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 ...

THE Goodness of Christ AS A LEGISLATOR.

MARK X. 17.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Good Master, what shall I do, that I may Inhe∣rit Aeternal Life?

§ 1. HAving done with the Person who here inquires, and with the ex∣cellent Nature of his Inquiry, and with the only true Oracle inquired of; It now remains that I proceed to the significant Compellati∣on, wherewith the Person who here inquires, praepares the way to his Inquiry. The Com∣pellation (as hath been said) does consist of two Parts; first the Subject, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Master; next the Adjunct or Qualification, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good.

§ 2. From the first being compared with the matter of the Question, (that is to say, with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 'tis very obvious to draw forth this Doctrinal Proposition.

That the Son of God Incarnate, who at present is our Advocate, and will here∣after be our Iudge, and who purpose∣ly came to save us from the Tyranny of our Sins, is not only a Saviour to of∣fer Promises to our Faith, but also a Master to exact Obedience to his Com∣mands. 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, which (were it possible to be done) were only to have him in our hearts; But farther yet we must Obey him and do him Ser∣vice, 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?

§ 3. A Proposition of such Importance to all that are Candidates for Heaven, and so∣licitous for the way which will lead us thi∣ther; that truly a Sermon on such a Subject

should be as long as a man's life. We cannot touch on that string either too often, or too much, by which we are taught to bear a part in the Quire of Heaven. And therefore if at present I only touch upon it in short, I would be known so to do for these two Reasons. First because I must consider it in the second Doctrinal Proposition, (it being impossible to consider that Christ is a Good Master, and not to consider at the same time that he is a Master;) Next because I shall resume it upon a sitter passage of Scripture, which I shall handle either in this, or in a Neighbouring Congregation.

§ 4. It shall therefore suffice me to say at present, That almost All the Appellatives which are any where given to Christ in Scrip∣ture, do either express or imply his Empire. He is A Prince in the Prophet Esa, and has* 1.1 a Government on his shoulders; A Ruler in Micah; A Sun of Righteousness in Malachi.* 1.2 In as much as we are Soldiers, he is the Cap∣tain of our Salvation; As the Sheep of his Pa∣sture, he is our Shepherd; As fellow Members of a Body, he is our Head. He is a King and a Lord in the Revelations. Nor is he only as* 1.3

other Kings, The Lord's Anointed, or The Lord's Christ; But by way of Supereminence, Christ the Lord. * 1.4 The Lord of Life he is in one place; and The † 1.5 Lord of Glory in ano∣ther. Every Tongue must confess that Ie∣sus Christ is THE Lord, (Phil. 2. 11.)

§ 5. Farther yet, he is a Lawgiver, as well as a Lord. For so we read in two Prophets, (who plainly speak it of our Messias,) Out of* 1.6 Zion shall go forth a Law, (Isa. 2. 3. Mic. 4. 2.) and our Apostle tells us expresly, That how∣ever we are free from the Law of Moses, yet still we are under the Law to Christ, (1 Cor. 9. 21.) To understand which the better, we must know the Moral Law imports a threefold Obligation. One, as being the Law of Na∣ture; And so 'tis obliging to all Mankind. Another, as being the Law of Moses; And so 'tis obliging in special manner unto the Iews. A third, as being the Law of Christ; And so 'tis obliging unto as many, as do call upon the Name of our Lord Jesus Christ. Who did not come to make the Law of none effect through Faith, (As many thought in St. Paul's Days, and more in Ours,) but by Faith to establish the Law, Rom. 3. 31. That 'tis

indeed the Law of Christ, and the Law to be fulfill'd, is very evident from the words of St. Paul to the Galatians, Bear ye one anothers Burdens, and so fulfil the Law of Christ, (Gal. 6. 2.)

§ 6. Thus we see by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which here relates to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is meant a Master to Command, as well as Teach. For Moses him∣self was somewhat more than a Teaching Ma∣ster, who yet did humbly submit and do o∣beysance unto Christ; As when a King enters a City, The Maior of the Town yields up his Mace. Moses verily was faithful in all his house as a Servant; But Christ as a Son, and as a Son over his own house, whose house are we, (Heb. 3. 5, 6.) When I say that Master Moses did submittere Fasces, as it were yield up his Mace to Christ, I speak as prompted by Him∣self in the Eighteenth of Deuteronomy, at the Fifteenth Verse; where saith Moses to the People, (by a Divine and Prophetick Spirit,) The Lord thy God will raise up unto thee a Pro∣phet from the midst of thee of thy Brethren like unto Me, unto Him shalt thou hearken; that is, to Him shalt thou be obedient. A Text so plainly understood touching the Master∣ship

of Christ, or of his being a Legislator, that 'tis cited by St. Peter in the Third Chap∣ter of the Acts; and by St. Stephen, Acts the Seventh; and by both to the purpose at which I drive. To which agreeth this Observati∣on, That as at the close of our Saviour's Ser∣mon which he deliver'd upon the Mount, he is said to have taught the astonish't People, as one having authority, and not as the Scribes, (Matth. 7. ult.) so in the close of that Com∣mission with which he shut up all his Sermons, and sent his Preachers into the world, he gave them charge to preach his Gospel, as that in which was contained his Royal Law. [All Power is given unto me in Heaven and in Earth, go ye therefore, and teach all Nations to observe all things whatsoever I have commanded you, (Matth. ult. ult.) In a due discharge of which Commission, we find St. Paul, (Rom. 13.) and St. Iames, (Chap. 2.) and St. Peter and St. Iohn, in several parts of their Epistles, re∣quiring absolute obedience to the Command∣ments of Christ, that is to Christ, as a Legis∣lator. The words of St. Paul are most re∣markable, (1 Cor. 7. 19.) Circumcision is no∣thing, and Uncircumcision is nothing, but the

keeping of the Commandments. As if the A∣postle should have said, Let us not please our selves too much with our being of This or That Religion, embracing such or such a Sect. For no man living shall be sav'd for being of this or that Profession, a Iew, or a Gentile, an Unbeliever, or a Believer, (a Papist or a Protestant, a Presbyterian, or a Prelatist.) But men are better, or worse, and in a more sava∣ble or unsavable Condition, as they are more or less obedient to the Commandments of Christ. This I take to be the meaning of that Expres∣sion in St. Paul, which is so far only difficult as it is spoken by an Ellipsis: Circumcision is nothing, and Uncircumcision is nothing, * 1.7 but the keeping of the Commandments is all in all. That is it must do us good in the Day of Wrath, because 'tis That that Christ requires, as the Condition of the Covenant 'twixt Him and Us. And without which it is impossible that we receive him as a Lord. But there is nothing more pertinent to prove the Ma∣stership of Christ, (as here we have it in the Text,) than his own resolution of the young mans question, as we find it set down in St. Matthew's Gospel; where no sooner was it

ask't by our Inquirer, [Good Master what good thing shall I do that I may inherit Eternal Life;] but straight the Master return'd this an∣swer, If thou wilt enter into life, keep the Com∣mandments, (Matth. 19. 17.) And being pre∣sently ask't which, our Saviour passed by the first, and only instanced in those of the se∣cond Table. To shew, that Faith will not avail us without Obedience; Nor Obedience to the first Table without Obedience unto the second. Whereby 'tis intimated unto us, That They are desperately Erroneous who think they are lovers of their God, whilst they are haters of their Neighbour; And that be∣cause they do not worship more Gods than One, have no Images in Churches, are no Swearers, or Sabbath-Breakers, they have therefore dis∣charged their Duty towards God, notwith∣standing their dishonouring of Publick Parents, their Killing, their Cousening, and their bearing False-witness. Such as these must be taught by the Answer of this Master to this Inquiry, that their chiefest Duty towards God is their Duty towards their Neighbour; and that their Godliness is but Guile, whilst they acknowledge the true God, and yet disown

his Vicegerent; Abhor Idols, and yet com∣mit Sacrilege; Scruple at vain or common Swearing, but yet dissemble, and lye, and en∣ter into Solemn Covenants against their many most sacred and praevious Oaths; whilst they are strict Sabbatizers, but disorderly walkers six days in the week; ever putting on the Form, but ever denying the Power of Godliness. The Good Master in the Text will not thus be serv'd by us; for he expects good Servants too. And to our being good Servants, there is nothing more needful, than that we be ho∣nest and upright men. In this especially (saith our Saviour) consists the way to Eternal Life. So that the Liberty and Freedom so much spoken of in the Gospel is a Manumission from Satan, and not from Christ; who did not live our Example, that we might not i∣mitate him; or praescribe us Praecepts, that we might not obey them. No, the Liberty of the Gospel doth only make us the more his Servants. And though his Service is perfect Freedom, yet doth it not cease to be a Ser∣vice. For as he that is called in the Lord, be∣ing a Servant, is the Lord's Free-man; so is He the Lord's Servant, who is called being free,

1 Cor. 7. 22. We are not said with greater Truth to be infranchiz'd by the Gospel, than to have made an exchange of Masters. We were before Servants to Sin, But now to Righ∣teousness. Before to Satan, but now to Christ. We did before serve an Hard Master, but now a Good one. And this I come to shew at large upon

My second Doctrinal Proposition.

That our Lord and Saviour Jesus Christ is not any severe Egyptian Master, But a Master full of Mercy and Loving kind∣ness. And this he is in two Respects, In respect of the Work which he re∣quires, which is not foesible only, but pleasant; And of the Wages which he promiseth, Aeternal Life. He is, for each of these Reasons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Good Master.

§ 1. That he is a good Master, and a good Master in perfection, we may discern by the particulars of which a perfect good Master must be compos'd. For He who exacts no

more Duty than we are able to discharge, and yet affords a greater Recompence than we are able to deserve; He who sets us such a Task, as is not only always possible, but most times * 1.8 easy; nor only easy to be perform'd, but al∣so pleasant in the performance; He who treateth his Servants as Friends and Brethren, as if he were their Fellow-Servant, or indeed his Servants Servant; He who when he takes upon him the most of Mastership and Empire, commands his Servants no meaner things, than he Himself in his Person hath done before them; He who when he is affronted, is very easily reconcil'd, and even sues to his Servants for Reconcilement; He whose work is worth the doing because to do it is a Reward, and yet rewards it when it is done, above all that we are able to ask or think; He is sure a good Master, and a good Master in perfection; even as good as we are able to wish, or fancy. And just such a Master is Iesus Christ. He is the Master that makes us Free, (Gal. 5. 1.) the Master whose Service is perfect Freedom. Rom. 6. 18, 22. The Master that frees us from all other Masters besides Himself. The Master that bids us call no man Master upon Earth, For

one is our Master, and He in Heaven, Matth. 23. 10.

§ 2. Indeed if Moses were our Master, and none but He; Our Case were then very hard. For He requireth more Service than we are able to perform, and pronounceth a* 1.9 Curse in case we do not perform it, and yet affords not any strength whereby to adapt us for the performance. But yet however he is an hard Master, he is not a Cruel or an Un∣just one, because he is an hard Master in order to a just and a gracious End. That is, he drives us from Himself, to make us look out for a better Master. He gives us a Law by which we cannot be justified, (Gal. 2. 16.) that we may seek to be justified by somewhat else. He pronounceth a Curse to as many as are of the works of the Law, that he may fright us into His Arms, who hath redeemed us from the Curse by being made a Curse for us, (Gal. 3. 13.) In a word, he is our Schoolmaster to bring us unto Christ, that being under Christ we may be no longer under a Schoolmaster, (Gal. 3. 24, 25.) And thus having ascended from Moses to Christ, from the hard Master to the mild One, we are no longer under the

Tyranny and Exactions of the Law, but un∣der the Kingdom and State of Grace, (Rom. 6. 14.) no longer in bondage under the Ele∣ments of the World, (Gal. 4. 3.) but have re∣ceived the Adoption of Sons, (v. 5.) We are no longer under a Master who can only forbid Sin, but we are now under a Master who can forgive it. No longer under a hard Master, who the longer we serve him, keeps us in bon∣dage so much the more; But we are now under a Good one, who turns our Service in∣to Sonship, translating us into Heirs and Coheirs with Himself, (v. 7.)

§ 3. But here it cannot be deny'd, That if we look upon Christ as nothing more than a Master, who came not to abrogate, but to fill up the Law, (Matth. 5. 17.) our Condition is not better, but rather worse than it was before. For Christ is stricter in his Pre∣cepts than Moses was; and seems to have set us an harder Task. He commands us to for∣give and to love our Enemies; Not to look up∣on a Woman with the Adultery of the Eye; to rejoyce in Persecutions; and to leap for Ioy when we are Mourners; He commands us to fight with all that is in the World; and not to

give over fighting until we conquer. I there∣fore say with all that is in the World, because as the Sublunary World was divided of old (before the Times of Columbus, and Ameri∣cus Vesputius,) into these three parts, Europe, Asia, and Africa, to wit the parts of That World which was created by God alone; so St. Iohn in his first Epistle hath divided the World of Sin and Wickedness, the World created by Men and Devils. For as he tells us in one place, That the whole World lyeth in wickedness, (like a * 1.10 Net cast into the Sea,) so he tells us in another, That All that is in the World* 1.11 is the lust of the flesh, the lust of the eye, and the pride of life. And methinks This Trichoto∣my hath such an Analogy with the former, as that the one may seem to have given occa∣sion unto the other. Africa for its Heat, to the lust of the Flesh; Europe for its Avarice, to the lust of the Eye; Asia for its Bravery, to the pride of Life. Now to conquer a world of Temporal Enemies, is more than any one man could yet Attain to; How much less can any conquer a world of Sin? Such an A∣morous man as Scipio might sooner conquer all Africa, than the lust of the Flesh. Such a

Ravenous man as Caesar might sooner con∣quer all Europe, than the lust of the eye. Such an Ambitious man as Alexander might sooner conquer all Asia, than the pride of life. All these Admirable Victors were Slaves to Sin, which had subdued them from their Cradles, and led them Captive into their Graves. Admit that Alexander had conquer∣ed the World without him, (which yet we know he did not, and Livy tells us he could* 1.12 not do,) sure we are he was enslaved to the world within him; to the lust of the flesh, by the Queen of the Amazons; to the lust of the eye, which nothing could fill but another's Empire; and to the pride of life too, because by That He affected an Apotheosis upon Earth. But now the Soldiers and Servants of Iesus Christ are commanded to conquer this world of Sin. And that our Master should command us to overcome that Triumvirate, to which the universe of men hath so long been tributary, may seem as unreasonable to flesh and blood, as to flesh and blood it is impossible. So that it cannot be deny'd, but that if Christ were nothing more than a Master to us, we should not only be in a

dangerous, but in a desperate condition. And the setting his Servants so hard a Task, would loudly speak him as hard a Master.

§ 4. But again we must confess on the o∣ther side, That if we look upon Christ as more and better than a Master, to wit a Sacri∣fice, and a Priest, an Elder Brother, and an Advocate, not only a Lawgiver, but a Propi∣tiation, not only a * 1.13 Prince, but a * 1.14 Saviour too, who gives * 1.15 Repentance as well as Prae∣cepts, and * 1.16 forgiveness of Sins; who requires no more of us than he enables us to perform, and expects not to reap, but after the mea∣sure that he hath sown; Our case is infinite∣ly better than under the Paedagogie of Moses, and we must needs be concluded to serve a very good Master. For though he bids us have an Eye to the Perfection of his Com∣mands, yet is he pleas'd to have an Eye to the Imperfection of our Nature, and looks not on the Imperfection, but on the meer sincerity of our Obedience. Though we must fasten an Eye of Fear on the exactness of his Injuncti∣ons, yet he does cast an Eye of favour upon our weakness to undergo them. This is a Rule which will never fail us. (And be it

spoken to the comfort of whosoever has a wounded and broken Spirit;) Our Master Christ is so good, as to put a great value upon the willingness of our minds; Accepts the Tri∣bute of our Obedience, even according to the Power and Ability which we have, not ac∣cording to what we have not, (2 Cor. 8. 12.) He either enjoyneth no harder things than he gives us Ability to accomplish, or else he satis∣fieth his Iustice with a great deal less than he injoyneth. In each of which Cases he is a ve∣ry good Master. For what we cannot per∣form for want of strength, He himself hath performed in our behalf, and still doth take in good part our hearty Indeavours of Per∣formance. Be it so that he leads us upon very hot Service; commands us to fight a∣gainst all the world; and fight it out until we conquer; (or at least until we are beaten into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, into more-than-Con∣querours, by being manfully overcome, and valiantly trodden under foot;) yet if we e∣qually consider, as well the proof of our Ar∣mour, as the prowess of our Enemies, compa∣ring the Armory of Grace with the Artillery of Temptations; and the strength of Him

that fights for us, with the strenth of Him that fights against us; we cannot choose but confess (if we have any Ingenuity abiding in us) That as there are lusts of the flesh, which war against the Soul, so there are weapons of the Spirit, which are abundantly sufficient to give them Battle. And though our E∣nemies are so urgent, that we cannot expect to injoy a Peace; yet when Christ is our Captain, we may rationally hope to obtain a Victory. And sure a Victory over Sin, must needs be very much better, than to be at Peace with it. If indeed we can do all things through Christ that strengthens us, (as the A∣postle tells us we can) How can we dare to be afraid, whilst our Commander is our strength too, who whilst he leads us by his Example, does also follow us by his Grace? 'Tis true indeed, Had he commanded us to fight, where he knew we must be conquer'd; and only promised an Eternity, upon the per∣formance of things Impossible; It had not been to incourage, but jear our weakness; to reproach our Endeavours, and not reward them. But (to speak in the phrase of the Royal Psalmist) The Lord is Righteous in all

his ways, and perfectly holy in all his works. The Fortifications of every Soul are so pro∣portion'd to the Besiegers, that (excepting such as Pharaoh, who was finally given over,) God permits not a Temptation to make a Bat∣tery, where he provides not a Grace to pre∣vent a Breach.

—Nec enim bone Ductor* 1.17 Magnarum virtutum inopes, nervis{que} carentes Christicolas vitiis populantibus exposuisti.

As by the Tenor of his Praecepts we must do any thing that we ought, so by the Pow∣er of his Grace we can do any thing that we* 1.18 must. For 'twas very truly said by the Py∣thagoreans, That Ability does dwell the next Door to Necessity. We can, if we will, shut out Adultery from the Eye, and keep out Murder from the Heart. But then the utmost of their Assaults requires the utmost of our Resistance. We cannot do it by sleeping, or sitting still. It is required that we stir up the Gift of God that is in us, and exert our very utmost of skill and strength. There is a Time when we must strive to such a Degree against

Sin, as to resist it even to Blood. As God on his part is faithful, and will not suffer us to be tempted beyond our strength, so must we be faithful too, and persevere in our Resi∣stance, although our Resistance may cost us dear.

§ 5. I cannot make this plainer than by Example, nor by a plainer Example than what our own Good Master was pleas'd to give us, Matth. 5. 28, 29, 30. where first having for∣bidden us even to look upon a Woman with such an Eye, as is the inlet of vanity, or the outlet of Lust, He immediately commands us, if our Eye offend us, to pluck it out; if our Hand offend us, to cut it off; if our feet offend us, to cast them from us. That if we cannot conquer one way, to wit by way of Prevention, we may yet do it another, by way of Cure. Or that if we cannot conquer our Ghostly Enemy, yet at least we may vex him by our Escape. If we can do ei∣ther,* 1.19 it will suffice. For if we are able to keep our Eye from offending us, then we need not pluck it out; Or if we are able to pluck it out, then we can keep it from offending us. And this is most certain, That if we fail of

the one, we may attain unto the other. If we cannot keep our Eye from offending or insna∣ring us, or from making us to stumble and fall into Sin, (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does* 1.20 there import) yet (like Democritus in Ter∣tullian) we can pluck it out of our Head, and cast it from us. Or if we cannot keep in our Tongue, yet (like Zeno Eleates) we can chaw it between our Teeth, and so spit it out of our Mouths. If not our Heart from* 1.21 scandalizing us, yet (like Cato Vticensis,) we can tear it out of our Bosome. Or we can take a more gentle and legal Course. For we can block up its Avenues, and intercept its Provisions, and so compel it to a surrender for want of Victuals. There is not any kind of Devil, no not the Devil of Concupiscence, but may be cast our of the Heart, one way or o∣ther. Fervent Prayer peradventure will exor∣cise it of it self; especially if we continue and persevere in that Duty; if we pray without ceasing, and that in the sense of the Apostle. But if to the stratagem of Prayer, we add the Engine of Fasting too; and of fasting from the Occasion, as well as from the Food of that hungry Enemy; we shall famish and

enfeeble the strongest Lust; and so by famish∣ing the Monster, preserve the Man.

§ 6. But some perhaps may here object, and silently expostulate within themselves: Is the Case of us Christians so hard and tedious, as that we cannot be Saints but at the price of being Monsters? Are we not fit to see God, 'till we have pluck't out our Eyes? or must we cut off our hands, for the working out of our Salvation? Or must we cut off our feet and cast them from us, that we may walk so much the better in the narrow way of the Command∣ments? Does not St. Iohn tell us of Christ, (to prove he is a good Master,) that his Com∣mandments are not grievous? But what more grievous, than to pluck out an Eye? And are we not told by Christ Himself, (to prove he is a Good Master,) that his yoke is easy, and his burden light? But what is more uneasy, than to cut off an hand? what more burden∣some to our Shoulders, than what we cannot stand under, unless with the loss of our very feet? And how is Christ a good Master, whilst he placeth his Servants in such great Exigen∣ces and Streights, that to preserve our Inte∣grity, we must be forc't to be dismember'd?

If That which opens into Life is such a ve∣ry strait Gate, that to make our selves slen∣der, we must cut off our hands; and a Gate so very low, that to be short enough to en∣ter, we must cut off our feet; where is the easiness of the Service so often talk't of? This proves indeed he is a Master with a witness, But that he is a good one, it does not prove. This indeed shews his work is possible; But 'twas affirm'd it should be ea∣sy, and pleasant too.

§ 7. 'Tis true I did, and still I do. For though to one who should literally pull his Eye out of his head, I might say with as good reason, as he in * 1.22 Cedrenus did to Didymus, [Be not troubled at the loss of those fleshly Eyes, which are obnoxious to the Attempts of every pe∣tulant Fly; But let it rather be thy comfort, that by being thus blinded, thou hast such Eyes left thee, as by which Angels themselves do see,] I say though this were an Answer which might satisfie the Objection, and which would not with ease be reply'd unto, yet the Answer I shall give will be far more welcome. For the words of our Master are spoken only by a fi∣gure, and do signifie in substance no more

than This; That we must rather part with any thing, than at once with the Purity and the Salvation of our Souls. Be it Friend, or Profit, be it Pleasure, or Reputation, whatso∣ever we love as we love our Eyes, or think as useful to our purpose as hands and feet; yet if it entice us to any wickedness by which we Shipwrack our Conscience, or fall from the favour of our God, we must rather cut it off, and cast it from us, than indure to be cap∣tiv'd by its Allurements. If before we are aware we are surpriz'd with a Temp∣tation, so as Lust does conceive and is im∣pregn'd in the heart, we must destroy it in that Instant, e're it hath time to bring forth. Or if perhaps it hath brought forth the Act of Sin, we then must rob it of the all that may feed and nourish it, that so it may be no more than an Act of Sin; and that, for want of Provi∣sion, it may not prosper into an habit. It be∣ing better to suffer any thing, in hindering Lust from conceiving, and from bringing forth Sin, than suffer Sin (by being finished,) to bring forth Death. This I conceive to be the upshot of those hard sayings, If thine Eye offend thee, pluck it out; If thine Hand offend

thee, cut it off; if thy Foot offend thee, cast it from thee. Nay in the Judgment of St. Chry∣sostom, (upon the Place,) To pluck out our eyes, is but to turn them aside from their Tempting objects. To cut off our hands, is on∣ly to lay them upon our hearts. And to cast our feet from us, is no more than to direct them another way; to abstain from the occa∣sions and opportunities of evil; to turn aside from all Incentives and Temptations unto Sin. And therefore hitherto there is nothing in this very hardest of Christ's Commands, but what consisteth with his being a very good Master. For since he commands what he commands us, both in order to our gaining the greatest Good, and in order to our escape from the greatest Evil; (a Lake which evermore burns with Fire and Brimstone;) The very hardest and sharpest of his Commands, must be comparatively easy, and pleasant too.

Thus I have dwelt somewhat long upon this one Precept, [if thine Eye offend thee, pluck it out,] because it seems to be the hardest our Master Christ hath praescrib'd; And so by consequence to evince him a good Master here, is to evidence his Goodness in all the rest.

§ 8. If again it be objected, That our Master doth praescribe us an impossible Task, whilst he commands us to be perfect as our Fa∣ther in Heaven is perfect, although the * 1.23 righteous man falleth seven times a day; † 1.24 and in many things we offend all; and no ‖ 1.25 flesh is righteous in the sight of God.

§ 9. The Answer to it is briefly This: That 'tis not said by our Master, [Be ye as perfect as your Father in Heaven,] But, Be ye perfect as he is perfect. Which is as if he should have said, Be ye perfect pro modulo, as He is perfect sine modo. You after your measure, as He without it. It is meant of a Likeness, and not at all of an Equality. Be ye perfect, as the word perfect is oppos'd to unsincere, and only signifies Integrity; not as opposed to Infirm, and signifies absolute perfection. Or to expound it more exactly, Our Master speaks in that place touching the latitude of our Charity, which he would not have con∣fin'd within the limits of our Country, or our Acquaintance, our Friends, and Brethren; But he would have us extend our Love, as our Father in Heaven extendeth His, as well to our Enemies, as to our Friends. That

this is the meaning of the Text, is very e∣vident from the Context, and from the pa∣rallel place of Scripture, Luke 6. 36. where on the very same occasion of exhorting his Disciples to love their Enemies, he concludes in these words, Be ye merciful as your Father in Heaven is merciful. But now suppose that That Text were to be literally expounded, and that our Master had commanded us, not only an impartial, but an immaculate obe∣dience; an obedience without Sin, as well as without Unsincerity; yet by Aristotle's Rule, which may be a Rule amongst Christians too, [That what is possible by our Friends, is al∣so* 1.26 possible to us,] our Obedience may be ade∣quate to the very exactest of his Commands. For our Master is our Friend; (as he himself hath call'd himself, Iohn 13. 15.) And he hath satisfied the Law, as well by his Active, as by his Passive Obedience; And this he hath done in our behalf too. And if by the Friend∣ship of our Master (imputing to us his own Obedience) his Commands are foesible, and to be done; If we can do all things through Him that strengthens us by his Grace, through Him that directs us by his Example, through

him that satisfies for our Rebellions by his per∣fection of Obedience in our Behalf; we can ne∣ver sure complain of an Egyptian Task-master, But may modestly rather make him St. Au∣stin's* 1.27 Challenge, Da Domine quod jubes, & ju∣be quod vis. Do thou command us, ô Lord, even what thou wilt, whilst thou dost give us both to will, and also to do what thou com∣mandest.* 1.28

§ 10. Come we now from the first unto the following Ingredients, of which a perfectly good Master must be compos'd. He sets his Servants such a Task, as is not only possible, but easy too; nor only easy to be done, but pleasant commonly in the doing. First so ea∣sy to be done, that Sincerity is imputed and reckon'd to us in stead of Innocence; and a well-meant Endeavour doth pass with Christ for a Performance. Himself hath told us (Matth. 7. 7.) That as pretious as Heaven is, we may have it for the asking. As in∣accessibly as God is plac'd, we may find him for the seeking. And as fast as the Door is shut, we shall have it open'd for but the knocking. 'Tis true indeed our good Master hath both a Yoke, and a Burden, (Matth. 11.

30.) But the one is so easy, and the other is so light, that even his Yoke gives us freedom, and his Burden strength. It is therefore a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or cold expression in St. Iohn, to say His Commandments are not grievous; for (to use the Physician's Language) they are cordi∣al and restaurative to such as faint, paregorical and anodynous to such as are in great pain. Witness the Recipe which is given by the great Physician of our Souls, Matth. 11. 29. where first having praemised, Come unto me all ye that labour and are heavy laden, and I will give you Rest; he presently adds this Receipt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Take my Yoke upon you, [that is, my Praecepts,] and ye shall find Rest unto your Souls. He binds us, we see, But with silken Fetters. He loads us indeed, But as the Poets loaded Atlas, when they plac'd that Heaven upon his shoulders, without the In∣fluence of which he could not have stood upon his Feet. Thus our Lord (without a fiction) bids us bear our own Prop, and un∣dergo such a Burden as holds us up; yea such a Burden as mounts us upwards. Nor could we soar as high as Heaven, if we were not thus laden.

§ 11. Such is the easiness of our Service; And then for the pleasantness, we have the Verdict of St. Chrysostom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vertue, without a Heaven, is so much pleasanter than Vice, that all the School of the* 1.29 Peripateticks thought sit to call it their Sum∣mum Bonum. Nor is there any thing more obvious in several parts of our Gospel, than for Grace to be express'd by the Kingdom of Heaven. As if our present state of Grace were the Inchoation of our Glory; and that by the newness of our Life, we did but an∣tedate our Resurrection. The greatest Hap∣piness under Heaven, being as Aristotle de∣fines it, when * 1.30 our Souls are ever working by the square and directions of the most ex∣act and consummate vertue. For what but this was the design of our own good Master, in that Abridgment of all his Precepts, Be ye perfect as your Father in Heaven is per∣fect?

§ 12. That other Master of mens Souls, Christ's Competitor for our Service, treats all his Vassals with greater Tyranny, than even the Malice of Zosimus could describe in Constantine, or Suetonius in Vespasian. Not

only puts excize upon their offices of Na∣ture, and makes them prostitute their Daugh∣ters to pay their Tribute; But even tortures them with the moral of what the Poets could but Invent. Uses the Proud man like Sisyphus, the Envious like Prometheus, the Avaricious like Tantalus, and the Lustful like Ixion. But now with This let us compare the most rea∣sonable Service which Christ injoyns. He does not busy us at once about many things. For* 1.31 his Commandments at the largest are but a Decalogue, and yet are shrunk to a Dichotomie. The whole Duty of a Christian being only This, To love his God with all his heart, and his Neighbour as himself. Now is there any thing in the world, either more suitable to our Nature, or more agreable to our desires, (I mean to our desires either of profit, or reputation,) than to love God and our Neigh∣bour after the measure that he injoyns? No∣thing sure is more noble, than by the loving of our God, to become his Favourites and Friends; nothing more profitable or gainful, than by the loving of our Neighbour, to lay up Treasure upon use in the Bank of Heaven. Yet into these two Bottoms the several Duties

of a Christian are all wound up. Which if we unravel into Particulars, what a lovely Rank of Graces may we observe to march forth? such as are Faith, and Humility, Chastity, and Sobriety, Mercifulness, and Iustice, and other Couples of the like nature; Quae utique om∣nia non onerant nos, sed ornant, as somewhere Salvian is pleas'd to word it. That is, our Duty is so much our ornament, our Labour so much our ease, and our Burden so much our prop, That our good Master in effect requires no more of us than This, That at least for his sake, if not our own, we will do so much as be at Liberty; that we will gratisie him so far, as to take our ease; and that in love to so good a Master, we will vouchsafe but to be happy.

§ 13. But, to pass a little farther to other Instances of a good Master; Our Master Christ doth command us no meaner things, than He Himself in his person hath done before us. He suffer'd a Birth, that he might be* 1.32 under the Law; and-indur'd a Life, that he might fulfil it. Like the Emperour Hadrian* 1.33 in Spartianus, (who underwent as much Ser∣vice as the meanest Soldier in his Army,) our

Master thought it not below him, to wash* 1.34 and wipe his Disciples Feet: Call'd Iudas Friend, in the same Instant that he betray'd him. He emptied himself of Glory; became of no reputation; not only prayed for his Per∣secutors, but laid down his Life even for them that took it away. In every Action of his con∣verse he set us a Copy of Obedience, as well to facilitate our Transcript, as to commend it; that we might neither think it much, nor find it difficult.

§ 14. It is another great point of our Master's Goodness, That he does not break with us for every fault. Although we run away from him, (as, God know's, we do too often;) yet he does not in his displeasure presently turn us out of his Service; but de∣sires that his Goodness may lead us back unto Repentance. And as he is not soon offended, so when he is, he is quickly pleas'd. We shall be sure to find mercy, at the price of shew∣ing it. For Luke 6. 37. we are promis'd an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a cheap 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'Tis but for∣give, and ye shall be forgiven. Nay so vehe∣mently Good is our Master Christ, that he sends and sues to us for our consent to be for∣given.

We are Embassadours for Christ, (saith St. Paul by the Spirit in his Epistle to the Co∣rinthians,) as if God himself did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God, (2 Cor. 5. 20.) Is not this a strange height of Condescension, That God in Christ should beseech us, and that Christ by his Am∣bassadours should pray unto us for a Paci∣fication? That being neglected, He should court us? That being repulsed, He should co∣vet us? That being buffetted, He should bless? and most unworthily affronted, he should intreat? Nay consider what it is, which he intreats to have granted. Not that He may be invited to be reconcil'd to us, but that we will be so gracious as to be reconcil'd to Him; implying God to be already reconciled unto us. And so his Intreaty is only This, That having done him a thousand wrongs, we will at last be friends with him. That how many Injuries soever we have offer'd him for the time pass't, we will not aggravate them All, by our Contempt of that Pardon he offers to us. That having offended against his Iu∣stice, we will not sin-away his Love, and his Mercy too. But that after the many Breaches

which we alone have made wide betwixt Him and Us, we will finally admit of a Reconcile∣ment. Thus it appears by the Ingredients of which a perfect Good Master may be com∣pos'd, that Jesus Christ is a Good Master, and a Good Master in perfection.

§ 15. Last of all, if to the work which our Lord requires, to wit obedience unto his Praecepts, we add the wages which he promi∣seth, Eternal Life, we must confess him as good a Master, as his Servants are able to wish, or fancy. Do but compare him with the Masters of greatest Note amongst the Heathen. * 1.35 Epicurus taught his Scholars, that the great∣est Happiness they could aim at was the Plea∣sure of the Mind. Aristippus and Eudoxus were* 1.36 for that of the Body. Diodorus went no high∣er, than to the Absence only of Pain. Herillus thought rather the Perfection of knowledge. The Stoicks gave the preference to an Unpassionateness of Life. The Peripa∣teticks made it of three Ingredients. The first whereof was Vertue, which they call the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or great Essential; The second In∣gredient was a Compound, comprehending all the Goods both of Body and Fortune, and

those as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not as Parts, but Subservients to the Foelicity of Man; The third was Pleasure, and that they were pleas∣ed to express by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not as a part, or a subservient, but a meer Conse∣quent of Bliss. Thus the great Masters a∣mongst the Heathen did direct their Disciples by the Dimm light of Nature. But Christ a∣lone is the good Master, who has both taught us as his Disciples, and also promis'd us as his Servants, Eternal Life.

§ 16. And the least Measure of such Wa∣ges, as Life added to Eternity, and to Both the Fruition of God himself, is transcendently greater than the greatest measure of our Obe∣dience. A Christian's Vails are more worth, than his Service comes to. The very Ear∣nest our Master gives, (if we compare it with our work,) might very well suffice for our Wages too. But his final Reward (which is express'd by Life Eternal) does amount to so huge and unconceivable a value, that the* 1.37 Case stands with us, as heretofore with Si∣monides, when demanded by Hiero the Defi∣nition of God; the longer we study to sum it up, the more we shall find it unconceivable.

And what we cannot conceive, we can much less utter. It is not only the greatest that we can have, nor only the greatest that can be had, but even the greatest we are able to ask or think, the greatest we are able to wish or fancy. The very Hope and Expectation of Life Eternal, although at many years di∣stance, and wrapt up in Futurity, does carry with it the greatest Pleasure of which we are capable whilst we are here; not to mention those Pleasures which it will ravish us with hereafter. For That is sure the greatest wa∣ges, and carries with it the greatest pleasure, whose very hope and expectation is apt to soften the hardest work, and able to alleviate the heaviest Burden. But the hope and ex∣pectation of Life Eternal, and the Glory to be reveal'd, is apt to soften the hardest work, and to lighten the heaviest Burden; therefore That is the greatest wages, and carries with it the greatest Pleasure. The Assumption is to be prov'd by an Induction of particulars: I mean the admirable Experiments which have been made in this life by Saints and Martyrs; whose very Torments have been sweeten'd and made delicious, by nothing else but the Fore∣tasts

of Life Eternal. Were Life Eternal* 1.38 nothing better, than a kind of perpetual Youth, an unmovable station upon the point of One-and-twenty, we may guess how much admir'd, and how much coveted it would be, by the Care which People take of their Em∣bonpoint. How many use their Thrid of Life, as prudent Penelope did her Web? when being wound up to a Real Age, they unravel it again to a seeming Youth? So very willing they are to live, and yet so very unwilling to outlive Beauty, that they will needs court E∣ternity by a Nursery of Colours. So that when fifty or threescore years begin to be le∣gible in their Faces, (characters there dug by the Plough of Time,) A Dash or two of their Pencil will strike off Twenty. And therefore the years which they have liv'd, though scarce the Childhood of Life Eternal, may yet assist them in its Discovery as far as a little im∣perfect Guess. They who fain would never dye, can tell me best how sweet is life; And They who fain would ne're be old, can best inform me of Eternity.

§ 17. But I must not here make a Pane∣gyrick of Life Eternal; as well because I

insisted on it in considering the nature of the young man's Inquiry, as because I must hasten to make Advantage of what already hath been deliver'd.

Since therefore Christ is so much a Ma∣ster, as to beget our greatest Reverence; And yet a Master so full of goodness, as to merit our greatest Love; a Master, to challenge our obedience; and a Good Master, to invite it; A Master, to keep us from Contempt; and yet withal a good Master, whereby to give us Familiarity; A Master, to set us on work; and a good Master, to reward us; Since (I say) he is so good, as to be willing to Allure, what he is so much a Master, as to be able to compel; Since our Imployment is not only very proportionable to our strength, but very conformable to our Nature; not only tending to our Interest, but even agreeable to our Desires; Since our Master is Goodness it self, our Service Freedom as well as Pleasure, and our Wages Eternal Life; Let us not serve him only for fear, but let us fear him only for love. Rather as a Good Master, who will Re∣ward, than as a Master, who can punish. Let not our obedience be meerly servile, and

only paid to the Law of a Carnal Command∣ment, (Heb. 7. 16.) But filial rather and in∣genuous, to the Law that is Spiritual, (Rom. 7. 14.) Iob was objected against by Satan, that he serv'd God for something; and that the source of his obedience was but a mercenary Devotion. Now though we cannot but have something for serving God, yet (that Hell may not upbraid us) let us serve him for nothing more, than the honour and happi∣ness to serve him. Shall we serve our Good Master from the same base Principle, from which the very worst Servants will serve an ill one? For shame let us not serve him, as vanquish't People do serve their Tyrants, or as some poor Indians do serve the Devil, only to the end that he may not hurt us. Will he accept of our Service (think ye) when we do make him our shelter, but not our choice? a kind of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a meer Plank after a shipwrack? He is little behold∣ing to such a Proselyte, whom only his Ene∣my hath made his Friend; and may rather thank Hell for our Obedience, when we come to him but in a Fright. I would not (with the Woman who was met in the way

by Bishop Ivo, with a Firebrand in one hand, and a Bucket of Water in the other,) either burn up the Joys of Heaven, or ex∣tinguish the Fire of Hell; But so much I am of that Woman's mind, that (if I might have mine own wish,) I would have all Christian Servants to love This Ma∣ster a great deal more than the Ioys of Hea∣ven; And I would have them fear his Anger a great deal more than the Pains of Hell. If He did empty himself of Glory, and as it were go out of Himself to give us Grace; How should we empty our selves of all that is dear unto us, and even go out of our selves too, by Self-denials, to advance his Glory? O let us therefore be such gene∣rous and disinteressed Servants, as to vye O∣bedience with his Commands. In an hum∣ble kind of Contention, let us indeavour to out-do, and (if occasion ever serve) to out∣suffer what he commands us. Since Hea∣ven it self is the Merchandize, which (in the* 1.39 Parable of our Lord) must be sold for sweat; let us more out-bid the Pharisees, than the Pharisees did the Law. And that our Ma∣ster may say to us in his Kingdom of Glory,

[Well done good Servants,] Say we to him in this of Grace, [Good Master what shall we do?] Let us not admit of Ignobler Motives for the present exciting us to our Duties, than the bare doing them in this world, and an Inheritance in the next. A good life here, and hereafter an Eternal. Now the Earnest of our Service, and then the Wages. The very Earnest of such an Estimate, but so in∣estimable the Wages, that 'tis not so fit to be describ'd, as to be press'd and urg'd home on a Congregation. For the Knowledge of This (unlike That of other things) dwells in the * 1.40 Heart, not in the Head. The way to understand the Joys of Heaven (with St. Paul,) is (with St. Paul) to be rapt up thi∣ther. Rapt up in zeal, and affection, not in fancy, and speculation. In the yerning of the Bowels, not in the working of the Brains. Let the Scepticks therefore dispute themselves to Heaven, whilst we in silence are walking thither. Let the Schoolmen take it in subtil∣ty, and we in deed. Let the Pelagians or So∣cinians try to purchase Eternal Life, whilst we inherit it. Let the Sanguin Fiduciary possess himself of Bliss, whilst we contend for

it. Let the Philosopher injoy it as well as he can in his Contemplations; we shall best con∣template it in our Injoyment.

Which God of his Mercy vouchsafe un∣to us, even for the Glory of his Name, and for the worthiness of his Son, our great and good Master the Lord Jesus Christ. To whom with the Father in the Unity of the Spirit, be Honour and Glory both now and for ever.

Notes

• * 1.1

  Isa. 9. 6.
• * 1.2

  Mic. 5. 2.
• * 1.3

  Rev. 19. 16.
• * 1.4

  Acts 3. 15.
• † 1.5

  1 Cor. 2. 8.
• * 1.6

  Isa. 42. 21.
• * 1.7

  Confer hunc locum cum Gal. 5. 6.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 293.
• * 1.9

  Lex moralis datur Duris in flagellum, Profi∣cientibus in Paedagogiam, et perfectioribus in solatium.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  1 John 2. 16.
• * 1.12

  Vide Tit. Liv. l. 9. p. 332, 333, &c.
• * 1.13

  Acts 5. 31.
• * 1.14

  Acts 5. 31.
• * 1.15

  Acts 5. 31.
• * 1.16

  Acts 5. 31.
• * 1.17

  Prudentius in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pyth. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  Amoris reme∣dia, secundum Cratem Cyni∣cum sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio∣gen. Laert. l. 6.
• * 1.20

  Tertull. Apolog. c. 46. p. 76.
• * 1.21

  Projice quaecun∣que Cor tuum laniant. Quae si aliter extra∣hi nequeant, Cor ipsum cum illis evellendum. Seneca.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antonius ad Didymum apud Cedrenum, p. 245.
• * 1.23

  Mat. 5. ult.
• † 1.24

  James 2.
• ‖ 1.25

  Psal. 143. 2.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. Eth.
• * 1.27

  Augustin. l. 10. Confussionum, c. 28, 29, 30.
• * 1.28

  Philip. 2.
• * 1.29

  Gloria est Gra∣tia consumma∣ta. P. Ferius Specim. Schol. Orth. c. 13.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. Eth. l. 1. c. 7.
• * 1.31

  Quae unquam brevior et effi∣cacior Doctrinâ tuâ Iesu bone? non suades nisi credere, et non praecipis nisi a∣mare. Quid facilius quàm Deo credere? Quid dulcius quàm ipsum a∣mare? Quàm suave est Iu∣gum tuum, quàm leve o∣nus! Nicol. de Cusa de visione Dei. cap. 24. p. 207.
• * 1.32

  Gal. 4. 4.
• * 1.33

  Hadrianus om∣nia ad Grega∣rij Militis mo∣dum fecit. Spartian.
• * 1.34

  John 13. 5, 15.
• * 1.35

  Diog. Laert. in vitâ Epic.
• * 1.36

  Aristot. Eth. l. 10. cap. 2.
• * 1.37

  Quantò diutiùs considero, tantò mihi Res vide∣tur obscurior. Simonid. ad Hi∣eron.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Calli∣machus in Hymn. ad A∣poll.
• * 1.39

  Matth. 13. 46.
• * 1.40

  Matth. 13. 15.