The law and equity of the gospel, or, The goodness of our Lord as a legislator delivered first from the pulpit in two plain sermons, and now repeated from the press with others tending to the same end ... by Thomas Pierce ...

AN IMPROVEMENT OF THE INQUIRY Taken from the Mouth of A Iewish Convert. AND Containing, in its Parts, A Reso∣lution unto it self.

AN IMPROVEMENT OF THE INQUIRY, &c.

MARK X. 17.

And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do, that I may in∣herit Eternal Life?

BEHOLD the only great Scruple to be discussed and resolv'd; the on∣ly Necessary Quaestion to be proposed and laid to heart, by all that live in these Sceptical and Disputative Times. Wherein there is hardly perhaps a Family, much less a Parish, much less a City, or a Town, in which the shape of mens Iudg∣ments

(and by consequence of their Souls) is not almost as various as that of Faces. For though the most of men are travelling to the same Iourneys End, yet it is (saith Boê∣thius) diverso tramite, they love to walk to∣wards it in several Paths. Happiness is a Thing which the worst men aym at; But they discover by their Inquiries, what variety of ways they take to miss it; with how much Industry, and Expence, with how much Care∣lesness, and Care too, they do not only ar∣rive at this, to have their Labour for their Pains; but also purchase to themselves a most costly Ruin; at once a most pudendous, and most Unprofitable Repentance.

Were we at leisure to survey the several Orders and Ranks of men, from Him that whistles at the Plough, to Him that treads upon Crowns and Scepters, we should find them all Byass't by Secular Interesses and Aims; most incessantly pursuing their Carnal Pro∣jects and Designs. Poor Boôtes will needs be asking, (so low and humble is his Ambition,) what He shall do to maintain a Teem? The same Boôtes growing Rich, will as willingly be able to keep a Coach. Here a man is

ambitious of some great Office in the Court; whilst perhaps the great Courtier is at least as ambitious of being Greatest. The only Sub∣ject of His Inquiry, is what he shall do to wear a Crown. But having waded as far as That, (through Blood and Rapine,) he thinks his Crown is too light, and his Territory too narrow; and therefore makes it his next In∣quiry, what he shall do for the inlarging the straitned Borders of his Dominion. His next Project is, how to be Monarch of the West. And if perhaps he climbs thither, his inlarged Ambition does want more Room; from whence ariseth another Quaestion, What he shall do to Subdue the World, that Kings and Princes may bow down to him, and that whole Nations may do him service. Nay if he arrives at That too, his Unlimited De∣sires are more imprison'd than before; And so his last▪ Quaestion is (like That of the Great Macedonian Robber,) what he shall do for more Worlds wherewith to satisfie his Hunger, and (not to quench, but) to exercise his cruel Thirst.

Thus is every man a scambler for some kind of Happiness here on Earth, (at least for the

shadow and picture of it;) But there is not the like solicitude for the getting of a King∣dom and Crown in Heaven. Where shall we meet with a man of Youth, who joyns his Heart unto his Head; and asks about the great Business for which he came into the World? where shall we meet with a man of Riches, who makes it the great Contrivance and Design of his Life, to be advis'd in what manner he ought to live? where shall we meet with a man of Power, who will in∣dure to be looking so far before him, as to consider and contemplate his latter end? or who will look so far within him, as to examin the state of things, betwixt his Saviour and his Soul? as whether he hath made his Election sure? or whether he hath not rather received the Grace of God in vain? where is He that crys out with the frighted Iailour at Philippi, What must I do that I may be saved? that makes a strict and impartial search after the Requisites of his Salvation? that sends as 'twere an Huy and Cry after things future and invisi∣ble? and makes it the Burden of his Inquiry, (with this young man, this Rich man, this Ruler in the Text,) Good Master, what shall I

do, that I may Inherit Eternal Life?

A Text as worthy to be consider'd, by every one who does believe an Immortality of his Soul, and prepares for an Arrest at the hour of Death, and expects to be try'd at a Day of Iudgment, perhaps as any one Text in all the Scriptures. A Text so fruitful of Particulars, and of Particulars so pregnant for Meditation, that 'tis not easy to resolve, with which of the many we should begin. They do not come in such order, as the Creatures once did into Noah's Ark, two by two; but they press in upon us all together in a Crowd, as it were striving with one another, which shall have the first Place in our consi∣deration. Here is a Servant, a Master, work, and wages; Here is an excellent Inquiry made by the Servant to the Master. And here are both their Qualifications to make them plea∣sing to one another. For the Servant is dili∣gent, the Master good. Here is the manner also, and matter, and final cause of the En∣quiry. And here are divers other parti∣culars growing out of the Body of these particulars, as the lesser Branches of a Tree are wont to grow out of the greater. But

dismissing all the rest until we meet them in the Division, I here shall fasten upon the Servant as fit to direct and assist us in it. There being nothing more proper to enter∣tain us till we come thither, than the several looser Circumstances both of his Person, and his Approach.

As for his Person; we may observe him so qualified in three respects, as one would think should ill dispose him for such an In∣quiry as here he makes. For in St. Matthew He is a Young man; A Rich man in St. Mark; In St. Luke, a Ruler. And it may seem a thing strange (as the World now goes) that being a young man, he should inquire after life; or that being a Rich man, he should inquire after Heaven; that being also a Ru∣ler, he should inquire after Subjection. It is not easy to be believ'd, (so far it is from be∣ing usual,) that he who lately began to live, should be solicitous for Aeternity; that he who had purchased the present world, should pur∣sue an Inheritance in the next too; And that a Person of Command, should readily set himself to Service. Yet thus he did, and did with vehemence. For whether we look

upon his motion, whilst he was hastening towards Christ; or on his Posture, when he was at him; his Salutation, in the Entrance; or his Inquiry, in the end; we may by his Running, guess his Readiness; by his Kneel∣ing, his Humility; by his Compellation, his Zeal; and by the manner of his asking, the great Resignedness of Spirit wherewith he asked. For when Iesus (saith the Text) was gone forth into the way, there came one run∣ning, and kneeled to him, and asked him, Good Master, what shall I do, that I may in∣herit Eternal Life?

Words which are partly The Evangelists, and partly The Quaerist's of whom He speaks. The Evangelist's own words have three Par∣ticulars of Remarque; First, The Person who here inquires, Next, The Nature of his In∣quiry, Thirdly, The Oracle inquired of. The Quaerist's words at first View consist of Three general Parts, which again at the se∣cond View do afford us Six more.

Here is first a Compellation, Secondly a Question, Thirdly the End, or the Motive, or Cause of Both.

• In the first we have to con∣sider
• ...
  • Not only the Subject of the Quaerist's Compellation, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Master,]
  • But also the Adjunct or Qua∣lification, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good.]
• Again in the second, we have two Things ob∣servable; to wit,
• ...
  • The Matter of the Inqui∣ry, in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
  • And the Manner, in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 'Tis [what] and [what shall I do?]
• In the third, we have also two;
• ...
  • First the Object to be ob∣tained; [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eternal Life;]
  • And then the Manner of ob∣taining it; [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 'tis by Inheriting]

But this is not all. For I observe the Compellation hath a twofold Aspect upon the Question; and seems to give us a pregnant Reason at once for the Matter and Manner of it.

First here is something to be done by eve∣ry Follower of Christ, and that because He is a Master. It is not, Master, what shall I say, or Master, what shall I believe, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Master, what shall I Do?

Here is Secondly observable in this Can∣didate of Heaven, a meek Resignedness of mind to any Command of Christ imaginable, and that because he is a Good, or a Gracious Master. The Servant presumes not to choose his work, He does not bargain for Life Ae∣ternal at such a Rate as he thinks fit, with a [Master, I will do this, or that,] but inde∣finitely asks (with an humble kind of In∣difference,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what shall I do?

These are Particulars more than enough, not only to exercise and entertain our Atten∣tions, but (perhaps) to distract them too. And therefore it cannot be taken ill, if I shall gather their whole Result into Four Doctrinal Propositions.

First that the Son of God Incarnate, who at present is our Advocate, and will hereaf∣ter be our Iudge, and who purposely came to save us from the Tyranny of our Sins, is not only A Saviour, to propose Promises to our

Faith; But also A Master, to challenge obe∣dience to his Commands. We must not only believe him, which is but to have him in our Brains; nor must we only confess him, which is but to have him in our Mouths; no nor must we only love him, though That is to have him in our Hearts; but farther yet we must obey him, and do him Service, which is to have him in our Hands and our Actions too. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Master, what shall I do? And yet

Secondly; Our Lord and Saviour Jesus Christ is not any way a Severe or Aegyptian∣like Master, who looks to reap where he never sow'd, and exacts store of work with∣out allowing any Materials; but a Master full of Mercy and Lovingkindness. And this he is in two respects. To wit of the work which he requires, which is not foesible only, but pleasant; and of the wages which he pro∣miseth, Aeternal Life. For each of these rea∣sons, which do arise out of the Text, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A good Master. And therefore

Thirdly, We must in gratitude unto so Good a Master as This, behold our selves as

obliged to two Returns; to wit a Readiness of Obedience, and a Resignedness of Wills. First a Readiness of obedience, even because he is our Master; next a Resignedness of wills, because he is our Good Master. Our Christian Tribute to both together, [to wit his Authori∣ty, and his Goodness,] must not only be Uni∣versal, but Unconstrain'd. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what shall I do? that is to say, I will do any thing. I am ready to perform whatever Service thou shalt appoint, be it never so harsh, or be it never so difficult. Eternal Life is such a Prize, as for which I can never do enough. I say not therefore what I will do, but humbly ask what I shall. Yet

Fourthly and lastly; When we have done the most we can we are Unprofitable Ser∣vants. Our Obedience is not the Cause, but the aequitable Condition of our Reward. And we finally arrive at Eternal Life, not by way of Purchase, as we are Servants; but of Inheritance, as we are Sons. It is not here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wee seek not to merit or to deserve, (as some gross Chri∣stians pretend to do,) but meerly to Inherit Eternal Life.

I now have done with the Introduction, wherein is included the Explication and Divi∣sion of the Text. But as 'tis easy for an Ar∣tist to design more work in a little Time, than he is able to accomplish a long time after; so however I have already drawn the Mono∣gram or Scheme of my well-meant Project, yet to fill it with the Zographesis, by making it practical, and easy, not only useful to the most knowing, but also familiar to the most Ignorant of those that read me, will be the Business not of one, but of several Essays. And this the rather, because

Before I find Access to the four Doctrinal Propositions, I must direct to several Lessons from Those three Preliminary Subjects the Text affords us. To wit the Quality of the Person who here inquires, The excellent Na∣ture of his Inquiry, and The Condition of the Oracle inquired of.

First the Person here inquiring had three remarkable Qualifications; Youth, Wealth, and Honour. And yet for all that, he did not ask as a young man, How shall I purchase the sweetest Pleasures? nor yet as a Rich man, How shall I compass the greatest wealth? no

nor yet as a Ruler, How shall I climb to the highest Pinacle of Preferment: But notwith∣standing his three Impediments pulling him down towards the Earth, he seemed wholly to be solicitous, How he might come by a place in Heaven. And therefore hence we are to take out a threefold Lesson; one for Young men, ano∣ther for Rich men, a third for Rulers. (And I suppose of these three, this particular Con∣gregation does now consist).

First our Young men must learn, from the example of this Inquirer, to remember their Creator in the days of their youth, whilst the e∣vil days come not, nor the years draw nigh when they shall say, We have no pleasure in them, (Prov. 12. 1.) And that especially for these three Reasons.

First the younger any one is, he came the more lately out of the Hands of his Creator; and has had the less time, to grow forgetful of the Rock out of which he was hewn. It is with mens Souls as with their Bodies, and with their Bodies as with their Cloaths; The newer, commonly the better; and the older, so much the worse. A little evil Communica∣tion is enough to ferment the greatest Mass

of good manners. And if the whole World does lye in wickedness, (as St. Iohn affirms it does,) how can we look to be the purer, by growing old and decrepit in so much Dirt? no, the longer we converse with Pitch or Birdlime, (to which the wickedness of the World may very happily be compar'd) It is by so much the harder to make us clean. Be∣sides, we ought to run after Christ, (like this Inquirer in the Text,) not go to him like a Torpedo, as if we did not affect, but fear him; or tanquam Bos ad Cer••ma, as if we were afraid to be baited by him. But now the younger any man is, he can run so much the faster; whereas grown old he will hard∣ly go. It was therefore the Blessing of God to Enoch, that he took him away speedily, and e∣ven hasten'd to cut him off, to the end that wickedness might not alter his Understanding, nor deceipt beguile his Soul, (Wisd. 4. 11, 14.) This was That that gave occasion to the young mans Inquiry which lyes before us. For ha∣ving heard our Saviour say, Suffer little Chil∣dren to come unto me, for of such is the King∣dom of God, (v. 14.) And that no man shall enter into the Kingdom of God, unless he receive

it as a little Child, (v. 15.) He immediately consider'd within himself, That notwith∣standing he was hitherto a young man, he had yet outliv'd his harmless Childhood; and that the longer he should live, the farther off he should grow from a little Child; and so it concern'd him very nearly (even before he grew older, and heap't up sins as well as years,) to address himself to Christ with this Petition. For God's sake, Master, re∣solve me one Question. If 'tis true, what thou say'st, That little Children are the Inha∣bitants of which the Kingdom of God is more especially made up; what then shall I do, who am no little Child, that I also may inherit Eternal Life? The consideration of which Example ought to provoke us to ae∣mulation, and to be prevalent also with Us, to remember our Redeemer in the days of our youth, whilst we have had but a little Time, to be infected with a sick and contagious World.

Again the younger any one is, the more capable he is of a deep Impression. As when a new Vessel is season'd with this or that Li∣quor, it will savour of it the longer for be∣ing

New. And a very young Tree, be it never so crooked, will yet be made to grow straight; but if an old Tree is crooked, it is incorrigible; neither Industry nor Artifice can then reform it. So if a man is well principl'd and well disposed from his youth, or suck in good man∣ners almost as soon as he does his Milk, Ver∣tue will cleave to him as close, as his two Essentials; 'twill be his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Ga∣len elegantly) that is, a kind of acquired Na∣ture. But he who is an old Sinner, or a Sin∣ner in Grain, will find it as difficult not to be so, as for a Leopard to change his spots, or a Blackmore his skin, Jer. 13. 23. Aegrius eji∣citur▪ And it is by much an easier thing, at first to put on the Armour of Light, than at last to cast off the Works of Darkness. As to preserve ones health is easier, than to recover it when it is lost. Remember therefore thy Redeemer in the days of thy youth, whilst yet thou hast a Remembrance to hold him in; lest if thou wickedly put it off to thy days of Dotage, thou forget (like fat Iesurun) the God that made thee.

Lastly the younger any one is, he is a Sa∣crifie the fitter for God's Acceptance. Of all

the fruits of the Earth, before the Times of the Law, He did require for his Portion, the first and choicest. Nor would he have any thing under the Law, but what was clean and without Blemish. So he expects under the Gospel, that we should give him still the best, of whatsoever we have, or are. And to answer his expectation, of all the days in the week, we give him Sunday, which is the First. Of all the Hours in the Day, we ought to give him the very Morning; to con∣verse with him betimes, before our spirits are taken up with his two Grand Rivals, The choaking Cares, and bewitching Pleasures of the World. Thus we must consecrate our Youth and our Childhood to him; which we may call the very Morning and Dawning of our Days. That is to say, we must serve him with the Excellence of our strength; whilst we are fresh and florid, and so an Oblation the worthier of him. What! spend the Flower of our Age on that base Triumvirate, The World, the Flesh, and the Devil? and at last when we are Wither'd, obtrude our selves upon our Maker? Shall we spend on God's Enemies the Spring and April of our Lives,

when our Memories and our Wits are fresh as Rose-buds? And put off God with our De∣cember, when we have nothing to entertain him, but Frost, and Snow? Nothing but Doatage and Forgetfulness, wherewith to make an Oblation to him? will God accept of That putrid Carkass, whose Life and Beauty hath been bestow'd upon the Devil? or when the World and the Flesh have injoy'd our Kernel, How can we think that our Creator will be contented with the Shell? Admit the Case were our own, and that the wife of a man's Bosom should spend her youth and her verdure in the Love of strange men; would he be willing to receive her when at last she comes to him both halt and blind? or what would we think of that man, who having invited us to his Table, should take the Marrow to himself, and humbly present us with the Bone? or give the Victuals to his Dogs, and leave us to dine upon the Platters? If ye of∣fer the blind for Sacrifice, is it not evil (saith God to Israel?) Or if ye offer the lame and sick, is it not evil? offer it now unto thy Go∣vernour, will he be pleased with thee, or accept thy Person, saith the Lord of Hosts? 'Tis an

important expostulation, in the First of Ma∣lachi, at the Eighth Verse. Now if one man refuseth such an offering from another, as the Offerer knows not what to do with; why should not God refuse Us, when we refuse coming to him 'till old and ugly? that is to say, 'till we our selves are grown such Bur∣dens unto our selves, as we know not what to do with? It is not likely He will have Us, if we will not have Him, until we are not worth having. If we will not both love him, and obey him whilst we are young, He has certain∣ly no inducement to be Amorous of us when we are old; when we are worm-eaten with years, and have nothing to treat him with, but Catarrhs, and Tissicks; nothing but Rottenness and Stench for his Entertainment. O let it never once depart out of our Memo∣ries and our Minds, that Samuel was but a little Child, when yet he wore a Linnen E∣phod, and spent his Time in the Temple; as being to his God such a perfect Votary, that e∣ven his actual Living in, was a real forsaking of the World. Remember that † Daniel was but a Youth, and yet a Prophet of the most High. That David was but a Stripling,

when yet he had a mighty Zeal for the Lord of Hosts. That Iohn the Baptist, from his Cradle, was a most absolute Recluse. That Iohn the Evangelist and Divine was but a very young man, when Grave enough for an Apo∣stleship, and for the privilege to lean on his Saviour's Bosom. That King Iosias was but a Child, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Cassobelite in her E∣pistle to Ignatius,) when yet he sought after the God of his Father David, 2 Chron. 34. 3. That Timothy was but a Youth, and yet a Bishop; of whom St. Paul (his Ghostly Father) gave this witness to the World, That he had known the Scriptures even from a Child. Inquire we therefore with the Psalmist, Wherewithal shall a young man cleanse his way. And as the Votary in my Text went running to Christ whilst he was young, so let us also go running to him, whilst we are able to run apace. And let us kneel (as He did) before our Knees are grown stiff. And having kneeled down to Christ, let us call him Good Master, with our Inquirer. And let the Subject of our In∣quiry be only This; What shall we do that we may be sav'd? If no man can enter into the King∣dom of Heaven, unless it be as a little Child;

what then shall We do, who are stricken in years, and have long since outliv'd our little∣childhood, that We also may Inherit Aeternal Life?

This is the use we are to make of the first Qualification of our Inquirer, and These are the Reasons on which it stands.

Next our Rich men must learn, from the example of this Inquirer, that the greater their Riches are, the greater Necessity lyes upon them to fly for Sanctuary to Christ. It being as difficult for a Rich man to enter Heaven, as for a Camel to find a passage through the Eye of a Needle. And so there is need that they run to Christ, that Christ may shew them the Danger of being Rich, and by his Coun∣sel defend them from it. That he may teach them the Christian Method, whereby they may safely attain to Riches, or how they may honestly possess them, or how they may usefully put them away. How they may profitably be rid of those pleasant Ene∣mies; unlade themselves of such heavy thick Clay, (as the Prophet calls it;) and run to Christ so much the nimbler, for being light;

for being emptied and disburden'd of so much white and red Earth. How they may reap the greater Harvest, by casting their Bread upon the waters; How they may make them∣selves Friends of the Mammon of Unrighteous∣ness, and help to save themselves by That, which helps to damn so many others. How they may lay up a Treasure in Heaven, and provide themselves Bags which wax not old, where the Worm of Time doth not corrupt, nor the Thief of Sequestration break through and steal. If there are any amongst our selves, who have Riches in possession, either dishonestly acquir'd, or uncharitably kept; we ought to start away from them, like a man who unaware hath chanced to tread upon a Serpent; and to fling them far enough from us, like the Emperour Sigismund; and to go running after Christ (like the Rich Votary in my Text,) saying, What shall we do who are men of great Plenty, and so are tempted more strongly than others are, and therefore every day walk in greater Ieopardy of our Lives); We for whom it is so hard to enter into the Kingdom of Heaven, even as hard as for a Camel to enter through a Needle's

Eye,) what shall such as We do, that We also may Inherit Aeternal Life?

This is the use we are to make of the se∣cond Qualification of our Inquirer, and This is chiefly the reason on which 'tis built.

Lastly our Great men must learn, from the Example of This Inquirer, to lay their Great∣ness at Christ's Feet, and to tread it under their own. Or (to express it in the words of the Son of Sirach) the greater he is, to humble himself so much the more, Ecclus. 3. 18. And the Reason There is, (though other reasons are to be given,) because the Mysteries of God are only revealed unto the Meek, (v. 19.) The humble Soul is God's Temple, if not his Hea∣ven too. For what was said heretofore by the Heathen Oracle in Hierocles,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

[that God delights himself as much in a pious Soul, as to dwell between The Cherubim in Heaven it self,] may be evinced to be True from out the Oracles of Iehovah; who saith by the Mouth of his Prophet Esa, that

the man upon whom he delights to look, and in whom he is pleas'd to dwell, is the man of a poor and a contrite Spirit, who even trembles at his word. And what said St. Paul to his Corinthians? Ye see your Calling, Brethren, how that not many Wise men after the Flesh, not many Mighty, not many Noble men are called; But the foolish, and base, and despised things of the World, and the things which are not, are made choice of by God, to bring to naught things that are: and that as for o∣ther, so for This reason also, that no flesh may glory in His presence. This is That Noble∣ness indeed, wherewith the Nobleness of the World cannot be worthy to be compar'd, unless as the Child, or the Parent of it. For Secular Nobleness or Nobility, (consider'd simply, and in it self,) has ever been reckon'd to arise, from one or more of These Three Grounds. 'Tis either merited by Prudence, (Secular Wisdom, and Erudition,) or pur∣chased by Wealth, or earn'd by Courage. I mean the Courage which is exerted in a ge∣nerous defense of ones King and Country▪ But He is a man of the Noblest Courage, who is afraid of the fewest Things. Only afraid

of an impious Act; or indeed afraid of No∣thing, unless of not fearing God. The vitious Warrier or Dueller, who seems to breath nothing but Courage, (such Courage as is common to the stout Horsman with his Horse, when carrying Thunder in his Throat, he madly rusheth into the Battel,) I say a man of such an Animal, or Brutal Courage, who will rather be Damn'd than be thought a Cow∣ard, is yet, for all his brave Pretences, most cowardly afraid of Reproach, and Obloquie, and of Twenty other objects of carnal Fear. Whereas a man that fears God, fears nothing else: fears not what man can do unto him, (Psal. 56. 11.) And He who does not fear God, is not a Valiant, but stupid Sinner. To meet with Nobleness indeed, we must not consult the Herald's Book, unless we take along with it the Book of The Acts of the A∣postles, (Chap. 17. vers. 11.) where the Peo∣ple of Beroea are said to be Nobler than those of Thessalonica, Not because they were de∣scended from greater Parents, nor because they were advanced to greater Places, But be∣cause with greater readiness they heard the Word of God preach't; that is, because they were meek∣er,

and of more Teachable Dispositions. That alone is true Nobleness, which is sometimes The Daughter, and still the Mother of Hu∣mility. That 'tis sometimes the Daughter, is very evident: for 'Twas the Lowliness of Mary which made her the Mother of our Lord. And so when Abigail made David That win∣ning Complement from the heart, of her being The humble Handmaid to wash the feet of the Servants of her Lord, Her Humility did so advance her in David's Mind, that he made her his Queen, if not his Mistress. The King was so captivated and charm'd by the power∣ful Magick of so much meekness, as he could not have been more by any Philtrum to be imagin'd. Thence St. Peter thought fit to call it, The Ornament of a meek and a quiet spirit; as being That that does dress and set off a Beauty, more than any Recommenda∣tions of Art, or Nature.

Nor is True Nobleness more the Daugh∣ter, than 'tis the Mother of Humility. For as the Lowliness of Mary made her the Mother of our Lord, so she was much the more lowly for That Advancement. And so The Ruler in the Gospel, (who is ennobl'd by Three E∣vangelists,

thô nam'd by neither,) the fuller he was of worldly Greatness, the more he saw it did concern him to make himself little be∣fore The Majesty of Christ, from whom he was to seek for an higher Birth and Extraction; such as by which he might have claim to an Inheritance of Aeternity, which is not com∣petent to any who is not of an immortal Race; nor can he be of such a Race, unless by being first Regenerate, and Born of God: and to be qualified for That, he must hum∣ble himself as a little Child, apt to learn, and to obey, meekly submitting unto the Rod, and even kissing the Hand that holds it. Look of what temper an earthly Father is wont to find his little Child, a Child that trembles at every Threat, and is easily kept in awe by an angry Look, of the very same Temper ought Himself also to be, in respect of His Father who is in Heaven.

But now, besides the single Reason which has been given by Siracides; There are other Reasons assignable, why the greater any man is, he is to humble himself the more. He must be humbler, being a Master, than whilst he was yet but his Master's Man. Still the low∣er,

for being High. And because to some Persons This may seem an harsh Paradox, or at least an hard Saying; I shall attempt to make it easy by Three Degrees.

First 'tis observable in Historians and Moral Writers, that such as are rais'd out of the Dust are apt to prove the most ingrate∣ful and cruel Tyrants. They commonly take down the stairs by which Themselves were taken up; and, like a man climbing up∣on a Ladder, love to be treading under their feet the chiefest means of their Advancement▪ Asperius nihil est humili cum surgit ad altum. The Fire out of the Bramble affects to de∣vour the lofty Cedar. Thence it was that Pausanias murder'd King Philip, to be talk't of. And 'twas Phocas his Sensuality, of a pitiful common Souldier, to set his foot upon the Neck of the Great Emperour Mauritius. So Charles the First of These Realms (of whom the World was not worthy) was not only sent to Heaven by some of the vilest of all his Subjects, But particularly by some Himself had rais'd out of the Mire. And if these things are so, that They are aptest to be debauch't by their worldly Greatness,

whose Greatness steams out of a Dunghill; (as every man's does if he be traced far e∣nough back,) it follows then that they have need of the greater Care, and must be ply'd with the stricter Caveats, the Greater they are, to humble themselves so much the more, because they are Then in the greatest Danger. For the greater any one is, by so much the great∣er are his Temptations: and to be safe from That Artillery, he stands in need of being armed with greater Meekness. The more St. Paul was advanced by his Abundance of Reve∣lations, the more he was buffeted by Satan, and by Himself too. For he did Therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beat his Body black and blue, (as the word imports,) that, by Those profitable Se∣verities, He might bring it into Subjection.

Again, the Greater any man is, the more Humility does become him. It sits upon him so much the better, with the more loveliness, and congruity. It is not only the more his Duty, but Honour and Ornament to be hum∣ble. 'Tis a Vertue which should flow from a Man of Grandeur, with such a kind of Pe∣culiarity, as Munificence ought to do from a man of Wealth. For He who is flat upon the

Ground can no more prove that he is humble, than He who lives upon Almes, that he is libe∣rally-minded. We know the Taller any man is, by so much the lower he has to stoop: whereas the Lowliness of a Dwarf, is not his Vertue, but Stature only. We need not go far to find an Instance; for go we whither we will, it will find out us. How many are there who do not scorn to beg their Bread from door to door, not because they are humble, but shameless Creatures? who, were they honourable, and potent, would quick∣ly shew themselves proud, and oppressive too. Vices made almost invisible in the necessitous sort of men, not for want of a Being, but of competent Materials, to set them forth. The weaponless Serpent Epidaurus, though much more harmless, may yet be as maliti∣ous as any other; nor is't a commendable In∣nocence, which only proceeds from a want of Teeth. How many are there within our knowledge whose Backs are cloath'd in course Russet, whilst yet their Bloody-minded Insides are lin'd with Scarlet? And when a person of such a Frame shall be reduced by some Extremity, to beg an Halfpenny

through a Grate, (which is wont to be said of the Great General Bellizarius,) That is only his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his lowness of Fortune, not his lowliness of Mind. It's true indeed, an humiliation may help dis∣pose him for an Humility, (just as any Sin∣ners Attrition may lead the way to Contriti∣on;) but sure I am that the Gymnosophists, who were tormented by Antiochus, were no whit the meeker for being humbled. They who think themselves humble, because they see themselves low, (and not for any other more solid reason,) do not know their own Hearts; which are commonly so hidden from human Eyes, as hardly ever to be dis∣cern'd, till they are placed upon a Mountain: Let that Mountain be what it will, whe∣ther of Riches, or Renown, or of worldly Greatness. Almost all that were sick came to Christ for a Cure; And (as They at least thought) with good devotion. But in that they did not all return to thank him, they shew'd the Principle of their coming to have been nothing but their Convenience. Had the Votary in my Text been very poor and contemptible, had he been every body's Ser∣vant

by being in every body's Debt, or mi∣serably haunted with some Disease, he had not done a strange Thing in seeking Christ upon his Knees; But that being extremely Rich, and a Ruler too, and in the Bravery of his Youth, he should consider Christ so much, and himself so little, This was an evidence of his generous and noble Meekness. And Therefore the greater thou art, my son, lessen thy self so much the more.

And do it for a Third Reason, which ought at least to be as prevalent as Both the former. For the Greater any man is, the greater Accompt he is to give to his one Great Master which is in Heaven; that is, to a Master, with whom there is not Respect of Persons. In the Day when God shall judge the Secrets of men by Iesus Christ, He who now sits in State and Jurisdiction upon the Bench, shall stand at God's just and impar∣tial Bar. He shall be called to a Reck'ning, a dreadful Reck'ning, how his Talent of Authority has been employ'd, and what Good he has done with his Jurisdiction. What poor Orphans he has righted; what Widows Causes he has pleaded; what in∣jur'd

Innocence he has protected; what Ver∣tuous Persons he has incouraged with Re∣wards; what vile Offenders he has discoun∣tenanced and punish't; what Great mens oppressions he has resisted; what Rising Mutinies and Rebellions He has indea∣voured to repress. For a man's Honour, and Authority, his Power, and Greatness, as well as Wealth, are things of which he must give Accompt. Thô for a King to be accomptable to any Tribunal upon Earth, im∣plies indeed a Contradiction, yet Kings Them∣selves do stand accomptable to God, even for their high Privilege of unaccomptable∣ness to Men. And therefore the Greater any man is, he is to humble himself the more, and then (as it follows in the Text) he will find favour of the Lord.

This is the use we are to make of the Third Qualification of our Inquirer; and These especially are the Reasons inducing to it.

But now the Case in my Text is one of the strangest we ever heard of. For would we not think it exceeding strange, if the chief Magistrate of a City (forgetting the Mace

that is born before him) should run to meet the poorest Cottager, and throw him∣self down upon his Knees too, and lifting up his trembling Hands, should intreat him so humbly as to call him Master, and so ear∣nestly intreat him as to call him Good Master? 'Tis true that Christ was no Cottager, because according to his Manhood He was very much poorer, as having not where to lay his Head. Yet the Man in my Text who had Great Pos∣sessions, and was a Ruler, in the pride and glory of his Youth too, did thus come run∣ning after Christ; and kneeled down to him, thô in the Form of a Servant; and call'd him Master, thô born of Mary, Spouse to Ioseph the Carpenter. As if through That Veil of the Carpenter's Son, he had had an Eye of Faith to see The Wisdom of the Father, The Son of That Almighty Architect, who in∣deed was The Builder of All the World, Heb. 11. 10. This Jewish Convert without a Name hath somewhat more strange and more remarkable in his Conversion, than The Iailour of Philippi who was but frighted into his wits, and sought for Salvation in that Fright only; and rather in the negative,

than positive sense of that word. For That which He sought directly, was a Deliverance out of his Dangers; Not an Inheritance of Aeternity, but only an Escape from the Wrath to come. So that the Quaerist we are upon, is more Didactical than the former; as afford∣ing us many more, and more Noble Lessons. Three whereof we have had already. And Three, if well minded, are enough for One Lecture; as, if slighted, they are too many. And therefore the Prospect of Life Aeternal, which is a very great Deep, (enough to ex∣ercise the freshest and the most vigorous of our Thoughts,) is the fitter to be reserved for another Opportunity.

Notes

• Unus Pellaeo Iuveni non sufficit Orbis. Juven. Sat. 13.
• Acts 16. 30.
• Matth. 19. 20.
• Mark 10. 22.
• Luke 18. 18.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 17. 10.
• Vide Melanch. loc. com. p. 173.
• Consule Epi∣stolam Mariae Cassobelitae ad Ignatium, ex e∣dit. Usserianâ, p. 76. post Append. Ignatianam.
• †

  Vide Basili∣um 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ubi pro∣ponit Danielem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2 Tim. 3. 15.
• Psal. 119▪ 11.
• Eccles. 11. 1.
• Isa. 66. 1, 2.
• 1 Cor. 1. 26, 27, 29.
• 1 Cor. 9. 27.
• Matth. 8. 20.