A DIVINE THEATER, OR, A Stage for CHRISTIANS: Delivered In a Sermon at  in OXFORD.  
By JOHN WALL, Doctor in Divinity, and Praebendary of Christ-Church.  Vid●te quàm suavis sit Dominus. Psal. 34. 8. 
OXFORD, Printed by H. HALL., for RI: DAVIS. 1662.   

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

THE EPISTLE DEDICATORY.  
RIGHT REVEREND,  
THough it be true which SENECA writes, ipsi nobis magnum Theatrum sumus: that every good man is a Theatre to himself; and hath somewhat within whereon he may reflect with comfort and delight: using that of Persius in a sense, — Nec te quaesiveris extra: yet give me leave amongst divers glorious sights of public rejoicings, to exhibit one text of holy Scripture to your view, the fairest spectacle that ever was presented upon the Great Amphitheatre of the round world: The Salvation of God, the Salvation of Christ; most worthy to be had in oculis and in osculis (as my Author speaks) by all such as kiss the Son, and desire to embrace the sweetness of divine mercies.  
Non hic Centauros, non Gorgonias, Harpyásve Invenies, hominem pagina nostra sapit. vel potiùs Deum: the man that is brought forth with an Ecce in the Gospel [Behold the man] the Mediator of God and man, the man Christ jesus. O let him be ever in your sight, that hath made you so great a Light, and set the lustre of Your Wisdom and Piety, as a Lantern in a Watchtower, or a candle on the house top for direction unto many. My song is with the Prophet DAVID, [Good luck have you with Your Honour] that runs after you, though you run from it: Since it is a good saying, which Aenaeas Silvius left as an Axiom, Quòd Viri Dignitatibus, non Dignitates Viris, sunt quaerendi; that men are to be sought out for praeferments, more than praeferments by men.  
The Patriarch joseph beareth increase in his name, and is likened to a flourishing bough, whose branches run over the wall: may it be so with your Lordship, while the sheaves of others bow to yours; and men delight (as it were) to behold the Salvation of God in the purity of your Doctrine, and the blessed example of a good life, and holy Conversation. For that (as Saint Basil writes in a Letter to his brother Nyssen) is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honourable possession to those which have it, and a delectable Vision to all that look on it.  
For my part, I must needs rejoice, and claim a privilege therein, when I consider the blessed increase of so choice a plant, whereof I had the first watering in this University, when it was but in the bud; though now it bear much fruit, and may be compared to the Rod of Aaron which sent forth ripe Almonds.  
We read of Plato, quòd Socrati, illo discipulo, nihil contigit foelicius: quòd Athenis, illo cive, nihil gloriosius: That nothing befell Socrates more fortunate than such a Scholar, nothing befell Athens more glorious than such a member: Let others make what Parallel they please, I think myself happy in your Prosperity, and do wish you strength answerable to your burden, for the Honour of God, and Comfort of your Brethren; that your Graces may be multiplied with your Honours; and the Spirit of God doubled upon you, as heretofore upon Elizaeus: that you may be as Napthali satisfied with favours; and with Asher yielding royal dainties, or pleasures for a KING; that you may be as the beloved Disciple, on whose breast JESUS leaned when he inspired him with his Oracles; or the blessed Apostle, who was a Vessel of Election ad portandum nomen coram Regibus: at least in the words of Homer, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dear unto Princes, and such as are styled God's upon earth: studying always prodesse quibus datur praeesse, if St Bernard be worth the hearing.  
More desires I have of this kind, which I had rather pour forth in secret, then expose openly.  Tu, quamcunque Deus tibi fortunaverit horam Gratâ sume manu. 
And be pleased to receive the humble tender of the fruit we gather de ligno vitae (as Saint Bernard speaks) from the tree of Life in the midst of Paradise; though herein I may seem to bring Apples to Pomona, or as we have it in the Epigrammatist Hyblaeis apibus Corfica mella dare.  
For I am not ashamed to profess that I wept for joy when I first read your Coronation Sermon, to see how divinely it was performed, to the Honour of GOD, the delight of His M A. JESTY, and the Gracious settlement of Church and State in their Ancient, and Fundamental Government and Splendour, the continuance whereof I do hearty pray for, and rest  
Most humbly devoted to Your Lordship in true Service and Affection JOHN WALL.   

A DIVINE THEATER, OR, A Stage for Christians.  Luke. 3. 6. All flesh shall behold the Salvation of God. 
A Diamond cuts a Diamond, and we point one stone that we may part an other: The Word of God is more precious than any diamond, like unto the stones which David took out of the brook when he smote Goliath. If any desire to convert these stones into bread for the nourishment of the Saints: or to prove himself a workman not ashamed, that can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the word of God aright, he must compare Scripture with Scripture and point one place (as it were) for the distribution and explication of an other.  
Hence it is that both the Apostle and the Evangelists do often cite the Law and the Prophets: nay Christ himself doth frequently urge the books of Moses. And here Saint Luke draws his Gospel from the mouth of Isaiah: and makes it Paraphrastical if not identical with his Prophecy; where it is said: The voice of one crying in the wilderness, make straight the way of the Lord; every valley shall be filled, and every hill shall be made low, the crooked things shall be made straight, and the rough ways plain: the glory of the Lord shall be revealed, and all flesh shall see it. Or (as we read) in this present Scripture, All flesh shall behold the Salvation of God.  
These words are both Prophetical and Evangelicall: recorded by Luke, but delivered by the Baptist in a Sermon: who was the last Prophet and first Evangelist (as the Fathers have observed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith learned cyril of jerusalem) Uniting both Covenants, of Law and Gospel, most eminently in his person. They seem to be a declaration, or rather indeed a proclamation of that true Messiah sent by God, and promised to our Fathers: wherein you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Moses spoke of that flaming bush) a Great sight or a strange vision for the generality of men, and the generations of mankind, to view and speculate with comfort and delight, the glorious Majesty of his Sacred Person whom the Angels of God desire to behold continually. For saith the text, Omnis caro▪ All flesh shall behold the Salvation of God.  
That which I shall present (as it were) from this scene, is,  
First, a Spectacle: and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The Salvation of God.  
Secondly, a Manifestation of this Spectacle: and this is unto flesh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to All flesh without limitation or exception.  
We are all partakers of this sight, this Vision, this Spectacle, this benediction. All flesh shall behold the Salvation of God.  
Indeed God is well known in jury, and his name is great in Israel: but he shall be revealed to the Gentiles, and shine as a star unto the nations: the Isles shall come unto him, and the ships of Tarsish shall bring their children. All men, all ages, all Tribes, all Languages, shall come and see, and confess, and magnify the goodness of the Lord, and the Salvation of our God, in the tender bowels of his Son Christ jesus.  
I have now cleared the way of the text, like an other Baptist: and made the paths straight (as it were) before you. If the feet of such as bring glad tidings, were beautiful upon the mountains; then doubtless their lips ought to be full of grace, and their words as honey, that sing of joy, and peace, and glory, and Salvation. The first thing I am here to mention, the Salvation of God: the God of our Salvation: and so I begin with the Spectacle which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation of God.  
That which Austin spoke of love dulce verbum, dulcius factum. And that which the Orator said of peace. Dulce nomen, Salutare beneficium is most agreeable with Salvation: the name of Salvation is sweet and delectable; but the power thereof is healing and comfortable; a precious blame, a sovereigning antidote; a perfect cordial; a divine amulet against the sting of the Serpent, and the poison of death: The bundle of Camphire in the Spouses breast; the cluster of grapes in the vines of Engedi, that cheer the heart and rejoice the Spirit of every Christian. And therefore jacobs' song was expectavit O God I have waited for thy Salvation: And David's prayer was visita Domine— O Lord visit us with thy Salvation: But when Simeon beheld the Child, and took him in his arms, he was ready to departed with joy and brake forth into that cycnaean voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now dost thou let thy servant departed in peace according to thy word, for mine eyes have seen thy Salvation. What's that but Jesus Christ the Son of God, the desire of the Nations, the Sun of righteousness with healing under his wings? who is light, and glory, and Salvation (as they are put together in that Elegy of Simeon) the light of the Gentiles the glory of Israel, the Salvation of both, whilst they are reconciled in one body; light in his doctrine; glory in his person; Salvation in the power and the efficacy; the merit and the excellency of his triumphant cross, and wonderful redemption. Salvation is his name, and Salvation is with him; Salvation is his work, and Salvation is of him; therefore was he borne, and therefore came he into the world, that he might save judah from their sins and Israel from their transgressions.  
St Bernard observes in the stile of our Messiah which is Jesus Christus Nazarenus that every word is full of comfort: come to jesus; he gives you life, for that's a Saviour: come to jesus Christ, he gives you a Kingdom, for that's the anointed of God the Father: come to jesus Christ of Nazareth; he gives you abundant sweetness and pleasures for ever more, for that signifies a garland of pleasant flowers:  
But when we have said as much as we can, it will hardly come up to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text, for that is Great Salvation; the Salvation of God, Salvation in the abstract. Indeed the name of God joined with other terms as an Hebraisme doth make an Auxesis, and enforce an Emphasis in divers places of holy Scriptures. What do you understand by the Mountains of God, but Great Mountains▪ and what do you understand by the Cedars of God, but Great Cedars? and what do you understand by the Sons of God, that took unto them daughters of men, but Great men, and tall Giants, of huge strength, and vast dimensions? In like manner the Salvation of God is a Great Salvation; a mighty Salvation; or, as it is termed by the Prophet Zacharie, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A horn of Salvation in the house of David: in the first chapter of my Evangelist. We read of him in the Prophet Habacuc; that he rides upon Horses and that his chariots bring Salvation, Quadriga Evangalii (as St Hierome speaks) the glorious Chariots of the four Evangelists, that bear his name, spread his truth; declare his righteousness, and publish his Gospel amongst the nations. He brings it Originally, they Organically; He authentically, they ministerially; as servants and instruments, to him that is the rock and castle, the tower, and the fortress, of our Salvation.  
As for Moses, joshua, Samuel, Gedion and the like Procuratours of outward peace and temporal security, they were men of renown and worthy of honour in their several Generations; as shadows and figures of Typical semblance: but not to be compared with the Man in the Text, whom God hath made so strong for himself: the hand of God; the arm of God; the Salvation of God; the power of God: or as he is styled elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the head of all power and the firstborn of every creature.  
He that looks into the books of the Heathen, will easily see the name of [Salvation] is hardly found in all their writings. They have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but they cannot tell what to make of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they have Salutem, but they cannot tell what to make of Salvation: name and thing are both alike unknown to them: whereas the Psalmist ascribes it to the Son of God for a twofold reason: The one, as he is Doctor Ecclesiae: The other, as he is Redemptor Ecclesiae: First, as a Great Master that taught Salvation, and gave knowledge of it by his word, and doctrine; by his life, and conversation, being the way, the truth, and the life: The way wherein you may walk; the truth wherein you may rest; the life wherein you may rejoice, with joy unspeakable, and full of glory. Secondly, As he is a Gracious Redeemer, that hath wrought Salvation, and shall deliver his Church from the bondage of Satan: à culpâ, à maculâ, à poenâ, (as the Schoolmen have distinguished:) From sin, and the stain thereof; from sin, and the guilt thereof; from sin, and the pain thereof, in the Great Convention of the whole world, before the Tribunal of his justice. The Prophet David saith, he wrought it in the midst of the earth; St Origen, that he wrought it again in the midst of the Air; as well for the Prince thereof, as for the inhabitants of the world.  
But this is contrary to the Doctrine of the Apostle; Christ being risen dyeth not, in that he died, he died unto sin; in that he liveth, he liveth unto God. And therefore St Bernard, is bold to say of him, impudenti mendacio crucifigit Dominum gloriae, that he doth crucify the Lord of glory, with the impudent scandal of haereticall blasphemy. For my part I leave him to that received Character; Vbi benè, nemo melius; ubi malè, nemo pejus. Most certain it is, he wrought Salvation in the midst of the earth, that all Nations may draw unto it, as lines aequidistant to their centre. And that with incredible love and most invincible patience, amidst the indignities, and the contumelies of reproachful adversaries, not with things corruptible as Silver, and gold, but with the effusion of his own blood, as a lamb undefiled, and without spot. The 1, and the 1, of Peter.  
For Salvation is a fruit, that doth not grow on every tree: fructus Vitis (as St Bernard hath it) the fruit of the Vine; the bleeding Vine, that was not only bound to the wood of his cross, but cut, and pierced, and bruised, and pruned, in that husbandry of God, with the sharpest Amputations of his Father's wrath: To the end that he might verify, an ancient Prophecy, long since mentioned, by the Patriarch jacob: In Sanguine Uvae lavabit stolam: he shall wash his Coat in wine, and his Cloak in the blood of grapes: The Coat of his flesh, and the Cloak of humane substance, Genesis. 40.  
St Ambrose speaking of this Mystery, will have him to be Vitis and Uva both together: A Vine as he hung upon the tree, and was fastened to his Cross: A Grape in the Opening of his bowels, and the exuberant sweetness of Divine grace: when he sent forth the Wine of comfort, even blood, and water, for the Redemption of his Church, and Sanctification of his brethren. Then was he the Author of Salvation, when he was made perfect, then and not till then (as we gather from the Scripture.) Being made perfect, he became the Author of eternal Salvation: in the 5, and the 6, of the Epistle to the Hebrews. How is that, by easy trials and gentle adventures? Surely no; it cost more to redeem Souls, and therefore saith the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He was sanctified through afflictions, and he was perfected through afflictions, sighs, and groans, sufferings, and afflictions, (in the 1, and the 10, of the same Epistle) His Cross, was his perfection; and his Passion, was our consummation; the perfection, of his Aeconomy; and the consummation, of our felicity; worthily styled the Government upon his shoulders.  
Whence is that of learned Augustine, Dormit Adam ut fiat Eva; & moritur Christus ut fiat Ecclesia: The first Adam sleeps, that Eve may be form, and shaped: The second Adam dies, that his Church may be reformed, and saved. For without blood, there is no remission; without a Sacrifice, there is no reconciliation. The blood of Christ, is the redemption of man: the blood of Christ, is the expiation of sin: the blood of Christ, is the satisfaction of God▪ the blood of Christ, is the patefaction of heaven. Or to give it in the language of St Bernard, Sanguis crucifixi est clavis paradisi: The blood of jesus, who was Crucified by the jews; is the only key that unlocks Heaven, and openeth the gates, of that Celestial paradise.  
Why then should any seek unto the creature, before the Creator; that Idol, of the creature; that nothing, of the creature; like those foolish Proci, amongst the Grecians; who went to the handmaid instead of the Mistress? Is not this to desert the Fountain of Living water, and to dig Cisterns, which hold no water? poor souls how are they deceived, that expect help, from a broken staff, and lean wholly upon the reeds of Egypt, that may easily break, and run into their hands? Their faith is vain; their hope is vain: and we may bespeak them in the words of a Heathen— Una Salus miseris nullam sperare Salutem. Was Paul crucified for you, or were you baptised into the name of Paul? Nor Paul, nor Cephas; nor men, nor Angels, were able to emancipate us, without the power of God, and the sweet Mediation of his Son Christ jesus. Consider the Generations of old, and look into the Vanity of former Ages: What are the shrines, and the altars; the sepulchers, and the images, the molten images, the graven images, of all the Saints, and Martyrs, since the world began, but strange inventions, and strong delusions; which many run after to their own destruction? Galba est non Getulicus: saith the Historian, in a military sense; And truly we may say, Christus & non Moses, in a Spiritual sense: It is Christ, and not Moses: Christ, and not Aaron: How much less the man of sin, which sits in the Temple of God, and usurps the chair as his Vicar at Rome: can heal our grief, or Seal us a Pardon? It is not Peter, nor Paul: nor james, nor john, must be our defence: but Christ alone, the rock of our strength, and the God of our Salvation, who was made all things, to all men: though in himself constantly One, (without variableness, or shadow of change) The sheep, and the sheepaid; the root, and the flower; the door, and the Sanctuary; the table, and the candlestick; A lion, a lamb; a rock, a stone; The stone which the bvilders refused: and the stone which is made the Head of the Corner: He it is that is Deus sospitalis, in a religious sense: the great praeserver of mankind, by whom we look for safety, and deliverance. And therefore as Christ said to Zachaeus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day is Salvation come unto thee: so may I say to all that hear me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day is Salvation come unto you; the Salvation of God, the God of your Salvation. Come down Zachaeus, & descend my brethren; come down hastily, and receive him joyfully, in the sound of his Oracles, and the power of his Ordinances, which are daily published in the midst of your Churches. Let Zachaeus come down from his extortion, and let all departed from their transgression: the proud, from insolence, the wanton, from dalliance, the strong from violence, and the blood thirsty from malice: that Christ may find a gracious welcome, and set up his Throne, in every heart, and in every conscience. The heavens send forth a deiw, and the clouds drop righteousness: the earth opens, and brings Salvation; Salvation, and justice, come forth together: the word of truth, the breastplate of righteousness; the sword of the Spirit; the helmet of Salvation: are given to us, as the armour of God, and sent down amongst us, as the Roman Ancilia, from the clouds above, ut inhabitet gloria in terrâ nostrâ, That we may triumph among the Saints, and glory may dwell in our land, the 85, of the Prophet David. How can you neglect so great Salvation, you that are partakers of a heavenly calling, and do remember jesus Christ, the high Priest of your Ministry, and profession? How can you neglect so great, so eminent, so public, so evident Salvation; in the view of the whole World, and the sight of all the Nations? Since the word incarnate, that was made flesh, is openly revealed, and made known to flesh, to all flesh, (as you have it, in the text) All flesh shall behold the Salvation of God. And so I come to my Second General: From the Object, to the Evidence; from the Spectacle, to the Manifestation: All flesh shall behold the Salvation of God.  
It is a acquaint notion, which St Augustin hath in a Tract upon john, that if you take the first letters, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify the four corners of the World; they make up the name of Adam: to show the extent of his nature, and the generality of his person; and that as in Adam all dye, so in Christ they shall be made alive; all men, all flesh, from all parts, and from all Coasts, young and old, male and female, bond and free, jew and Gentile: They shall all see the glory of the Lord, and behold the Salvation, of our God,  
If it be a pleasant thing to look upon the Sun, (as we gather from the words of Solomon) what is it to behold the Sun of Righteousness, and to see the face of God, in his Son Christ jesus, who is the brightness of his Glory, and the Character of his Image? It is noted of Saint Hierome that he made a threefold Option, and desired greatly to have seen, Paulum in Ore; Roman in flore; Deum in carne; Paul in the exercise of his Ministry, as he was Preaching; Rome in the Excellency of her beauty as she was flourishing; and Christ alive in the substance of our Nature, when he took flesh, and road (as it were) on the white cloud of Virgin purity. Blessed are the eyes which see this▪ many Prophets, and Righteous men, have desired to see it, and could not, as Christ spoke of himself, in the Gospel of St Matthew: and therefore St Paul, brings it forth with a kind of Preamble, when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great is the Mystery of Godliness: which is Christ manifest in the flesh, justified in the Spirit, seen of Angels, Preached to the Gentiles, and received into Glory.  
As for the substance of the Divine nature it is most invisible, not to be seen with eyes of flesh; being all Majesty, all Glory; that such as pry into the one, may be overwhelmed with the other. Moses sought it, and besought God for it, but was never able to get a sight of it: Vidit Angelum, vidit nubem, (as we have it in St Augustin) he saw an Angel, he saw a cloud; he saw fire, and he saw smoke, with the like Creatures, of a visible nature: but did he ever see the glorious Majesty of the living God? Surely no, he was feign to get into the cloven of the rock, before he might be allowed to see his back parts: Yet was he so beloved of God, that he took him into the Mount, and talked with him, as a man speaketh to his friend: but when he cried, show me thy glory, the Lord gave him a round answer, and told him plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou canst not see my face, and again, my face shall not be seen. Exod: 33: Consonant to that in the holy Gospel; No man hath seen God at any time, john the first, and the eightteenth. Whence is that goldden saying, of a Golden speaker, (I mean Crysologus) Quem non capit mundus, quomodo potest oculus? how can the ball of the eye receive him, whom the ball of the whole World is not able to comprehend? Yet since the invisible things of God, are manifest by the creature, that which is invisible in itself, may be visible by an other: a Heavenly substance, by an earthly substance; a Spiritual substance, by a corporal substance: the Divinity, by the humanity; the Godhead, by the man hood; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Eternal power, and Godhead mentioned by the Apostle, in the first to the Romans.  
Hence it is, that God sent his only Son, borne of a woman, made under the Law, that he might visit us, and we contemplate him; being flesh, of our flesh; and bone, of our bone. And because the Gentiles made them Idols, in likeness of men, out of a desire to see what they did but vainly worship: He gave his word incarnate as a living image▪ that he might steal the honour to himself, and draw it privily away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as St Chrysostom hath observed) not in the form of a Cherub, or by the conveyance of any Celestial body, taken from above, and brought along with him (as the Valentinians do imagine) but in the clothing of our humanity; and that as you have in the words of Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the rare foecundity of a chaste Virgin, whom the Prophet Ezekiel hath compared to the gate of the Sanctuary, that was never open; because the Lord God of Israel did enter by it, Ezekel, 44. Of the word, he became flesh; of God, man; of the Creator, a creature; of Lord and Master, a servant and minister: higher than Angels, if we look unto the glory of his Eternal generation; but lower than Angels, if we consider the frailty of his temporal conception: when he left the bosom of his Father, that he might Sanctify the Womb of his Mother, and come forth of those chambers, Holy, and undefiled: with the tender bowels of mercy, and loving kindness, in a true sense, and brotherly feeling of our miseries, and imperfections: Natus mirabiliter sine peccato pro damnatis miserabiliter cum peccato; (in the language of St Austin) borne strangely without sin, for such as were to perish lamentably in sin; the guilt of sin, and the confusion of their iniquities.  
These, are the kisses of the mouth, which the Spouse desired, in the blessed conjunction of both natures, for the infusion of grace, and the sweet inspiration of heavenly comfort: Osculetur me osculo oris sui: Let him kiss me with the kisses of his mouth, the first, and the first, of the song of Solomon: the dear Kisses of his Love, and of his Mercy; of his favour, and of his bounty; derived to us from that admirable dispensation, of the incarnate Deity. The Fathers, of the Greek Church, call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or more plainly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a voluntary condescension, of the Divine excellence; when God descends, from the height of Majesty, that he may be incorporate with man; and man ascends, from the depth of misery, that he may be joined with God, and assumed to him, in the unity of his person.  
For saith Austin; Assumpsit humanitatem non amasit divinitatem: he kept his Divinity, though he took our humanity; this was advanced, that was not prejudiced; there came Honour to the one, without Detriment to the other; whilst he proves the life of men, and yet remains the head of Angels.  
There are many praevisions of this mystery, in the holy Patriarches, and not a few predictions, in the Oracles of the Prophets. The Tabernacle of Moses, was a direct figure of it; of this Tabernacle, this building; the Tabernacle of God, the Tabernacle of his flesh: The Israelites saw his glory, in the former; we saw it in the latter. Vidimus gloriam ejus, (saith john the Evangelist) We have seen the glory thereof, it hath opened our eyes, clarified our hearts; enlightened our minds; purified our consciencies: Vidimus glorium ejus, We have seen the glory thereof, As the only begotten Son of God; full of Grace and of Truth. For indeed, there must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Nyssen speaks) a true, real, perfect, substantial building of the Tabernacle; where there is Christ in the flesh, and God with us; a true Saviour, a peculiar Immanuel, who shall not only renew, and Sanctify; but repair, and Glorify the decayed Tabernacles of our mortal bodies, by the Virtue of his Spirit, and the Omnipotency of his Godhead.  
Hence it is, that we are enabled to see God; and thus it is, we are said to behold the Lord of glory: though in himself he be undiscernible, and dwell in light that is unapproachable. He took that from us, and preserves that in us, which makes him known to us, and beloved of us: and therefore, since he comes in the veil of flesh, and seems to be covered, as with the mantle of Elias, we have boldness to draw ne'er, and look upon him, as the Sun in a cloud, or a candle in a Lantern, tempered, and qualified, to the weakness of our sight, and the infirmities of our nature. Which makes the Spouse, break forth into those mystical expressions, My beloved stands behind the wall; he looketh forth of the window, and shows himself by the lattesse; the second, and the ninth of Solomon. What's that but the wall of humane flesh, the window of humane sense, and the lattesse of humane affections? (as St Bernard interprets) whereby he looks upon us, and we look upon him, with Spiritual glances, and heavenly dartings of saving knowledge, and mutual complacence, crying (as it were, in the words of jacob) I have seen the face of God, and my life is preserved: at what time he set a mark on the place, and named it Peniel, (which doth signify the face of God,) for a token, of inward gladness, and everlasting remembrance: Gen: 32. Quanta bonitas quanta dilectio, quanta humilitas, quanta dignatio (as St Bernard) O the bountifulness, and love of God to man! who is able to conceive the length, and the breadth; the height, and the depth of his infinite kindness, when he did not only, bow the Heavens, and come down, but empty himself, and go back like the Sun in the Dial of Ahaz, many degrees, that he might give us a sign, from the conception of a Virgin, and restore us to life, by the power of his Salvation?  
There are many results of Practical Holiness, from so great philanthropy, so great humanity; which the Apostle says, hath appeared to us: Even Praise, and honour, and Thanksgiving, and Obedience; with love unfeigned, from a pure heart, and a good conscience. I wish it may be an incentive to them all; but chiefly unto love, the bond of perfectness and the most imitable quality of the Divine nature. That as God loved us, so ye love one another; that ye descend to the infirmities of your Brethren, and take up their burdens; that ye visit the Churches of the Saints, and relieve their wants: the rather indeed, because we are but flesh, weak and frail, passable and mortal, or (to speak in the language of St Augustine) Sperma foetidum, vas stercorum, esca vermium: a lump of clay, the spawn of Adam, a seed of evil doers, and vessels of corruption: Yet such as God hath respect unto, in the Dispensation of his Grace, and the Minifestation of his Glory. For it is not said, every Soul, or every Spirit; but All Flesh shall behold the Salvation of God: where the part is taken for the whole, and the worse for the better, to show that God doth not forsake man, in the vilest estate of a miserable condition; but considers him as Flesh, and visits him in his blood, that he may raise, and quicken him with the Quatridian Lazarus; though dead, and buried, in the grave of sin; and the pollution of his iniquities.  
For, He came to save that was lost, as he tells you in the eighteenth, of St Matthew; Not to cure the whole, but the sick; not to call the righteous, but sinners to repentance. Publicans, and Harlots; Theives, and Malefactors; Blasphemers, and Hypocrites, Extortioners, and Oppressors: a Generation of Vipers, a brood of Serpents, (as we gather from many places in the Gospel) to seek the lost groat, to find the lost sheep, to reclaim the lost child, to reduce the lost Son, to exhilerate, and delight the glorious Angels with notice of their conversion; since there is joy in heaven, with the Angels of God, for one Sinner that repenteth. And therefore it is noted of the Spouse that she was nigra & ●ormosa, beloved at the worst; and comely when she was black: by nature black, by grace comely: black without, comely within; black in herself, comely in him that is more beautiful, than all the sons of men; the joy of the whole earth, and the glory of heaven: So that we may hope beyond hope, and not be out of comfort, in our deformity; crying with the Poet, in a Divine sense—  Alba ligusira cadunt vaccinia nigra leguntur. 
As for the Text, where it mentions [all Flesh] with a note of Universality, in a larger sense, it must not be understood of numerical persons, but of several conditions by way of distribution, in Genera Singulorum (as the Schoolmen interpret) for though God be in the midst of us, yet doth he not sanctify all particulars (as we may see by that Devil judas.) The Sun may rise, and shine gloriously, though not discerned by such as are blind, and shut up in a dungeon: in like manner, light may come into the world, and not be comprehended by the darkness thereof; or known to those whom the God of this world hath blinded. Purga oculum ut videre possis lucem oculorum (saith learned Augustine) cleanse thine eyes, and purify thy heart, that so thou may'st behold the light of thine eyes, and the joy of thy heart; for none shall see God but the pure in heart. Therefore Christ is said to redeem the Saints out of every Tribe, and country, and language, and Nation: where the particle is most emphatical, and worthy observation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not every Tribe, but Out of every Tribe, and Country, and Language and Nation (as we are taught, by St john, in the fifth chap: of the Revelat:) jews, and Grecians, Cretes, and Arabians; they shall all hear, they shall all see the Wonders of God, and the Power of his Salvation. They which lived before, with Corporal eyes, they which come after with Spiritual eyes; the eyes of faith, and knowledge, and a right understanding of Heavenly Mysteries. They shall believe, and see; they shall taste, and see by true experience, and sure evidence, how good the Lord is in the remission of sin, and the free donation of eternal Righteousness: For the Promise is made to us, and to our Children, and to such as are afar off, and to as many as the Lord our God shall call. Acts: the 2. and the 39  
This Doctrine is most agreeable with the meaning of the Baptist, who was a praecursor to our Lord and Saviour in his first coming: though some extend the words to his latter coming, when Christ shall be manifest to us, and we shall be manifest to him, before the Tribunal of his Justice. But I wave that as somewhat indirect, and desire much, you would Suck the milk of Divine truth, from the breasts of consolation, that are open to you by the revelation of Christ jesus, and the sweet influence of his Evangelicall mercies; when he came as rain into a fleec of wool, and did first visit us with his Corporal presence. Gabrill came, the Angels sang, the Babe sprang, the Air rang, and a fountain of Oil broke forth in the midst of the earth as a sign to all the Nations; a miraculous sign of flowing bounties, and healing mercies. It is not to be imagined that any man now living, should have seen him with bodily eyes, (unless it were johannes de temporibus as some conceit) that was taken up to Heaven in a cloud above sixteen hundred years ago. But if we consider the power of his Salvation, that came forth of Zion in perfect beauty; the whole earth is full of it, and we of this Land have found it, above other Nations in a singular way, and peculiar manner: Sicut audivimus, sic vidimus, As we have heard, so we have seen, in the City of our God, in the City of our King: Salvation Corporall, Salvation Spiritual; the one of the Soul from Haeresy, and distraction; the other of the Body from Calamity, and destruction: while there are no tumults, no fightings, no violence, no complaining in our streets. Blessed are the people that are in such a case, blessed are the people that have the Lord for their God. Is it not a precious thing, to see Holiness, and order meet together; Doctrine, and Discipline kiss each other Thanks be to God we enter the Sanctuary, and go to his Altars; hear the word, and partake of his Mysteries, without the disturbance of Lunatic men, and Fanatic spirits, That Israel may rejoice in him that made him, and the Children of Zion be joyful in their King. There was a time when the Heavens were shut, and the Seals of grace (in a manner) sealed up by a marvellous restraint of Sacramental Dispensations; but now we see them open again, with that blessed Saint, and Proto Martyr Stephen, when he be held the Son of man at the right hand of God: having a great light round about as the Apostle had at his conversion; the light of joy, and comfort; safety, and deliverance.  
When the wise men came to jerusalem, they cried out Vidimus stellam ejus, We have seen his star in the East, and are come to worship him: in like manner, we that are inhabitants of this Mystical jerusalem, may dry out, Vidimus stellam ejus, We have seen his star, and that as it were in the East, from the Oriental presence of our rising Sun, and the sweet reduction of our Gracious Soveragin: The star of his Word, the influence of his Grace, the light of his Truth, the motion of his Providence, the working of his Power, the power of his Doctrine, the brightness of his Gospel, and the glory of his Kingdom, that Evangelicall Kingdom, whereby he doth rule in the heart of every Christian. O that we might as truly say, we are come to worship, and to serve him with Singleness of heart, and Purity of mind, in the beauty of Holinesle, and the fervency of our Spirit! But I fear we come short of those performances, and do not present him, as the men of the East are said to have done, with Gold, Myrrh, and Frankincense: the Gold of Faith, and Heavenly wisdom; the Myrrh of Repentance, and bitter Contrition; the Frankincense of Prayer, and hearty Devotion.  
Where is the Honour, and the Worship; the Duty, and the Service; the Labour, and the Patience; the Tribute, and the Obedience we own to the Power of so Great a Majesty? Instead of all these we do often meet with contempt, and infidelity; profaneness, and impiety: whilst some despise; others deride the Grace, which brings Salvation with it: placing themselves, (as the Prophet hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chair of pride, or the Seat of the scornful: not unlike unto those, Who laughed, and said, hail King of the Jews, if thou be the Son of God come down from the cross: be saved others, himself he cannot save. I tremble to recount, and am afraid to mention that Execrable speech, which a Pope used to one of his Cardinals, when he said quantum nobis profuit de Christo ●abula? Cursed Atheists, and Prodigy of men— Dic quâ Tisiphone, quibus exagitare colub●is? What aileth thee to Blaspheme the Lord of Glory? hast thou more Devils in thy heart, than were cast out of Mary? God forbidden any Christian should ever harbour so vile a thought, and yet the Apostle says, there shall be mockers in the last Days, denying the Lord that bought them: we also find by experience that many live as if they took the Mystery of Godliness, for a History of deceivableness; and held the Gospel of the Kingdom little better than a Golden Legend.  
But let these Men know, there is an (auferatur impius) for the wicked; and though God be merciful to the penitent Soul, they which provoke the eyes of his Glory shall never see it, in the 26th Chapter of the Prophet Isaiah. Oh how suddenly do they consume, perish, and come to a fearful end (as the Psalmist speaks with condoling admiration.)  
Amongst divers instances of Divine Justice, that of Alexander the sixth is very famous, who invited his Cardinals to a great Feast, with an intent to poison them for their means; and being very frolic, died lamentably in the midst of his joviality, of a poisoned cup which he provided for others; by the providential mistake of his own servants: (as you have it recorded in his life by Onuphrius)  — Nec enim lex justior ulla est Quàm necis artifices arte perire suâ. 
Beware then my dear brethren of profane Scurrility, and mischievous practices, whereby God is dishonoured, or man injured, That you turn not the Grace into wantonness, which teaches us to deny ungodliness; and make that an occasion of falling which is given for a blessing. The rather indeed because St Paul will not so much as allow of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the fifth Chapter of his Epistle to the Ephesians when men delight in that which is not comely, as spots, & blots, in the feasts of Charity: and care not to make themselves ridiculous Morio's, so they may others merry, with the offence, and scandal of their Brethren: though in the Sanctuary of God, and the very midst of his most Holy Temple, where they should put off the shoes, (as it were) of foul reproach, and not defile it with unsavoury pollutions; as they may learn from a mere Heathen— — Sacer esi locus, extra Mei— Shall I praise you in this? I praise you not, to say no more than he doth in a gentle reproof to the Corinthians: Howbeit ye know that our Saviour Christ, had a whip for gross profaners of the Temple.  
The best use we can make of Divine bounty, and Evangelicall mercy, is a good life and honest conversation in the fear of God, and the duties of Religion. O kiss the Son, and bless the God of your Salvation, who took of our flesh, that he might give us of his Spirit, and pour it forth abundantly upon all flesh; Men, and Women; Fathers, and Children; Princes, and Nobles; Rulers, and Servants. For God is no accepter of Persons, but in every Nation he that feareth him, and worketh Righteousness is accepted of him. The tenth Chapter of the Acts of the Apostles. Without doubt their hearts are of stone, and not of flesh, that do not melt, and dissolve with a sense of this Kindness. He Descends, that we may Ascend; Ascend, and Descend upon the Son of man, Ascend in Love, and the height of Contemplation: Descend in Obedience, and the Hurnility of Subjection (as it is said of the Glorious Angels in the first Chapter of St john the Evangelist.) If you would learn the manner, and desire to know the wings that bring him to us, they are as the wings of a Dove; Whose wings are of Gold, and whose feathers are of Silver: in argento Humanitas, in auro Divinitas (saith Elegant Bernard) by wings of Gold, we understand the power of his Godhead; by feathers of Silver, the purity of his Manhood: the Gold, and the Silver, that mere together in the Royal Person of our Gracious Mediator, and most Precious Redeemer.  
When the Seals of the book in the Revelation were opened, there was a voice heard as the noise of Thunder, saying Come and see: I have loosed the Seals of the Text, and displayed the Treasures thereof; the Love of God, the Salvation of Christ; the Riches of his Grace, the Sweetness of his Peace, and reconciling Merits: Give me leave to round your ears, and to rouse your Spirits as a Son of Thunder, in the same Language Come and see, come and Sing; O come let us sing unto the Lord, let us Hearty rejoice in the strength of our Salvation: With Psalms, and Hymns of Divine praise, and Jubilar exultancies. Who would not adore him that is Magnified by all the powers of Heaven, though he took not Angels, but the seed of Abraham. Was Alpha, shall be Omega; was the First, shall be the Last; was the Beginning, shall be the End; the End of our Hope, the Consummation of our Happiness? Give him the Honour due unto his Name; the Name of jesus, the Name of a Saviour; wherein we rejoice, and whereby we Triumph over the greatest adversaries: As his Name is, so let his Praise be Great, and wonderful; public and universal in all Churches, and in all places: let his Saints praise him, let all his Saints praise him with Melody, and with joyfulness. Crying aloud in the words of the Magnificat, He that is Mighty, hath done great things for us, and Holy is his name: Sometimes with the Glorious Cherubims in Anthems, and Antiphonies; Holy, Holy, Holy Lord God of Hosts, Heaven and Earth are full of the Majesty of thy Glory. Sometimes with the blessed Elders in Eulogies and Doxologies, Salvation and Honour, Wisdom and Power, be to him that sits upon the Throne, and to the Lamb for ever; The Lamb that came to us in a cloud of flesh, that all might see him; the Lamb that shall come in the clouds of Heaven, that all may find him: they which have done ill, to their grief; they which have done well, to their comfort, in the Visions of Peace, and the sweet Fruition of his Beatifical presence for ever more. Which the Lord grant, for jesus Christ his sake, To whom with the Father and the Son, three Persons, and one God; be Ascribed all Power, Majesty, and Dominion, this day, and for ever.  
Amen.  
FINIS.