Eighteen sermons whereof fifteen preached the King, the rest upon publick occasions / by Richard Allestry ...

SERMON XII. CHRIST-CHURCH IN OXFORD. Decemb. 31. 1665. (Book 12)

LUKE II. part of the 34. vers.

Behold this Child is set for the Fall and Rising again of many in Israel, and for a sign which shall be spoken against.

AND Simeon Blessed them, and said, &c. [ A] A Benediction sure of a most strange im∣portance: If to bring forth one that is to be a large Destruction, if to be de∣livered of a Child that must be for the Fall of many, and the killing of the Mo∣ther's self, be blessed; if Swords and Ru∣ins be Comforts, then my Text is full of these: But if this be to Blesse, what is it to forespeak and abode ill? Yet however ominous and fatal the words are, they give us the event and the design too of the Blessed Incarnation of the [ B] Son of God, the Child of this Text and of this Season: A short view of Gods Counsel in it; and the Effects of it. The Effects in these particulars.

• ...

• 1. This Child is for the Fall of many. [ A]
• 2. For the Rising again of many.
• 3. For a Sign: With the quality of that sign; he is for a sign that shall be spoken against.

2. The Counsel and Design of this is signifyed in the word here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: he is set, and preordain'd to be all this.

First of the first Effect, This Child is for the Fall of many.

And here I shall but onely name that way whereby many men set this Child for their own Fall, while they make his holy Time to be but a more solemn opportunity of sinning: We know many celebrate this great Festival with Surfeits [ B] and Excesses, the usual appendages of Feasting; Oaths and Curses the ingredients of Gaming; Dallyance and Lascivi∣ousnesse the attendants of Sporting; of all which this seems as it were the Anniversary, a set time for their return. Thus indeed the Israelites did solemnize the Birth of their Idol-Calf, They sate down to Eat and Drink, and rose up to Play. And must we celebrate this Child too like that Calf, because * 1.1 he was born among Brutes? And must his Votaries also be of the Herd? And he live and be worship'd alwayes in a Stable? Because God became Man, must Men therefore be∣come [ C] Beasts? Is it fit to honour that Child with Iniquity and Loosnesse, that did come into the World upon designs of Holinesse, to settle a most strict Religion? Nothing can be more incongruous than this; and certainly there is no∣thing of Gods Counsel in it. But to you whose time seems no∣thing else but a constant Festival, always hath the Leisure, and the Plenties, and the Sports of one, who as to these things keep a Christmass all your life, this Season as it does not seem to challenge those things to it self peculiarly, so I shall not now insist on them; but proceed to those ways by which Si∣meon [ D] did Prophecy, This Child would be for the fall of many in Israel. And they are three,

1. This Child whom I but now declar'd God had prepar'd * 1.2 to be the Glory of his People Israel, yet his Birth was so in∣glorious, and his Life answerable to it shall be so mean and poor, and his Death so full of shame and curse, that these shall prove a scandal to his People, who shall be offended at them; and being prepossest with prejudices of a Pompous Royal Messiah, they will not believe in this, but reject a Saviour that comes upon those disadvantages, which will [ E] therefore prove occasions of falling to them.

That it was so is expresly said, Behold, I lay in Sion a Chief Corner-stone, a stone of stumbling, and a Rock of offence. * 1.3

And that it was so upon this account is clear, the Great [ A] ones cry out of him, This fellow we know not whence he is: They that seem'd to know whence did upbraid him with it, * 1.4 Is not this the Carpenter? And therefore with a deal of scorn they question, Do any of the Rulers or the Pharisees believe in him? Yea Christ himself knew this would be so great, a Scandal, that in the 11 Chapter of S. Mathew, in the close of many Miracles which he wrought on purpose to demon∣strate he was the Messiah, he adds vers. 6. and blessed is he that shall not be offended in me. As if he thought his mean condition would prove a greater argument against him than [ B] his mighty Works were for him: And it were a vaster Pro∣digy to see the Saviour of the World, the promised Messiah, poor and abject; than to see one cure the Blind, and heal the Lame, and raise the Dead; and they might think they had a stranger Miracle to confirm their unbelief, than any he would work to make them believe in him.

And really, that the Kingdom of the Messiah, which the Prophets did expresse in terms as high as their own Extasies and Raptures, in transported words, as if it vied with Gods Dominion, both for extent and for duration, should prove [ C] at last an Empire onely over twelve poor Fishermen and Pub∣licans, and one of them a Traytor too: And that He that was born this King, should be born in a Stable; while he liv'd that he should not have an hole to put his Head in, nor his Corps in when he died, but his Grave too must be Chari∣ty; this would startle any that did wait for the Redemption of Israel in those glorious expresses which the Prophets trac't it out in. To you indeed that are Votaries to this Child, are confirmed Christians, these seeming disadvantages can give no prejudice: However mean and abject his condition were, that cannot make you to despise him, who from that must needs [ D] reflect how dear you were to God, when for your sakes meorly he became so mean and abject. He became poor, saith * 1.5 S. Paul, that you through his poverty might be made rich: He was made the Child of Man, that you might be made Sons of God; it was to pay the price of your Redemption that he so emptied himself; thus he valued you; and men do not de∣spise meerly because, and by those measures that, they are * 1.6 esteem'd, these are not the returns of love; its passionate, obliging, ravishing effects do not use to be thus requited; this his great descent cannot occasion your fall, who know [ E] he descended only to assume you up to glory. But 'tis worth inquiry, why, since it was certain that for this this Child should be the fall of Israel, that for this they would reject

him; and the meannesse of his condition would prove an [ A] unremoveable obstruction to their belief, as it is to this day; Why yet he would choose to be born in a condition so in the utmost extream to his own nature, so all contradiction to his Divinity, and so seemingly opposite to the very end of his coming.

The Jew indeed will find no excuse for his Infidelity from this condition: For whatever that were, yet those Miracles that made the Devils to confesse him, brought conviction enough to make Jews inexcusable. And it was obvious to observe, that He who fed five thousand with five Loaves and two Fishes, till they left more than was set before them, [ B] * 1.7 needed not to be in a condition of want or meanness, if it were not otherwise more needful he should not abound. God, that when be brought this first begotten Son into the World, said, Let all the Angels of God worship him, might have put him into an estate which all Mankind most readily would * 1.8 have done homage to: As easily have drest his Person with a blaze of Pomp and Splendor, as his Birthday with a Star; if there had not been necessity it should be otherwise. And such there was. For when the fulnesse both of Time and Ini∣quity was come, when Vice could grow no further, but did [ C] even cry for Reformation, and when the Doctrine that must come to give the Rules of this Reformation, was not onely to wage War with Flesh and Blood, with those desires which Constitution gives, but which perpetual universal Custom had confirmed; and which their Gods also, as well as Inclinati∣ons did contribute to; which their Original sin, and their Religion equally fomented; for Vice was then the Worship of the world, Sins had their Temples, Theft its Deity, and Drunkennesse its God, Adultery had many, and to prostitute their bodies was most sacred, and their very Altar-fires did [ D] kindle these foul heats, whence Uncleannesse is so often call'd Idolatry in Scripture: And besides all this, when all the Philosophy, and all the power of the world were ingag'd in the belief and practise of this, and resolv'd with all their wit and force to keep it so. When it was thus, the Do∣ctrine that must come to oppose, controul, reform all this, must come either arm'd with Fire and Sword, design to settle it self by Conquest, or come in a way of Meeknesse and of suf∣fering: The first of these Religion cannot possibly design, because it cannot aim to settle that by violence, which can∣not [ E] be forc't; and where 'tis force, is not Religion. One may as well invade, and hope to get a Conquest over thoughts, and put a Mind in Chains, and force a man to will

against his will. All such motives are incompetent to de∣monstrate [ A] Doctrines; for however successful their force proves, yet it cannot prove the Doctrines true; for by that Argument it proves that Religion that it settles true, it proves that which it destroyes was true before, while it pre∣vail'd and had the Power. Had this Child come so, he had onely given such a testimony to the truth of Christianity, as Heatbenifave had before, and Turcisme hath since: He might indeed, have drown'd the wicked World again in another Deluge of their own Blood: But sure, never had reform'd it thus. Therefore that Religion, that must oppose the [ B] Customes and the Powers of the World, upon Principles of Reason and Religion, must do it by Innocence and Patience, by doing good, (and which was necessary, then by conse∣quence as the world stood,) by suffering evil: parting with all, not only the Advantages but the Necessaries of this life, and life it self too, where they stood in competition, and were inconsistent with mens duties, and their expectations: And by this means they must shew the world that their Re∣ligion did bring in a better hope than that, which all the pro∣fits, * 1.9 pleasures, glories of this World can entertain and flat∣ter. [ C]

Thus they did, and thus they did prevail. For the first Ages of the Church, were but so many Centuries of Men, that entertained Christianity with the Contempt of the World, and Life it self. They knew that to put themselves into Christ's Service and Religion, was the same thing as to set themselves aside for spoyl and Rapine, dedicate them∣selves to Poverty and Scorn, to Racks, and Tortures, and to Butchery it self. Yet they enter'd into it; did not only renounce the Pomps and Vanities of the World in their [ D] Baptism, when they were new born to God; quench their affections to them in those waters; but renounc'd them even to the death; drown'd their affections to them in their own heart blood: ran from the world into flames, and fled faster from the satisfactions and delights of Earth, than those flames mounted to their own Element and Sphere: In fine, they became Christians so, as if they had been Candidates of death, and onely made themselves Apprentises of Martyrdom. Now if it were not possible it should be otherwise than thus, as the world stood, then it was necessary that the Captain of Sal∣vation [ E] * 1.10 should lead on, go before this noble Army of Martyrs; if it were necessary that they must leave all who followed him, then it was not possible that he should be here in a state of Plenty, Splendor, and Magnificence; but of Poverty, and

Meannesse; giving an Example to his followers, whose con∣dition [ A] could not but be such. To give which Example was, it seems, of more necessity, than by being born in Royal Pur∣ple, to prevent the fall of many in Israel, who for his con∣dition despis'd him.

I am not so vain as to hope to perswade any from this great Example here to be in love with Poverty, and with a low condition, by telling them this Birth hath consecrated mean∣nesse, that we must not scorn those things in which our God did choose to be install'd; that Humility is, it seems, the pro∣per dresse for Divinity to shew it self in. But when we con∣sider, if this Child had been born in a condition of Wealth [ B] and Greatnesse, the whole Nation of the Jews would have received him; whereas that he chose prov'd an occasion of falling to them: Yet that God should think it much more necessary to give us an Example of Humility and Poverty below expression; then it was necessary that that whole Na∣tion should believe on him. When of all the Virgins of that People, which God had to choose one out to overshadow, and impregnate with the Son of God, he chose one of the meanest, (for he hath regarded the low estate of his Hand∣maiden, * 1.11 said she,) and one of the poorest too, for she had [ C] not a Lamb to offer, but was purifyed, in formâ pauperis. When * 1.12 he would reveal this Birth also, that was to be the joy of the whole Earth, he did it to none of that Nation, but a few poor Shepherds, who were labouring with midnight watches over their Flocks; none of all the great ones, that were then at ease, and lay in softs, was thought worthy to have notice of it: Lastly, when the Angels make that poverty 2 sign to know the Saviour by. This shall be a sign unto you, You shall find the Babe wrapt in swadling cloathes, and laid in a * 1.13 Manger: As if the Manger were sufficient testimony to the [ D] Christ, and this great meannesse were an evidence 'twas the Messiah. From all these together, we may easily discover what the temper is of Christianity. You see here the Insti∣tution of your Order: the First born of the Sons of God, born but to such and Fstate. And what is so original to the Religion, what was born and bred with it, cannot easily be divided from it. Generatio Christi generatio populi Christiani, * 1.14 natalis Capitis, natalis Corports. The Body and the Head have the same kind of Birth, and to that which Christ is born to, Christianity it self is born. Neither can it ever [ E] otherwise be entertain'd in the heart of any man, but with poverty of spirit, with neglect of all the scorns, and the Ca∣lamities, yea, and all the gaudy glorys of this World, with

that unconcernednesse for it, that indifference and simple in∣nocence [ A] that is in Children. He that receiveth not the King∣dom of Heaven as a little Child, cannot enter thereinto, saith * 1.15 Christ: True indeed, when the Son of God must become a little Child, that he may open the Kingdom of Heaven to Believers. Would you see what Humility and lowliness be∣comes a Christian? see the God of Christians on his Royal Birth day. A Person of the Trinity, that he may take upon him our Religion, takes upon him the form of a Servant; and He that was equal with God, must make himself of no Re∣putation, if he mean to settle and be the Example of our * 1.16 Profession. And then, when will our high spirits, those that [ B] value an huff of Reputation more then their own Souls, and set it above God himself, when will these become Christi∣an? Is there any more uncouth or detestable thing in the whole world, then to see the great Lord of Heaven be∣come a litte one, and Man that's lesse then nothing magnifie himself? to see Divinity empty it self, and him that is a worm, swell and be puffed up? to see the Son of God de∣scend from Heaven, and the Sons of Earth climbing on heaps of Wealth, which they pile up, as the old Gyants did Hills upon Hills, as if they would invade that Throne [ C] which he came down from? and as if they also were set for the fall of many, throwing every body down that but stands neer them, either in their way or prospect? Would you see how little value all those interests that recommend this World, are of to Christians? see the Founder of them choose the opposite extream: Not onely to discover to us that these are no accessions to felicity, This Child was the Son of God without them: But to let us see that we must make the same choyce too, when ever any of those in∣terests affront a duty, or solicite a good Conscience; [ D] whensoever indeed they are not reconcilable with Innocence, Sincerity, and Ingenuity. It was the want of this disposi∣tion and temper that did make the Jews reject our Savi∣our. They could not endure to think of a Religion that would not promise them to fill their basket, and to set * 1.17 them high above all Nations of the Earth, and whose appear∣ance was not great and splendid, but lookt thin and maigre, and whose Principles and Promises shew'd like the Curses of their Law, call'd for sufferings, and did promise persecution; * 1.18 therefore they rejected him that brought it, and so this Child [ E] was for the fall of many in Israel.

2. This Child is for the fall of many by the holinesse of his Religion: while the strictnesse of the Doctrine which he

brings, by reason of mens great propensions to wicked∣nesse, [ A] and their inability to resolve against their Viees, will make them set themselves against it, both by Word and Deed: For they will contradict and speak: ill of, yea, they will openly renounce, and fall away from it and him.

1. For that reason they will contradict, speak ill of him and of his Doctrines: This is said expresly in the last words of my Text, He is for a sign that shall be spoken against; that is, that very holinesse both of his Life and Doctrine, that shall make him signal, it shall make him be derided and blas∣phemed. [ B] As if his being a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for an Ensign lifted up, a Standard for all Nations; were not for them to betake them∣selves * 1.19 to, but to level all their batteries against. Accor∣dingly we find they call'd him Beelzebub, because he cast out * 1.20 Devils. And all this was foretold: For although he were fairer than the Children of men, Psal. 45. Yet Isai. 53. It is said, He hath no form nor comlinesse, when we shall see him, there is no beauty in him, that we should desire him, he is despised and rejected of men. Surely because his holi∣nesse did cloud and darken all his Graces. Devotion in a [ C] Countenance does writh and discompose it, prints Defor∣mity upon it; and Eyes lifted up with ••rdency, look as bad as eyes distorted, set awry. Nay Majesty, when it was most severe and pious, never yet could guard Religion from these scorns. David, that great and holy King, sayes of himself, I wept and chastned my self with fasting, and that was turn'd to my reproof; as if Repentance were * 1.21 among his Crimes, and he must be Corrected for his Dis∣cipline. I put on Sackcleath also, and they jested vpon me, they that sate in the gate spake against me, and the Drun∣kards [ D] made Songs upon me. Sure these jolly men are not companions to those Angels, in whose presence there is joy over one sinner that repenteth; that his vertue should be * 1.22 a rejoycing, and a song to them too: Certainly the peni∣tent mans tears do not fill their Cheerful bowls, nor his groans make those airs which they set their drunken Catches to. But that we may be sure it never will be otherwise, S. Peter tells us, That in the last dayes there shall come scof∣fers, walking after their own lusts. Now the men of our * 1.23 dayes have the luck to obey Scripture thus far as to make [ E] that Prophecy to come to passe; for those scoffers are come in power and great glory. The Psalmist tells us of a Chair of Scorners, as if these were the onely men that * 1.24 speak ex cathedra: And sure scoffs and taunts at Religion

are the onely things that may be talk'd with confidence, [ A] aloud: They imprint an Authority on what is said, and conversations that are most insipied on all other scores, get accompt as they come up towards this, practise: Hence they gain degrees; commence ingenious as they border on these Atheistical and irreligious Blasphemies; and when it is pure scorn, then it is in the Chair.

But it stayes not there; For Secondly, Upon the same account of strictnesse of Religion, men will fall off from and openly renounce both Christ and his Religion. This is that our Saviour himself found, Light, saith he, is come * 1.25 [ B] into the World, and men loved Darknesse rather than the Light, because their deeds were evil. And he said of the Pharisees, They repented not that they might believe, as know∣ing * 1.26 it impossible that they could venture to believe that Doctrine which condemn'd those courses that they would not repent of.

And if I should affirm, that it is nothing else but mens unwillingnesse to be obliged to those things, which if there be a God, and a Religion which this Child was set to in∣stitute, they must account themselves obliged to; nothing [ C] else I say but this, which makes them so unwilling to believe a God or Christ; yea, openly renounce them both, and their Religion; I should have for proof of this, not only the late instance of a Nation in the Indies; which, by insti∣tution * 1.27 of the Portugals, was easily perswaded to embrace the Christian Creed, and was Baptized into our Faith; but when they were required to lead their lives according to Christs Precepts, and renounce their Heathen Licences, they chose rather to renounce their Creed and Saviour, and re∣turned instantly to their indulgent Heathenisme. But to this experience, give me leave to add this Reason, that it [ D] is not the Difficulty of the Misteries of Faith, and their being above our Comprehension, which makes them not to be receiv'd; because there are as great difficulties in things that we are certain of. For in the very Sphere of Reason, within the lines and measures of her own Infallibility, in things of which she does assure her self by diagrams and sense, yet she is as much amaz'd, as at those objects in the highest and remotest Regions of Faith; and Mathematicks hath her Paradoxes that stand in as great danger of a contradiction [ E] as any of Religions Mysteries; while Reason cannot cape * 1.28 what she demonstrates, but is to seek how those things can be possible which she proves most certain; and they are incomprehensible to her, even when they are most evident:

And then sure if we can think there is a God, we must [ A] needs think He can do things which we cannot comprehend, when it is plain our Reason cannot comprehend what she her self does find out and creat. It is not therefore con∣tradiction to Reason, but to Appetite, that makes things of Religion so incredible; which I thus demonstrate to the Atheist.

Those very difficulties, to avoid which he denies a God; to wit, Those of an Eternal Being that is of himself; those very things he must and does acknowledge in the being of the World, if that either be it self Eternal (as the Atheist of the Peripatetick Tribe will have it) or else if its atomes, [ B] out of which it was concreted, were: (As those of Epi∣curus herd assert.) In a word, if they say the World or its materials were made, they grant a God that made it; If they say they were not made, they assert then an Eter∣nal Being of its self; that is, they allow those difficulties for which they pretend to deny a God.

There being therefore the same difficulties, (Greater I could prove them, from the diverse natures of cor∣poreal and spiritual beings; for we are sure, in bodies that are still in motion, and so subject to succession, those things [ C] are impossible; but if there be a Being that is not in moti∣on, and by consequence, not subject to the laws of our time, all these knots unty themselves, those difficulties vanish and have no place: But to say no more than I have shewed, there being the same Difficulties,) in the Atheist's hypothesis as in the other, 'tis apparent, not the difficulties of belief, but practise, make him fix upon his own against the com∣mon notions of the World. So that 'tis not his understand∣ing, but his Appetite frames his hypothesis; and without fi∣gure, 'tis his Will that he believes with. And it is most [ D] evident, that because men do not love the Precepts of Re∣ligion would not have them be their duty, therefore they would have the Doctrines of it not be truths; and in this they are the Disciples onely of their Lusts, and be∣cause they cannot resolve to be otherwise, therefore they resolve not to be Christ's Disciples, but reject him for his holy Doctrines sake: And so this Child is for the fall of many.

But it were strange if upon this account, Christ should be for the fall of any of us; who have learnt a trick to [ E] reconcile his severe Doctrines and our Sins together. Where Vice most abounds, though it be wilful, and men persevere in it, they are so far from finding any reason to fall off from

him, or from his Gospel for this, that they therefore take [ A] the faster hold of it, rely upon Him with the bolder, stronger confidence. As if good old Simeon were mistaken, when he thought, because men would not leave those sins which Christ so threatned, therefore they would leave him: Be∣cause they could not bear those his hard sayings, to pull out the lust and the Eye too; cast away the treasures of un∣righteousnesse, and the right hand that receives them also; therefore they would cast off him: For, for this reason they betake themselves to him more eagerly, devolve and cast themselves upon him with assurance. Tis possible in∣deed [ B] that the new Christian'd Indians might believe them∣selves oblig'd to lead their lives according to the Vow that they had made in Baptisme, knew not how to live a con∣tradiction, to be Christian Pagans; therefore they thought it absolutely necessary to renounce the one; and to reject Christ and his strict Religion was easier they thought. Our Saviour also might suppose, that when he brought Light in∣to the World, men would not receive that Light, because their deeds were evil: But our modern wickednesses that are of the true Eagle kind, are educated, bred up to en∣dure, and to defie the Light: Our deeds of Night have [ C] learnt to face both Sun and Men, yea and face the Sun of Righteousnesse, and the light of those flames that are to re∣ceive them. Our Saviour told the Pharisees indeed, that they repented not, that they might believe; for thinking it impossible they could assent to what he did affirm, except they would consent to what he did Command, He there∣fore thought they were not able to Believe, because they would not purpose to amend. But there is nothing diffi∣cult in this to us, who at the same time, are so perfectly resolv'd that every threat of Gospel is so Divine truth, as [ D] that we assure our selves, that we could be content to dye Martyrs to the truth of them, rather than renounce one tittle of them; yet even then are Martyrs to those Lusts and Passions which those Threats belong to: Who, at once, believe this Book of God, that sayes, except ye repent ye shall all perish; and believe also, that notwithstanding * 1.29 we do not Repent, yet by Believing we shall scape; not perish, but be saved, And is not this directly to believe our selves into Damnation? the third and the great fall, which his Child is set for. [ E]

3. This Child is for the fall of many, to wit, of all those who on these, or any other grounds do not believe in, or do not obey him; who shall therefore fall into Eternal Ruin.

This our Saviour does affirm, S. John 3. 19. This is the Condemnation that Light came into the World, &c. This [ A] does aggravate the guilt, and Sentence. We were fal'n be∣fore indeed in Adam: And I dare not undertake to be so learned to say whether; to determine with some men that was but a fall from Paradise into the Grave, and we were forfeit to Death onely: But I may adventure to af∣firm, that in the second Adam, sinners finally impenitent shall fall much farther than we did in the first Adam: Now their pit shall have no bottom, but this light that came to lighten them, shall be to them consuming fire and everlasting * 1.30 burnings. And all reason in the world. For, upon that [ B] fall of ours in Adam, help was offer'd us: an easie way not onely to repair those ruines, but to better infinitely that estate which we were fal'n from; and a way that cost God dear to purchase; cost him, not this Incarnation onely, but the Death and Passion of his Son, and diverse other blessed methods of Salvation: Now if we refuse the mercy of all this, and scorn these miracles of condescend∣ing goodnesse, and defie those methods, that he makes use of to raise us from our Fall, it is apparent we provoke and choose deeper ruine; this refusal hath in it such despe∣rate [ C] malignity, as to poyson this great mercy of the In∣carnation, and all the rest. 'Tis but a small thing to say, that they who Stumble at this Rock of their Salvation, spurning at it by their wilful disobedience, that these make an infinite masse of loving-kindnesse to be lost upon them, so as that Salvation cannot save them; for alas Salvation ruines them the deeper, and this Child is for their fall. The condition they were forfeit to before by reason of their breach of the first Covenant was advantage, com∣fortable in comparison of that which Christ does put them [ D] in: This is the Condemnation that he came into the world: And it had been infinitely beter for them, that this Child too had never been born. The unreformed have the least reason in the world to solemnize this Festival, they do but celebrate the birth of their own Ruin; bow down, and do reverence to their Fall: Had it not been for this, they had not gone to so severe an Hell. So that they do but en∣tertain the great occasion of their greater Condemnation. Such it proves to them, and that it might be so, He was fore∣ordained for it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This Child is set for the fall of [ E] many, which does lead me to Gods Councel in all this: My next part.

This Child is set for the fall of many, even by Gods direct

appointment; for saith Grotius, Accedo ii•• qui 〈◊〉〈◊〉 non nu∣dum [ A] eventum sed & consilium Dei signifie••••••. I am of their opinion, who understand not the success alone, but the design * 1.31 of this Childs coming, and Gods Counsel in it i•• intended here. And without disputing of Gods antecedent will, and con∣sequent, this is safely said: God design'd this Child should be such an one, that they who had no inclinations for Vir∣tue, would not entertain the love of it, but counted it a mean pedautick thing, and all its Rules and Laws unrea∣sonable servitude, these loose men would certainly reject Him and his Doctrines, which were so severe and strict, [ B] That those who did pretend: friendship for Vertue, and a service for Religion, but withal must be allowed to main∣tain correspondence with the World, seek the Honours and advantages of Earth, and will trespasse on Religion where it enterferes with these, break with Virtue when their interests cannot consist with it, that these false hypocritical pretenders, should be offended with the mean conditions of this Child, and of his followers in this World, and with the poor spirited Principles of his Religion. In summe, they that upon these, or any other grounds 〈◊〉〈◊〉 disbe∣lieve, or disobey him. God design'd this Child to be a means [ C] of bringing sorer Punishments even to everlasting ruin up∣on such.

A black Decree this, one would think. He that had so much kindnesse for Mankind, to give away the onely Son both of his Nature, his Affections, and his Bosom to them; could he then design that Gift to be the Ruine of the great∣est part of men? This Child, Simeon said but just before my Text, is Gods Salvation, which he had prepared before all people; and does he now say God hath set him for their [ D] fall? The Angels preached this was a Birth that brought glad tydings of great joy that should be to all people; and is there so much comfort in destruction, that most men should rejoyce at that which is ordeined to be the great occa∣sion of it to them?

But we have no reason to complain: 'Tis not unkind to deny Mercy to them that refuse the offers of it; that will not accept Salvation, when their God himself does come to bring it to them: tenders it upon condition of accept∣ing and amending: Which if they despise, and prefer [ E] Hell before Repentance, choose sin rather than Gods blessed retributions, 'tis but reason to deny them what they will not have, and let them take their chosen Ruine; to will their Judgment which they will themselves; set and ordein Him

to be that to them, which themselves do ordein, and make [ A] him to be to themselves. So S. Peter sayes expresly: He is a Stone of stumbling and a Rock of offence to them who be∣ing * 1.32 disobedient stumble at the Word, whereunto they were ap∣pointed. Disobedience, where it is obdurate, alters so the temper of our God, that it makes Him who swears he would not have the Sinner dye, yet set out his Son to make such sin∣ners fall into eternal Death. Makes Judgment triumph over Mercy, even in the great contrivances and executions of that Mercy; and while God was plotting an Incarnation for the everlasting Safety of Mankind, prevails with him to decree Ruins by the means of that Salvation; to Decree even [ B] in the midst of all those strivings of his Mercies, that that Issue of his kindnesse should be for the fall of such as they. Oh! let such consider, whether they are likely to escape that which is set and ordein'd for them by God? Whether they can hope for a Redemption, when the onely great Re∣deemer is appointed for the Instrument of their Destruction; and God is so bent on their rui••e, that to purchase it he gives this Child his Son. Yea, when he did look down upon this Son in Agonies, and on the Crosse, in the midst of that sad prospect, yet the Ruin of such sinners, which he there be∣held [ C] in his Sons Blood, was a delight to him, that also was a Sacrifice, and a sacrifice of a sweet smell to him. For S. Paul sayes, We are unto God a sweet savour of Christ in them that perish, because we are the savour of Death unto * 1.33 death to them: As if their Brimstone did ascend like In∣cense, shed a persume up to God, and their everlasting burn∣ings were his Altar-fires, kindled his holocausts; and he may well be pleased with it, for he ordein'd it.

'Tis true indeed, This Child riding as in Triumph, in the midst of his Hosannas, when he saw one City whose fall he [ D] was set for on this very accompt; He was so far from being pleas'd with it, that he wept over it in pity. But alas, that onely more declares the most deplored and desperate condi∣tion of such sinners. Blessed Saviour! hadst thou no Blood to shed for them? nothing but Tears? or didst thou weep to think thy very Bloodshed does but make their guilt more crimson, who refuse the mercy of that Bloodshed all the time that is offered? Sad is their state that can find no pity in the Tears of God, and remedilesse their Condition for whom all that the Son of God could do, was to weep over [ E] them, all that he did do for them, was to be for their fall; too sad a part indeed for Festival Solemnity, very improper for a Benedictus and Magnificat. To celebrate the greatest act

of kindness the Almighty could design onely by the miseries it [ A] did occasion; to magnifie the vast descent of God from Hea∣ven down to Earth, onely by reason of the fall of Man into the lowest Hell of which that was the cause. My Text hath better things in view: The greatnesse of that fall does but add height to that Resurrection which He also is the cause of: For, Behold this Child is set for the rising again of ma∣ny: My remaining part.

Rising again, does not particularly and only refer to the fore-going fall here in the Text, which this Child did occasion, as I shewed you; but to the state wherein all Mankind, both in its [ B] nature and its Customes, lay ingulf••d, the state of Ignorance and sin: A state from which recovery is properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a resurrection and a reviving in this Life, and so call'd in Scri∣pture often; as Ephes. 5. 14. Wherefore he saith, Awake thou that sleepest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and arise from the dead. And Rom. 6. 13. Yield not your members as instruments of un∣righteousnesse unto sin, but yield your selves unto God, as those that are alive from the dead. Now to raise us from the death of sin into the life of Righteousnesse, by the a∣mendment of our own lives, to recover us into a state of [ C] Vertue, is the thing this Child is said here to be set for. This was that which God thought worth an Incarnation: Nei∣ther was there any greater thing in the prospect of his everlasting Counsel, when he did decree his Son into the World, than that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is set for this. The Word was made Flesh, to teach, practise, and perswade to Vertue: To make men Reform their lives, was valued at the price of a Person of the Trinity. Piety and his Exi••ani∣tion, yea his Blood and Life, were set at the same rates; All of him given for our recovery. [ D]

The time would fail me if I should attempt onely to name the various methods he makes use of to effect this. How this Child that was the brightnesse of his Fathers Glory, came to lighten us; shining in his Doctrine and Example: How he sent more light, The fiery Tongues, Illuminations of the Holy Ghost to guid us in the ways of Piety: How he suffer∣ed * 1.34 Agonies and Death for sin to appale and fright us from it. How he Rose again to confirm Judgment to us, to demon∣strate the rewards of Immortality to them that will repent and leave their sins, and everlasting Torments to those that [ E] refuse this Grace; Grace purchased with the Blood of God, to enable them to repent and leave. Besides all these, the Arts and Mesnage of his Providence, in preventing and fol∣lowing us by Mercies and by Judgments, importuning us,

and timeing all his blessed Methods of Salvation to our [ A] most advantage. Arts, God knows, too many, if they serve us onely to resist, and turn to wantonnesse and aggra∣vation; if we make no other use of Grace but this, to sin against, and overcome all Grace, and make it bolster Vice; by teaching it to be an incouragement to go on in it, from some hopes we entertain by reason of this Child, instead of doing that which he was set, Decreed to make us do.

And really I would be glad to see this everlasting Coun∣sel of the Lord had had some good effects, some, though never so little, happy execution of this great Decree, and [ B] that that which God ordein'd from all Eternity, upon such glorious and magnificent terms, were come to passe in any kind. Now, certainly there are no evident signs of any great recovery this Child hath wrought among us, in the World that's now call'd Christian. After those Omnipo∣tent inforcives to a vertuous life, which he did work out, if we take a prospect of both Worlds, it would be hard to know which were the Heathen; and there would appear scarce any other notice of a Christ among us, but that we blaspheme Him or deride Him. Sure I am, there are [ C] no Footsteps of him in the lives of the community of Men: And I am certain that you cannot shew me any Heathen Age outgoing ours, either in loosnesse and foul Esseminacies, or in sordidnesse and base injustice, or in frauds and falsenesse, or Malignity, hypocrisie, or treache∣ry, or to name no more, even in the lowest, most igno∣ble, disingenious sorts of Vice. In fine, men are now as Earthy, Sensual, yea and Devilish, as when Sins and Devils were their Gods.

Yea, I must needs say, that those times of dark and [ D] Heathen Ignorance, were in many men times of shining Vertue; and the little spark of Light within them, brake out through all obstructions into a glory of Goodnesse, to the wonder and Confusion of most Christians: 'Tis true, we are prity well reveng'd on them for setting us Exam∣ples so reproachful to us; calling their Heroick Actions, splendida peccata, onely beauteous sins, and well-fac'd wick∣ednesses; and we have a reason for it; because they never heard of Christ, whose Name and Merit 'tis most certain, is the onely thing that can give value and acceptance to [ E] mens best performances: While on the other side, we Christians comfort and secure our selves in our transgressi∣ons from this Child, and from his Name. But if this Child were set to raise us up from sin, and to establish stronger

arguments for a good life than the Heathen ever heard of, [ A] more especial Divine engagements to vertue; then if their Vertues were, because they never heard of these engage∣ments to them, sins; what censure will be past upon their Actions that know all those engagements and despise them? a sharper certainly unlesse to defie knowledge, and provoke against all Divine obligations, all that God could lay, shall prove more tollerable than to labour to obey with∣out them, without knowing why. 'Tis true, they had not heard it may be of that Name, than which there is no other Name under Heaven given unto men whereby they may be sa∣ved. [ B] Yet they endeavoured in some measure to do that, * 1.35 which He that owns that Name, and wrought the Cove∣nant of those Salvations, does require. We know that Name, and have it call'd upon us, and know too, that be that names that Name, (that calls himself a Christian, owns the being a retainer to the Holy Jesus) must depart from * 1.36 iniquity, otherwise it is no Name of Salvation to him, yet we never mind the doing that; and then which hath the better Plea? the Heathen's sure were better, though he were not vertuous. [ C]

And if so, give me leave to tell you, how not onely this Child, but this Resurrection too is for our fall.

In the first Chapter to the Romans we shall find, those Heathens, when they did neglect to follow the direction of that Light within them, by which they were able to discover in some measure the invisible things of God; when they did no longer care to retain God in their knowledge; * 1.37 then they quickly left off to be Men: And when they * 1.38 ceast to hearken to their Reason, they soon fell into a re∣probate sense. What was it else to change God into stocks and stones? and Worship into most abominable wickednesse? * 1.39 [ D] to make the Vilest creatures Deities? and the foulest acti∣ons Religion? to turn a disease into a God, and a sin into Devotion? a stupidity, which nothing else but Gods deser∣tion and reasons too, could have betrayed them to, and made them guilty of.

And then, if by how much greater Light and means we have resisted, we shall be proportionably more vile in the con∣sequents of doing so; keep at equal rates of distance from those Heathens, that the aggravations of our guilt stand at [ E] from theirs; Whether, alas! are we like to fall?

'Tis an amazing reflection, one would tremble to con∣sider, how the Christian World does seem to hasten into that condition which S. Paul does there decipher: You

would think that Chapter were our Character: But that [ A] we have reason to expect we shall fall lower, into much more vile affections then those Heathens did, as having fall'n down from a greater height then they.

Consider whether men do not declare they like not to re∣tain God in their thoughts, when they endeavour to dispute and to deride him too out of the World! 'Tis true, they have not set up any sins or monsters in their Temples yet, as they did: But if they can empty them of God and Christ, and their Religion, and make room, we may imagine easily whose Votaries they will be, that live as if [ B] they thought themselves unhappy that they had not liv'd in those good Pagan dayes, when they might have sinned with devotion, been most wickedly Religious, and most God-like in unchastities and other Villanies; I dare say none of our fine Gentlemen, or our great Wits, would have been Atheists or irreligious then.

Think whether those are not already in that reprobate sense S: Paul does speak of, who have cast off all discrimina∣ting notions of good or evil, who say in their hearts, and affirm openly, there are none such in truth and nature: It [ C] would appear they were if we should try by those effects, verse 29, 30, 31. or by that essential signature, 32 vers. they not onely commit such things, but have pleasure in them that do them; which because they cannot have from those commissions when they do not commit them, therefore their debauched minds must be satisfied there is no evil in those doings. and must reap the pleasure onely of such sa∣tisfactions: That is, have the satisfactions and pleasures onely of a Reprobate sense. In fine, (because I dare not prosecute the Character) Men sink so fast, as if they were [ D] resolv'd to fall as far below Humanity, as this Child did below his Divinity.

O do not you thus break Decrees, frustrate and overthrow the everlasting Counsel of Gods will for good to you. He set, ordain'd this Child for your rising again: Do not throw your selves down into Ruin in despite of his Predestinations. He hath carried up your nature into Heaven, plac'd Flesh in an union with Divinity, set it there at the Right hand of God in Glory: Do not you debase and drag it down again to Earth and Hell by Worldlynesse and Carnal sen∣suality. [ E] Make appear this Child hath rais'd you up, al∣ready made a Resurrection of your Souls and your affecti∣ons; they converse, and trade in Heaven: And that you do not degenerate from that nature of yours that is

there. Then this Child who is Himself the Resurrection and [ A] the Life, will raise up your Bodies too, and make them like his glorious Body, by the working of his mighty Power, by which * 1.40 he is able to subdue all things to himself. To whom with the Father, and the Holy Ghost be all Blessing, Power and Praise, Dominion and Glory for Evermore.

Notes

• * 1.1

  Exod. 32. 6.
• * 1.2

  v. 31. 32.
• * 1.3

  Rom. 9. 33. 1 Pet. 2. 6.
• * 1.4

  Joh. 9. 29. Mar. 6. 3. John 7. 48.
• * 1.5

  2 Cor. 8. 9.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phil. 2. 7.
• * 1.7

  Mat. 14. 19, 20, 21.
• * 1.8

  Heb. 1. 6.
• * 1.9

  Heb. 7. 19.
• * 1.10

  Heb. 11. 10.
• * 1.11

  Luc. 1. 48.
• * 1.12

  Luk. 2. 24. compared with Lev. 18. 6, 8.
• * 1.13

  Luk. 2, 12.
• * 1.14

  Leo.
• * 1.15

  Mat. 18. 3.
• * 1.16

  Phil. 2. 6, 7.
• * 1.17

  Deut. 28. 1. 5.
• * 1.18

  Mar. 10. 30.
• * 1.19

  Isai. 11. 10.
• * 1.20

  Mat. 10. 25. Mat. 3. 22.
• * 1.21

  Psal. 69. 10, 11, 12.
• * 1.22

  Luk. 15. 19.
• * 1.23

  2 Pet. 3. 3.
• * 1.24

  Psal. 1. 1.
• * 1.25

  Joh. 3. 19.
• * 1.26

  Mat. 21. 32.
• * 1.27

  Congo.
• * 1.28

  Myster. (ut vocari solet) Asymp. toticum & Angul. con∣tingent. &c.
• * 1.29

  Luke 13. 3.
• * 1.30

  Rev. 9. 1. 11.
• * 1.31

  Grot 〈◊◊〉〈◊◊〉
• * 1.32

  1 Pet. 2. 8.
• * 1.33

  2 Cor. 2. 15.
• * 1.34

  Heb. 1. 3.
• * 1.35

  Acts 4. 12.
• * 1.36

  2 Tim. 2. 19.
• * 1.37

  vers. 20.
• * 1.38

  vers. 28.
• * 1.39

  Ibid.
• * 1.40

  John 11. 25. Ph••l. 3. 21.