man receive other than we have preached, let him be accursed. Saint Bernard gives the reason: Alijs rebus non tam ornati, quàm onerati sumus. Other things are more cumbersome than profitable: it is well if they prove not hurtful and pernicious, like that fatal habit, which the Turkish Emperors used to cast on those whom they meant to execute, famously known by the name of death's mantle, in their stories. What meaneth that of Christ for himself? Without me ye can do nothing, but in me ye have life eternal? Or that of Paul against himself, Was Paul crucified for you, or were ye baptised into the name of Paul? But that we should be wholly fixed on this object, and drawn from the love, and the service, and the foolish admiration of every creature. No man likes his friend, should love his gift better than himself; and shall the Lord be pleased with such, that care more for his blessing, then for his goodness? I will not say, but that he is most ready, to lose the bands of Orion, and to power down the sweet influence of the Pleyades, as so many golden showers in the bosoms of his servants: yet is it his pleasure, we should set more by his person, then by his favours. Aurum in arca, Deus in conscientia (saith that learned Father Austin) God in the heart, is like gold in the coffer. Health to thy navel, marrow to thy bones, cheer on thy table, music in thy feasts, sweetness in thy pleasures, security in thy honours, store in thy garners, plenty in thy vineyards, increase and fullness of all thy soul doth love, or imagine. Yet may we delight in the temporal benefits of our spiritual Isaac: the fatness of the earth, and the dew of heaven, so it be with relation to his glory, Non ad corruptionem, sed ad consolationem, non ad illigandum sed utendum, (as Saint Austin hath distinguished it) not to corruption, but to consolation: not to be entangled with their vanity, but to be refreshed with the lawful use of their supply and virtue. It is not said, he that loveth father and mother, is unworthy of me: But he that loveth father, or mother, or brother, or sister, more than me, is unworthy of me: Neither is it a positive use, but a comparative that is here restrained. Well may the seed of Abraham embrace riches, and honour, and jurisdiction, and power, and due observance (as it were) from the sheaves of their brethren, together with the sweet increase of the Sun, and the sweet increase of the Moon, as a reward of piety, or the smell of a field, which the Lord hath blest: but if it be more than him, they are unworthy of him: or if it be not for him, they are unworthy of him: and therefore saith Ambrose, In omnibus istis fragret odor Christi, In all this let the savour of Christ be fragrant, and his love abound? Yea let it be predominant, and supereminent, as oil on the top of water: that our water may be turned into wine, the rainy delights of watery pleasures, into the sweet wine of true joy, and spiritual gladness. It was the pride of Seneca, and he boasted much, Vbicunque ago, Demetrium circumfero, that wheresoever he went, he bore Demetrius with him, O that we could say the like of God Vbicunque ago, Deum circumfero, Wheresoever I go, I bear Christ jesus with me: the secret of my bosom, is as the house of Zacheus; where he was received with cheerfulness, and alacrity, it is not a material crucifix, or a visible picture, wrought in gold, or framed in silver, but the sweet remembrance of my blessed Saviour, that is ever with me: the print of his love, the example of his virtue, the image of his goodness, the record of his mercy, all the miracles that he wrought for my conversion, all the precepts that he gave for my instruction, all the miseries and indignities that he endured and sustained for my liberty and salvation: the power of his death, the triumph of his cross, the glory of his rising, the comfort of his appearing is that which I bind, as signs upon my arm, and lay as Camphire between my breasts. Vbicunque ago, Deum circumfero. Wheresoever I go, I bear Christ jesus with me: as the lot of mine inheritance, as the crown of my felicity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Alexandrinus) the friend of my bosom, the companion of my study. It is the light of thy countenance, that was stamped upon us: and it is the light of thy countenance that must shine within us: if ever we be as the Moon, fair, and beautiful: Whence shall the image of God, derive her beauty, but from God? Whence shall the Spouse of Christ, take the ornaments of grace, and comeliness, but from the treasure of his righteousness? Adultera anima (saith Austin) that soul is wicked, and adulterous, guilty of spiritual fornication, which embraceth the creature, and leaveth the Creator. There is no help for us, but in that fountain, which our Fathers thirsted in the wilderness. It is with the heart of man, as with the hand of Moses: when he plucked it out of his bosom, it was foul and leprous, when he put it in, it was fair and comely. Christ is our bosom, and the cure of our leprosy, the refuge of his Sanctuary: without him we are foul and leprous, with him honourable and glorious, sanctified and purged, from the leprosy of sin, and the filth of iniquities. We read in the Stories of the Church, that when Antioch was troubled with a lamentable earthquake, Euphremion the Bishop received an Oracle, that every one should write, Christus nohiscum, Christ be with us, upon the doors of their houses: which being done, the earthquake stayed, and the inhabitants were comforted. I know not how true that was, sure I am, if the faith of Christ be written upon the doors of our hearts, it will not only stay the fears, and the earthquakes of our weak flesh, and ruinous habitations: but make strong our bars, and establish the foundation of that spiritual building, that new jerusalem, which came down from heaven, and is like unto a City that is at unity within itself. Thus you see there is much ground for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put me, and that we should rather forsake nets, & ship, with james & Andrew, yea the whole world, & ourselves to boot, than not to cleave to him, that is aeternum gaudium, the fountain of life, the author of blessedness, the glory of his Church, the honour of Paradise, the everlasting joy, and great reward of men and of Angels: that when the Prince of this world shall come, we may take up the words of our Saviour: Venit, sed nihil invenit. Indeed he came, but he found nothing in me, john 14. 30. Yet there be that do more affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nicephorous writeth in history. The image of Caesar, more than of Christ. That which thiefs may steal, and the moths eat, and the rust consume, more than him that abides for ever. Others like the Gergasens, drive him out of their coasts, and will not abide he should come near their houses, if once they see him in his distressed members, whether blind, or lame, or sick, or naked, they cry with those Devils in the Gospel. Quid tibi & nobis fili David? What have we to do with thee o thou Son of David, dost thou come to vex us and trouble us before the time? Yet there he is, and makes profession of it. Esurivi, it is I, that was an hungry, and ye gave me no meat: it is I, that was athirst, and ye gave me no drink: it is I, that was naked, and ye did not  me: it is I, that was in prison, and ye did not visit me. Here might I knock at the consciences of many, & examine what it is they lay to heart. Hath not pride shut Christ out of the heart of the vainglorious? Hath not pleasure shut Christ out of the heart of the voluptuous? Hath not profit shut Christ out of the heart of the covetous? Hath not strife, and envy, and contention, and division, quite shut him out of the heart of the turbulent and seditious? These are thy Gods o Israel, which lead thee back into the darkness of Egypt, Lar & Penates, those Idol gods that set up altars in thy heart and rule in the temple of thy body. So that Christ may stand at the door, and knock, till his head be full of dew, and his locks with the drops of the night, there be few will let him enter, crying as he doth in my Text, or rather in the Gospel, Volucres nidos, & vulpes foveas, the birds have their nests, and the foxes their holes: but the Son of man hath not whereon to lay his head. Yet is there a double place due to him, the one without, the other within: the one on the heart, the other on the arm. And so I pass from the ornament, to the subject, from Christ jesus the Bishop of our souls, to our hearts the sea, and palace of his residence.  
Put me on thy heart, and put me on thy arm.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Nyssen writes in the life of Moses) heart and arm, are emblematical, the one of contemplation, the other of action. Both due to God, and his service, but first he calls for the heart, like wisdom in the Proverbs. My son give me thy heart. If our heart be the seat of love, what is God but love? If our heart be the keepers of our treasure, What is God but our treasure? he lay in the heart of the earth three days when he was abased: but now he is exalted, let him rest in the earth of our hearts, from day, to day, and from generation, to generation. Though he be Lord of all, and command every part, yet there would he set up his throne, and place the sceptre of his dominion, as in the Metropolis of his Kingdom. It is fitly resembled to a Castle, which being taken, and surprised, the whole City is forced to yield: the understanding her intelligence, the affections her counfellours, the senses her watchmen, the members her servants: Yet if the Lord do not keep the City, it is all in vain, and therefore saith the Evangelist, Intravit jesus in Castellum. The Lord went into the Castle, or intrabit jesus in Castellum, the Lord shall go into the Castle, that salvation may be our walls, and praise our gates. For if Satan get but footing, all is lost: jerusalem will be as a heap of stones, and the abomination of desolation will light upon our City. It was a controversy between Plato, and Galen, whether the heart, or the brain, were the seat of life, and motion: but the Church resolveth determinately, that our heart is the receptacle of heavenly grace, and spiritual inspiration. In the natural man it life's first, and dies last: in the spiritual man it life's first, and dies last. Let the eye be dark, how great is that darkness? let the heart be dead, how great is that deadness? a goodman bringeth forth good things out of the treasure of his heart; an evil man bringeth forth evil things out of the treasure of his heart. For as there is life in the heart: so out of the heart, proceedeth thefts, and murders, fornications, and adulteries, the 15. and the 19 of Matthew. Be advised then, who it is you place there. If Christ knock let him not stay, he alone is that fire, which is able to soften thy heart, though hard as iron, or impenetrable as the adamant, and make it, like melting wax in the midst of thy bowels. He alone, is that bread, which is able to fill thy heart, the several Angels of that capacious Trigonum, with the immensity of his presence. O let him not stand only in thy forehead by show, and profession: but call him into thy heart, by faith, and prayer, and devout acknowledgement, and religious invocation; else are ye like those that go into the Sun, not for heat, or warmth, but to be seen, and to be admired: shall he cry to these, Vulnerasti cor meum, thou hast wounded my heart, thou hast wounded my heart with one of thine eyes; and wilt not thou make answer, Paratum est cor meum, my heart is ready, o God, my heart is ready? O the true Isaac, and beloved of his Father, this is that dear, and only beloved son, which he will have thee offer. Alms, mercy, repentance, charity, instruction, prophecy, contrition, humiliation, or whatsoever we can perform without a heart, is but as an offering without salt, and makes but an hateful and prodigious sacrifice. If the Psalmists rejoice, it is in the innocence of heart. If the Apostle exhort, it is to simplicity of heart. If the Lord be pleased, it is with uprightness of heart. If the Law be ended, and the Gospel established, it is in love, from a pure heart and a good conscience. The end of the Law is love, from a pure heart, and a good conscience, and faith unfeigned. I remember God charged the Priest to sanctify the breast of their shake offering, as well as the shoulder of the heave offering. That we might see, it is not so much the outward man, as the inward, wherein he delighteth, neither is it enough to bear Christ in the head, as Minerva did jupiter, unless we bear him in the heart, as Mary did our Saviour. Gravidare potuit, gravare non potuit beatam virginem. He might well fill her womb with the glory of his flesh, he could not burden her, with trouble of his presence: How then will they satisfy this demand, that have no heart unto goodness? The army Philopoemen is likened unto a man, that hath legs & feet, but no belly: because they wanted money, which is the heart of war: so I fear in the Church militant, there be divers that have legs, and feet, but no belly: they have the legs and the feet of outward conversation, but they want the heart and the belly of inward devotion. Non vitae sed famae negotiatores, (as Tertul. makes the charachter) such as negotiate and trade more for a good name, then for a good life: for a good report, than a good conscience. If the Lord will be on the ear, who so ready to attend his word, and to call for a Sermon? If the Lord will be on the tongue, who so forward to confess his name, or to speak of Religion, till they have turned Sacramentum in sermonem, (as Saluianus speaks) the sacred use, of his glorious name, into vain babbling, and the foolish contention of words and trifles. But let him call for the heart, they are quite blank, either it is losteth the cares of this world, or sold to work deceit and wickedness. Thus have they a show of godliness, but deny the power thereof, like fiddlers, that are more careful in tuning their instruments, then in tuning their lives: their tongues are their instruments, if they be in tune, and the strings thereof well set, to fair language and glozing hypocrisy, all is well: they have done their parts, and duty, I know not whether I may say they have no heart, or a double heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hebricians use to speak, a heart, and a heart, one for Christ, another for Belial, one for God, another for the Devil. Sure I am, they are cardiaci, and fall under the curse, the wise man hath denounced, Vae duplici cordi, Woe to the double heart, for the Lord will not part stakes with any, neither hath righteousness any communication with unrighteousness. They are not many hearts, but one, that he desireth, howbeit the conditions thereof be divers. For it must be a new heart, and a clean heart, & a sound heart, and a broken heart, renewed by his word, cleansed in his blood, sound by the truth of doctrine, broken by the contrition of spirit, else will he forsake the tabernacle of our body, and abhor both heart and arm, which is the second receptacle of our Saviour.  
Put me upon thy arm.  
For though Love precede Faith in order of perfection, yet Faith precedes Love in order of generation; did the Prophet begin to speak before the heart waxed hot, and the fire was kindled in his breast? First believe with thy heart, then confess with thy mouth, yet so that heart, and mouth, and hand, and arm, may go together. Good works joined to Faith, are as a strong building on a good foundation: the building of gold, and silver, upon that ground which is laid of old, I mean Christ jesus. Marry had no sooner borne Christ in her womb, and presented him in the Temple, but Simeon takes him in his arms, and embraceth him joyfully. For we must not be ashamed of our profession, but carry the ensign of our Saviour openly before us, that so the virtue, and the patience, and the meekness, and the obedience of Christ jesus, may be found in every part; but chief in our actions. Christ on the heart, is like seed on the earth: Christ on the arm, is like corn on the ear. Christ on the heart, like a tree planted by the rivers of water: Christ on the arm, like a tree bringing fruit in time of Autumn, and therefore true Religion, and undefiled before God, is practical, and operative, in the works of mercy: To visit the fatherless, and widows in adversity: and to keep ourselves unspotted of the world. If our lips drop honey, by the preaching of his word, and the sweetness of his doctrine it is good and commendable, but if our hands drop myrrh, by the crucifying of him, and the mortification of our earthly members by the obedience of Christ, and the perfect imitation of Christian holiness, it is most comfortable and heavenly. There be that follow the paths of Christ, and (to use the words of Saluianus) Patentiora faciunt Domini vestigia, they make the footsteps of our Saviour more plain and easy, by the example of their virtue, and the evidence of their bounty. These be they which bear him in their arms, and carry him as a lamp burning in their hands for the benefit of others. Do men gather figs of thorns, or grapes of thistles? Ye shall know them by their fruit. And as Christ said of himself, interrogate opera, ask my works, for they speak of me: so may we say of them, interrogate opera, ask their works, for they speak of them, look not on the face, regard not the voice, they may have the voice of jacob, but the hands of Esau: inquire of their works, they bear witness of them, and are the surest marks of every Christian. Auditur cum videtur saith Tertullian, A good Philosopher is best heard, when he is seen; and a true Christian best known, by the glass of his life, and the precedent of his actions. It is a good resemblance that ancient Father used in his Morals. Alis feriunt, ubi opera ostendunt. The works of the Saints, are as the wings of the Cherubins that touch one another: for as they smite one another by their wings: so we excite one another by our works, and provoke (as it were) to godliness of living, remember then (I beseech you) the end of your vocation, that ye are the workmanship of God, created in Christ jesus to good works: That he gave his life for you, to the end you might be a peculiar to himself, zealous of good works: die unto sin, live unto righteousness, cast of the works of darkness, put on the armour of light, that ye may be worthy of the Gospel of Christ, and the doctrine of our Saviour in all things may be honoured. Ye are they, of whom the Apostle doth travel in birth, that Christ may be form in you, and you transformed into him, as well in arm as in heart, as well in body as in spirit. O let it never be said of these blessed arms, the arms of your works, as Milo said of his arms, the arms of his flesh, Hi mortui sunt, they are dead, and there is no life in them. But let the power, and the courage, and the vigour, and the Spirit of Christ jesus, quicken and make ye vigetative in all goodness. Anatomists do observe, there is a vein runs from the heart to the arm, and bounds on the finger, where the ring is worn, if Christ be our ring and seal, he must be so on the arm, that he leave not the heart, so on the heart, that he reach unto the arm, for direction of faith and manners. Here might I call heaven and earth to record, and witness before God and his Angels, how injuriously we are traduced, to despise the Law, and not to care for the decalogue, to rely upon a naked faith, without the fruit of holiness, or the observation of his precepts. Oh thou which bindest thy words, as signs upon our arms, and as frontlets between our eyes, plead our cause, and vindicate us from this calumny: tell these men, thou art not only as a seal upon our hearts, by the knowledge of thy truth, but as a signet upon our arms, by the conformity of life, and the exercise of holiness. And so I hasten to the seal, and closure of discourse: which is the form and semblance, and that is a seal or a signet.  
Put me as a seal, and a signet. Well may he be termed a seal, that is, the brightness of his Father's glory, and the engrauen form of his substance, but that which is here a seal or a signet, is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original. A ring, or a seal, that as we have borne the image of the earthly, so we may bear the image of the heavenly, by similitude and conformity to our Saviour: whether in his obedience and his righteousness, or in his patience and his sufferings. For as no silver is currant, unless it bear the image & superscription of the Emperor: so there is nothing available before God, without the stamp of his Son, and the character of our Saviour. Thoughts, vows, meditations, prayers, intentions, actions, are but vain and frivolous, and will never be able to purchase heaven, unless they be sealed in Christ, and the assurance of his mercy: in whom all the promises of God, are yea and Amen.  
This made the Church in her Liturgy, seal up her petitions in the name and mediation of Christ jesus: in all her supplications, and intercessions, she doth adjure God, and bind him (as it were) by this seal, Per jesum Christum Dominum nostrum, Through jesus Christ our Lord, through jesus Christ our only mediator and redeemer. I will not draw my Text to the Cross in Baptism, because it is not said, he will be a seal, but as a seal, and there is a good meaning of that in Saint Austin, Deus amat signorum suorum factores, non pictores: Yet let me tell the turbulent Schismatic, and factious Novalist, that it is an ancient Ceremony, derived from the Primitive Church, grounded upon reason, and observation. For what is the sign of Christ, but the Cross of our Saviour, are not the Sacraments of God, the seals of God? wherein we are sealed and confirmed, by the arrabon and witness of his Spirit? As the doors and threshold were signed with the blood of the Paschall Lamb: so it is the blood of Christ, our true Passover, that doth seal both our hearts, and foreheads; I do not say with Austin, Repellit exterminatorem, si Christum inveniat habitatorem, Though in his 50. Tract upon john, it be twice repeated, within the space of six lines. Yet let me borrow so much from that learned Father, Nihil olim in carne intolerabilius, nihil modo in front gloriosius. Heretofore there was nothing more bloody, and intolerable to the renting of our flesh, and the tearing of our bodies: Now there is nothing more glorious, and honourable, to the acknowledgement of faith, and the beautifying of our foreheads. But what means the seal of my Text? And why is he desirous to be as a signet? Take it actively, take it passively, for the impression that is made, or the seal and ring, that maketh the impression, it is diversely used, and hath many singular effects, Ad custodiam, ad notificationem, ad gratiam, ad confirmationem: For beauty and exornation, that his glory may shine in us, for distinction and notification, that we might be known from strangers, for custody and preservation, that nothing go in nor out to annoy and hurt us. For assurance and confirmation, that we be not drawn from God, or relinquish the truth of our profession. Thus are we become as an enclosed garden, or a fountain sealed up, like that Eastgate in Ezechiels' Sanctuary, which was shut and might not be opened, lest any should enter. Open locks tempt thiefs: but that which is sealed remains inviolate. So if Faith, and Truth, and hope, and joy, and the graces of the Spirit, and the mysteries of our salvation, be not sealed in Christ, they may be stolen from our hearts, and become a prey to the enemy. But if they lie under this seal, they are fast and sure: No heresy, no vanity, no cruelty, nor policy, shall be able to rob and spoil us of our glory. Well may Satan come in, like a thief by the windows, and enter through the passages of our sense: if once he espy this seal upon the heart, he will recoil, and fly back. It is a strong munition, able to repulse, and exterminate all the devils in hell, though multiplied and banded in troops and legions. Now we have the force of the Original, and the emphasis of Septuagint, the one upon, the other about, he will be upon our hearts to suppress the evil that is within, and to prevent the danger that is without, he will be about the arm, that we may be environed on every side, and secured from the inroad of spiritual wickedness. Should I distinctly prosecute the several virtues of this seal, you might call for a seal unto my lips: and therefore I labour to be short. Yet is there one meaning of this Emblem, which I may not forget, and that is love, and honour, with a dear respect, and most precious estimation. Consider that of jeremy, If he were as the seal of my right hand, yet would I pluck him thence. Remember that of Haggai, I will make him as the signet of mine arm, because I have chosen him: what doth this sound, but of grace and favour? It is the seal of our ring, and the image of our friend, whereof we are proud and boast.  
Ventilat aestiwm digitis sudantibus aurum: Thus will he be as the seal of our hand, or as the gem of our finger, that he may be held more dear and precious, then thousands of gold and silver: For what is more sweet, what more pleasing, what more glorious, what more honourable, then Christ jesus? at whose beauty, the Sun and the Moon are abashed, on whose face the Angels look with admiration, and astonishment. His power made us, the power of his Godhead: his weakness saved us, the weakness of his manhood. Therefore may he justly set his mark upon us, yet is it not the ruby, or the chrysolite, or the saphir, or the diamond, or any other precious stone, that he would stock and graft in us, but himself, the image of himself, more dear and precious, than all the world beside. O that we did esteem him as a rich pearl, or jewel of great price, and incomparable value, and not only so, but in this imitate Cleopatra, put him into our draft, and traiect him into our bowels, with the hunger and thirst of righteousness. We know the zeal of that Theban Captain, when being brought into the camp half dead, he asked whether his shield were taken by the enemy, as if nothing else were to be regarded; and when he found it safe, he began to kiss it and revive again: Such aught to be our zeal toward Christ, the shield of our defence, and the seal of our redemption. What is the Church but as a garden? What are we but as spiritual Bees? O let us suck the flowers, and draw the sweetness, and never rest, till we have made a hive of our souls and bodies: that our hearts may be as wax, softened, and mollified, for the impression of this seal, and nothing but this, I mean, Christ jesus and him crucified. The place he chooseth for himself, is the heart, by faith and confidence: the arm, by love, and charitable operations: and that as a seal, or a signet, for esteem and dignity. Let me therefore once more beseech you, that you would all be keepers of this seal, without which nothing is to be held: but chief the house of Aaron and the Tribe of Levy, whether God hath placed us, as the signet of his arm, judge you, there is peace within our walls, and plenteousness within our palaces, we sit under our vines, and our figtrees, and there is none to make us afraid: our sons grow up as young plants, and our daughters as the polished corners of the Temple: our garners abound; and are full of all manner of store, our sheep bring forth thousands, and ten thousands in our folds: our oxen are strong to labour, and there is no decay, no leading captive, no complaining in our streets. Thus hath he put us, as the seal of his heart, and as the signet of his arm, by the care of his love, and the tenderness of his affection. Not to do the like with him, and to answer love by love, were great inhumanity, wonderful impiety: he doth not so with other Nations, he rather maketh them as a mark to shoot at in the fierceness of his displeasure: but let us never forget his abundant loving kindness, crying with Saint Bernard, Sufficit amor Christi, the love of Christ sufficeth, in him alone we are rich, and have enough: he is very sweet and delectable, the rest of our labour, the stay of our pilgrimage, the comfort of our heaviness, the pledge of blessedness. That as now we are as the seal of his left hand, by temporal favours: so hereafter we may be as the seal of his right hand, by his everlasting mercies. Which the Lord grant, for the merits of his Son, to whom with the Spirit, three persons, and one God, be honour, and glory, power, and majesty, this day and for ever. Amen.   

Triumphus CHRISTI: Christ's Triumph.  AUG. Ser. de Temp. 
Didicit coelum portare hominem, & sub pedibus Christi, famulantia aethera iacuerunt.   

THE SECOND SERMON.  PSAL. 45. 5. Good luck have thou with thine honour, ride on, for the word of truth, and meekness, and righteousness. 
CHrist is the end of the Law (saith the Apostle) yea and of the figures, and of the Ceremonies: towards him they all look, from him they receive their accomplishment and perfection. He is the Moses that shows us the true God, and teacheth us his Law: He is the joshua that destroyeth our enemies, and brings us unto Canaan: He the David, that smote Goliath: He the Solomon, that built a temple, a temple (I say) not made with hands, but eternal in the heavens. Where then shall I go for the meaning of these words? but to that universal centre, of every line within this sacred volume? Non recedamus à lapide angulari (saith Austin) There is no departing from the corner stone, unless we mean to lose our way. Christ is the landmark, and boundary of this and other prophecies; what though David writ unto the King, or speak of his son? It is the beloved Son of God, that lieth in the bosom of the Father, that is the subject of his prediction: Thus doth one wheel, run within another, as in the vision of Ezechiel, Christ in Solomon, and grace in Christ: for what the Apostles saw in the flesh, the Prophets behold in the spirit, and if ever David were the pen of another, moved by the holy Ghost, and set a work by the finger of that eternal Majesty, to write, and speak, not after the will of man, but after the will of God, it is now: whilst under the shadow of terms indefinite, he proclaims honour, and felicity, with the flourishing increase of triumphant exaltation to the Lord, and to his anointed: and that for his words sake, that Evangelicall word, the word of the Gospel.  
Good luck have thou with thine honour, ride on, for the word of truth, and of meekness, and of righteousness.  
Refer my Text to Solomon, you have a been diction, refer it unto Christ, you have a prediction; it wisheth well to Solomon, and there it is Oratio: it speaketh well of Christ, and there it is Oraculum: Not showing what he would have done, but what should be done, by the rod of his power, and the sceptre of his Dominion. Good luck have thou with thine honour: What then do you observe in the land-scope of these words: But the dew of Hermon, lying upon the hill of Zion, honour attended with felicity, the promise of felicity, as the dew of Hermon: the sublimity of honour as the hill of Zion.  
Good luck have thou with thine honour, Or rather if you please a golden branch, on the top of Libanus, the flower and the leaf thereof, is honour; the fruit and sweetness, is felicity: Good luck have thou with thine honour.  
The expansion, and stretching forth, is increase.  
Ride on with thine honour.  
The root and body, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of truth.  
Good luck have thou with thine honour, ride on, for the word of truth, and of meekness, and of righteousness.  
O the blessed foundation, whereon the Apostle builds gold, and silver, and precious stones, honour and felicity, with the joyful succession of victorious power, and royal sovereignty. It is a word of truth, and confirms his promises, it is a word of meekness, and prayeth for his enemies, it is a word of righteousness, and justifies his servants. He was crowned with honour in the work of our redemption, he was advanced to ride on, for the consummation of our glory. There we find his patience, here we find his perseverance, every where the oil of joy, and of gladness: whereupon saith Bernard, Nemo saluus, quanto minus saluator. There is none can be saved, much less a Saviour, without the constancy of perseverance. Good luck have thou with thine honour, and ride on:  
Good luck have thou with thine honour, and begin what thou hast to do.  
Ride on with thine honour: and finish what thou hast began. It is thy promise that doth bind thee, and thy word that doth excite thee, a word of truth that shows us thy precepts, a word of meekness that forgives our iniquities, a word of righteousness that purifies the conscience.  
Good luck have thou with thine honour, ride on, for the word of truth, and of meekness, and of righteousness.  
These are the drops of rain from above, which I desire may fall gently into yoursoules, as into a fleece of wool, with facility of patience, and humility of devotion. Good luck have you in hearing, good luck have I in speaking, from him that rideth on the circle of the heavens, and is now drawn throughout the whole world on the four Evangelists, that triumphant chariot, the chariot of the Gospel. And so I begin with my first observation, and take the Omen of my text, Fortunam Domini cantare & nobile regnum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good luck have thou with thine honour. That inscription of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good fortune, which Demosthenes bore on his shield, Christ bore in his cradle, and the star that shined at his birth, was auspicious through the whole course of his life, it brought him to honour, it kept him in honour, and made him triumph gloriously, over the whole power of the enemy, for what is the magnificence of humane greatness, without the assurance of divine goodness, but (as Saluianus notes) Sine medulla corpus, as flesh with our life, or bones without marrow: Many refuse to be great, none to be fortunate. Mark the speech of Bajazet the fourth, when his son was taken captive, and one of his chiefest Cities ransacked by the enemy, he envies the condition of a heard, and his discontent breaks forth as lightning. O happy sheep heard; that hast neither Orthobules nor Sebastia to lose. And therefore I the less marvel what Saint Austin notes among the Romans, that when they built temples on to their Images, and deified their several powers, they all give place to Felicity as Queen and Empress among the gods of the Nations, and Idols of the heathen: for it is the dew of heavenly grace and celestial benediction, that must crown and establish not only the labours, and designs, of man's wit, and humane invention: but the highest advancements, and greatest preferments we can sustain. You may compare it to that silver cup, which joseph put into the mouth of Benjamins sack, all the sons of jacob returned laden from Egypt, with come and money in their sacks: only Benjamin had the cup, as a singular pledge of his brother's favour. And though many rejoice for the corn and the wine, and the oil that hath increased, yet this grace cup, whether you term it scyphum gratiae a cup of grace, with Ambrose, ore calicem benedictionis, a cup of blessing, with the Apostle, this silver cup, this grace cup, is still kept for Benjamin, the sons of God, and the children of his right hand, that grow and flourish, under the wing and shadow of his protection. Great was the honour of Christ, in regard of his threefold unction, he was anointed as a Prophet, and spoke as never man did; he was anointed as a Priest, and laid the holo caused of his body upon the altar of his cross: he was anointed as a King, and now sits regnant on the hill of Zion, the house of jacob, the throne of David, having received all power, both in heaven and earth by donation from the Father. Yea saith Bernard, Pretiosi magis panni saluatoris: The robes of Kings, are not to be compared with the rags of Christ: nor the throne of Princes, with the cross of our Saviour. There is more honour in the nails of his cross, then in the pearls of their crowns, that manage the sceptres of diverse Nations, and mighty kingdoms. But whether his arm be full of strength, or his lips be full of grace, or his soul be full of knowledge, or his flesh be full of glory, the ground is taken from the Prophet, Quia Deus in eternum benedixit: Because God hath blessed him for ever. Full of grace are thy lips, because God hath blessed thee for ever. And therefore let us beseech our heavenly Father, as the daughter of Caleb did her earthly father, that he would give unto us, the springs above, as well as the springs beneath, that irriguum inferius, of humane grace, and temporal happiness: that irriguum superius, of divine grace, and spiritual blessedness: wrestling with God as jacob with the Angel, till he bless us, and make a union of that double character, Traiano melior, Augusto foelicior: the virtue of Traian, with the fortune of Augustus, Non te demittam nisi benedixeris, I will not let thee go except thou bless me. Yet let me not confine the honour of Christ, to any particulars, when he was lifted on a throne, the whole Temple was full of his glory, and if we desire to comprehend with all Saints what is the length, and the breadth, the height, and the depth thereof, we must take the wings of the morning, and fly to the uttermost parts of the earth, the height reacheth up to the clouds, the depth pierceth below the centre, the length stretcheth from one generation to another, the breadth extends from the river to the sea, and from the sea to the world's end. But that which is here chief intended is military, and Thriambeuticall, like that of Knighthood and chivalry, got (as if it were) in the field, by the strength of his arm, and the power of his own right hand, the triumphant honour of his glorious victory over death, hell, world, and the devil. When he was lifted from the earth, and drew all things unto him, when he entered the strong man's house, and took away his prisoners, and smote Goliath, with his own sword, and delivered the prey from the jaws of the enemy: when he destroyed the kingdom of Satan, and bare away those gates of brass upon his shoulders, and trod the winepress, and came victoriously from Edom, with his garments red from Bozrah, leaving this encouragement to all posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good cheer, (my friends) I have overcome the world. Beloved Christians that stand in the Courts of jerusalem, to behold the fair beauty of the Lord, and to admire his glory: What greater honour then to smite his enemies on the cheek bone, and to drown Pharaoh and his chariots in the sea? To cast the Dragon and his Angels into the bottomless pit of Cimmerian darkness, and everlasting destruction? To save Israel, to pass jordan with the staff of his cross, to redeem Zion, and with a few drops of blood to purge the whole earth, and to bind up the fractures thereof. Yea saith that good Bishop of Nazianzum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as rennet curdles milk, so doth the blood of Christ unite and conjoin, and cement, and coagulate (as it were) the whole company of Gods elect, in one fellowship and communion, to the praise of the glory of his grace. This is it that doth magnify the Lord, that heaven is not able to contain him: before the triumph of his cross, he might have been held in a stable or a manger: but now heaven must be enlarged, and the gates thereof set wide open for the entrance of his glory. Lift up your heads, o ye gates, and be ye lift up, o ye everlasting doors, and the King of glory shall come in. Who is able to express the wonderful celebrity of his magnificent greatness? There is a voice heard, and the Saints of God are converted by the trumpet of his word; to come forth and behold the solemn coronation of his victorious majesty. Egredimini filiae Zion, Come forth ye daughters of Zion, and behold King Solomon in his crown, It was a crown, though it were of thorns, when he made the cross his throne, and a reed his sceptre; Egredimini filiae Zion, Come forth ye daughters of Zion, and behold King Solomon in his crown. O let not those dead flies of jewish infidelity corrupt the sweetness of this precious ointment, or taint the savour of his incomparable glory. Mused blasphemy (saith Bernard) these dead flies are blasphemous obloquys of heathens and infidels, that stumble at the weakness of his flesh, and are scandalised with the humility of his passion, that tread under foot the blood of his cross, and insult over the misery of his voluntary sufferings, much like Tiberius in Sueton, Qui Germanici facta elevabat, that snarled at the greatness of Germanicus, and traduced his noble acts as vain and frivolous: Whereas we know Christ's honour is great in our salvation, and that whatsoever he endured was but dispensative, as when one man goes down into a pit, that he may help another out, or a Physician tastes a potion, that he may temper it for the sick: by the greatness of his love, and the bowels of his compassion. What then shall I say, but as the Apostle doth, our uncomely parts have more comeliness on: neither are we ashamed of our God, though he were crucified, that was his glory, and will be our felicity. O Lord if thy shame be glorious, what is thy glory? How shall we be advanced by the strength of thy power, that are so dignified by the weakness of thy sufferings? It is the honour of Christ to save us: let it be the honour of Christians to serve him. Yea and (as Basil speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very top and crown of our glory and rejoicing. When the wise men brought myrrh, they knew he should die like a man; but when they brought incense, they knew he was to be honoured as a God. Take heed then (I beseech you) lest at any time the weakness of his manhood abolish that honour which is due unto his Godhead. If yet it be obscure, he will proceed and ride on, by the declaration of his power, and the amplification of his kingdom: which is the second thing that is here promised of our Saviour: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ride on, for the word of truth.  
He road on the cloud of his flesh, when he came into the world, he shall ride on the clouds of heaven, when he comes to judgement: He road on an Ass, the emblem of meekness, when he went to jerusalem, whether he do so in the host, when he is carried aloft by sacrificing Priests and ridiculous shavelings, be ye judges. john in the Apocalyps speaks of a white horse, the purity of his righteousness, and of a red horse, the severity of his justice, he fits the one, in the long animity of patience: he fits the other, in the execution of his vengeance. Sometimes he rides upon the Church, for she is likened to a troop of horses, in the chariots of Pharaoh: sometimes on the Cherubins, for there he is advanced by the excellency of their knowledge. But if ever he sat upon a colt, it was when the Disciples spread their garments, that we might be sure he will not abide the skittish wildness and untamed perverseness of our depraved nature and coltish dispositions: unless we cloth our souls with the precious robes of divine grace, and Apostolical holiness. Yet in all this he neither rides back, or round: back with the Apostate, or round in the mill of professed wickedness or resolved impiety: or in the maze of inextricable thoughts, or confused distractions. His motion is directly progessive, as a Giant in his course, or a Bridegroom from his chambers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ride on for the word of truth, till thy horses get the hill, and thy Chariots bring salvation: nay till thou hast placed the King's daughter in a vesture of gold at thy right hand, and made her as a Queen Paramount, with the Sun over her head, and the Moon under her feet, this is well employed in the Chalde paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the throne of Majesty, and the horses of thy kingdom: which the Septuagint reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rule, and have Dominion, be exalted and take unto thyself the royalties of a King. For it is not enough that Christ should purchase an heritage with his blood, unless he bring it unto glory. The stone which Daniel saw cut without hands, did not only break the image of gold, and of silver, and of iron, and of clay: but proved a great mountain, and filled the earth with the immensity of its presence. So is it with the power of Christ, he must not only bruise the Nations of the earth with a rod of iron: or say with the Prophet, judah is my lawgiver, Moab is my washpot, over Edom will I cast my shoe, over the Philistims will I triumph: But he must erect a kingdom of his own, and spread his banner over it, till he make the beauty thereof as Carmel, and the glory thereof as Lebanon. If he be risen from death, he must ascend on high, if he be gone on high, he must pour forth his Spirit, that he may direct and govern, protect and advance his Church, above the crown of pride and the malice of the adversary, Praeclarè administrans quod facilè est adeptus, managing that with honour and dignity which he got with power and facility. These are the steps and degrees of his royal pace and majestic procession, whilst he comes leaping over the hills, and skipping over the mountains, from mount Tabor, where he was transfigured to mount Caluarie, where he was crucified from mount Caluarie, where he was crucified to mount Olivet, where he was exalted from mount Olivet, where he was exalted to mount Zion, where he life's and reigns for ever: till he descend and come down to the veil of josaphat, with the voice of an Archangel and trump of God, there to purge his floor, and to burn up the chaff with fire unquenchable. But how doth Christ ride on, if we be at a stand, are not we his seed? are not we his members, the Magistrate his hand, armed with the sword of justice, the Minister his foot, shod with the Gospel of peace, yea and his eye enlightened with the beams of knowledge, and his tongue purged with coals from the altar? Nay we are all members of that body whereof Christ jesus is the head, and may not say with john, Oportet illum crescere, he must increase, we must decrease: He must increase, that we may increase, his increase our increase, his righteousness our righteousness: and therefore let us ride on, and never stay till we come before the Lord in the hill of Zion; standing waters gathere filth and stench: running brooks are sweet and pleasant. Abhor the one, resemble the other: till we all meet and join with that Crystal river, whose living waters issue from the throne of God, Apocalyps the last and the first. In the Law there was Cauda sacrificij, and the Lord will not be pleased unless he have the rump as well as the fat of the  offering, which is a continual proceeding in the works of holiness. When the kine bore the Ark towards Bethshemesh, which signifies the habitation of the Sun, they lowed as they went, and yet they went on: we all bear the Ark of truth in our breasts, and our way lieth toward heaven the sanctuary of God, and the blessed habitation of the Son of righteousness: well may we low and groan under the burden of our cross, and the cross of our afflictions for these are the Symptoms of humane frailty and natural infirmities, but if we go not on, wear inferior to these kine, and not to be compared with the unreasonable creature. There is a threefold proficiency, which Saint Bernard commends unto us, under the similitude of a kiss. The first is Osculum pedis, the kiss of the foot, when the soul of man doth kiss the foot of Christ and lieth prostrate before him in humility and devotion: the second is Osculum manus, a kiss of the hand, when the soul of man doth kiss the hand of Christ, and is taken up by him, that he may exercise the works of charity, and the deeds of mercy: the third is Osculum oris, a kiss of the lips, when the soul of man doth kiss the lips of Christ, and enjoy the sweetness of his presence, by the inspiration of his love, and the contemplation of his glory, running daily forward in the savour of his ointments; I'll in plenitudine, nos in odour, as Saint Bernard, he in his fullness of grace and mercy: we in the odor of life and safety. Beloved, I could wish that nothing could stay the course of this proceeding: whether it be actus diuturnitas, or obiecti difficultas, (as the Schools distinguish) the hardness and toughness of the thing we are to do, the irksomeness and tediousness of the space we are to endure. But that we hasten and ride on with cheerfulness and alacrity, to that which is set before us, Per saxa, per ignes, or rather as the Apostle notes, Through a good report, and an evil report, looking towards Christ the Author and finisher of our redemption.  
I know not whether I may use the words of Hierome, Per calcatum patrem ad vexillum crucis evola, Let thy children hang about thy neck, and thy wife entreat thee with disheavilled hair, let thy father lie sprawling in the way, and thy mother show the breasts that gave thee suck, tread upon the womb that bore thee, be not moved with the tears of her that lieth in thy bosom, fly amain to the standard of the cross, and let nothing hold thee from the kisses of thy Saviour, the spiritual embracings of thy sweetest love Christ jesus. Perhaps ye will cry with the Disciples, Durus est hic sermo, this is a hard saying, and comes near the apathy of Stoics. Yet God knows and my conscience bears me witness how I long for your perfection: that ye proceed in all virtue and godliness of living: that ye ride on, having your loins girt like the Son of man, whose paps were girt with a girdle of gold, that ye prove, (as it is said of job) Magni inter orientales, Great amongst the inhabitants of the East: not the inhabitants of the West, but the inhabitants of the East, what is that? but as the moralising Father doth interpret, interchoros superorum, among those that shine and rise as the stars of the morning in the light of truth, and the beauty of holiness. There is a fiery chariot where Elias sat, the chariot of love and mercy, ride on there. There is a stately chariot where the Eunuch sat, the chariot of contemplation and study, ride on there. As for the chariots of Pharaoh drawn with pride and vanity, and those wild horses of unbridled passions and untemperate fury, they are very dangerous, not to be kept with us, if any sit there, it is worse than if they were bound to Ixion's wheel.  
O my brethren, have we not the Church as an ark, or a throne? have we not Christ as a guide or a ruler? have we not the word of truth, and of meekness, and of righteousness, as a team to lead and draw us to everlasting blessedness? Have we not the reigns of love, the bridle of peace, the scourge and the whip of government and discipline, Cuius flagello exterminatur mundi istius princeps, At whose lash the Prince of this world doth scud, and the vanities thereof are driven quite away? Why do not we ascend and ride on here? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the word of truth, and of meekness, and of righteousness: for so many read the text, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word of truth, and of meekness, and of righteousness, which is most genuine and agreeable to the original, & so I pass to the ground of all that hath been spoken, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of truth, and of meekness, and of righteousness.  
It is not the adventure, but the motive, not the danger, but the reason that dignifies our actions. If we labour for the word of deceit and iniquity, it will neither prove honourable nor fortunate; the expedition of Christians, is like that of Gideons' soldiers, for the Lord, and for Gideon: for the word, and for jesus, for the maintenance of truth and the preservation of righteous dealing. What though we break the pitchers of our bodies in the painful conflict of this our spiritual warfare? There is no loss so we keep our lamps burning, and make the light thereof shine as it were a candle in a dark place: did not Paul so? and the holy men of old? I could lead you to that noble army of heavenly Martyrs, that wash their garments in the blood of the Lamb, and now stand about the throne of God with crowns on their heads and palms in their hands. Though I know the encounter of my text, is not outward and temporal, but inward and spiritual: Yet let me call to mind one exploit for the word of truth, when these generous Argonauts were transported to the City of the great King for the honour of God, and the liberty of his servants. France, Germany, Denmark, Italy, with this our mother Island sent forth their strength, and were moved with zeal towards the house of God, and the place of his Sanctuary. The greatest Princes and most heroical worthies of this European clime, engaged their lives, their persons, their honours, their fortunes, to redeem Zion & to recover jerusalem from the miserable bondage of Turkish slavery. Beloved, the remembrance hereof is as fire within my bones, and I must needs recount with exceeding joy and exultancie of spirit, how they road on for the word of truth, as the Knights of Rhodes or of Malta, till their right hand shown them terrible things, and never left before they had hewed the enemies of God in pieces, and crowned themselves with honour and renown. The stars from heaven in their order fought against that man of sin, and every Christian took up that song of Deborah, Thou hast marched valiantly o my soul, thou hast marched valiantly, the Lord grant that we may still prevail against Amalek, by the inviolable faith of Christian Princes, that keep the unity of the spirit in the bond of peace, and ride on daily for the word of truth, and of meekness, and of righteousness.  
For its sake, and by its power, for it is the only prop that bears up the thrones of Princes, and makes their crowns flourish.  
Ferrum tuetur Principes, melius fides, The munition of arms doth well, the arms of faith do better: Whereupon said Nestorius the Bishop to Theodosius the Emperor in the seaventh book of Socrates, Tuin profligandis, etc. Do thou see Gentilism and impiety, do not annoy the Church and we will see violence and hostility do not hurt thee: agreeable to that of Solomon, mercy and truth preserve the King, and his throne is establish by justice. I will not argue the translation, yet let me tell you the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for the word of truth, and of meekness, and of righteousness: but for the word of truth, and the meekness of righteousness, for the word of truth there is the Law, for the meekness of righteousness there is the Gospel. The one as the Court of justice, the other as the Court of Chancery, that qualifies and mitigates the rigour of the former; yet what is the word of truth, but the word of Christ? He is truth, and in him are the figures verified, what is the meekness of righteousness, but the meekness of Christ? He is righteousness, and in him we are all justified: though he be true and just, it is not without the spirit of clemency, and of meekness; that ye know is inseparable from a Lamb, and must needs adhere to the Lamb of God, which taketh away the sins of the world. If he that walked in the midst of the golden candlesticks, had eyes like fire, the head and the hair were as snow, or as wool. It was not wine alone, nor oil alone, which that good Samaritane poured into the hurt of the wounded, neither was God in the fire, nor in the earthquake, nor in the wind, that broke the rocks and tore the mountains; but in the still and soft voice which is more powerful than all the force of Periclean lightning, and Pannicall execrations. I remember in Plutarch, a conspiracy between the Wind and the Sun, which should take away the travellers cloak: first, the wind blows cold and sharp, and makes him gather it close, and hold it faster: at length the Sun pierceth with the subtle heat of his melting beams: This makes him cast away both cloak and coat. So that is often done, by the mild insinuation of love and gentleness, which the blustering winds of terrible threats can never bring to pass: How then do they recede from conformity with our Saviour, in life and doctrine, that speak stones, and have words as sharp as arrows, that ever stand on the top of mount Horeb, and breath nothing but thunder and lightning, judgement without mercy to their afflicted brethren? well may they have the word of truth, they have not the meekness of righteousness, & yet the Prophet joins them both, & Christ rides on for both, and with both, for we are not come to the mount that might not be touched, nor to the blackness and darkness of a tempest, where Moses said, I fear, I quake: but to mount Zion, the City of the living God, and to that celestial jerusalem, and to God the judge of all, and to the spirits of just and perfect men, and to Christ the mediator that rideth on for the word of truth, and of meekness, and of righteousness.  
I have done with Christ the substance, I come to Solomon the type, and yet what Solomon have we to mention, save only the son of David, and the heir of peace, that is gone forth and rides on full of glory, and honour, that he may spread the truth of Christ, as fare as the name of Christ, beyond the pillars of Hercules, and heal those waters of jerico, as with the salt of his most gracious spirit, and incontaminate holiness: envying the glory of jovinian, Qui exercitum paganum fecit Christianum, that made such Romans very good Christians; as he found heathenish and given to Idols. Sure I am it is upon the word of truth, and of meekness, and of power, and of righteousness, that sacred chariot, I will not say of cardinal, but heroical and Princely virtues; for they are the wings and the horses that advance and lift him up above his fellows, how can we choose but wish him good luck, and send our prayers after him?  
Good luck have thou with thine honour, ride on, for the word of truth, and of meekness, and of righteousness: there is little Benjamin their Ruler, the Princes of judah, the Princes of Zabulon.  
Good luck have ye with your honour, etc. O ye heavens resolve into showers, and melt ye waters above the heavens into a dew of celestial benedictions, crown him with the blessings of jacob, and let all the gifts of the patriarchs descend on the top of him, that was separated from his brethren from the utmost bounds of these everlasting mountains: say to him, as to Zabulon, rejoice in thy way, as to Isachar, rejoice in thy tents: let him suck the abundance of the sea, and give him the treasures that lie hid in the sands, o thou which sittest above the water-floud, and treadest on the sea as on dry land, cover him all the day long, and pave the waters with thy safety; as the hills are about Jerusalem, so let thy Angels stand about his person, bind up all the winds, save only Zephyrus, and let none be found at his return,  
Praeter japyga:  
I mean the sweet gate of that Spirit, which moved first upon the waters; make the stern of his ship, as the ark of thy resting place, and let that heavenly power which came in the similitude of a Dove stand as an Eagle on the top of his mast, whilst all the world doth praise God, from the ground of the heart, and say, Blessed is he that enlargeth God, blessed is he that enlargeth Israel. As for those which make it their honour to suffer with Christ, and to ride on in the course of spiritual warfare, that so they may advance the word of truth, and of meekness, and of righteousness, what can they expect, but that God the Father of our Lord jesus Christ, should bless them with all their spiritual gifts of heavenly things in Christ, and make them as Ephraim and Manasses, the one signifies increase, the other forgetfulness, till they grow in the favour of God, and forget the troubles of this miserable life, they have Christ and his fortune, nay Christ and his salvation, and must needs have good luck from the Author and fountain of joy and happiness. Ride on then (I beseech you) toward the price of your heavenly calling, and remember that of Bernard, Incipit deficere, qui desinit proficere. He gins to fail, that leaves to profit, let nothing stay your progress upon the scale of jacob, from the love of Christ, to the knowledge of Christ, from the knowledge of Christ, to the imitation of Christ, from the imitation of Christ, to that similitude and conformity which is promised with him in glory. In Bethlem vilescit, in Nazareth ditescit, in Bethlem he is poor and little, in Nazareth he is green and flourishing: but Jerusalem is the place of joy and comfort; Jerusalem that is above, Jerusalem that is the mother of us all: there we must seek him, till we be perfect, and receive that joyful invitation in the Gospel. Venite benedicti, Come ye blessed of the Father, and receive a kingdom, provided for you from the foundation of the world, receive a kingdom that is your honour, Come ye blessed, that's your good luck, such honour, such good luck, have all that hear me this day, even for jesus Christ his sake, to whom with the Father and the Spirit, be honour, and glory, power, and majesty, through all eternity. Amen.   

MUNDI PRECIUM: The world's ransom.  BERN. de Pass. 
Per torcular crucis ad cellaria regis itur.  
LONDON, Printed for ROBERT ALLOT.   

THE THIRD SERMON.  HEBR. 9 12. By his own blood did he once enter the holy place, having obtained an everlasting redemption for us. 
Unction is sacred, and never used but to Kings, or to Priests. Christ was both, and therefore a Christ indeed: the anointed of the Lord, and the Lords anointed: anointed with the holy Ghost and with power, anointed as a King, and fought himself for us: anointed as a Priest, and gave himself for us: the combat with Saran, the oblation to the Father, who swore, and will not repent, Thou art a Priest for ever after the order of Melchisedech. I might resemble the Priesthood of Christ, to that of Aaron, were there not dissimilitudes and antitheses, as well as similitudes and conveniences, both had their temple, that earthly, this heavenly: both were to make entry, he often, Christ once: both came with blood, he of bulls, and of goats, Christ of his own, most dear and precious: both sought redemption, he temporal & to be renewed, Christ eternal, and consummate, not for himself, but for others. All which the Apostle doth insinuate in this brief Synopsis.  
By his own blood entered he once the holy place, having obtained an everlasting redemption for us.  
What then do we observe in the words of my text? but a joyful procession and miraculous penetration of our high Priest into the holy of holies? Those inward chambers of unapproachable light, and unspeakable glory: where you must first note the way or passage:  
It is blood.  
Secondly, the benefit or advantage.  
It is redemption.  
The blood his.  
The redemption ours.  
The blood once shed.  
The redemption for ever purchased.  
By his own blood entered he once the holy place, having obtained an everlasting redemption for us.  
By his own blood, there is the expiation, and satisfaction of our iniquities.  
Did he enter the holy place, there is the elevation and prerogative of Christ jesus?  
Having obtained an everlasting redemption for us, there is the salvation and liberty both of our souls and bodies, from the power of darkness and the hand of the enemy.  
When Hannibal passed the Alps, he made his way with vinegar:  
— Et montes rupit aceto:  
(as the Poet hath observed) though our Saviour's cup were mingled with gall and vinegar, yet was it not enough: his side must be opened, & his most precious heart blood must be spilt, that he may transcend those heavenly Alps, and make way for our redemption. Whence is that of Bernard, Sanguis Domini, clavis Paradisi: The blood of Christ, is the key of Paradise. Neither may he lift up the head, unless he taste of the brook. How shall the corn be laid in the garner, before it be threshed on the floor, there is no entering into the wine-cellar of the King, but through the wine press of the cross. Will you see the grape the sweet grape bruised, and trod by the foot of pride, and the malice of the adversary?  
He enters by his blood.  
Will you see the wine, the pleasant wine, stream and flow to the safety of men, and the joy of Angels?  
There is redemption for us.  
By his own blood entered he once, the holy place, having obtained an everlasting redemption for us.  
I have now opened the vein of my text (as it were) and let it blood, o let not one drop fall to the ground, but water your souls with joy and gladness: it is the sweetest oil and purest balm, that I can pour into your vessels, as honey from the rock. And so I begin with the words in order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By his own blood.  
As the natural life of man, stands in the blood of his flesh: so doth the spiritual life of the Church, stand in the blood of Christ. If that had not been shed, we had all perished: notwithstanding, the yearly, and the monthly, and the daily, and the hourly sacrifices, of that Leviticall Priesthood. I will not trouble you with their several kinds, whether Hilasticall, of peace and reconciliation for sins committed: or Eucharistical, of thankfulness and gratulation for benefits received: Sure I am, they were types and resemblances, having their virtue and acceptance from the blood of Christ, which speaketh better things, than all the bulls, and the goats, the rams, and the calves on a thousand mountains. For Christ is our Passeover, and it is the sprinkling of his blood that must purify the vessels of our Sanctuary. Who shall take away the sins of the world, but the Lamb of God? or what satisfaction to be made without price of his blood, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nissen speaks) the abolisher and destroyer of Mosaical rites: but the establisher and confirmer of spiritual righteousness? This made the Lord clothe him with a garment dipped in blood, Apoc. 19 and verify that Prophecy of judah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall wash his coat in wine, and his cloak in the blood of grapes. Caro eius, stola eius, (saith Ambrose) his coat, is his flesh, and his cloak is the purity of his manhood: that hides our sins and covers our infirmities. This did he wash, and rinse, and purge, and cleanse, in the blood of grapes, that he might consecrate the whole body of his Church, and present her glorious to the Father without spot or wrinkle. Whence is that elegant speech of learned Austin, Non vis habere maculam, lavare in sanguine, non vis habere rugam, in crucem extendere. Wilt thou have no spot, be thou washed in the blood of Christ: wilt thou have no wrinkle, be thou stretched upon his cross. Oh the stain and pollution of our sins, that will not be purged without the blood of Christ jesus? O the bowels and compassion of our Saviour, that is prodigal of his life to purge our iniquities, he took from us the death of his flesh, and spilt for us the blood of his life, or rather as the text is read by Hierome, Sanguinem animae, the very blood of his soul. Hic est sanguis novi foederis, this is the blood of the new Covenant, which is shed for you and for many: shed and showered on the face of the whole earth in great plenty and abundance: that it might work in us the fruit of good living, and produce those heavenly flowers of love, charity, patience, humility, devotion, piety, and whatsoever is most pleasing to the Lord of glory. Indeed God took a Ram for Isaac: but if his own Son do not come with his own blood, there will neither be entrance for him, nor redemption for us. He is the Ram that was caught in the bush of thorns, and must be a sacrifice for all the sons of Abraham. It is his blood that sticks upon the doors of the Isralites, and to this day keeps away the destroying Angel from the Tabernacles of the Christians. Well might the jews have spared that scarlet robe which they cast upon his loins, for before they had left him, they made scarlet of his flesh, died and dipped in the bloody torrent of his rosy passion. The best scarlet is but dibaphum, twice died, but his once, and again, and a third time, yea there were seven effusions of his blood, as so many streams from the head of Nilus. The first as soon as he was borne, when they took away the foreskin of his flesh, and spilt his blood before it was well received. A second in the garden, when he was cast into a bloody sweat, the curtains of Solomon were rend, and the pores of his body were opened, whilst every part sent forth blood and water trickling on the ground. The third in his scourging, when they ploughed his back with whips, and made long furrows on his shoulders: A fourth at his coronation, when they placed him as a rose among thorns, and set a prickling crown on his head, the white rose became red, and the purity of his innocence took colour from the misery of his sufferings. The fift, in the nailing of hands: A sixth, in the piercing of his feet, but the seaventh and last, when his side was opened, and the depth of his wounds discovered, the tenderness of his bowels, the iron went into his soul, the spear touched his very heart, that he might have a feeling and sympathy of our infirmities. Now did the spouts run, and the fountains stream with the sweetness of the grape: and though he were fastened on the cross, yet died he like Seneca in a bath, not of water, but of blood, and that his own, once shed, but ever springing to safety and redemption: that it might drown our sins, and purge our souls, and quench that sierie blade which the Cherubin hangs over the gate of Paradise, to keep us from the tree of life, the portion of our inheritance. Where but on the cross? when but at the effusion of his blood, did he say to that cursed malefactor, Hodie mecum eris in Paradiso, this day thou shalt be with me in Paradise? Then were the gates of heaven set wide open, and there was a way through blood to that everlasting portion which he took from the hand of the Amorite, by his sword, and by his bow: his sword, his word, his bow; the mystery of his incarnation: where the majesty of the Godhead, stooped to the weakness of the manhood, and bowed (as it were) to the strings of humane frailty.  
In vain then do men crucify themselves, and are persuaded that martyrdom is the only way to heaven, like those Priests of Baal, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Rome, that tear their flesh with hooks and whips, the bloody instruments of voluntary penance: as if they would redeem the transgressions of their souls, with the fruit of their bodies, and expiate divine justice, with the cruel butchering and most unnatural oblation of their sons and daughters unto Idols. It cost more to redeem souls, neither shall any deliver his brother by the execrable practices of so great impieties. Nor by Orisons, nor by Dirges, nor by Pardons, nor by Indulgences, or the like inventions of superstitious dotage. In this case we may use the words of Saluianus, Semper redempti, nunquam liberi. They are ever redeemed, but never freed. For we are not bought with things corruptible, but with the precious blood of Christ, as a Lamb without spot: If the Son free us, then are we free, and where the Spirit is, there is liberty. Qui melior advocatus saith Ambrose, what better advocate, than he which gave himself for us? Are not the figures ended, and the ceremonies abolished? Is not the Temple destroyed? and the Priesthood of Aaron quite extinguished? Let the jews meet, and seek to repair their temple, fire shall break from out the earth, as in the days of julian, to devour them, and root out their foundation; for we have no Priest, but Christ, no altar, but his Cross, no sacrifice, but his flesh, no ransom, but his blood, no incense, but devotion, no fire, but the Spirit, no temple, but heaven, no order, but that of Melchisedech, which stands and abides for ever. And let all such know, that wallow in flesh and blood, the blood of their sins, and the blood of their iniquities, that delight in blood, and make no conscience how they spill innocent blood, Christian blood, that are set upon miracles, and labour to convert water into blood, colour seas, die rivers, as if they would sail and swim to Paradise through blood of their enemies: that Christ's blood may witness against them, and charge them with the blood of their slain, which he so dear purchased: that as his blood calls for pardon, so their blood calls for vengeance, and may one day come upon the desperate malefactor without repentance to his ruin and confusion. Whence is that resolution of Anastasius the Emperor, cited by Euagrius in the third book of his story, Quod nihil velit aggredi, that he would adventure no exploit, though never so honourable and glorious, if he thought it might cost him a drop of blood. But such mildness requires a golden age, & that we condemn is the brutish violence of savage fury. It were good some blood were let in us: not the blood of our flesh, but the blood of our souls, I mean the lust of our desires, and the heat of our affections. For (as Bernard speaks) Sanguis animae, voluntas mea. The blood of my soul, is the will of my heart, and if there were a vent made for the corruptions thereof, we should find a more easy passage into heaven; for there is a spiritual galarie and milken path, that leadeth unto God, even truth and holiness, purity and righteousness, our hearts being sprinkled from an evil conscience, with the blood of Christ, and assured confidence in the merit of his passion. O the rubric, and witness of eternal glory, that makes us Saints in the kingdom of heaven, and washeth our souls from their spiritual leprosy. How should we adore the Sacrament of his blood, how should we thirst after the fountain of his blood? Crying with our Saviour in the Gospel, sitio, I am a thirst? He thirsts after our good, let us thirst after his blood: He thirsts after our salvation, let us thirst after his righteousness: till our bloodthirstiness take away our blood-guiltiness, and his bloody wounds cure our bloody issue, the natural flux of original impurity: that it may be true in us which is spoken of the Disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rivers of the water of life shall flow out of their belly. The wild beast finds sweetness in the blood of man, and hunts for it: Shall not we more in the blood of Christ, and thirst for it? it is milk to the weak, and makes him strong, it is wine to the strong and makes him cheerful. O be not slow to frequent the Temples, and to love the service, and to honour the stones, and to worship the altars, where so grievous a vein is opened to the house of Israel. When Vitellius came into a field of blood, died with the slaughter, and strewed with the bodies of the dead: others were annoyed, he only cries out, Optime hostis occisus, melius civis. There is a good smell in the blood of an enemy, much better in the blood of a subject. A most inhuman speech, and full of tyranny: but had he said, Optime hostis, melius Christi. There is a good smell in the blood of an enemy, but much better in the blood of Christ, that had been religious piety, which is now recorded for outrageous cruelty. For indeed it is his blood that is the savour of life, and smell of a field which the Lord hath blest, that fills the nostrils of our heavenly Father, and makes him forget the stink of our wounds, and the putrefactions of our iniquities: whilst he stands like Phineas, to mediate for us in that holy place, where now he makes his entry, and so I pass from his humiliation to his exaltation; from the key of his blood, to the closet of his glory.  
He entered the holy place: The sons of Israel came to their earthly Canaan through the red sea: the Son of God to that heavenly Canaan through a sea of blood: that flowed with milk and honey, this with the sweetness of peace and glory: that a land of holiness, this a place of holiness, where peace, and holiness, and truth, and righteousness, have taken up their rest, and made their habitation. For holiness becomes the house of God for ever, perfect holiness, universal holiness, with a universality of time, it is for ever: with a universality of subject, it is so that no unclean thing may enter. It was a good inscription which a bad man set upon the door of his house: Per me nihil intret mali, no evil may pass through me, whereupon said Diogenes, Quomodo ingredietur Dominus? How then shall the master get into his own house? I know not how it may agree with our mansions upon earth, sure I am, the first part is most convenable with that celestial Bethel, the gates of heaven, and blessed sanctuary of eternal righteousness. For whatsoever is there, is holy, the Saints holy, the Patriarches holy, the Martyrs holy, the Prophet's holy, but the Lord himself most holy and blessed, neither is this holiness original in those celestial bodies, but derivative from the Lord of all things. It is he that sanctifies and makes them holy: times, places, men, Angels, names, ceremonies, vessels, instruments, things animate, things inanimate, with the gracious spirit of his saving righteousness. They are holy, because the Lord is holy: and must needs subscribe to that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Cherubins, Holy, holy, holy, Lord, God, almighty, which is, which was, and which is to come. But wherein stands the differerence, betwixt the holiness of God, and the holiness of his place? Deus sanctus, quia sanctificans, the Lord is holy because he sanctifies, and is not sanctified: that is holy, because it is sanctified, and cannot sanctify: else might Adam have continued holy, as long as he was in Paradise: and the devil, as long as he was in heaven: but the one was cast out, and the other was cast down: that so the holy one might come into the holy place: and say with the Prophet, Deus & non homo, I am God, and not man. The holy one of Israel in the midst of thee, Hos 9 11. For though he were humbled unto death, and lay melting on the furnace of his cross: yet was he exalted unto life, and snatched as a brand out of the fire, and that (as Saint Ambrose speaks) In umbraculo nubis, ut foveantur vulnera passionis. In the cool shade of a spreading cloud, to qualify the heat of his bleeding wounds. Neither is there any Christian but may discern, as fare with the joys of faith, as ever Stephen did with the eyes of his body: when he said, Behold, I see the heavens opened, and the son of man stand at the right hand of God. Luke saith he stands, David he sits, yet are they both true: he sits as a judge, for the Lord hath given all power to his Son: he stands as an Advocate, For we have an Advocate with the Father jesus Christ the righteous, and he is the propitiation for our sins. The one shows the greatness of his Majesty, the other shows the obedience of his ministry: whilst he takes the censure of his flesh, and fills it with the coals of the altar, and presents the supplications of his Church, and makes the smoke of those spiritual odours, ascend before the Lord, as from the hand of an Angel. O the gracious entrance of our triumphant Saviour into that heavenly tabernacle; before he was from the earth earthly, now he is from heaven heavenly. There be heavens corporal, there he is by the presence of his body: there be heavens mystical, there he is by the influence of his Spirit. For the soul of every Christian may be likened unto heaven, in the corporal heavens, ye have a Sun to give light in the mystical heavens, ye have Christ to be your guide in the corporal; ye have Stars that shine by night, in the mystical, ye have virtues eminent and conspicuous, that shine in the night of adversity, and the darkness of tribulation: in the corporal, ye have continual serenity, in the mystical perfect tranquillity: in the corporal ye have an extension of parts, in the mystical of charity: the love of God being spread abroad in our hearts by the holy Ghost, and our bowels yearning with mercy and compassion towards the afflictions of our brethren. So that God is still in the holy place, there will he dwell, there is his rest for ever. Though we seldom frequent the place of his Sanctuary, some perhaps once a year, as the high Priests did the inward Tabernacle, some perhaps once in their lives, as Christ did this heavenly Tabernacle, yea I fear many leave the holy place, and choose places most unholy and defiled: defiled with superstition and idolatry, defiled with riot and luxury, defiled with extorsion and cruelty, defiled with uncleanness and impurity, where the Sun may scarce peep without fear of darkening, or the light without danger of infection. O the deplored estate and lamentable condition of spiritual Gadarens, and daemoniacal Christians, that abide in graves, and lie (as it were) in the deep of hell: that stick in the mire and clay, or rather in the sink and jakes of abominable pollutions and Heliogabalian filthiness. How do they departed from the living God, and forget the footsteps of their Saviour? The place where he goes is holy, the ground where he stands holy, and as he is holy in his words, so is he holy in his ways. O let there not be such a distance betwixt head and members, lift up your heads, raise up your thoughts, though your bodies lie on the earth, let your souls be in heaven, nay be ye a heaven upon earth, shining with truth, established with hope, adorned with righteousness, extended with lour, hung and spread with those gracious clouds of knowledge and instruction, that Christ may bring his Father and come into your holy place, and cast out the bond woman, and take his rest as in a sanctuary. Vbi habitabo? (saith Austin in the name of God? Where shall I dwell? Dost thou think I will abide in the ruinous building of thy collapsed nature, and depraved affections? or in the sordid building of thy stained actions and wicked pollutions? Surely no: I look my house should be clean swept, and garnished with the flowers of virtue, as the Diamond or the Carbuncle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Nyssen) he that is Lord of honour and glory, will not be owner of that which is dishonourable and inglorious. If he would not suffer the unclean spirits to name him, he shall not suffer the unclean men to enjoy him: they cried, and were rebuked, if they cry, they may be refused. Awake then and consider whose temples ye are, this is the will of God, even your sanctification: This is the will of God, even your glorification. O my brethren, me thinks I see the names of all that stand before me, written in the book of life, and I seem to read through that sea of glass, the divine pedigree of your sacred race and heavenly genealogy. There is Abraham your Father, and Isaac his son, or rather jacob, to whom the promises were made: yea there is God your Father, in whom all the families of heaven and earth are named, and Christ his Son, flesh of our flesh, and bone of our bone, together with that Spirit, by whose grace we are knit and linked in one fellowship and communion: there is the ring and the robe, which the Angels, which be his servants shall cast upon us: the ring of endless bliss and interminate happiness: the robe of perfect justice and immortal holiness. Why do not we move as the clouds, and fly as the Doves unto our windows? Why is not our heart together with our treasure? nay with our flesh, and with our blood, with our strength, and with our glory? He is gone before, that we may follow after, first by contemplation, then by conversation, till at length we be inducted into mount Zion, the blessed Temple of our spiritual jerusalem: having not only quiet and peaceable, but actual and corporal possession? Now we have Ius ad rem, than we shall Ius in re. Now we are invested with right and power, than we shall be superinuested with immortality and honour: like those blessed Elders that worshipped the Lamb, which doth wipe all tears from their eyes, and guide them to those fountains of living waters. Did we consider how great and excellent things God hath promised to all that love him, in the heavens, our hearts would be turned and set more by the holy place, then by the honourable place, or the place of custom, and of sweetness, or the place of majesty and of greatness: there is the flower of wheat, and the abundance of delight; Rivers of oil, and floods of peace, in comparison whereof our joy is heaviness, our fullness vacuity, our pleasure bitterness, our riches poverty, our beauty ashes, our comeliness deformity; It is David's note, that God hath set the wicked as a wheel, and the reason is given by a learned Father, Anterius cadit, posterius elevatur; The former part turns down, the hinder part turns up: so they incline and how down towards the glorious brightness of that which is before and permanent: but rise, & are lifted up towards the empty shadow of that which is past and transient, let them be as a wheel, so we be as a Chariot, or an Eagle mounted and soaring towards the place of vision, where Christ sits in the glory of the Father. Sequar illum, quem mea occidit tarditas, was the speech of Cassius, when Brutus had been slain by the stay of his aid, and the negligence of his army. I will follow him, that my slowness hath put to death. They are our sins that have put Christ to death, the slowness and backwardness of our hearts and understandings, to do any thing that is good. O let us follow him in the bearing of his cross, and the entrance of his glory. Sequar eum, quem mea occidit pravitas. I will follow him whom my sins hath put to death, but his own power hath raised to life, that he may triumph and be exalted, and seem wonderful in the holy places, by working our peace and obtaining our redemption, which is the fruit and benefit of all our travel: and expects the short continuance of our frailty and patience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having found an eternal redemption for us.  
Sin is the adversary that delivered man bound to God, as to the judge: God the judge that delivered man bound to Satan, as to the jailor. He was bound to the devil in the service of unrighteousness: he was bound to God for the punishment of his transgressions, but now he is redeemed from both, and this stands (as the Schools note) in the price, and the solution, the price the blood of Christ: the solution, at the death of Christ. In that he died, we have the ransom of our sins: in that he died but once, we have the sufficiency of that ransom: for with him there is plenteous redemption, and for us eternal redemption.  
Eternal, in respect of God's decree: which is before time. Eternal, in respect of those which are redeemed, they are immortal spirits. Eternal, in respect of the work itself, which is perfect and absolute, never to be abolished or renewed: From the brick and the clay of foul acts; and more than Egyptian servitude: but the original is more Emphatical than our translation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Having found an everlasting redemption.  
Whereby we understand that it was sought with pain, and grief, and sorrow, and travel, under the heavy yoke of his intolerable cross, and unsupportable agony; yet so little doth he esteem whatsoever he endures, that he counts that found, which he dear bought: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Having found an everlasting redemption.  
Which indeed is full of comfort, and sounds as music to the ear, for as in a chain, he that takes the first link, draws on all the rest; so in the golden chain of our salvation, redemption is that which draws on all the rest: if we be redeemed, we shall be justified, if we be justified, we shall be sanctified, if we be sanctified, we shall be glorified: so that to be redeemed, is all that can be imagined, to escape the fear of death, to receive a crown of life, to put on white robes, to judge the Tribes of Israel, and to possess that which is fare more excellent, aeternum gloriae pondus: an eternal weight of glory. It is like a cluster of grapes, where all the benefits of Christ's death and man's safety are heaped and treasured up together: and therefore saith Chrysologus, Plura nobis parta, etc. We got more by the tree of the cross, then ever we lost by the tree of Paradise.  
What shall I mention, the dream of Saint Origen? That promiseth redemption after a thousand years, to the devil and his Angels. Sure I am it is (for us) and that it is for us alone, is manifest by his incarnation: for that is redeemed, which at first was assumed: he took not the Angels, but the seed of Abraham, and therefore he saves not the Angels, but the seed of Abraham. We are the heritage which he redeemed with his precious blood, agreeable to that of Fulgentius, Id solum in corpore regnantium, quod praecessit in capite ad coelum: We that receive his word believe his promises, admire his love, embrace his mercies, crying with these souls under the altar, to him that was made a sacrifice upon the altar, how long sweet jesus? Holy, and true, wilt not thou avenge our blood upon those which dwell upon the earth?  
I know not how this moves you, me thinks it should work upon the senseless creature, and raise up children unto Abraham, from the very stones: or rather, praise and glory, thankes and honour, to the God of Abraham, from the stony hearts of most obstinate and rebellious children. If Galen made profession, when he looked upon man in his first creation, that if all the members of his body had been tongues they would not have been sufficient, to express the glory of the Lord; how should we magnify the goodness of our Saviour, that beheld man in his second creation, delivered from the bondage of sin; and translated into the glorious liberty of the sons of God: redeemed from the curse of the Law, and clothed with the righteousness of Christ jesus? That so he may shine as the stars of heaven, in those everlasting spheres of safety & protection. When Flaminius had delivered many Cities of the Grecians, and made open Proclamation of their liberty: they lifted up their voices, and cried for joy till the birds of the air were astonished, and fell dead before them: See beloved, here is a general Proclamation, of safety and redemption, not from the Consul of the Romans, but from the Doctor of the Gentiles, not to the Cities of Greece, or the inhabitants of judea only, but to all the Nations and countries under heaven, bond and free, jew and Gentile, they are all delivered, and have received unfranchisement from their spiritual captivity. O that our hearts were enlarged rowards God, and the loud shout of our spiritual rejoicings, and doubled Haleluiahs, might be as a clap of thunder, to fright the Prince of the air, and flat the top of vain thoughts and proud imaginations, that nestle in the clouds, till they sink and lie dead before us. I wish that of Bernard might be an incentive to your devotion, and blow the coals of true love and Christian piety in all that hear me. Quam bonus & suavis es Domine jesu, etc. O sweet jesus how good and pleasant art thou to all that seek thee! The Redeemer of such as are lost, the Saviour of those that are redeemed, the hope of such as wander, the help of those which labour, the comfort and refreshing of every bleeding soul, that runs after thee in the sweat of tears, and the painful anguish of their cross and misery: Great is thy name, and most worthy to be praised, and let all the creatures, both in heaven and earth give thankes unto thee, for the humility of thy passion, the glory of thy exaltation, the might and power of thy victorious triumph and everlasting redemption: Thou hast saved us from death, and installed us in the holy place, that we may stand before thee, and draw near with boldness unto the throne of Grace, not with a few pieces of silver, as the jews bought thee, but with many drops of blood spilt upon the earth: This is it that dies our robes, and turns our sackcloth into scarlet: that anoints our souls, and makes us Kings and Priests to God the Father, or rather a sanctuary of his Spirit, and living temples of the holy Ghost. What remains, but since he hath given himself for us, we give ourselves to him, our souls, which he hath redeemed, our bodies which he hath sanctified. O ye house of judah and men of Israel, get ye into the holy place, the closet of your hearts, the secret of your consciences: look upon the wine that runs, and the honey that streams from the treading of the grape, and the opening of the rock: consider the sharpness of his death, if there were any sorrow like unto his: the sweetness of his love, if there were any mercy to be compared with his: and let your spirits melt, and bleed, and distil, and be powered forth into a sweet ointment and great libution: for the merit of his death, and the benefit of your redemption. Marshal's Fly played so long under a tree, that at length it was wrapped in amber, and congealed in the drops that came from the boughs.  
Sic modo quae fuerat vita contempta manente,  
Funeribus facta est, nunc praetiosa suis.  
The best of us are but worms, let us not despise to be as this Fly; still hover about the tree of the cross, and the ointment of his blood: till we be wrapped, and closed, and buried, and entombed, in the precious amber of his bleeding wounds, and the sacred gum of that tree, which grows in the midst of Paradise. For if we suffer with him, we shall reign with him, and if we be conformed to the similitude of his death, we shall be transformed to the image of his glory. Effundam de spiritu meo, saith God the Father, I will pour out my Spirit upon all flesh. Effudi de sanguine meo, saith God the Son, I have poured forth my blood for all flesh. See the price of your redemption, and the pledge of your salvation: by this ye enter the holy place, and are assured of that kingdom, where neither height, nor depth, nor things present, nor things to come, nor life, nor death, nor any other creature, shall be able to separate us from the love of God, which is Christ jesus. O Lord inflame this love in us, and crown this hope on us, for the bitter death and meritorious passion of thy Son and our Saviour, to whom with the Father, be ascribed all honour, and glory, power and dominion, throughout all generations. Amen.   

Sanctorum GLORIA: The glory of the Saints.  GREG. Mor. lib. 6. 
Quia in hac vita discretio operum erit in illa discretio dignitatum.  
LONDON, Printed for ROBERT ALLOT.   

THE FOURTH SERMON.  MATH. 19 28. Ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, ye shall also sit upon twelve thrones, judging the twelve tribes of Israel. 
I Know not whether that of Theodosius do savour more of wisdom, or abound more with the sweetness of devotion: sure I am, it is most pious and Christian: Gaudeo magis, etc. I rejoice more to be a servant of the living God, then to be a Monarch of the whole earth. For as his yoke is easy, and his burden light: so is his protection mighty, and his service honourable: witness that of our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any man serve me, the Father will do him honour. It pleased Satan to upbraid job with a numquid Deum gratis colit? Doth job serve God for nought? We may hear the same and never be ashamed, or rather pronounce without question, Non colimus Deum gratis, we do not serve God for nought. He is our reward, our great reward, our exceeding great reward, as he doth encourage Abraham in the 15. of Genesis, and therefore let me take up the echo of that double voice, Consolamini, consolamini, be comforted, be comforted, all ye that labour and travel under the burden of his cross: be it father, mother, wife, children, house, lands, or whatsoever ye leave for his name's sake, ye shall receive an hundred fold, and at length inherit life eternal. For we have a good master, and there is joy in the expectation of the righteous, good in his promises, good in his threatenings: whether he amend us with his punishments, whether he strengthen us with his comforts, whether he adorned us with his graces, whether he crown us with his mercies, every way good unto us. Not a man of you shall departed from the Court of his tabernacle, or the presence of his majesty, without a gladsome heart, and a cheerful countenance. Whence is that of sweet Bernard, Non Isaac sed aries molietur, Though we be never so much afraid, it is not Isaac, but the Ram, that must be sacrificed: it is not the delight and pleasure of our souls that shall be taken from us; for that indeed is Isaac: but it is the obstinacy and contumacy of our spirits, that must be tamed in us, for that indeed is the Ram that stuck in the bush, and is never without the prickling thorns of anguish and vexation. Do we serve God, it is God that serves us? Do we honour the Lord? it is the Lord that doth honour us, and will do more when my text shall be verified.  
Ye that have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye shall also sit upon twelve thrones, judging the twelve tribes of Israel.  
These words are a gracious promise made to the Apostles, but extended to the Gentiles, and do concern the whole family of God; for as they exclude judas, (though present when Christ spoke) by reason of his Apostasy, so they include us, though many generations after Christ spoke, through faith in his mercy.  
Will ye know the substance of the promise, They sit and judge.  
Sat upon twelve thrones. There is the state and majesty of their wonderful exaltation.  
judge the twelve tribes of Israel. There is the eminency and prerogative of their infinite jurisdiction.  
Will ye learn the circumstance of this promise? It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the consummation, and renovation of the whole world, when he that was in the form of a servant, shall take upon him the form of a judge, and that in a Throne of glory.  
But upon what terms have we so great honour? Is it given to any without condition? No, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They are such as follow him, and observe his doctrine. Not all, that leave all: but all that follow him.  
Ye that have followed me, in the regeneration, when the Son of man shall sit upon a throne of glory, shall also, etc.  
Here than we have first a precedent of Christian imitation. Ye that have followed me.  
Secondly, a reward of blessed enthronization: Shall sit upon twelve thrones, and judge the twelve tribes of Israel.  
Last of all, the determinate point and term of this glory and perfection, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the renovation, and instauration of the whole world: when the son of man shall declare himself to be the Son of God, in a throne of glory.  
Ye that have followed me in the regeneration, when the son of man shall sit upon a throne of glory: ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.  
My whole text is spent in that double contemplation of the Physics, the one Motus, the other Quies.  
Ye that have followed me, shows there is a Motus.  
Shall sit upon twelve thrones, shows there is a Quies.  
I wish that which divides my text, may divide both speaker and auditor, on your part quiet silence and religious devotion, whilst I begin with the divine Motus, and spiritual consectation, in these words: Ye that have followed me.  
Careful imitation is a sure note of constant aspectation, & we ever love those we desire most to follow. Pride and Envy step before: Love and Humility wait behind: as Mary at the feet of Christ, when she made a bath of her tears, and a towel of her locks. Many suffer as Christ, that shall never reign with him, many bear his cross that shall never partake of his glory: Many drink of the brook, that shall never lift up the head: Many grieve, and mourn, and sorrow, and are afflicted, that shall never be comforted, and all this, Quia sectari negligunt (saith elegant Bernard) because they are exalted in their minds, and despise to come after Christ in the humility of their spirits. For this cause will the Lord be followed, and that with as much alacrity as the Scribe pretends, Sir, I will follow thee wheresoever thou goest. Who so great with the Lord as Moses? of a friend he became a familiar, of man, a God, so that he is termed, Deus Pharonis, the very God of Pharaoh. Yet was he content to look on the back parts of his Creator, and what Christ said to Matthew, belongs to us, Veni & sequere, come and follow me. Non passibus, sed affectibus (as Saint Austin hath distinguished) not with the paces of our body, but in the graces of our spirit, in the love of his truth, and the practice of his virtues that came as a Bridegroom forth of his chamber, and gloried as a Giant to run his course. That neither words, or deeds, thoughts or designs swerve or decline from the rule of his justice, for he is the way, and the truth, and the life. The way, that leads us to the truth: the truth that doth promise the inheritance of life: the life, that doth give us the fruition of himself: not to follow the way, is to be lost: not to follow the truth, is to be deceived: not to follow life, is to perish: and therefore we may say of his active obedience, as the Apostle writes of his passive obedience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He suffered many things leaving us an example. Nay, he did many things, leaving us an example, and he spoke many things, leaving us an example, that we might tread, and walk, in the footsteps of his righteousness. We read of a noble General; victorious over the Turks, and famous among Christians, that he never commanded his soldiers any thing, but that he would do himself: we see the like in Christ: they are no strange adventures, or new exploits, which he lays upon us, if we can but follow our leader, or do that which he doth but act before us, taste of his cup, or drink of the Baptism wherein he is Baptised, it is as much as can be looked for. But who is able to find the way of a serpent on a stone, or the path of an Eagle in the air? Is not the name of Christ wonderful! and are not his perfections inimitable? Doth he not ride upon a Cherub, and make darkness his pavilion? Or if discernible, and to be seen, doth not he sit upon the hill of Zion, and inhabit light which is unapprochable? (Honoured and beloved) we have said it, yet may we follow as Peter did, a fare off, at least cry with the daughters of jerusalem, Trahe nos, Draw us and we shall run after thee. For that of Austin is most true, Quod lex imperat, fides impetrat. Faith obtaining what the Law enioynes, and prayer makes that easy which is most hard to the corruption of our nature. Indeed there be some things in our Saviour we cannot imitate, we may not emulate the glory of his wisdom, the magnificence of his power: but his goodness is exemplary, and calls for observation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle, it is manifest, and hath appeared, teaching us to deny ungodliness, and to live righteously, and soberly, and godly in this present world: Obsecro fratres, I beseech you brethren do not lose an example so rare and precious, but fashion yourselves unto it, and be changed in the renewing of your minds: remembering always that of Nyssen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The profession of a Christian, stands in the imitation of his Maker. Several qualities are gathered to my hand, imitable and spectable in our Saviour: imitable with men, spectable with the Angels. First the contempt of outward vanity, for when they sought to make him a King, he refused their honour, and fled into a mountain: Secondly, the meekness of inward patience, for when they brought him as a Lamb to the slaughter, he kept silence, and opened not his mouth: Last of all, the temper and sweetness of a charitable disposition, for when they would have crucified the Lord of glory, he prayed for his enemies, and excused their malice with a nesciunt, Quid faciunt: they know not what they do: these are the things we ought to seek, and to follow, to keep, and to practise, with all diligence and carefulness. But that every man is drawn away as Saint james speaks, with his own lust  
Et in iecore aegro  
Nascuntur Domini.  
Our will is our master, and we have as many lords over us, as we have affections in us. Alius libidini, alius avaritiae (saith that learned heathen,) one is a servant unto pleasure, another to covetousness, a third to vanity, all to fear, that we come short of our expectations, and I would to God it were only so, but the Church hath ever been pestered with sects, and heresies, strifes and divisions, scarce greater distraction among the Corinthians, when they cried, I am of Paul, and I am of Apollo's, I am of the world, and I am of Christ, then now is in many places of these kingdoms. What fantastical spirits so idle and ridiculous, that hath not many disciples? What schismatical leader so new fangled and pernicious, that hath not many sectaries? What juggling imposter so despicable and infamous, that hath not many followers? What Atheistical ruffler so execrable and nefarious, that hath not many observers? Quis Monachus Daemoniacus (as S. Bernard speaks) what Ignatian viper, or devilish jesuite, that worketh mischief by the Prince of devils, and seeks destruction of soul and body, so prodigiously wicked, and proditoriously audacious, that hath not too many favourites and adherents. These are the men that draw legions after them to hell; and may be compared to him that was termed legion in the Gospel. Ettam Diogenes habet suos parassitos: the Cynic is not without his attendants, but hath a man or a mouse to be his Parasite. Whilst Christ jesus the Son of the living God sits alone, as a sparrow on the house top, or a Pelican in the wilderness. Beloved, I speak with shame to you, and grief to myself, what sometime Saint Bernard spoke to his auditors. Quidam non sequuntur, sed fugiunt, Quidam sequuntur, sed non essequuntur, etc. Some do not follow Christ, but run from him: they are such as delight in wickedness, for he that doth evil hateth the light. Some do not follow Christ, but go before him: they are such as resist government, whereof Peter was an instance, Master spare thyself, it shall not be unto thee: Some follow Christ, but do not overtake him: and they are such as faint in their proceed, to whom we may say, Lift up the weak hands and strengthen the feeble knees. Some follow Christ, and at length reach unto him: and they are such as persevere in holiness, to whom belong the Tables, and the Covenant, the Oracles, and the Promise, the Promise of life, and the Promise of my text, For they shall sit upon twelve thrones, and judge the twelve tribes of Israel. And so I come from the motion to the mansion, from the consectation to the confession in these words.  
They shall sit upon twelve thrones, and judge the twelve tribes of Israel. Every master hath his several pay: the world pays his followers with trouble and carefulness: the flesh pays his followers with corruption and filthiness: the devil pays his followers, with despair and wretchedness: But Christ pays his followers, with glory and blessedness. They shall sit upon twelve thrones, and judge the twelve tribes of Israel. I make no question but some are like the Orator, and can sit double, having placed themselves on two seats by the treacherous practice of dissimulation, and hypocrisy: but they shall never be honoured with the Saints, or rest upon twelve seats, without great mercy, in the full possession of joy and felicity.  
They which confine these words to the Apostles, with Saint Chrysostome make the soul of every Christian to be as a throne, or place of residence. Such as receive the word of john, the throne of john: Such as embrace the doctrine of Peter, the throne of Peter But they extend further, and have respect to Christ's tribunal, where all the elect have their several places, and sit at table with him, in that heavenly kingdom. Here then is a certain number, put for an uncertain: A finite, for an infinite: so that by twelve thrones, we understand a universality of thrones, provided for the Saints in the highest places. Saint Austin undertakes to give a reason from the mystery of this number, but that is more Platonical than divine. We may rest satisfied with that general Thesis of our Saviour: In my Father's house are divers mansions. To search busily what these thrones are, is vain curiosity: to define boldly is presumptuous levity. It is like they shall be of air: because we shall meet the Lord in the air: and if they have conformity with that of our Saviour, it must be so: for he shall ride in the air, and make the clouds his chariot. Whereupon saith john, I looked, and behold, a white cloud, and he that sat thereon, like the son of man, having on his head a crown of gold, and in his hand a sharp sickle. Apoc. 14. 14. But whatsoever these thrones are, they promise rest and tranquillity, in the bosom of Abraham. Sedebit anima, sedebit caro, they shall find rest unto their souls, and rest unto their bodies: to their bodies, from the pain of travel, and the mutability of corruption: to their souls, from the waves of trouble, and the conflicts of passions: nor fear, nor grief, nor wrath, nor desire, nor any thought of carnal affection, shall disturb the quiet of their sweet repose, but as they are satisfied with the fullness of the Lord, so likewise shall they be secured by the omnipotence of his greatness: and yet there is somewhat more in this easy posture, for to sit in the presence of God, betokens infinite state, and most incomporable majesty, worthy to be observed by all those which desire long robes, and love the highest places of the Synagogues, because they shall not only sit, but judge the tribes of Israel.  
All judicature is most honourable, but this exceeds in glory. Quis honor saecularis, as Saint Bernard makes the question? Is there any power in the world to be compared with it? It is not a City, or a country, but the tribes of Israel, and the kingdoms of the earth, that must stand before the Saints, and be liable to their judgement. Bond and free, jew and Grecian, for they are all sealed with the tribes, and ranked with their divisions. Nay the whole world and all the creatures therein, though never so eminent and sublime in glory. Witness that of the Apostle, Know ye not, that we shall judge the Angels, 1. Cor. 6. 3.  
There is a judgement of power and authority, that belongs to God the Father, for he is judge of the whole earth: there is a judgement of honour and delegacie that belongs to Christ, as he is man, for the Lord hath given all judgement to the Son: there is a judgement of assession and witness, and consent, and allowance, that belongs to the whole company of Gods elect, for they shall sing and rejoice, and gratulate the truth of divine justice, with the sweetest notes of jubilee and thankfulness, here then is man advanced, and superexalted above the stars of the morning, and the Citizens of heaven, indeed we read that God shall come to judgement with his Angels, as followers and attendants: but the text saith, He shall sit in judgement with men as familiars and associates, their judgement is ministerial and serviceable, our judgement powerful and honourable, and that upon thrones, and over thrones and dorninions, and all the glorious host of his noblest creatures: for they have a judgement to receive, Non condemnationis, sed manifestationis (as the Schoolmen have distinguished) not of shame and confusion, with the devil and his Angels: but of show and manifestation to the praise of Christ, and the glory of their innocence. O ye mercenary worldlings and fugitive servants, that run from your own master, and serve Pharaoh in the bondage of your spirits: that cleave to the dust and follow the way of Balaam, who loved the wages of unrighteousness, making that a reproach to us, which the poor Indians used to the Spaniards, when they took a piece of gold, and cried: Lo here is the god of the Christians. Think upon the goodness of the Lord, and the dignity of his servants, lest he that long since placed his bow in the clouds without an arrow, call for the instruments of death, and wound ye in his sore displeasure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Evangelist) This is the condemnation of the world, that light is come into the world, but men have loved darkness more than light. Is it not time ye should awake, and return with the Shunamite, I would to God ye were as those Swissers, who are ready to serve for the best pay. If Satan be able to give more, follow him: If Satan be able to promise more follow him. Quis fascinavit, Who is it that hath bewitched you (as the Apostle writeth to the Galatians, had ye rather eat husks, and feed swine with the prodigal: then have bread enough, and sit at table with the children? Had ye rather lie in hell as sheep, that death may gnaw upon you: then reign in heaven as judges, that life may abide in you? By how much it is better to sit in a throne, and judge the tribes of Israel, then to stand at the bar and here the sentence of condemnation: by so much is it more safe and comfortable, to follow God, than man, Christ then Belial, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nazian.) Let us fly the world and the Prince thereof, but seek Christ and stick unto his mercy: the exhortation is enforced by that of Ambrose, teneat claws, si revocat infirmitas. If the weakness of our flesh, and the infirmity of our nature draw us from him: let the remembrance of his death, and the nails of his cross pin us to him: Who could make us but he? who did save us but he? who but he shall adorn us with his grace, and crown us with his glory, set us in his presence, where there is fullness of joy, and place us at his right hand, where there are pleasures for evermore? how can ye neglect so great salvation? how can ye leave so great felicity? ye have seen his star in the East, and he that bringeth light out of darkness, hath shined in your hearts, to the light of knowledge in the face of Christ jesus. There is no excuse left, but the stay of his promise, and the expectation of his goodness, that it is not yet, but shall be hereafter, in the second birth of the whole universe, which is the term and point of this compliment and perfection. My last circumstance that knocks at the door of your hearts and ears to keep them open.  
It is stored of a Roman, that he never beheld the rubbish of old marble, or looked upon the ruins of any ancient building: but he wept and cried, Recordatione temporum meliorum ploro, I grieve and lament to think of the days which are gone and passed. But we are contrary, and as he looked back with grief and sorrow on that which is past, so we look forward with joy and comfort, towards that which is to come: the changing of our flesh, the instauration of our nature, the renewing of the world, the transformation of the elements, when the creature that travels and groans unto this present, shall be delivered from the bondage of corruption; for than it is we must enjoy the right and seat of judicature and prehemmence.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the regeneration.  
Which some call the resurrection, others call the redemption of our bodies; when mortality shall be swallowed up of life, and this corruptible shall put on incorruption. For the first generation and birth of man is, when he comes into the world: the second generation and birth of man, is when he is raised out of the world, and taken into heaven, Ad contemplandum lumen aeternitatis (as Saint Gregory speaks) to contemplate the Lord, and to behold eternity: and as there is a regeneration of the inward man after the image of God, by grace and faith in the blood of Christ, and the lavour of Baptism, termed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The lavour of regeneration: where he is begot of the immortal seed, and borne as it were anew of water and the spirit: so must there be a regeneration of the outward man, by the power of God, Who shall change our vile bodies, and make them like unto his glorious body: which extends to every creature, sublunary as the elements: celestial as the heavens. Behold saith God, I create a new earth and a new heaven: Behold saith john, I see a new earth, and a new heaven. So that we may boldly cry with Peter, Expectamus novos coelos, We look for a new earth, and a new heaven, according to his promise, wherein dwelleth righteousness. For he shall change them, and they shall be changed, the earth shall be changed, and clothed with beauty: the air shall be changed, and purged from obscurity, the fire shall be changed, that is do not consume, the water shall be changed, that it do not putrify: the heavens shall be changed, for they shall rest from motion, and receive a greater perfection of brightness and clarity, the Sun shall stand in the East, and the Moon in the West, where first they were created, that we may behold the fair beauty of the Lord and look upon his Son in a throne of glory.  
Son of God, and yet Son of man, for he shall judge as he was judged, and return in the same form, wherein he was despised: that every eye may see whom they pierced: and be not afraid of him they crucified, for the greatness of his power, and the brightness of his presence. Quid facturus (saith that notable Moralist) if his enemies went back, and fell to the ground, when he came in weakness and humility to be judged: how shall they start, and be confounded, when he comes in power and majesty to judge the world, and to pronounce the sentence of condemnation against every cursed malefactor? Foelix trembled at the mention of it, and these unhappy Foelixes shall never be able to abide the sight of his glorious throne, environed with a guard of heavenly soldiers. At length we see what our hope is, and when it shall be revealed, not before the day of judgement, and the coming of our Saviour. Beware then lest ye be over hasty, to judge before your time. I speak only of private censure, uncharitable suspicion, malicious calumny, spiteful detraction, which is not iudicium, but praeiudicium, not judgement but prejudice, Eagle-sighted in the faults of others, and ready to stick as flies in the sores and ulcers of their griefs and infirmities. As for that golden pillar of public judicature. The ground and basis of regular states and well ordered kingdoms: it is strengthened in my text, and ministerially with subordination derived to such as are Apostolic. For if we shall judge the tribes of Israel, and the families of the earth, nay the whole world, together with the blessed Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much rather smaller things, and such as pertain unto life? the argument is not humane but divine, drawn from the mouth and pen of that great Doctor and vessel of election, in the sixth Chapter and the first Epistle to the Corinthians. Where he speaks inclusively, and makes himself a judge, as well of things temporal, as of things eternal, and let all such as hold the sons of Zadocke most unworthy of all justiciary function, as most incorruptible and repugnant, rectify their judgement, and subscribe to that of God. They shall discern betwixt the clean and the unclean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in strife or controversy, they shall stand up to judge according to my ordinance. Ezech. 44. 24. Beloved, we know the sacred majesty of legal decrees and monotheticall exercises may be well preserved, when by lawful authority from higher powers, it is committed to religious professors. And though Aaron's rod must ever yield to the rod of Moses, and be judged by it, yet may it sometimes bring forth ripe and pleasant Almonds. But I touch here as at the river Nile, and that only to clear the text. My scope is to support the weakness of your patience and long animity, that as ye serve Christ, and walk in him, so likewise ye would abide his leisure, and wait the time of his reward. It was a comfortable speech which the Emperor used to Galba, in his childhood and minority, when he took him by the chin, and said. Tu Galba, quandoque imperium degustabis. Thou Galba, shalt one day sit upon a throne, and let it cheer the Saints of God, how little soever in the sight of the world, that one day they shall sit upon a throne. Et tu Galba impertum degustabis, thou Galba, thou little one, thou jacob, thou Israel, thou worm jacob, thou poor Israel, that sits in the dust with job, or liest on thy bed of sickness; with him that was paralytical, shalt one day sit upon a throne, and be gathered with Princes, with the King of kings, and the Lord of lords, that reigns over the house of David, and turneth righteousness into judgement: the Carpenter's son is gone before to make room, as yet the seats are not built, nor the thrones erected, when he shall fashion the world anew, and return in the clouds of heaven, we shall be installed with him, and receive as it were Stallum in choro, & vocem in capitulo. A seat in the choir, and a voice in the Chapter of that blessed temple, the temple of jerusalem. Now he cries to us, as he did to Mary. Noli me tangere, touch me not, we may not touch the severity of his judgements, nor the majesty of his greatness, touch me not, for though I am gone up to the Father, I am not come down to you in power. Then shall ye sit with me upon my throne, as I sit with my Father upon his throne, upon my throne, for ye shall partake of my judgements, and yet upon twelve thrones, for ye shall have your several mansions, whilst the whole world doth cry with the Antiochians, In Theodoret, vicit Deus & Christus eius, The Lord and his Christ hath got the victory, the Lord and his Saints have got the victory. Be patiented therefore, and have nothing to do with the stool of wickedness, which imagines mischief as a law. But stand as men waiting for the Bridegroom, with your loins girt, and your lamps burning, gird your loins with chastity, and abstinence: kindle your lamps with charity and holiness. Blessed are the servants whom the Lord shall find so doing. Verily I say unto you, He shall gird himself, and make them sit down at table with him, and come and serve them, Luke 12. 37. Even so Lord jesus come quickly, it is long since thou camest in the flesh, and waste made lower than Angels, be not slow to return in the clouds, and approve thyself higher than Angels: dost not thou hear the cry of those souls, which lie under the altar. Quousque Domine, how long sweet jesus? Such is the voice of all thy loving servants, that languish and faint with the continual expectation of thy glorious presence. Quousque Domine, how long sweet jesus? Wilt thou hide thyself for ever, and shut up thy loving kindness in everlasting displeasure? Veni Domine jesu? Come Lord jesus, and make no long tarrying, Cibus viatorium, salus beatorum, saith Fulgentius: as thou hast been the strength and comfort of all that travel by the way: so be the crown and glory of all that are come to the end of their way. The Prophets desired to see thy coming upon the earth, to the end they might be redeemed: We look for thy appearing in the heavens, to the end we may be glorified. Tunc implebuntur vota (saith elegant Bernard, then shall our longing be satisfied, and our desires accomplished: we that have followed thee in truth, shall rest with thee in peace, and we that rest with thee in peace, shall judge with thee in righteousness; this peace, this truth, this righteousness, this glory, the Lord of his great mercy grant unto us, for the merit of his Son Christ jesus. To whom with the Father and the Spirit be praise and glory, from generation to generation. Amen.   

COELUM APERTUM: THE Opening of Paradise.  HIERON. in Epist. 
Nihil Christiano foelicius, cui promittitur regnum coelorum.  
LONDON, Printed for ROBERT ALLOT.   

THE FIFTH SERMON.  MATH. 25. 21. Enter into thy master's joy. 
THe best men are but God's stewards: and as it were dispensers of his manifold graces. Whatsoever virtues we have, they are pledges of his love, and gifts of his spirit: or rather (as it is employed in the series of this parable) talents and deposits of our Lord and master. Paul and David agree in one, that when he went on high, he bestowed gifts upon men: and there is none but may profess with john the Evangelist, De plenitudine eius, of his fullness have we all received some strength, some virtue, some wisdom, some knowledge, some power, some eloquence, some faith, some holiness, some tongues, some healings, some prophecies, some miracles, for the honour of God, the beauty of the world, the gathering of the Saints, the building of the Church, the perfecting of our lives, the crowning of our souls in the day of our Lord jesus. So that we may not bury our talon in the ground, or hide it in a napkin with that unprofitable servant, lest we be like the jews of whom Austin spoke, Verba, non facta legis habuerunt, They kept the words of the Law, they neglected the works of the Law, full of leaves, void of fruit: worthy to be excluded the kingdom of heaven, and exiled from the presence of God, with those foolish Virgins: For he is, (as the text notes) a hard man, That reapeth where he soweth not, and gathereth where he stroweth not. Though he forbidden us to put our money to use, yet doth he charge us to give his into the bank, that when he comes, he may receive it with increase: being (as Saint Ambrose notes) Foenerator gratiae, A great usurer, and a wonderful extortioner, not of things temporal, as gold and silver: but of things spiritual, as faith, and holiness, the like endowments lent us for the good of others. Whence is that of a learned Father, Augentur dona, crescit ratio, The larger our gifts, the greater our account. He that gave us a blessing, will call us to a reckoning. If we have gained nothing, we shall lose all: if we have been careful of a little, we shall be rulers over much, and when that mystical traveller, that went a fare off, shall return home, he will not only gratulate our piety with an Euge bone serve, well done good servant: but reward our fidelity with an intravi gaudium Domini tui. Enter into thy master's joy.  
These words are a gracious invitation of our Saviour 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, Milk and honey are under thy roof, milk and honey are under their cover, the milk of divine truth and spiritual comfort, the honey of liquid pleasure, and most incomparable sweetness, streaming and derived upon the heirs of righteousness, that it may be true which David long since prophesied, Exultabunt sancti in gloria, the Saints shall rejoice with glory: and sing upon their beds, the beds of peace and holiness, the beds of security and blessedness, in the mount of God and City of jerusalem. If you please to mark the cells (as it were) of this waxed comb, from whence the honey drops, ye 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Enter.  
Secondly, the nature and quality of their possession, it is joy and felicity, and therefore saith the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Enter into joy.  
Last of all, the benefit and privilege of their service and relation, they are joined with their master, and made partners with our Saviour, and therefore saith the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Enter into thy master's joy.  
In that we have leave to enter, I note, that private secrecy of that heavenly kingdom: In that we must enter into joy, I note the sweet iucunditie of our future condition.  
In that it is the joy of our master, I note the wonderful dignity of every Christian.  
Lift up your heads, byee gates, and be ye lifted up, ye everlasting doors: the King of glory shall come in. Yea and all his Saints with him: the King and his daughter, the Lord and his servants, God and his Church, Christ and his members, to the end they may receive Denarium salutis, (as S. Austin speaks) the hire of their labour, and the penny of their salvation. How justly may we cry with Peter, Master whither shall we go? Thou hast the words of eternal life. It is thy life we seek, and it is thy joy we hope to enter, whilst thou dost so freely call us, and so graciously invite us to the communion and fellowship of thine everlasting inheritance. Intra in gaudium Domini tui, Enter into thy master's joy.  
By this ye may see, what the Text imports, and therefore since a great, an effectual door is opened to me, from the readiness of your hearts, and the promptness of your devotion, I will descend speedily and make entry: Me thinks I hear your expectation say to me, as Christ unto you all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Enter.  
And who I pray you, would not gladly enter the gates of Paradise, if he might? All like the sweetness of the place, few the straightness of the way: and though we care not to be holy, yet we desire to be happy: ever crying with the Prophet, Amavi Domine habitationem domus tui. O God, I have loved 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 showeth mercy. No man cometh to the Son, the knowledge of the Son, unless the Father draw him: no man comes unto the Father, the glory of the Father: unless the Son admit him. He it is that puts some on the right hand, with a Venite benedicti, Come ye blessed: others on the left hand, with a Recedite maledicti, Depart ye cursed; that saith unto one, enter, of another, cast him forth into outward darkness, where there is weeping and gnashing of teeth. Whence is that of john, Blessed are they which do his will, and have right in the tree of life, to enter the gates of the City. For without shall be dogs, and enchanters, and whoremongers, and murderers, and idolaters, and every one that loveth and speaketh lies, the last and the 14. of the Apoca. It is a curious division which I read in S. Bernard, and worthy observation, Alij mercantur, alij furantur, etc. Some purchase heaven, and they are such as make friends, with the riches of iniquity: others steal heaven, and they are like the woman that was healed by the secret touch of our Saviour's garment: many invade heaven, and take it by force, (for indeed the kingdom of heaven suffers violence) and they may be compared to jacob, that striven with God, and wrestled with an Angel, but whether thiefs, and robbers, that steal heaven by faith: or Merchants and Factors, that purchase heaven by charity: or usurers and intruders, that invade heaven, and take it by force, the most gracious and acceptable force of prayers and devotion: they must all confess, that it is in the name and mediation of Christ jesus: by that new and living way, (as the Apostle notes) Which he made for us through the veil, that is, his flesh, Heb. 10. 20. So that I may say of heaven and the doors thereof, as Saint john doth of the book, and the seals thereof, Nemo dignus est inventus, there is none found worthy to open the book, and to lose the seals thereof, but only the Lamb, and there is none found worthy to open the gates of heaven, and to lose the bars thereof, but only the Lamb: that Lamb of God that taketh away the sins of the world. Hence is he termed the way: and if that be not plain and easy, the door: and if that be not open, and pervious, life, and salvation in the abstract: that hath the keys of death and of hell; or rather of felicity, and of heaven, where he sits at the right hand of God, and saith unto us enter.  
Enter friends, and take your comfort: enter servants, and take your wages: enter children, and take your patrimony: enter brethren, and take your portion: enter all ye that seek the kingdom of heaven, and the righteousness thereof, and receive a crown, which is laid up for you in the highest. Dives non excluditur, the poor is not shut out for want of money, the rich is not turned back for the abundance of his comforts, the weak is not thrust out, for want of strength, nor the mighty refused, for the danger of their forces, but every one hath boldness, to draw near unto the throne of grace, by the merits of Christ jesus. For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come towards the joy of thy master and look upon it with desire, and greediness, as one that thirsteth in the midst of waters: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Come into the joy of thy Master, and take part of it, with delight and satisfaction, as one that doth feel, and taste how good the Lord is. Thus doth one deep call upon another, Abyssus luminosa, abyssum tenebrosam. The depth of light and clarity, upon the depth of blindness and obscurity, the depth of power and majesty, upon the depth of weakness and humility, the depth of goodness and mercy, upon the depth of wretchedness and misery. And all this for the noise of the water pipes, which is nothing but the sound and the cry of repentance and humility. He swore unto the generation of our fathers, they should never enter into his rest, because they provoked him in the wilderness: He saith only 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 itself, and he sweareth that hath none greater than himself. For his passion was our redemption, and if I may use the words of Bernard, Claws penetrans, clavis aperiens. The nails that fastened him to the cross, the spear that ran him through, the lance that opened his side, the iron that went into his soul, is made a key to unlock heaven, and to make us enter. Therefore do we sing triumphantly in the Church's Liturgy, When thou hadst ovecome the sharpness of death, thou didst open the kingdom of heaven to all believers. Agreeable whereunto is the vision of Saint john, I looked, and behold there was a door opened in the midst of heaven, and the first voice I heard, was as the sound of a trumpet, saying, Come up higher. But if God himself did not rest the seventh day, before he considered the works of his creation, and found them good. God saw all that was made, & lo it was very good, Gen. 1. 31. How shall we hope to enter his rest, that eternal Sabbath of our bodies, and our spirits, before we have done some good, examined our hearts, tried our faith, proved our works, and found some goodness in the midst of their imperfections? we may not please God without faith, or see God without holiness. The bridegroom will pass by without notice of us, if we have neither faith in our hearts, nor oil in our vessels. The oil of grace, the oil of mercy, the oil of devotion, the oil of charity, shining and burning to the comfort of our brethren. As wisdom doth not enter the house of an evil soul: so an evil soul doth not enter the house of wisdom. Therefore doth he stand at the door and knock, with an aperi sponsa, aperi columba. Open my love, open my done. Open to me the gates of righteousness: that I may open to thee the gates of blessedness. For except your righteousness exceed that of the Pharises, ye shall never enter the kingdom of heaven. Look upon those Elders which stand before the throne, they are clothed with white robes, and have palms in their hands, which is nothing but the flower and beauty of their good works and Christian piety. It is storied of the Scythians, that once a year they made a great feast, where none may come, but such as have slain an enemy. The feast God makes us, is the joy of my Text, a great feast, and in the simplicity of terms, exceeding gaudies: but there is no entrance or admission, before we have crucified the body of sin; slain an enemy, sacrificed a rebel, yea many enemies, and many rebels, that fight against the soul by true confession and hearty repentance, never to be repent of. Adiebus Ioannis Baptistae saith Christ, Since the time of john Baptist, the kingdom of heaven suffers violence. Why since the time of john Baptist? But only to show the virtue of repentance, because he taught repentance, and was never without a poenitentiam agite in his mouth. Repent, for the kingdom of God is at hand. Repent for the kingdom of heaven is at hand. Whence is that of Gregory, Rapiamus fletibus, quod non debetur meritis. Let us snatch that by force of tears, which is not due to the merits of works. If any be meek, patiented, humble, penitent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Christ taught in a Sermon upon the mount) theirs is the kingdom of heaven, and theirs only is the kingdom of heaven.  
I know there be many pretend keys, and would fain lead us into a fool's paradise, by a vain conceit of their deceitful merits: witness that great Claviger of Rome, that usurpeth all power in heaven and earth, as if he alone had the key of David, That openeth and no man shutteth, and shutteth and no man openeth. It is not enough for Christ to lose, if he bind: it is not enough for Christ to remit, if he retain: it is not enough for Christ to say enter, if he say be gone. O the cursed blasphemy of that open sepulchre, how do they spoil God of his natural right and peculiar jurisdiction? And yet they are not the keys of heaven, but of hell, which these men keep, abyssi claves (as Saint john writes) the keys of that bottomless pit, where they lead many by the heresy of their doctrine, and the impiety of their actions. If not by the thunder and lightning of their fierce anathemas, and direful imprecations.  
It is a pretty story which I read of Pope Leo, when he was troubled in conscience, and touched with the remorse for his iniquities: his Confessor cheered him up, with a Quid times, sancte pater? Holy father, what makes you afraid? Have not you the keys of heaven, and the merits of Christ at your dispose? There is none in the world that hath so great power and command as yourself. O saith Leo, know ye not, that he which sells any thing, hath no right in that which is sold? I fear since we have so often sold Christ and his merits, we shall have no right nor interest in them ourselves. Wretched men that ye are, who shall deliver ye from the body of despair? May we not say to them as Christ did to others in the Gospel? Woe be unto you, ye take the key of knowledge, but ye do not enter yourselves, and such as come ye forbidden. Woe be unto you, ye take unto you the keys of heaven, but you do not enter yourselves: and such as come ye forbidden, or rather indeed ye bid all that come, at your public jubilies, as base Huckster's of God's free mercy, in the sale and market of Pardons and Indulgences. But howsoever these men abuse that power against the truth, which is given for the truth, we are sure Christ hath left keys with his Church. Tibi dabo claves, was a grant made to the Apostles in the name of Peter, and stands good to every Minister of the Gospel, under the broad seal of the Cross. To thee will I give the keys of heaven. They have all the keys of heaven, keys of knowledge, and keys of power, to instruct the ignorant, to absolve the penitent, to remit sin, to release punishment, to shut heaven, by the threatenings of the Law, and the denouncing of vengeance: to open heaven, by the tidings of the Gospel, & the ministry of the Sacraments. Whence is that of David, Diffusa est gratia in labijs tuis, Full of grace are thy lips, because God hath blessed thee for ever. The lips of Christ are the Ministers of his Church, that declare mercy, preserve knowledge, excite repentance, pronounce forgiveness, and are full of grace indeed, whilst they speak comfortably to jerusalem, saying in virtue of their Commission, as Christ doth in the fullness of jurisdiction: Be of good cheer, thy sins are forgiven thee: I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the holy Ghost. Arise, take up thy bed and walk, walk towards heaven, get thee unto Paradise: the rest of thy Saviour, the joy of thy Master, which is the nature and quality of our profession: now to be examined and discussed. Enter into thy master's joy.  
Did the Lord say, enter the goods or the lands, the houses or the tenors of thy Lord and master, for indeed the earth is the Lords, and all that is therein. How would the greedy Harpies of this world, fly to get possession? Some like Zacheus, that came down hastily: others like the bloody Farmer of the vineyard in the Gospel, that slew the heir and took the inheritance, but many have these things which never enjoy them. Have ye not seen great substance, and no joy? great learning, and no joy? great victory, and no joy? great spoils, and no joy? These things are often joined with fear, and grief, and jealousy, and distraction, whilst many cry with the Prophet, O my leanness, my leanness, in the midst of their bravest triumphs and greatest overflowings. And therefore it is worth the observing, what a great Sultan spoke, when he beat the Christians with the loss of many thousand soldiers. I would be loath to overcome so very often. Multiplicasti gentem, sed non multiplicasti laetitiam, saith Esay, Thou hast multiplied the Nation, but thou hast not multiplied their joy. And be there not many, of whom we may say, Multiplicasti the saurum, sed non multiplicasti laetitiam. Thou hast multiplied their treasure, but thou hast not multiplied their joy? Thou hast increased their children, but thou hast not increased their joy? thou hast doubled their portion, but thou hast not doubled their joy, thou hast enlarged their dominion, but thou hast not enlarged their joy? Howsoever God dispose these things, as he doth his Sun and his rain, sometimes on the good, sometimes on the bad, without distinction: He will be sure to keep joy for his servants, if they have it not in the flesh, they shall have it in the spirit, if they have it not in life, they shall have it in death, if they have it not in themselves, they shall have it in the Lord, And the bones that are broken shall rejoice. Good reason hath Christ to bid us enter his joy, for such is the incomprehensible greatness thereof, it may not enter us. Eye hath not seen it, ear hath not heard it, neither hath it entered into the heart of man. For the righteous are compassed with the goodness of the Lord, and they have joy on every side, joy within, from the purity of their conscience, joy without, from the glory of their bodies, joy above, from the sight of God, and the fruition of his presence, joy beneath, from the remembrance of death, and the torments they have escaped: but this speech is figurative, and by the joy of my text, we conceive the place of joy, the garden of pleasure, the Paradise of God, the fountain of living waters: where his children do not only suck the breasts of comfort and milk them out: but drink and are satisfied with the plenty of delight, as from a river crying to their souls, in the fullness of security, as the rich man did in the deceitfulness of vanity, Soul, soul, live at ease, and take thy pastime, thou hast goods laid up for many years: or rather indeed, for everlasting generations. For the Lord hath promised to create jerusalem as a rejoicing, and the inhabitants thereof as joy. So that Paul writing of that heavenly kingdom, saith it is Gaudium in spiritu sancto, Righteousness, and peace, and joy in the holy Ghost. What joy the world hath, stands not upon me to examine, the world that is set upon mischief, the world that is subject unto vanity, it is compared to the veil of tears, and a place of Dragons: there is a curse lies on it from the days of Cain: and it is reserved to fire, against the day of judgement. If there be any pleasure in it, it is but (as Austin speaks) miseriae solatium, no degree of joy, but a solace of distress, to qualify and temper the sour water of our manifold afflictions. Like that herb, which puts us into a laugh, and deprives us of life, Moritur & ridet, as Saluianus speaks, he that eats it smiles dying. But the hill of Zion is a fair place, and the joy of the whole earth. Omne quod delectat continens, (as Saint Bernard writes) containing every thing that may please or satisfy. Let the dry and thirsty soul be judge, that counts no joy to that of the cup, no sweetness, to that of the grape: they shall have Vinum aromaticum, & calicem inebriantem, The King shall lead them into his wine-cellar, and their cup shall overflow. Let the hogs of Epicurus, and the sons of Philoxonus be judge, that measure their delight by the extent of their throat, and the dimensions of their belly: they shall have Panem Angelorum, & vitulum saginatum, the Lord shall spread a table for them, and kill the fatted Calf. There be Hinds, and Roes, that leap and skip upon the mountains, for the brave Nimrods' of this world, that love to hunt and course, there be chariots of fire, and horses of diverse colours, the white, and the black, the pale, and the red, (as Saint john writeth) for the stately Cavaliers, and such as desire to be mounted upon their steeds. Music for the pleasant, and that delectable riches for the worldling, and those durable: every dish for every taste, every content for every desire without loathing or scarcity. O what joy ariseth from the place, the amaenitie of the place, the gates are of pearl, the foundation of precious stones, the streets are paved with gold, and say Hallelujah: Blessed be the Lord, which hath extolled it for ever. O what joy ariseth from the company, the sweetness 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 upon the Lord, and rejoice before him with songs of deliverance: their organs are the instruments of joy: their works are the acts of joy, their thoughts are the springs of joy, their language is the voice of joy; whilst they sing and cry: joy within the gates of Jerusalem, and peace be on Zion. One day in thy Courts, is better than a thousand. I had rather be a doorkeeper in the house of the Lord, then to live at ease in the tents of ungodliness. Can there be a feast or a bankquet without joy? there shall be the supper of the great King. Can there be a wedding or nuptials without joy? There shall be the marriage of the Lamb: where the Lord shall work a greater miracle than ever he did in Cana, and convert the tears of outward heaviness, into the wine of inward gladness: till we be drunk with the sweetness of his love, and the pleasures of his kingdom, having (as Nyssen writes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A sober kind of drunkenness: for if joy be an act of love, and the effect of charity, (as the Schools have determined) there must needs be great joy, where there is so great love: perfect joy, where there is perfect charity, joy in our own salvation, joy in the felicity of our brethren, whom we shall love as our own souls, by the unity of the Spirit. But we may not think to find out the springs of Nilus, or the several grounds of these infinite rejoicings: O that I had a pitcher large enough to draw, the well is deep, and my heart is not able to contain, much less to present you with the joys of that heavenly kingdom. Help me with your prayers, raise me with your spirits, let not the cry of Rome drown the cry of jerusalem: the one calls to pain and torment, the other calls to joy 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 trial of your works in imaginary flames, the other calls to the crown of your works in real blessedness: and that by the example of our Lord and Saviour jesus Christ, Intra in gaudium Domini tui. Enter into thy master's joy.  
Here then is one key more, to raise our joy a little higher, and that is a relative term, Domini gaudium, our master's joy.  
It skils much, who is joined with us in the partaking of any good: Some had rather die with their friends, then live with their enemies: and the poor Indians chose rather to go to hell with their ancestors, then to heaven with the Spaniards. If then it be sweet and comfortable to be in joy, what is it to be with our Lord and Governor? To enter his joy, to eat and drink with our master, at his table, and in his kingdom, or rather to make him our meat and drink, that is the bread of life, and the wellspring of salvation: Yet thus doth God entreat his servants, and there is nothing so dear to him, but they shall have part with him. His own joy, his own secret, his own sweetness, his own comfort, his own robe, his own justice, his own clothing, his own righteousness, nay his very life and spirit shall be given to them, as a seal and pledge of extraordinary grace and special favour. Much like that of Cyrus (though humane resemblances come short of divine precedents) who never liked any dish, but he sent part to his friends, Semesos anseres, semesos panes, (saith my Author) sometime the bread himself did eat, sometime the meat himself did taste 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 himself, and holds it choice and dainty. It is a small thing for the Saints of God to rejoice, unless it be in the Lord. The joy of the creature is transient: the joy of the Creator permanent. They must partake of their master's joy, and rejoice in that, where his soul delighteth. Quo gaudet, & quod praestat, the joy he gives, and the joy he takes, the joy he love's, and the joy he is. Whereupon (saith Bernard) Non aurum pollicetur Dominus, the Lord doth not promise gold, nor silver, or precious stones, but himself. He will be our joy, and he will be our comfort: our substantial joy, our everlasting comfort: our solid joy, our everlasting glory, and the very crown of our ioycing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nyssen speaks) the giver of the crown, and the crown that is given, the disposer of the treasure, and the treasure that is disposed: the merchant that sells the pearl, and the pearl that is sold by the merchant: from whose golden beams and smiling rays, all the creatures in heaven and earth receive beauty and perfection. The reason is taken from that divine master of humane knowledge: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefest good is most pleasant and voluptuous in himself: because most good, most blessed, most absolute, most perfect, and as he rejoiceth in himself, so we must rejoice in him. The vision of his nature, the contemplation of his Deity, where there is fullness of joy and pleasure for evermore. It is his brightness must clarify our understanding: his goodness must sanctify our affections, his fullness possess our hearts, and satisfy the vastness of our greatest spirits. What though Adam were afraid at the voice of God walking in the garden? we shall triumph at the sight of God riding in the heavens. Gau●isi discipuli viso Domino (saith the Evangelist: The disciples rejoiced when they saw the Lord: but the whole world shall be ravished with joy, when they look upon Christ, not as he is in his works, but as he is in himself: his Essence, his divinity, with the clear eyes of love 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 divine greatness: amidst the throne, in the taste and fruition of divine goodness.  
O thou bright Son of eternal glory, that dost create the Saints, exhilarate the Elders, diaper the heavens, serene the elements, inspire the Cherubins, inflame the Seraphins, enlighten the temple of jerusalem, and make glad the City of our God: thy love is our joy, thy peace our joy, thine eyes our joy, thy looks our joy. If thou wert like a bundle of my the in thy sufferings: thou art as a heap of Camphire in thy blessings. Thou dost cheer us now, but it is imperfectly, and (as it were) by a proxy, the proxy of thy creatures, the proxy of thy servants. Sometimes the fatness of the earth, and the dew of heaven, sometimes by the comfort of friends, and the abundance of thy treasure, at most by the precious influence of thy invisible graces, but thou shalt one day cheer us by thyself, the majesty 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 David, Letificabis nos in lumine vultus tui. Thou shalt make us glad with the joy of thy countenance. And this is it which is termed, Domini gaudium: our master's joy. For indeed we are all servants of one master, King and Priest, shepherd and flock, Prophet and Disciple, Magistrate and subject, which made that great Emperor Constantine, never writ to any Christian, though never so mean, but with this direction, (as Eusebius noteth) ad fratrem, & conseruum, to his brother, and fellow servant. Worthy to be observed, by such as are Grandes and Demigods upon earth, lest at any time they despise the humility of others low condition.  
But I would not have the name of master, take us from the joy of our master: that is it I would imprint into you, that you may be received into it. O that your hearts were fixed upon it, and that ye would seek after the fountain of eternal happiness. Then would ye fly yourselves, and abandon the corruption of humane infirmity: like that good man in Nazianzene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that would not suffer the nobility of his soul to be depraved with carnal filthiness. How doth it come to pass, that so many are caught with vanity, led with curiosity, taken with desire, inflamed with pleasure, wrecked with envy, defiled with luxury, poisoned with malice, enraged with fury, stung with serpents, haunted with maladies, troubled with cares, vexed with heaviness, drowned and plunged in the sea and gulf of inextricable miseries, but only for neglect of this joy; because they do not look after their master's joy, and sing with the blessed Virgin, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. God forbidden we should forbid any to rejoice: the Text persuades it, the Lord commands it, and my heart is enlarged towards you with joy and gladness. Laetemur iugiter, modo innocentèr, Let us rejoice daily, so it be without hurt in the Lord, in our master. We have just cause to fear that many prefer the joy of the world, before the joy of the master, mutable vanity before true felicity. And yet let me do them no wrong; they are very desirous of their master's joy, but who is their master? Is not pride, or covetousness, or violence, or extortion, or some domineering habit of malicious wickedness? Lust calls to one, and says I am thy master: Revenge to another, and says, I am thy master: several vices to several humours, with the like claim of subjection and obedience. So that where God hath many servants created unto good works: the Devil hath as many pensioners sold unto evil works. Base slaves, mercenary hirelings, if not for pleasure, at least for profit; they come into the devil's joy: his baits, and his contentments: the Devil comes into their joy, their souls and their consciences: into some by a pot, into others by a sop, as he did that accursed miscreant and Apostate judas: but we hope better things of you, and such as do accompany salvation. For me thinks ye are come already into your master's joy, the Tabernacles of God, the Courts of his Sanctuary, Where ye serve him, with gladness, and come before his presence with a song. For if there were joy in heaven for one sinner that repenteth: what joy shall there be with the Lord of heaven, for so many Christians, that move toward his Courts, and fly as the Doves to their windows? O how beautiful are your feet! how aimiable are your doings? How is the Lord pleased with your sacrifices and oblations? whilst ye come from the East, and stand in the gates of the daughter of Zion, and open your treasure, and present the Lord with the riches of your substance, even gold, and myrrh, and frankincense? For this it is that he doth open his bosom, and stretch forth his arms, and lift up his voice, and extend the golden sceptre of his loving kindness: to the end ye may come to his royal Palace, saying to us, as the King did to Hester: What is thy petition? and what is thy request? it shall be given thee to the half of my kingdom. Come with me from Lebanon, even with me from Lebanon, or rather (as it is in my Text) Intra in gaudium Domini tui. Enter into thy master's joy. O let not the joy of man draw us from the joy of God: O let not the joy of the creature, draw us from the joy of the Creator: O let not the joy of the left hand draw us from the joy of the right hand, O let not the joy of things visible and temporal, draw us from the joy of things invisible and eternal. Can the joyful sound of Amphion's harp raise stones to the fencing of Thebes? And shall not the joyful cry of our Saviour's Spirit draw us to the building of that heavenly jerusalem? Audite vocantem, quia exaudit invocantem (saith Austin) be not slow to here the Lord when he calls unto you, because he is ready to hear you when you call upon him. Ye see the power of your vocation, ye are called by our Saviour: ye see the nature of your inheritance, it is joy and gladness: ye see the benefit of your service, it is the joy of your Lord and master, as the Romans painted the Graces, so hath God planted his children, Semper gaudentes, semper ridentes, they were ever laughing, and these are ever lauding, lauding and praising, and singing and rejoicing with joy unspeakable and glorious. My prayer shall be with Moses, Si inveni gratiam, if I have found grace in thy sight, show us thy way, if we have found grace in thy sight, show us thyself, and show us thy glory, bring us unto thy rest, and take us into thy joy, that Israel may be truly Israel, and see God: that Israel may be glad in him that made him, and Zion may be joyful in her King, even jesus Christ thine only joy, and our only Saviour, to whom with the Father, and the Spirit, three persons and one God, be ascribed all power, majesty, and dominion this day and for ever. Amen.   

Angelorum ANTIPHONIA: The Angel's Anthem.  BERN. Cant. Ser. 13. 
Tibi Domine gloria maneat illibata mecum bene agitur si pacem habuero.  
LONDON, Printed for ROBERT ALLOT.   

THE SIXTH SERMON.  LUKE 2. 14. Glory be to God in the highest, on earth peace, good will towards men. 
WHat job prophesied, time hath verified: that when the corner stone was laid, the sons of God rejoiced, and the stars of the morning praised him together. Christ our Saviour is the stone of the corner, that lieth in the foundation of his Church: the stars of the morning are the glorious Angels and Citizens of heaven, that shine as jasper about the throne of God, and cry Hosanna in the highest: Blessed is he that cometh in the name of the Lord, Hosanna in the highest: whereupon (saith Ambrose,) Laudatur in coelis, videtur in terris. The show and manifestation of his presence is in the earth: but the celebrity and declaration of his glory is in the heavens. For if the Psalmist would have a trumpet blown in the new moon. Blow the trumpet in the new moon. There is a trumpet of praise and glory, that must sound and be lifted up, shall I say in the new Moon, or rather in the feast of Tabernacles? Whilst the Tabernacle of God is with man, and (to speak in the phrase of Nyssen) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Israel, but the Lord of Israel dwelleth in a tent, or a booth: and is received into the dark mansion and earthly Tabernable of humane flesh and mortal corruption. Ye have a precedent from the Angels, though he were not a Saviour to them, but to us. (For he took not the Angels, but the seed of Abraham:) Yet do they begin the Antiphone and teach us how to sing. Though we may not compare with their knowledge and understanding: yet may we emulate their piety and devotion. My prayer shall be that which the Apostle used in the behalf of the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of patience and consolation make ye like minded, that with one mouth ye may praise God, even the Father of our Lord jesus Christ: saying and singing as it is in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Glory to God in the highest, on earth peace, good will towards men.  
That which I have read unto you, is a sacred Hymn, and divine Embassy: where there is discovered a threefold benefit of our Saviour's incarnation.  
The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love and good will of him that dwelled in the bush. Good will towards men.  
The second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, peace and reconciliation with God the Father. On the earth peace.  
The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour and glory, and that from the noblest creatures: I mean the Angels, that dwell in the height and sublimity of eternal blessedness.  
Glory to God in the highest, on the earth peace, good will towards men.  
But that which ariseth most clearly from this fountain, is a blessing received, and a blessing returned.  
A blessing received, and that is peace. On the earth peace.  
A blessing returned, and that is Glory.  
Glory to God on high.  
In the first we note the Motive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divine love and spiritual adoption.  
Good will towards men.  
In the second we note a circumstance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  
In the highest.  
Either local, and so by the highest, we understand the heavens.  
Or personal, and so by the highest, we understand the Angels.  
Glory be to God on high, on the earth peace, etc.  
Glory be to God on high.  
For the heavens send down, and the clouds drop righteousness.  
On the earth peace.  
For salvation and justice are come forth, it brings them forth together.  
Good will towards men.  
For we are satisfied with the abundance of his loving kindness, Grace and Mercy, compassion and bounty from God the Father, and from our Lord jesus Christ.  
Who so great and eminent, that he may not honour God? it is the practice of the Angels.  
Glory to God in the highest.  
Who so powerful and magnificent, that he should not embrace peace? it is the only blessing on the earth.  
On the earth peace.  
Who so amiable and prevalent, that he should not stand by this grace? it is the only stay of life and happiness.  
Towards men good will.  
O the divine majesty of this heavenly Sacrament: where he that is despised of his own, is the atonement for his enemies: he that lieth among the beasts, is the security of man: he that cryeth in a stable, is magnified in heaven, and that by an host of spiritual soldiers, saying and singing: Glory to God on high, on earth peace, good will towards men.  
Ye have now seen the notes of my song. I shall resume them in their order, though to use the words of john, I am not worthy to untie the latchet of his shoe. Ligatura calceamenti ligatura mysterij, (saith Gregory) the latchet of his shoe is the mystery of his birth. For the brightness of the Godhead lieth shadowed and shrouded under the veil and cover of his manhood: divinity in humanity, power in infirmity, majesty in humility, immortality in frailty, life in death, and Christ in the flesh. O let not that be wanting in you towards me, which abounds in God towards all. I mean voluntas bona, a good will and benevolous disposition whilst I begin with my first note, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Glory to God on high.  
It is well the Angels set glory before peace. For there will be no peace with man, if there be not glory to the Lord: it is one of those peculiars, which he reserveth to himself, the first is vengeance, and therefore saith Moses, Vengeance is mine, and I will repay; the second power, and therefore saith the Evangelist, The Lord hath given all power to his Son; the last and chiefest is Glory, and therefore saith Esay, I will not give my glory to another. Indeed the Lord made all things for his glory, and if he be not glorified in their actions, he will be glorified in their punishment by the severity of his justice. This made the Apostle to exclude every creature from the fellowship hereof, To the King everlasting, invisible, immortal, and only wise God, be honour, and glory. And the Psalmist is distinctly negative, by a perfect abdication from himself and others. Not unto us, not unto us, but to thy name be the glory. That we may say unto her, as joseph unto his Mistress. My Lord hath committed all things unto my hand, and kept nothing from me, but only thee which art his wife: How shall I do so great wickedness, and sin against my Lord? The Lord hath committed all things unto our hands, sent us his Angels, given his Son, poured forth his Spirit, multiplied his graces, and kept nothing from us, but this glory, which is espoused to him from everlasting. How shall we do so great wickedness as to sin against the Lord, and spoil him of his glory? Yet there is an inward glory wherein we may rejoice, proceeding from a good conscience, The holy Ghost bearing witness to our spirits, that we are the Sons of God. For glory, and honour, and peace, shall be to every soul that doth good: to the jew first, and also the Grecian. Yea and an outward glory too, so it be limited within the bounds of piety and charity. I mean the honour of God; and the benefit of our neighbour: In Deo, secundum Deum, propter Deum, (as the learned have distinguished:) First in Deo, from God, as the Author and fountain: then secundum Deum, not after the will of man, but after the will of God: Last of all, Propter Deum, to the honour of God, and the advancement of his Gospel. O gloriam licitam (saith Tertulltan) such Philotimie is very justifiable, and worthy of man, the image of his Creator. It is the only crown which the Lord hath set upon his head, Coronasti eum, Thou hast crowned him with glory & worship. God forbidden I should deter any from that spiritual ambition and Christian emulation, whereunto the Apostle doth excite, Whatsoever things are just, whatsoever things are honest, whatsoever things are of good report, if there be any virtue, any praise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think of these things, and consider them with understanding. Agreeable to that of Tertulltan in his Gloriam quaerimus de quibus salutem speramus. We may glory in that, which furthers our good, and tends to our salvation. It is the empty shadow of humane vanity, and proud usurpation of divine equality, that is to be condemned, when men glory, as if they had not received: and arrogate that to themselves, which is due unto God: Like Herod that was consumed of worms, because he delighted in the praise of men, and took that to himself which belonged to his maker: In which sense that of Seneca may be used, Quid ni tui miserior, si pantonimica obstrepuerint instrumenta, etc. He is much to be pitied, that is ever received with the cry and applause of vulgar admiration. It is better for me to die (saith the Apostle) than any should cause my rejoicing to be vain. And it were better for us to be had in execration, and to be made Anathemaes to our brethren, than any should cause our rejoicing to be vain and empty, without respect unto God, and the praise of his anointed: that which I read in Saint Bernard is very good, Si ante vestrum tribunal stare oporteret, etc.  
O my brethren, if I were to stand before your tribunal, I would delight in your praises: if I were to be tried by my own sentence, I would rest satisfied with mine own opinion. But what a vanity, yea what a madness is it? since the Lord is to be my judge, not to seek the approbation of his goodness, and to make his glory the crown of my rejoicing? Remember then I beseech you, the voice of those many thousands in the Apocalyps, Worthy is he, that was slain, to receive honour, and wisdom, and riches, and power, together with that general acclamation, when all the creatures in heaven and earth made a shout, crying, Praise, and honour, glory, and power be to him that sits upon the throne, and to the Lamb for ever.  
If the Baptist decreased when our Saviour increased, let our pride vanish, and the glory of our light be darkened, as a candle at noon, when the Sun is in his strength, that when we shall be touched with the glory of our strength, and the glory of our wisdom, and the glory of our riches, ches, and the glory of our power, we may say as Christ did to Mary, Touch me not, for as yet I am not gone up to the Father: It is heaven that is the seat of glory, and that with God, the receipt whereof is like that precious ointment, and sacred perfume, which the Lord charged the Priests to make, and sanctify to himself throughout all their generations. But if ever the Lord were to be glorified, and the whole air to ring with the melodious Harmony of symphoniacall invitations: If ever Gabriel the Archangel were to lead us forth with a song, and we to follow as workmen did Miriam with Timbrels and dances: If ever the heart of man were to be made an altar of praise and thankfulness, and the whole Church to call for the Harp, and Viol, the Psalter, and the Dulcimer: Now is the time, whilst the golden candlestick is placed in the midst of the Tabernacle, and that Virgin bush of Mary's womb, brings forth the light of the whole world, and is not defiled or consumed: whilst the glory of the Lord is risen upon us, and there is a star come from jacob, whose comfortable rays pierce the deep, enlighten the heavens, search the darkness of the grave, and spread over the face of the whole earth, with radiant and shining lustre. O the gracious bounty and wonderful humility of so great dispensation. God is become man, the word flesh, a Virgin a Mother, the Creator a creature, and (to speak in the language of Saint Austin) Qui regit sidera, lambit ubera. He that governs the influence of the stars, draws the sweetness of his mother's breast, taking that from us, whereby he may save us, and join us to himself in the highest places, who would not spring with john, in the very womb, and burst with Zacharie, into the voice of joy and gladness, through the strongest bars of infant silence and natural imperfections, to behold that Lamb of God, which taketh away the sins of the world, invested in the golden fleece of humane nature, to see the King of righteousness, which sits by the throne of God, forsake the bosom of his Father, and proceed from the womb of Mary, as a Bridegroom from his chamber: without prejudice to his Godhead, or diminution of his power, before the Lord was invisible, and we heard the voice of God, as Adam in the cool of the garden, sometime he spoke in lightning, sometime he spoke in thunder, sometime from the cleft of a rock, sometimes from the consuming flames of burning fire. But now we look upon him through the cloud of flesh, and the lantern of his body, so qualified and tempered to outward sight, and corporal apprehension: that we may not only see, but handle the word of life in the form of man and habit of nature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith that learned Father Nazianzene in an Oration) though we have strayed in the desert of this world, yet now we have a cloud of direction to go before, the white cloud of his sacred flesh to lead and guide us to that heavenly Canaan. Hic est Dominus jesus, this is Christ the Lord, the mediator of God and man, the son of a Virgin, the Bridegroom of his Church, more fair and comely than all the sons of men: that created his mother when he was begot of his Father, and glorified his Father, when he was borne of his mother. jesus Christ the righteous, Yesterday and to day, and the same for ever. For there be many things in his birth, which deserve praise and everlasting remembrance. The first is his goodness, that he would endure the prison of our flesh: the second his power, that he could manifest his strength in our weakness: the third his wisdom, in finding means for our deliverance, the last his justice, in satisfying the Law, and making himself obedient to the actual performance: that we may cry with the Psalmist, O Lord thy truth reacheth to the heavens, and thy mercy to the clouds. If any seek to be Authors of that, whereof they only bring tidings, they are false Prophets, Aemulantes divinitatem, & furantes divinationem (as Tertullian) nor Saint, nor Angel, nor Cherubin, nor Seraphin, nor any of that celestial Hierarchy, may share in this honour, it is thou only which hast the glory. And that in altissimis, and ab altissimis. First in the highest, for the heavens declare the glory, and are the stage and theatre of thine everlasting power, and triumphant majesty, secondly of the highest.  
For the Angels praise thee, and the Saints give thankes unto thee, the heavens and all the powers therein continually do cry, Holy, holy, holy, Lord God of Sabbath, heaven and earth are full of thy glory, thy praise is their joy: thy honour their comfort; thy celebrity their felicity: by whose power they are made, by whose wisdom they are illuminated, by whose grace they stand fast, and shall never be removed. Whence is that of David, Beati qui habitant. Blessed are they which dwell in thy house, they will ever be praising thee. Though I could assign many reasons of this glory from the Angels, as the excellent dignity of their wonderful creation, for they bear the signiture of God in their nature: the continual fruition of divine sweetness, for they taste and drink thereof as from a river: the sure confirmation of their eternal blessedness, for they are settled and established by the incarnation of our Saviour: Yet that which fills their hearts with praise, and their tongue with joy, is their instauration of their decay: because thou hast built up the walls of jerusalem, and made up their breach by the salvation of man, and the redemption of our nature. The walls of jerusalem are the companies of Angels: which are built up, and made complete, by reducing man to the state of their perfection. Therefore do they rejoice and sing, therefore do they cry aloud upon their beds, and (to use the words of Cyprian) Gratulabundi praedicant, they magnify the riches of God's mercy with exceeding joy and wonderful gratulation. O my brethren, and ye whom I tender as mine own bowels in the lord) What a motive is this to Christian love and perfect charity? Shall the Angels praise God for us, and shall not we praise the Lord for ourselves? Shall an army of spiritual soldier's triumph in the redemption of man, and shall not we rejoice in our own salvation, and the miraculous deliverance of our brethren? True devotion is full of compassion: and the Saints of God do not only suffer together, but rejoice together, with Hymns and Psalms of spiritual melody, singing to the Lord with grace in their hearts. Whence are they termed filiae judah, daughters of judah: and filiae confessionis, daughters of confession, (as learned Austin makes the exposition) such as praise God, and offer the sacrifice of thankfulness for his love to man, and his blessings out of Zion. Tell me then what spirit they are of, that call to heaven for vengeance, and would have the Lord send down fire upon their enemies, that delight in the ruin and destruction of their brethren, yea machinate the subversion of States and Kingdoms with the devilish practices of most hellish inventions? That curse where the Lord doth bless, and cry against the highest powers, as the Roman legions against jovian the Emperor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou hast escaped the edge of the sword, and the fury of battle; would God thy flesh had been given to the fowls of the air, and the dogs had licked thy blood, as the blood of jezabel, by the wall of jezrael, well may they resemble Abaddon and Apolluon, the Devil and his angels, they are most repugnant to God & his Angels. For their song is of glory & peace, yea and of glory for peace: and that with man upon the earth: which is the second note of this Hymn, and desires continuance of your devotion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
On the earth peace.  
Though glory belong to heaven, and peace to the earth: yet was there a time, when neither was to be found: Man had provoked God to anger, and taken away our peace, translated the worship of God to Idols, and deprived him of his glory: but now they are both in their natural seat, and the coming of our Saviour is like the return of that Dove into the Ark, with the gracious branch of peace, of mercy. When jonah was cast into the sea, the storm ceased, and there was a great calm: when the Lord brought his first begotten into the world, the troubles were abated, & there was a great peace throughout the whole earth: Flwius pacis (as Esay writeth) A flood of peace, for a sea of misery: and that which before was a place of exile and banishment, is now the Tabernacle of rest and quiet: where the Lord hath extended peace, and safety, and righteousness, and glory, as a flowing stream. For that which he taught as an Oracle in his life, and bequeathed as a legacy at his death, I mean the sweetness of peace, and the abundance of holiness was now begun in the time of his birth, and set as a pearl on the top and crown of his blessed incarnation: whence is he termed a King of peace, our heavenly Solomon, yea our very peace, that made both one, and set at peace, through the blood of his cross, the things on earth, and the things in heaven. How can we choose but rest in peace, now the Lord is come, who is to the whole earth, as Apollo was to Delos, that he may settle and establish it with an everlasting quietness? But Luke and Matthew are at variance, and there is war betwixt the words of my Text, and that of the Gospel. Think ye that I am come to send peace into the world, I came not to send peace, but a sword, what a sword, and yet peace? Fire and yet peace, war and yet peace; these things are incompatible, and as the Poet notes  Frontibus adversis pugnantia:— 
Yet may they be reconciled and stand together: The sword of the spirit with the peace of conscience, the fire of love with the peace of religion, war against Satan and his angels, with peace towards God and his Angels. For as the natural body is framed of contrary elements, so divers qualities may perfect the mystical body of Christ jesus. And though we do not strive against flesh and blood, yet do we against the Prince of this world, and against spiritual wickednesses in the highest places: whence is that of Bernard, Inter Babilonem, & Jerusalem pax nulla, betwixt Babylon & Jerusalem, there is no peace. Satan is the King of Babylon, Christ of Jerusalem: which he defends with continual resistances, though he be not the God of confusion, but of order, in all the Churches of the Saints. What then is the peace of my Text, but sacred and divine, such as Christ wisheth to the Apostles, and the Apostles to the elect in their general salutations? Peace with God, for we are reconciled to the Father, Peace with Angels, for they rejoice in our conversion, Peace with men, for they shall be gathered into one flock, Peace with the creature, for it shall be in league with us, Peace with our own selves betwixt the flesh and the Spirit, the will and the understanding, the reason and the affections: that all the powers and faculties of soul and body may agree with a sweet Harmony and gracious consent, to serve God in true love and perfect obedience. Thus doth our Lord bless us with his peace, by the wonderful expiation of our sins and trespasses, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Upon the earth: for the earth of our hearts that brought forth thorns and briers, doth now abound and flourish with the saving fruit of truth and holiness: whilst every one cryeth with the Psalmist, Praise thy God, o jerusalem, praise thy God, o Zion, which maketh safe the bars of thy gates, and blesseth thy children within thee, which maketh peace thy borders, and doth satisfy thee with the flower of wheat.  
All peace is sweet and acceptable: without which spoil and rapine, as a wild beast out of the forest surprises houses, families, temples, cities, and not only devours the habitations of the righteous, but subverts and lays waste the greatest Empires & mightiest kingdoms, as a desert, or a wilderness. But the interior peace which keepeth our hearts and minds in the knowledge and love of God, and exceeds the power of humane understanding, is the richest jewel that ever was bestowed upon the earth. Like a bed and palate where the Spouse of Christ may rest with ease and pleasure, until his second coming. O how beautiful are the feet upon the mountains of those that bring such tidings, that speak comfortably to Jerusalem, and say to her, that her warfare is accomplished, and her iniquity pardoned: that she is justified by faith, and hath peace with God: that her righteousness is graved on his fingers, and her walls are ever in his sight: that he stands behind the wall of his flesh, and hath broken down the partition wall of her offences: That neither height, nor depth, nor things present, nor things to come, nor life, nor death, nor any other creature, is able to separate her from the love of God, which is in Christ jesus. Were this peace finished, where it is begun, we should have a terrestrial Paradise, and a heaven upon earth: but that which is imperfect in our travel, shall be perfect in our country: that we may esteem it as a pledge of future glory, and not invert the method of the Angels, like those in Bernard, who seek peace in heaven, and glory on the earth, till they lose both peace and glory. For it is peace that is our inheritance on the earth, and that which follows her immoveable centre, as motion, heaven is the tranquillity of rest & holiness. Though Christ might have promised many things to his Disciples, and given them power over kingdoms and nations, as well as over serpents, and scorpions, yet all that he says unto them, is In me pacem habituri, In me ye shall have peace; as if this alone were able to counterpoise and weigh down all the miseries, and afflictions, and calamities, and persecutions, and disgraces, and revile, that ever the world might cast upon them. That counsel of Severus was good unto his soldiers: In vobis pacem, & caeteros despicite. So ye agree among yourselves, ye may despise the threats of your enemies: and it must needs advantage true Christians, In vobis pacem, & caeteros despicite, have peace among yourselves, or rather with God, and never fear what the Devil or man can do against you. Beware then lest at any time ye forgo this peace, yet if ye will not be pacifici, yet be pacati. If ye will not make peace with others, yet take peace unto yourselves, from God and his Ministers: that ye be not as those against whom the Disciples shaken off the dust of their feet, and left them in their wickedness. Seek this peace, love this peace, pray for this peace, long for this peace, & keep the unity of the spirit in the bond of peace: that as Christ is knit to us, in the unity of person, we may be knit to him in the unity of profession. O my brethren, ye are the sons of peace, and the heirs of peace, by the gracious visitation of our heavenly Solomon, Christ jesus, his cradle, his infancy, his weakness, his poverty, his exhibition to shepherds over their flocks, his presentation to Simeon in the midst of the temple, are all signs of peace, and most infallible tokens of this spiritual tranquillity. Possess your hearts with peace, and your souls with patience: peace towards your Maker, and peace towards your neighbour. Let it rest in your flesh, and take sanctuary in the earth of your mortal bodies: till ye feel that in yourselves, which is here published by the Angel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, On the earth peace.  
As for these who have neither peace with God, nor peace with man: but awake his beloved out of sleep, and disturb the quiet of his Church, they are worse than unbelieving jews, or jewish soldiers: for howsoever they cast lots for the garment of our Saviour, they would make no division of it: but these rend and tear, I will not say the garment, but the body of Christ, which is his Church, with open strife and scandalous division. Persecutor non fregit crura, Donatus rupit Ecclesiam, (saith learned Austin) the soldiers would not break the legs of Christ, but Donatus tears the Church of Christ. As long as his body hung upon the cross among thiefs and malefactors, it remained whole: but when it was received by Christians, it was rend and torn into many parts and sections. Beloved, I fear they are more inhuman and intractable than Wolves or Tigers, or whatsoever is of wild or savage disposition, for all creatures, though never so fierce, were gathered in Noah's ark, and met together: but these extravagant Separatists will hardly assemble into the Ark of Christ's Church, or join together in the unity of faith, and conformity of Religion. If it be for lack of knowledge, they are to be pitied: if it be for lack of charity, they are to be condemned. And so I leave them to the act and compliment of all that hath been spoken, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good will towards men.  
Towards men good will.  
Some have good will without peace, they are infortunate and miserable: some have peace without good will, they are perfidious and deceitful: but my Text puts both together: On the earth peace, good will towards men. There be that refer this to God, and take it for the eternal love of divine complacence, which moved him first to the work of our redemption. There be that refer it unto man, and make it a limitation of that which goes before, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not peace on earth, to men good will, but peace on earth, to men of good will. This is the sense of Austin, Bernard, Cyprian, Ambrose, together with the most ancient and learned of the Fathers: and may not be refused. For howsoever temporal blessings are for the most part Catholic and Universal, bestowed promiscuously without exception, yet grace, and peace, and righteousness, and adoption, are never given to the reprobate. For there is no peace unto the wicked, saith my God, but fightings without, and frightings within, (as the Apostle noteth) they fly when none doth pursue, and are afraid where no fear is.  
Horrendum quatiente animo tortore flagellum, well are they compared to a raging sea that never rests: whose waters cast out mire and dirt, their desires as winds, that stir and raise their passions: their passions are as waves, that turmoil and toss their souls: their souls are as ships, that float to and fro, and are carried up and down with restless motion, and violent agitation in the midst of their bodies. For as Bees are driven away with smoke, & forsake their hives: so the coals of wrath, and the stifling fumes of choking envy, do remove and exterminate the divine sweetness of Christian peace and quietness? Whence is that of Chysologus, Haeretici in ira, Christiani in pace, Simeon is glad: Herod is troubled, the sheep of Christ are quiet: Wolves are enraged, the Angels rejoice and are exalted, the Devils tremble and are confounded. The Ark of God's Church is safe, and lieth at Anchor: the bark of Infidels floats, and lies in continual danger. I remember in the reign of Selimus, when a Persian Ambassador came to entreat peace of the Turks, a desperate fellow discharged a shot, and would have slain him, being taken and examined, he never changed countenance, but replied, he was an enemy to his Lord, and most unworthy any peace: the like answer shall be given to the wicked, when they seek for peace, and the Lord will swear, they shall not enter into his rest. Look upon the troubles of their heart, and consider their manifold distractions, who is able to express the strokes, and the scourges, the wounds, and the torments, that make them bleed within? the furies that haunt their breast, and twine as snakes about them, the several pleits of the writhe thoughts, and perplexed cogitations. They are cursed in the field, and cursed in the City, cursed in the fruit of their land, and cursed in the fruit of their body: their children perish, and never behold the Sun, their cattles are smote with lightning, and their flocks of sheep with hot thunderbolts: their vineyards are destroyed with hailstones, and their mulbertie trees with frosts: the Caterpillar eats their grass, and the Grasshopper their labour: the Lord doth smite them with Fevers, and Agues, and blast, and mildews, and never leave till they be destroyed: the Lord doth cast upon them the furiousness of his wrath, trouble, and displeasure, with the immission of devils, and incursion of evil spirits. For they are enemies of God, and most unworthy of this peace: that peace which is here published, and confined to his servants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To men of good will. Not to men of good understanding only, For knowledge puffs up: but to men of good will, For charity builds up. Not to men of good deeds only, for sometimes they may be hypocritical, and Pharisaical: but to men of good will, for they are perfect and Angelical. Such as embrace Christ willingly, and receive his word joyfully, with true love and hearty devotion. These are quadrati lapides (as Saint Austin) square stones, that never fall howsoever they be turned. Their life is like the breeding of those Halciones, which makes their nest in the sea: as long as the one lives, & the other breeds, there is a great calm, and wonderful serennitie. Beware then of envy, and the Lord deliver us from hatred, malice, and all uncharitableness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Basil) as God is love, and he that dwelleth in love dwelleth in God: so the Devil is hatred, and he that abideth in hatred, abideth in the Devil. O ye that feel the arrows of God stick fast in you, return into your hearts, and examine your consciences, see whether your will be good or bad, rectified or depraved. If the Lord make way to his indignation, and give your life to the destroyer, if your rivers be dried up, and your waters turned into blood, if the heavens be as brass over your head, and the earth as iron under your feet: if ye have dust for rain, & for due ashes: if your sheep be given to the enemy, and your labour to the stranger, if your hearts boil with anguish, and the sorrows of death compass you round about: think it is for lack of this good will, because ye have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good will towards your maker, good will towards your neighbour. If ye had good will, ye would not be so much disquieted. They are men of good will, that are the vessels of peace, and the subject of this blessing, and the good will that dwelled in the bush, will dwell in none but such as have good will. In this, God is like that Roman Emperor, Odit pallidos, & macilentoes. His soul doth abhor such as are lean with envy, and pale with malicious wickedness. O that, divine charity were shed abroad in our hearts by the holy Ghost, and the virtue thereof spread as a vein through the body of our Church. O that our souls were as the Palace of Solomon, and the midst thereof paved with love toward the daughters of Jerusalem. Then would the Lord cover us all the day long, and we shall dwell in safety, then would he lie between our shoulders, and we should be as joseph, that was separate from his brethren. Beloved, I may say of these breasts, as Christ doth of the Churches, Meliora vino ●bera, Thy breasts are more pleasant than wine. The breasts of piety and devotion, the breasts of mercy and compassion, the breasts of true love and Christian affection. I would to God I could see them run, and flow as spouts and conduits in the midst of your habitations. And me thinks I do to the honour of God, and the abundant increase of your rest and quietness. Yet this is not enough, unless ye add bowels unto breasts: breasts will soon dry up, if they be not fed with the melting of our bowels, and therefore saith the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Put ye on the bowels of compassion, that as Christ was invested in our flesh, so we might be inurserated with his bowels, the tender bowels of mercy & loving kindness. If thy heart rise against thy neighbour, remember the peace thou hast with God, if thy soul delight in honour, think of the glory that is given to the lord Non venit Dominus, ut impleret aqua Hydrias, sed ut animas spiritus sancti gratia irrigaret (saith Ambrose the Lord is not come, to fill our water pots with wine, but to water the souls of men, with the graces of his spirit, that we might have peace with ourselves, good will towards others, and the sacrifice of praise for him that dwelleth in the highest. Never was that of the Psalmist more fitly used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let the heavens rejoice, and the earth be glad, Let the earth be glad, for there is peace in it, Let the heavens rejoice for there is glory in the highest: Let the earth be glad, for he that was heavenly was made earthly: Let the heavens rejoice, for he that is earthly, was and is heavenly, and let both take up that which the Angels sung unto the shepherds. Glory to God on high, on earth peace, good will towards men: when the Angels sang, Christ was naked on the earth: now we sing he is glorious in the heavens. Therefore doth our solemnity exceed theirs, and we may better say: Glory to God on high, on earth peace, good will towards men. I read of one Pope that would have none read this verse, but only the Priests: but we know that all the elect are Kings and Priests to God, A royal Priesthood, a holy Nation, purchased & redeemed with his blood: and therefore let us join in this dochologie, and never rest, saying: Glory to God on high, on earth peace, good will towards men. I will shut up all in that closure of the Apostle: Now the very God of peace sanctify you throughout, and I pray God that your whole spirit, and soul, and body, may be kept blameless, unto the coming of our Lord jesus. To whom with the Father, and the Spirit, be in honour, and glory, in the earth as it is in heaven, till the earth move, and the heavens forget their motion. Amen. Amen.  
FINIS.