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

SERMON VII. VVHITE-HALL. Third Wednesday in LENT. 1663/4. (Book 7)

MARK I. 3.

Prepare ye the way of the Lord.

I Shall not break this single short Command asunder into Parts, but shall instead of [ A] doing that observe three Advents of our Saviour in this Life, before that last to Judgment: For each of which as it must concern us, there must be preparation made by us. In pressing which I do not mean to urge you to do that which none but God can do, a 1.1 It is not in man to direct his own wayes, much lesse the Lords; b 1.2 The very preparations of the Heart are from Him. [ B] Therefore supposing the preventings of his Graces, I shall

subjoyn, that the Comporting with those graces, the using [ A] of his strengths to the rooting out of our selves all aversation to Virtue, and all love of Vice; and planting other incli∣nations, even Resolutions of good life, is the onely thing that can make way for Christ and for his benefits.

Now of those Advents, the

First was, when he came Commission'd by God to reveal his Will, to propose the Gospel to our belief, the coming of Christ as a Prophet, which particularly is intended in the Text. The beginning of the Gospel of Jesus Christ, as it is written, pre∣pare * 1.3 ye the way of the Lord. The [ B]

Second was, that coming which the Prophet Isay did fore∣see, and in the astonishment of Vision askt, a 1.4 Who is this that comes from Edom? with dy'd garments from Bozrah, travel∣ling in the greatness of his Strength? Why is he red in his Ap∣parrel, and his garments like him that treadeth in the Wine∣fat? And it was the prospect of him when he came to tread the Wine press of the Wrath of God, to Sacrifice himself for us upon the Crosse, his coming as a Priest. The

Third is, when he comes to visit for Iniquity, coming coer∣cively as a King with his Iron Rod, to execute his threats on [ C] the rebellious; those that will not have him reign over them: This coming also was considered in my Text; for in the paral∣lel place of S. Matth. it is said, b 1.5 Repent, for the Kingdom of Heaven is at hand, for this is he of whom it was spoken by the Prophet Esaias saying, the Voyce of one crying in the Wilderness, prepare ye the way of the Lord.

For each of these in order, I shall shew you what prepares his way, beginning with the first, His coming as a Prophet, appearing in the World to reveal his Father's Will, the Gospel. [ D]

Now the Preparative for this Appearance is discovered easily; we find both in this Chapter, and the parallel places, that John came to make way for it by the Baptism and Preach∣ing of Repentance; and it was Prophecied of him, that he should go before him in the Spirit and power of Elias, to turn the hearts of the Fathers with the Children, and the Disobedient to the Wisdom of the Just, (to the minding of just things) so to make ready a people prepared for the Lord, Luke 1. 17. And this is a preparative so necessary, that the Nation of the Jewes affirm, it is meerly for the want of this that he does yet deferr his coming: And though the appointed time for it be past, [ E] yet because of their sinfulnesse and impenitence he does not appear; adding c 1.6 If Israel Repent but one day presently the Mes∣sias cometh. And it is thus far true, that though it hindred not

his coming, yet it hindred his receiving; although it did [ A] not make him stay, it made him be refus'd. I may lay all down in this Proposition.

Where there is not the preparation of Repentance, where there are not inclinations and desires for Virtue; if Christ come with the glad tidings of the Gospel, He is sure to be re∣jected, his Religion disbeliev'd.

If the Word of the Son of God might be taken in his own case, this would be soon evinc't, for when a 1.7 He came unto his own, they were so far from preparing his way, that they recei∣ved him not, but did reject and would not entertain him as [ B] one sent from God; of all this he onely gives this account, that he found no other opposition but from vicious humours, Joh. 8, 43, 44, 45. Why do ye not understand my speech? even because ye cannot bear my Word: Ye are of your father the De∣vil, and the lusts of your father ye will do; and because I tell you the truth ye believe ••ne not. As if he should have said, the reason why you do not regard me or my Doctrine, but re∣ject us both; is not because my Doctrine hath not means to convince your understandings, but itis not agreeable to your inclinations: The Works that I have done to make my per∣son [ C] be received, and my Words credible, are such as no heart how hard or blind soever can withstand; but the Doctrine I bring along is most unwelcome, ye cannot abide to hear it. Now as he that 〈◊〉〈◊〉 his Eyes, or turns away his Face because he hates to look upon an object, may not see it though it be all cloath'd with day; as visible as Sun-shine; so your blindnesse proceeds hence that b 1.8 ye hate the light be∣cause your deeds are evil. Neither do you love to hear that which you have no mind to practise; and you will not be perswaded to believe that is your necessary duty, which you are not willing to perform; but will rather choose to think [ D] I do my Works by a confederacy with c 1.9 B••••lzebub the Prince of Devils; although it be apparent that those Lusts which you will do, and which my Works and Doctrine come to drive out of the World, they are Lusts of the Devil; and I, because I tell you the truth, truth I confess somewhat se∣vere, and not so agreeable, therefore you will not believe me.

And is it not strange when nothing can be acceptable to the Understanding but as it hath appearance of Truth, and [ E] when truth comes with evidence and demonstration, though it be but speculative uselesse truth, yet it does seize and force assent, that yet Christ's truths, which did not want con∣viction, for they came to them with that infallibility which

Miracles can give, should be therefore not believ'd because [ A] they were truths? not strange at all; for his truths were not for their turns, nor humours.

And therefore he sayes to them, Matth. 21. 32. Ye repented not that ye might believe them. As if they assented not with their Understandings but their Appetites: And we our selves have seen too much unhappy evidence of men, whom Liber∣tinisme hath made Antimonians, whom a desire of being loose from duty hath made Solifidians, of them whom sensu∣ality hath made Atheists; men that become Proselytes to: their Lusts, the converts of their base affections. [ B]

And we cannot expect it should be otherwise. For cer∣tainly that men who are averse to the dutys of Christianity, and cannot bend their minds to the observance of that which Christ commands, should not care to believe they are his Precepts or their duty is but very natural, they were unwise should they do otherwise, it being far more reasonable to deny the duty and obligation, than granting both, to tram∣ple on that obligation which they do acknowledge, and to renounce that Duty which they do confesse. Is it not far more prudent to believe that there is not a God that does re∣gard our foolish actions here below, (which are not more [ C] worthy or more likely to enter into his considerations, than the buzzings of flyes into the notices and observations of a Statesman;) then if we do believe one does severely mark, will take a strict account of, execute a vengeance for them, yet not incline our minds to leave them? if we did suffer this belief to creep into our minds, to lye close unto our hearts, sure it would fret off our aversness to Piety and inclinations to sin; we durst not entertain them both together, these thoughts would prove very ill company; they would distract and tear the mind, our Souls would tremble and disjoynt, and we be [ D] sure to put one of them off.

Covetous and Adulterous Felix when he began to think that a 1.10 S. Paul's Sermon of a Judgment to come might be true, straight he began to shake, and then immediately to turn the Sermon off, bid S. Paul depart till another time. Nor can there any other reason be assigned for this; for in the Systeme of Christs Religion there is not any thing but is so suited to the very Constitution of a rational being, that the Soul would instantly imbrace and suck in, if the prepossessions of vices, which the mind will not resolve to part with and repent of, [ E] did not infect, taint the palate with prejudices, did not keep out the belief. For the morality which it injoyns did long before the birth of this Religion make its way into the Te∣nents

and the Faith of every Sect of whole Mankind, it broke [ A] through all the oppositions of corrupted Nature and deprav'd habits; nor could all the Devils arts (who then govern'd the World) stifle or quench the Light of Reason, which through all that darkness did discover such deformity in Vice, such strict agreement betwixt that which we call Virtue, and a rational Creature, that they accounted it, and truly, the essentiall duty of his nature; he that was wicked was repu∣ted false to his own being; as great an aberration from, and contradiction to Nature, as an Animal that were insensible, or as cold fire. [ B]

In this all the most distant Factions conspir'd in despite of Principles. The Stoick, who by fettering all Events, all Consul∣tations and Designs in the lines of inexorable Destiny does seem to make all Virtue worthless, all endeavours towards it uselesse, yet requires it with a strict necessity as his Fate prescribes with; his reasons are as ineluctable as her Laws. Nay he does seem to break his Adamantine Chain, to make way for this Chain of Virtues, though his Jupiter were bound by that, yet for the sake of these he leaves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our ap∣petites, and actions in our power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ C] that so there may be place for doing well while it is in our choyce, and we are free to do it. And on the other side, the greatest enemies to their necessity and to choyce too, the Sect that made all actions and things in the whole world to be, not effects of any Agent that intend∣ed them, but meerly sports of Chance and matter; who taught that their own souls were but the concretion of some Atomes casually met together without any direction and to no end; yet the great Master of it in his Ethicks would not suffer any of this blind Contingency to have to do in Humane actions, [ D] regulating them by strictest Rules and Laws, and in plain contradiction to his tenents (from which our Age derives the most of their impiety) although he held there was no God lookt on, nor after-life attended, none that did see, or would reward or punish any of his actions, yet requires highest Virtue, yea, and liv'd such too they say. In a word, many of them rais'd Morality to such a pitch, as if it had arriv'd at the same heights from whence our Christian Revelation did pretend to come. And there is nothing so peculiar to Christs Doctrine in the poynts of Morality, but you may find it re∣commended [ E] by the Heathen as a thing which no external ob∣ligation did impose, but the Law of their making did pre∣scribe, which they read in themselves, and Christian Morali∣ty is but a fairer and more perfect Copy of the impressions

of Reason on our Soul, clear'd from the blurs and defects [ A] which they had been tainted with; but Naturales Tabulae Na∣tures Decalogue, wrote by the Finger of the Lord: So that to quarrell with Christ for requiring it, is the same thing as to be angry with our Saviour because the nature of the Fire is such as does require that it should burn. Nay many of them were so sensible of the unhappy state of their Corrup∣tion, sound so great pressures in themselves from the weights of their vicious inclinations, discerned so perfect an antipathy betwixt their being and their actions, that when with all the arts of Reason and the practise of their Philoso∣phy [ B] they could not ease themselves, they went to Sorcery and Magick for a Cure, receiv'd Catharticks, and a discipline of purity from Hell, the Region of uncleanness; the Devil mak∣ing them believe he would assist in casting out himself: Such were the stresse, the restlessness, the groans, the cry of Na∣ture to be rid of its impurity. These poor Souls were mista∣ken in their Method; but if the Devil by those worships of his which they were us'd to, had not stopt the avenues, sure one would judge they had prepar'd the way for Christianity; there being no obstruction to it, nothing that can hinder its [ C] acceptance, but the low esteem and aversation of Virtue: For if men believe the Moral truths, they have no reason in the world to doubt the Supernatural, these being intended for the most part as encouragements to those other, as God's last attempts to kindle in us love of Virtue by such strong in∣centives; that, that wherein Philosophy was ignorant, and the Law weak, as having neither Promises nor Terrors equal to the force of our Corruptions, that the Gospel might effect, as having both to the utmost possibility of Divine Contrivance: Now this requires us to believe those Supernaturals mostly [ D] for this reason, by believing them to make us perform what it enjoyns. And it is apparent that because men would not do this, therefore they will not believe those. Shew me but any one that is sincere and strict in Christian dutyes that does doubt the Principles; if there be such an one he cannot doubt them long, not onely for Christ's Promise sake, a 1.11 If any man will do my Will, he shall know of the Doctrine whether it be of God, he will soon know that Doctrine is from God that does prescribe such Godlike lives; nor onely for the Churches judg∣ment, which did make Synesius a Christian Bishop before he did believe the Resurrection, upon that confidence they had of [ E] him by reason of his Piety: But in reason why should he that does embrace the Piety, disbelieve that which was pro∣pos'd to his belief onely to urge him to embrace, onely to

crown that Piety? Indeed he that accounts his Vices but [ A] sleight tricks of wit, or folly; onely pleasant satisfactions to the desires of his Nature; (for he understands no nature but his carnal one) he hath no reason to believe there was a Passi∣on of the Son of God, a 1.12 by making him a Sacrifice for sin so to to condemn sin in the flesh; is not prepar'd to think that there is an Eternal weight of Indignation due and ready for it. He that hath but mean thoughts of Virtue, counts it onely pe∣dantry, or as it were the Flatus of the Mind, making the Soul Hypocondriack, it is impossible that he should think God was Incarnated and dyed to teach it by his Doctrine and Example, [ B] and to purchase graces to enable us to live it; or that there is a Resurrection to reward it, a Trinity engag'd in working out Salvation for it. I must confesse I would believe, that men perswade themselves that the reason of their disbelief is onely this, that these things are not testified sufficiently; be∣cause I find the Man in Hell would have one sent to his Brethren from the Dead, to testifie unto them of that place of Torments, Luc. 16. 28. as if those Truths did want witnessing. But this is not because enough hath not been done for their conviction in the truth of Christ's Religion; for there is hardly any thing besides in the whole world that men believe, but they believe [ C] upon lesse grounds. The whole World was convinc't in such a manner, as that millions chose to dye rather than not confess it; that many Ages prov'd but Centuries of Martyr∣dom unto that Truth; all Torments were more eligible than the disbelief of this Religion, which was confirmed so, that against all arts and power of Opposition, against the Wit and Fury of the World, though all the Subtlety, and and all the Strength of Earth resisted it, yet it overspread the Universe. Besides it is most prudent to believe it too, for if there be another World what then? There was enough done therefore; [ D] but Corruptions suffer them not to attend to that which hath been done. And 'tis no wonder they should do so at this distance, for they contrasted with Christs Miracles when present; and they were so uneasie under the conviction of them, that rather than be prest so by the mighty power of his Works, they did design to rid themselves of him that wrought them, Joh. 11. 47. you may find them strugling with his demonstrations to keep off the Evidence, What do we? for this man doeth many Miracles. Yea, they do conspire a∣gainst the Miracles themselves, and would put Lazarus also [ E] to death, because he was raised from the dead; they could not let the Evidence and the Conviction live, but they must murder that too. Nay more, as if the pertinacy of their pre∣judices

could do mightier Works than Christ, and could con∣troul, [ A] and were above the power of his Miracles, it is said to have bound his hands, and he could do no mighty Works at Nazareth because of it, Mar. 6. 6. At least as saith Theophylact, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he could not do them where men were not capable they should be done. So that Christ did pronounce from Reason and Experience, a 1.13 If they believe not Moses and the Prophets, neither will they be perswaded though one rose from the dead. Such an amazing argument might probably astonish, but would not convince, unlesse it met with honest inclinations; for after the surprize of it were [ B] over and had vanisht, then the corruption that Bosom Sophi∣ster, would stir, and goad, and urge incessantly; so that to ease himself, the Man must find out some crosse Scruple to weaken the force of that Evidence, and the Conviction would vanish like the Ghost. And if we should examine the Expe∣rience of our selves and others, we should find that just ac∣cording to the rate of virtuous inclinations and dispositions of heart to part with sin, so are men prepar'd for the belief of Christ; so are their oares and regards of his Religion: He that is honestly inclin'd opens his Soul to Christianity, for [ C] it speakes to his heart, 'tis right to the grain of his Soul, he looks upon the Promises as made to him, and layes them up as Gods encouragements of his inclinations, every thing in the Gospel fits the temper of his mind. And he that is but pretty well disposed, that loves Virtue for the most part, but does allow himself some one corruption, he alwayes hearkens to Religion where it sets it self against those Vices which he hates, but as to his own particular evil inclination there he is a little Infidel, cannot perswade himself that God will be so stern against a single pleasure, that one petty indulgence [ D] should be so considerable, that it should provoke to those extremities the Bible threatens; and can by no means believe S. James, b 1.14 that he that offends in one poynt thus, is guilty of all. And they upon whose constitutions there are weights and Plummets, that incline them to some vicious courses, and by loose Education have those pronenesses of temper pam∣per'd; and by having their inclinations follow'd and indulg'd taught them to crave, then to get head and to command; and then by conversation with others that mind nothing but satisfaction of those bents of the Bruit part, that allow themselves all the desires of constitution, are come to swill [ E] the pleasures, profits, and the Honours that do wait on those practises: Or whosoever by whatever steps arrive at an habit of doing thus, and a great liking of them, and so to

improbity of Heart, to utter aversations of the strictnesses of [ A] Piety, all which they have lived so out of: 'Tis known that not enduring to be bound up in those narrow paths of Piety and Virtue, they burst all the obligations to them; seek little things to cavil at, or to deride, hope∣ing with those their poyson'd Arrows, through the skirts and the Extreamer parts to send a Wound into the very Vitals of Religion; for they aim at the Heart, when they pretend to strike onely the out Lap of its Garments; and to say all at once, grow down right Atheists. And though as once at Corinth, now again the World by Wisdom knows no [ B] God; there being Skill and Manage in this Mystery of Infi∣delity, and it requires Study, Wit, and Parts; yet they pro∣ceed just by the Method of King a 1.15 David's Fool, first, he sayes in his heart there is no God, before he say it in his thoughts and opinions: He wishes it, and so comes to be∣lieve it, the Atheisme is rooted in the Seat of the Affections, and it branches thence into the Mind, at least into the Mouth, and finding Hell the greatest check to their Delights, which they cannot determine with themselves to leave and to repent of; therefore because they will not quench it with their tears, [ C] they study how to put it out with Arguments: And meerly for this reason, that they will not live like Men, they resolve therefore to believe that they shall dye like Beasts. But alas! they must live for ever with the Devil and his Angels, if that Christ, whom they reject, does not lay hold on them, and res∣cue them from thence as he is in his passage to his Crosse, the next Way we must prepare for him; and my next part.

The Solemn dayes approaching will discover to you this Way, namely, the Passage from the Garden in Gethsemane to Golgotha; There you will see he does begin his Journey [ D] with the Amazements of an Agony, and ended it in some∣thing like the horrors and the outcryes of Despair; he tra∣vailed under such a load as made his life gush out through all the parts of his whole Body, the weight of it did make his Soul faint by the way; and when he was upon the Tree, crusht it out, made it expire sooner than the stress of Nature would have done, and forc't it to burst out away in Prayers and strong Cryes, that so he might sooner escape from under that sad pressure. And then do but consider and look on [ E] him under that representation which S. Paul does shew of him, how all that time that he was creeping under that dire burden in that dolorous way, he was meerly pressing on with all the hast he could to overtake us in our course, and

rescue us from Ruine. For that Journey was a Race, and we [ A] the prize. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have been laid hold on, saith he, Phil. 3. 12. laid hold on in the Agonistick sense, as in a Race, he so expres∣ses it: And that he was laid hold on by these sufferings, the Epistle to the Hebrews does evince; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Chrysostome, in that Way he pursued me till he catcht me; his Agony was but his strife to overtake me, his Sweat the issue of his Race: When he came down from Godhead in his Incarnation, he pursued us then into our nature he laid hold of our Flesh, and followed us from Heaven to the a 1.16 lowest parts of the Earth. But when he went thus to his Crosse here, he pursued us then into our guilts, he laid hold of [ B] our sins, and took them up and bore them on the Tree, then he descended into Hell to follow us. This as it was formally done once for all, so in its virtue, influence, and blest effects, 'tis still in doing, as to thee, and me, and all of us; and the approaching Season is to represent it so. Now sure we need no motives to prepare the way for him who runs that he may obtain our Salvation, who though he laboured un∣der such a dismal burden, yet still presses on to catch us, so to rescue us from sin and Hell: If he think fit, and can [ C] endure to strive thus, I will make all ready, and stand fair to have my guilt seized from me, and to be laid hold on for my Blessednesse, to be the Prize, the Crown of all Christ's Agonies, that which he thinks worthy with so much strugling to contend for.

Now the same Preparation is required here, that made way for his other coming, that is, Repentance, in one word, a disposition and sincere desire of heart to part with every evil and corrupt affection, to quit every sin. Sin lying in the way made it so dreadfull, God laid upon him the iniquity of us all, and that weight threw him prostrate on the Earth, [ D] and sunk him into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And yet if any were more gal∣ling, 'twas the weight of those that were clog'd with Impenitence, this was more heavy, more afflictive to him than his Crosse. To bewail this and the issues of it he left off to consider his own Sufferings and required others also to do so, b 1.17 Weep not for me, weep for your selves. And sure it was for want of such Tears to dilute and temper his sad Potion that his Cup was so amazing to him: It was for this the c 1.18 Angell that came from Gods presence to comfort him, left him still in Agonies, could not do it, because the [ E] joyes and comforts of that presence are at sinners that Re∣pent, Luc. 15. 10. And God himself in Hoseah seeing Ephra∣im would not reform cryes out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Consolatio abscondita est

ab occulis meis: a 1.19 Comfort is hidden from mine Eyes; so [ A] the LXX also. Now they that refuse to do themselves this Honour that the Angel could not do, to comfort their God in his Agony, how will he b 1.20 ease himself on them? c 1.21 How will he laugh at their Calamity? be comforted in their De∣struction at his coming as a King in Executions? the next Way that we must prepare, and my last Part.

A Progresse this, I confesse, that is not usual to our King, nor is according to the Method of his Government: God call'd it his d 1.22 strange Work under the Law, and much more is it so under the Gospel, when he Governs by the [ B] Law of Faith: For e 1.23 Faith being the evidence of things not seen, shews us Rewards and Punishments not present, but at distance, out of sight, in the World to come, to keep us in our Duty. And then why should the Ax be now Laid to the Root of the Tree? when as there is to be an universal Conflagration, where every Tree that beareth not good Fruit shall be cast in? And upon this we see events do not discriminate deservings, things happen to the good and bad alike; we may have seen the Wicked in great Power, spreading himself like a green Bay-tree; like a triumphal Garland, as he were [ C] all Ensign of Victory, all verdant spreading Conquest, Yea, and when the Ax is at the Root of the Tree, we know not whether it designs it for the Temple or the Kitchen, to make a Fire, or to make a God. The Day that cometh shall de∣clare all, when the delay both of Rewards and Punish∣ments shall be compensated with interest: And it does scarce seem equal to inflict them twice. But yet O Lord! in dayes when Scoffers appear, f 1.24 that walk after their own lusts, and say, where is the promise of his coming? For except that the Fathers fell asleep, some men are dead and others risen in their place, all things else continue as they [ D] were from the beginning, there alwayes were vicissitudes of Flourish and Decay in every Nation, and in these things there are no footsteps of a Providence or Judgment: In dayes when men resist and deny thy Hand because they do not feel it; and since thy Judgments are removed out of their sight, defie Thee too, and dash thy self out of the world; in such dayes 'tis but just that thou shouldst come to their conviction, and confute them with thy Judgments into Ruine. And truely since it must be horrid provocation [ E] that makes him come beyond the compass of his Covenant to Revenge, the executions are mostly very fatal, as if they were what they seem to prevent, the last Day, and the final Doom upon such Nations. For to the Jews they look as if they

had fulfilled all that the Prophecy was mistaken to foretel, [ A] and were as irreversible and utter as the Sentence of the Day of Judgment.

Now to prepare for such Approaches of the Lord our King, there is one onely means, that is, resolving Fealty and Al∣legiance to him, and that not formall onely, or but idle Homage, but renouncing all Confederacy with his Ene∣mies, Sin, and the Devil, and serving him with all the heart and all the strength. For he is that King in the 19. of S. Luke, who did not onely cause his contumacious Ene∣mies, such as would not have him to reign over them to be slain [ B] before him, v. 27. making his way over their Necks whose Hearts he could not set up his Throne in; nor did onely cause those Servants who were so far from preparing his Way, that upon confidence he delay'd his coming they smote their fellow Servants, and did eat and drink with the drunk∣en; were unjust to others, and indulg'd themselves in all licentious living, cause them to be cut asunder, and to have their portion in the Region of weeping, where these intem∣perate should have onely tears to drink, and for their ryots onely gnashing of teeth, Teeth ready to revenge their [ C] former Luxuries on themselves, gnashing as to devour one another, Matth. 24. 48. But he is that King too that Ex∣ecuted Sloth as well as Treason, in Matth. 25. 30. who ha∣ving given one a Talent, trusted him with abilities of doing service in the station he had put him, which for his not en∣deavouring to do, though he corrupted not his faculties, because he buryed them and did not use them, but in∣dulg'd to idlenesse, condemn'd him therefore to utter dark∣nesse, to the proper Mansion of the slothfull, all whose time can be nothing but night, since his whole Life is but as [ D] sleep. But in a word, S. Matthew hath said all, Repent, for the Kingdom of Heaven is at hand; as it is written, prepare ye the way of the Lord.

And here to stop, and to reflect at once upon our selves and this which hath been said: And first, on this last way by which he comes as a King in Executions.

Here I cannot but take notice, that we have some that do design and act among us as if they were this King's Harbin∣gers, his Pioneers rather, to prepare the way for his invasion on us; or were his forlorn hope sent out to give the onset of [ E] his Executions, and were sure of Him in the reserve to se∣cond them: Truly their Threats and their Attempts are big and Insolent, and most mens expectations are not very comfortable.

To say with some, this Confidence of theirs is built on [ A] the non-execution of the Laws (which seems sleighter than in the old Comparison of Cobwebs) for notwithstanding their fine close contexture, there are holes left for spiders to creep through; and not the great Flyes onely, every rufl∣ing and befriended sinner whether by his Money or Relati∣ons, but the lesser too, now they have learnt to fly in Swarms, break through, to say that were a Complaint out of my sphere.

And truly when I think on the temper of their fury, how it is hardned in the fire of Execution, charges Death not [ B] onely in the Field, but on the Scaffold too; I must needs think it hath some stronger Ingredients, and there is some∣thing of Religion in it.

Now really there can be nothing else of that but an opi∣nion of the great defection of Vertue in their Enemies: Open Prophaness, publique Licence, living without fear of God or Man, makes them look upon them as men design∣ed for excision. Achior is said to give this counsel to the Captain of the Host of Babel, when he went against Ju∣daea. [ C]

My Lord and Governour, If there be any Error in this * 1.25 People, and they sin against their God, let us consider that this shall be their Ruin, and let us go up and we shall overcome them: But if there be no iniquity in the Nation, let now my Lord passe by, least the Lord defend them, and their God be for them, and we become a Reproach before all the World. And sure that they who when they were a formidable Body, furnisht with Principles as bad as now they can be, and with Wea∣pons too; and flesht with Victories and mischief, should at once depart from these advantages, quietly lay them down and all their Interests; and now when they are scattered and [ D] disfurnisht, destitute of every strength but what our selves afford them, that they should make Attempts which no Courage can sustain, nor Reason countenance; all this I say, admits of no account but this, that they who were amazed at Gods exertings of himself, when they saw him appear so visibly on our behalf, and lookt upon us as a party purified in the Furnace of Affliction, and the dross and scum gone out of us; (for we had some Reputation then:) Now see∣ing the return we make to God, as we had been delivered to commit Abominations, they are grown confident God is [ E] engag'd against us, that we have fill'd up our measure, have been Fatted for a Sacrifice and are ripe to bleed: And if our supineness give them Weapons, and our iniquities give

them Courage, there are enough will count our slaughter an [ A] Oblation to the Lord. O! give me leave to contradict the Counsel of my Text, prepare Not this way of the Lord, do not thus make ready for his coming by provoking him to hasten it in Fury; rather Block up all Passages and stop his March; you have wherewith at hand; The dutys you are now practising, those of this Season, Humiliation and Amend∣ment, are Barricadoes strong enough against him, he can∣not break through them. He had sent out his Executions against Israel, and Ahab did but Fast and put on Sackcloth and they straight retired, were beat off for a whole Life, [ B] a 1.26 Seest thou how Ahab humbleth himself? because he humbleth himself I will not bring the evil in his dayes. The habit of Repentance, if Piety and Vertue get but Countenance, it will divert him in his March; and it must needs, for it pre∣pares his other way, that to the place of Expiations: to the Throne of Grace, his Crosse; the Second thing.

And should we not prepare his Way to that by our Re∣pentance, we were false to our own actions that pretend to do it, unjust to the time that calls for it, but most unkind to Christ and to our Souls. [ C]

When in that fatal race, and under all that load he did stretch and presse on so to lay hold upon us, to seize our sins and Sacrifice them in himself, that then we should retain them, should not let him have them, but cling to them still; that when he was upon the Crosse with naked Breast and open Arms, as it were ready to receive all wounds sin could inflict, and every wickednesse of ours had a stab at his Heart, that we should still reserve the envenom'd Ponyard, keep the malice of the wickednesse to Crucisie Him to our selves afresh, and kill our selves also for ever! That we should suffer him to [ D] swoone and Dye under the burden of our guilt, yet we our selves resolve to keep and not to quit the guilt! For do not you deceive your selves, Christ did not take away the guilt of any one sin, from any man that does not part with it, but still retains the sin; that would imply a contradiction: Such men are so far from preparing the Lords way to his Cross, that that whole Journey was to them in vain: They will not let him have their sins to bear upon the Tree, deny their Priest a Sacrifice for them when he was going to the Al∣tar. [ E]

Indeed they that come to the Celebration of his Passion thus dispos'd, plant troubles in his way to his Crosse, and make it more grievous; yea they obstruct his passage thither even when they wait upon him to it: Those that come with

indevotion to attend that sad Procession, such as they usual∣ly [ A] go to their Prayers with; these are so far from making his Way smooth and easie, that 'tis they that throw him in that Journey prostrate on his Face, and cast him into Agonies of Prayer, so to expiate and instruct their little sense of that to which such Sufferings were due, and which must have such deprecations. They that come thither with their swel∣ling scornful Prides and their Ambitions, lay Hills in his way, and when he is so heavy laden and so weak; they make him climb up Precipices, whence their Scorns too throw him down again with his Cross and Incumbrances upon him. [ B] All these heights must be levell'd and the Mountains be brought low, if we prepare the way for him. The Gaudy people, they that spend the severe hours of this sad Season, and of preparation for that Passion in the Arts and labours of At∣tire, that mortifie and punish themselves only in cares and in Contrivances to make and dresse up Beautys, and the study of these enters with, thrusts out the grand concerns of their own Souls, and the employments of this time, even which they are about: These doubtlesse are attir'd in Funeral conformity to wait upon him to his Crosse, on which he had [ C] no other dress but the rags of his own Skin▪ Come they not rather to expose his nakednesse, and shame him from themselves, that so he may go by and not take notice of them in his passage, nor be concern'd for them in his Suffer∣ings? The Hypocrites either to God or to their Brethren, that have onely the Ceremonies, the Civilities of Honesty or Religion, make shew of both, but yet are false to God, and insincere with Man, cruelly betraying or deluding, yea enraging those necessities which with fair speeches they pre∣tend to smooth and salve; they act over again the treacher∣ous malice of his Persecutors, who under the kindness of [ D] the Cup of Consolation which was given to them that were Condemn'd to Dye, namely, Wine mingled with Myrrhe to cheer the Heart and cloud the Understanding, and so lessen sense of Suffering, in scorn and mischief gave him Vinegar and Gall, which though it counterfeit the other taste, serves onely to prolong life for more future Torment. The Swear∣er stabs him all along his Journey; and the Men of Black Designs and Malice, they pour Venime in those wounds.

But why stand I thus to enumerate particulars? All such [ E] come not to the Redemption of the Day, but onely to the Scene: Amidst other like Entertainments of this Holy se∣vere Time which the Theater affords, they come also to see the Tragedy of Jesus, to behold the dead march to Golgotha,

indifferent and unconcern'd in that (as in the rest) whether [ A] there were such a procession in earnest, or whether he did come at all indeed; which casts me on his other coming, the last thing, his coming in the first Revealing of the Gospel.

And here I hope I shall have no reflections to make as to preparing for this coming. Christ certainly did find his Way prepared so to this Nation, that we believe he was more early entertain'd in it, than almost any where in the whole Gentile World: And ever since his cares for it were so particular, that they, who would fulfil the Revelation in this Church, seem to err with some reason, when as his regards [ B] were so peculiar for this, as if he had not concern'd himself in any other. And sure none other ever had so long, such opportunities and advantages; so that I cannot press you to prepare the Lord's Way, since he is among us. Righteous art thou O Lord! and wonderful in thy Mercies! yet if I might plead with Thee concerning them, I would enquire what hast thou done here all this while after thy so long abode among us? what are we the better? The last attempt of God to reclaim Man, when he had shewed the world all other means were fruitlesse, was by Thee His Son! by whom he did con∣veigh [ C] all the full measures of his Graces; and now what effect of these is there in us? Shew me how all this care and cost hath made us be more just, sober, or chast; in any way more virtuous than those Heathens whose Religion came from Hell? We find Thee saying, a 1.27 I beheld Sathan as Light∣ning fall from Heaven, his Power vanishing like that which does but flash and perish, never can be recollected. But alas! that falling flash hath kindled foul heats that will break out into Fire and Brimstone. Idolatry 'tis true, is profligated hence; the Devil is not worshipped as he was with a Religi∣on [ D] of Impieties, Uncleannesses, Drunkeness, and the like: But yet the same things are now made to consist with thy Religion, as well as with that of the Devil, and we can do all those things and be Christians. Some, as if their Pro∣fession were a Charm which made them shot-free from Gods threats do they what they will, they will adventure any the most desperate Impiety and choose Damnation in a sin, and yet believe, be confident, and so secure. On others it does work indeed the Form of Godliness, makes them such perfect Pageants of Religion, that they oft fall in love with [ E] their own Vizour, and please themselves as if their dress were Nature, while yet under that form there are the greatest falsnesses, and black treacherous designs, the most unjust

and Bloody practises that even make the Form of Godlynesse [ A] look dismal; and yet all this joyned with so much supercili∣ousnesse, with such difference to Christ, that you would say the Pharisees were now all of Christ's side. And i•• this all the Lord came hither for? to be a Sanctuary for the prophane, a Cloak for Hypocrites? Give me leave to relate a Story I have read a 1.28 of four or five Vessels of Portugals who were Ship∣wrackt to the drowning of almost five hundred men, onely fifty three escaped, and they were left naked and hurt upon an Island Desolate, as the Israelites Wildernesse, which needed the same Miracle to sustain them, and found the like: For God as it [ B] were rained Fish upon them; and so did that which kept them alive, till at last they espyed a large Boat of Chineses making to the shore to take in Water in that Island, and the people coming all to Land for their refreshment; which they seeing, re∣solved to make themselves the Masters of their Boat and Goods, and go away in it: A man would have thought their own sad state in that Land of Desolation should have taught them Compassion; at least Gods Mercies to them should have taught them Justice to others. But when men have received great signall instances of Gods Protecting mercies, they think then that they are his Favourites, and then they may do any [ C] thing••: They therefore get into a Wood near the Shore and Boat, and it was ordered among them, that whom the Captain should pronounce Jesus three times, then they should run out of the Wood and seize the Vessel.

Lord! would not such a word be a Spell and Charm a∣gainst unmerciful, inhumane, and unjust Designs? would it not exorcize all impious Contrivances? It is no new thing to preface mischief with an holy Name, and bring in Jesus in the Prologue to Iniquity; to talk of God and act the De∣vil. They seiz'd it, and driving from the Land, left the true [ D] Owners of the Vessel to possesse their misery; Being secure, they searcht and found no person in it but a Child of thirteen years of age, and they fell to what Victuals, they met, and having eatex, with hands lifted up they praised God solemnly, and then pro∣ceeded to cut out and shore the Silks and Riches of the Vessel: The Boy seeing all this, and drown'd in Tears would not be com∣forted by them, who promised him all friendly usage; but he de∣sired rather to go Dye with his Father than live with such wicked people: Being reprehended for that speech, Would you know, said he, why I said it? Because I saw you when you had fill'd [ E] your Bellies praise your God with hands lift up, and yet for all that, like Hypocrites, never care for making resti••ntion of what you have stollen, but be you sure that after Death you shall feel

the rigorous Chastisement of the Lord Almighty. The Captain ad∣miring [ A] would needs perswade him to be a Christian: Where∣unto earnestly beholding him, he answered; I understand not what you mean, declare it first, and you shall know my mind: And being told by them of the blessed Authour and the purity of our Religion, what God did to Redeem us from our sins, and what holy Laws he hath left us: With Eyes and Hands lift up, he weeping, said; Blessed be thy Power O Lord! that permits such people to live on the Earth that speak so well of Thee, and yet so ill observe thy Law as these blinded Miscreants do, who think that Robbing and Preaching are things that can be acceptable to [ B] thee: And so return'd to his Tears and obstinacy.

To see the strictnesse of the Christians obligations, and the loosenesse of their Lives, to see their Practises dash against their Professions! 'Tis such a thing as makes them be the Scorn of honest Heathen Children. And is this all that men are required to prepare the way of the Lord for? Is this all he can do after so many Centuries of the abode of him and his Religion among us? While there is no more of his influence appears, I must suspect he is not here, the Lord is not among us, but is gone. And certainly if it be possible to drive him [ C] out, if there be any Art of doing that, we have Professors of that Mystery, and the Drolls are they. That men should sin against him by transgressing of his Laws is no wonder, for there is invitation to it in the Blood: That some did count him an Impostor is not strange, they had not met it may be, with means of Conviction, or were prepossest with pre∣judice; but while men own his Person and Religion, to have a God onely to make them sport, as it hath no temptation, so it hath no measures of its guilt: Atheisme is an honest refuge from this Vice; it being much more sober and rational to [ D] think there is no God, than 'tis to make a mock of him whom they professe to be so. This is indeed to prepare his way to his Crosse, for so the Jews and Souldiers did, they put a Scep∣ter in his hand onely to take it out and smite him with his Scepter, they bowed the knee and cry'd Hail King, and so humbly spit in his Face, and they put a Crown, but 'twas of Thorns, on his Head; thus they Worshipt him in scorn and Crucified him with his Dignities. And so we serve Religion: When we would have a Scene of Mirth, that must be put in a ridiculous disguise to laugh at, the Son of God must enter Travesty, and our Discourse is nothing but the Gospel in Bur∣lesque. [ E] And is it not time for him to retire? But O prepare not this path for him to go away in. The Heathens thought it much more possible to Chain their Deity, than to be safe

if he were gone, Any the strangest contradiction is more [ A] easie, than Security without him. Now if you but make up S. Peter's Chain, that will hold your God sure: a 1.29 Add to Faith (that's the first Link that unites us to him,) Vertue, and to Vertue Temperance, and the other Graces nam'd there. If he were going; yet b 1.30 Return unto me, and I will return unto you saith the Lord: I•• you do but prepare to meet him in the Dutys of this Season, you are sure to find him at his Crosse: and if we do but lay hold on him there, and by the mortifi∣cations of a true Repentance partake in his Death; He that is the Way and the Life will through that dust and ashes from [ B] that Death, make a way for us to his eternal Life.

To which, &c.

Notes

• a 1.1

  Jer. 10. 23.
• b 1.2

  Prov. 16. 1.
• * 1.3

  v. 1, 2, 3.
• a 1.4

  Isay 63. 1, 2.
• b 1.5

  Mat. 3. 2, 3.
• c 1.6

  Talm. Hie∣ros. Jaanith f. 64. 1.
• a 1.7

  Joh. 1. 11.
• b 1.8

  3 Joh. 19. 20.
• c 1.9

  Matt. 12. 24.
• a 1.10

  Acts 24. 25.
• a 1.11

  John 7. 17.
• a 1.12

  Rom. 8. 3.
• a 1.13

  Luc. 16. 31.
• b 1.14

  James 2. 10.
• a 1.15

  Psal. 14. 1.
• a 1.16

  Psal. 139. 15.
• b 1.17

  Luc 23. 28.
• c 1.18

  Luc. 22. 43, 44.
• a 1.19

  Hos. 13. 14.
• b 1.20

  Isa. 1. 24.
• c 1.21

  Prov. 1. 26.
• d 1.22

  Isa. 28. 21.
• e 1.23

  Heb. 11. 1.
• f 1.24

  2 P••t. 3. 3, 4.
• * 1.25

  a Judith 5. 20, 21.
• a 1.26

  1 King. 21. 29.
• a 1.27

  Luc. 10. 18.
• a 1.28

  Voyages of M••••dex Pinto chap. 19.
• a 1.29

  2 Pet. 1. 5.
• b 1.30

  Malach. 3. 7.