THE lawyer's QUESTION. The Answer to the lawyers Question. The Censure of Christ upon the Answer.  
By HENRY SMITH.  
LONDON, Printed for Thomas Gosson: and are to be sold at his shop by London Bridge Gate.   

THE lawyer's Question.  Luke, 10.25. 
And behold a certain Lawyer stood up, and tempted him saying: Master, what shall I do to inherit eternal life?  
IT is a weighty question, and hath been long discoursed by what means a man may come to heaven, and who is not desirous to be resolved in it? Here the question is propounded by a Lawyer, and answered by the Lawgiver, whose judgement in this case is worth the hearing. He propoundeth the question as one desirous to learn, when indeed he meaneth nothing less. But as Ahab, when he asked Micheas in the first book of Kings and second Chapter, if he should go up to fight against Ramoth in Gilead, meant not to follow the Prophet's direction, but only desired to hear his opinion, so the Lawyer propoundeth this question, not with the mind to learn of Christ, but with the mind to tempt Christ & to try his learning: as the Devil came to tempt Christ in the wilderness, so the Lawyer comes to tempt Christ in the City: and therefore whereas the Evangelist saith; Behold a certain Lawyer stood up. He might have said, Behold a certain Devil stood up because for the time he took upon him the devils office to be a tempter. When the Devil tempted Christ Math. 4. he bid him Avoid Satan. And when Peter tempted Christ Math. 16. He said unto him depart Satan. So when this Lawyer tempted Christ he might have said: Avaunt Satan, because in his action he was the instrument of Satan. But though the Lawyer was worthy to be repulsed because he was so importunate, yet was his question worth the answering because it was of such importance. We see then with what mind the Lawyer came to Christ; now let us see how he saluteth Christ. Though he came with a bad mind, yet doth he use good words; that he might deceive with less suspicion, he saluteth him by the name of Master, as if he did profess himself to be his Disciple. So doth judas salute him when he meant to betray him, Matth. 26.49. And so do the Pharisees salute him, when they meant to bring him within the compass pass of treason Mat. 22.15. And this hath been always the guise of the wicked to use the smoothest speech when they intent most mischief, & under colour of friendship to practise their treachery. When Absalon meant to be revenged on his brother Ammon, for defiling his sister Thamar, he made a great feast, and caused him to be murdered in the midst of the banquet. 2. Sam. 13. When joab meant to murder Amasa he saluted him courteously, saying; Art thou in health my brother? 2. Sam. 20. and with his right hand took him by the beard to kiss him, and with his left hand sheathed a sword into his belly.  
These are such as the Psalmist speaketh of Psal. 28. which have glozing tongues and bloody minds; which speak friendly to their neighbours, and imagine mischief in their hearts. As the Scorpion hath an amiable face and a poisoned tail, so these men have fair looks, and murdering hands: Their words are as soft as butter, and as smooth as oil, but their deeds are cruel as the deeds of war, and deadly as the dint of swords. The Prophet David was sore troubled with such dissemblers as he complaineth every where in his book of Psalms, Psal. 41. That even his own familiar friend whom he trusted, and which did eat at his table, had laid great wait for him. And Psal. 55. that it was not an open enemy which had done him dishonour, for than he could have borne it; nor it was not his adversary which had lift up himself against him, for then peradventure he would have hid himself from him: but it was even his companion, his guide, and his own familiar friend, which took sweet counsel with him, and walked in the house of God as friends. At this day the world is full of such feigned friends which will flatter thee to thy face, and bite thee behind thy back. They will give out hard speeches of some man that is absent, in thy hearing, to see if thou wilt speak as hardly of him, which if thou dost, thy words shall presently be told unto him. Woe unto him (saith the wise man Eccle. 2.13.) that hath a double heart, wicked lips, and mischievous hands, and to the sinner that goeth two manner of ways. The Lord hath given but one heart, and one tongue, and one face to one man: therefore we should not carry a double heart in our breast, nor two tongues in our head, nor two faces under a hood. It was not lawful for the Israelites to wear any garments made of linen and woollen, Deut. 22. to signify that it should not be lawful for Christians to be dissemblers, to carry fire in the one hand and water in the other, to carry honey in their mouth and gall in their heart, or (as David speaketh Psal. 12.) to flatter with their lips, and dissemble in their double heart.  
Of all kind of cattle these are the worst, because they do most hurt, where they are least mistrusted. Therefore they are compared to the wily Fox, for their crafty fetches, Ezech. 13. And Herode is termed a Fox for his dissembling, Luke. 13. For as the Fox feigneth himself dead that he may catch the birds to devour them: so the flatterer feigneth himself to be harmless and honest, and conscionable, and religious, and holy, that he may deceive the hearts of the simple, Rom. 16.18. He is like your shadow which doth imitate the action and gesture of your body, which stands when you stand; and walks when you walk; and sits when you sit; and riseth when you rise: So the flatterer doth praise when you praise; and finds fault, when you find fault; and smiles when you smile; and frowns when you frown; and applauds you in your doings; and soothes you in your sayings: and in all things seeks to please your humour, till he have sounded the depth of your devices, that he may betray you to your greatest enemies. As the Sirens sing most sweetly when they intent your destruction, so flatterers speak most fair, when they practise most treachery. Therefore every fair look is not to be liked, every smooth tale is not to be believed, and every glozing tongue is not to be trusted: But as we must try the spirits whether they be of God or no, 1. john, 4.1. So we must try the words whether they come from the heart or no; & we must try the deeds whether they be answerable to the words or no.  
Now we are come to the question, which is by what means a man may inherit eternal life. A weighty question worthy to be known, not only of Lawyers and learned men, but also of all, both men and women, which are persuaded in their heart as with their mouth they do confess, that after death their bodies shall rise again. Therefore though this Lawyer were to be blamed because he came with so bad a mind; yet is he to be commended, because he moved so good a question.  
Many now a days are very curious in idle and unprofitable questions: As what God did before he made the world: How long Adam stood in the state of innocency: Whether Solomon were saved or no: with many such vain and unnecessary questions; but few there are which will ask (as this Lawyer did) what they must do to inherit eternal life. You shall see many very careful and inquisitive how they may get riches; where they may purchase lands and Lordships; how they may come to advancement and honour; and by what means they may procure the Prince's favour: But you shall see few or none inquisitive concerning the means of their salvation, you shall seldom hear any ask their Pastor what they must do to be saved, or which way they may come to heaven? It is not now as it was in john Baptists time, when the Publicans, the soldiers and all sorts of people came unto him, with Master what shall we do? Luke, 3.10. etc. Nor it is not now as it was in the time of Christ, when the people came and asked him, what shall we do that we may work the works of God? john, 6.28. Nor it is not now as it was in Peter's time, when upon the hearing of Peter's Sermon the people came to Peter and to the other Apostles, crying and saying, Men and Brethren, what shall we do? Acts, 2.37. But now every man's mind is of his worldly profit, or pleasure, or preferment. This is the drift of all their devices, this is the end of all their practices, how they may live here in delight and ease, and leave behind them a rich posterity. As for that heavenly country whereunto they were borne, that new jerusalem wherein they should dwell, it is the furthest end of their thought, and the least part of all their care how to inherit it, how to inhabit it. The Question is, how he may inherit eternal life; wherein he seemeth to confess that there is an eternal life, for thereof he makes no doubt, only the question is, how he may attain unto it. Hear therefore it appeareth that this Lawyer was not a Saducee which denied the resurrection of the dead. Mathe. 22. Nor he was not an Epicure, which are of this opinion, that after death there is neither joy to be looked for, nor pain to be feared, and therefore are wont to say, Ede, bibe, lude, etc. or as it is 1. Cor. 15. Let us eat and drink, for to morrow we shall die. But this man was a Pharisee, such a one as Paul was before his conversion, one that expounded the law of God unto the people, and lived after the straightest law of their religion; Acts, 26.5. in a word, he was such a one, as both for his life and learning, was admired and honoured of the jews. Though this Lawyer were learned, yet it was boldly done of him to tempt the Lord: But what is it which learning dare not attempt, if it be not tempered with the fear of God? Christ jesus found no greater adversaries than the high Priests, the Scribes & Pharisees, which were all learned men, and the Church of Christ at this day is by none so much afflicted, as by those that carry the opinion of singular learning. For look how many heresies are extant in the Church, or how many controversies in religion, they have been devised & are maintained by learned men. Let learned men therefore learn to fear the Lord: yea, let them learn to know nothing so much as Christ jesus, and him crucified, 1. Cor. 2.2. without the which knowledge all knowledge is ignorance, all wisdom is foolishness, all learning is madness, and all religion is error, or hypocrisy, or superstition. God hath not chosen many wise men, nor many nightie men, nor many noble men, but God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world, to confound the things that are mighty; and vile things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are, 1, Cor. 3.19. Our Saviour Christ in the choice of his Apostles, called not one that was learned; yet hath he not rejected all that are learned: for from heaven he called his Apostle Paul a learned Lawyer, Acts, 22.3. to be the Apostle and Preacher of the Gentiles, Rom. 11.13. And there is no doubt, but that in all ages, and even at this day, he calleth some in every place, and endueth them with excellent learning, that they may serve to the gathering together of the Saints, and to the exercising of the ministry, and to the edifying of the Church of God, Ephe. 4.12. The Lord jesus so moderate our learning with his holy fear, that we may direct all our studies to the enlarging of his glory and kingdom here on earth, that when the chief shepherd shall appear, 1. Pet. 5.4. we (that have instructed other, and turned many to righteousness) may shine as the brightness of the firmament, and as the staerres of heaven for ever, Dan, 12.3.  
Good Master what shall I do to inherit eternal life?  
Mark here the discretion of the Lawyer in ask this question. As the man was a Lawyer, so there is no doubt but that he had read the Law and the Prophets. If you look into the Law, you shall not find, Cursed is he that continueth not in all things that are written in the book of the Law to know them. If you peruse the Prophets you shall not find, Cease from doing of evil and learn to speak well. But the Law saith, Cursed is he that continueth not in all things that are written in the book of the law to do them, Deu, 27.26. Gal. 3.10. And the Prophets say, Cease from doing of evil, and learn to do well. Esay, 1.16. Psal. 24.14. And therefore the Lawyer saith not; How much must I know, nor what shall I believe, but what shall I do to inherit eternal life. We have been taught too long, that we are saved by faith without the works of the Law. Which Doctrine though it be most true, and both sound proved, and flatly concluded Rom. 3.28. Yet being understood amiss as Paul's writings sometimes are, 2. Pet. 3.16. it hath been the decay of all good deeds, and brought in Epicurism and all ungodliness. 'tis true indeed that eternal life is the gift of God through jesus Christ, Rom. 6.23. But yet this gift is bestowed only upon those for whom it is prepared, Math. 20.23. which have exercised themselves in the works of mercy, Math. 25.35. In respect of God our election standeth certain from all eternity: For it hath this seal, The Lord knoweth them that are his, 2. Tim. 2.19. And I know whom I have chosen, john, 13.18. But in respect of ourselves it is uncertain, and therefore we must strive to make the same sure by good works, 2. Pet. 1.10. These are the ways to come to heaven, though they be not the cause why we shall come to heaven, therefore we must keep the way if ever we mean to come to heaven: For as we are ordained to the end; so are we ordained to the means which bring us to that end. If God have predestinate any to eternal life, he hath also predestinate them to the means whereby they must attain eternal life, that is faith & a good conscience, 1. Tim. 5.19. therefore it is certain that whoso ever is to be saved, shall at one time or other before they depart out of this life be called truly to believe, and shall endeavour by all means as Paul did to keep a good conscience both toward God & toward men. Act. 14.16. For that which is spoken of Christ in special, Psal. 45. Thou hast loved righteousness and hated iniquity, must be verified and in some measure accomplished in all the members of Christ, they must love righteousness, and hate iniquity. And this is the difference that the Apostle putteth between the Children of God and the Children of the Devil, that the Children of God both love and do righteousness, and the Chil-of the Devil love sin and do it. 1. john. 3.7. Let no man therefore think that he is predestinate to salvation: unless he find and seel in himself the effects & fruits of predestination. For those whom God hath predestinate, them also in his good time he calleth Rom. 8.29.30. (not to uncleanness but unto holiness, 1. Thes. 4.7.) and whom he calleth, them also he justifieth (and endueth with the grace of sanctification. Rom. 6.2. etc.) and whom he justifieth, them also he glorifieth. Rom. 8. If any be engrafted into Christ by a lively faith, he cannot but bring forth the fruit of good life. john. 15. and whosoever doth not bring forth such fruit it is certain that he is not yet engrafted into jesus Christ. Let us not therefore I say flatter nor deceive ourselves, as though we had true faith, when we have not the true fruits of faith. For as the Sun cannot be without light, nor the fire without heat: no more can a saving faith be without good works, which are the fruits and effects thereof. The penitent thief had but a short time of repentance: yet in that short time he wanted not good works to declare his faith. Luke. 23.40 41.42. For no sooner was it given him to believe in Christ, but that presently he maketh answer on the behalf of Christ and cleareth him of all amiss; he rebuketh his fellow for his incredulity, he confesseth the greatness of their sin, and their just punishment for the same, he acknowledgeth Christ to be the Lord and calleth upon him. Therefore it is not enough for us to say we have faith, for the Devils have a kind of faith (james. 2.19.) nor it is not enough for you to come to Church to call upon the Lord, for Lord Lord will not serve the turn Math. 7.21.) nor it is not enough for us to preach unto you, for unto some that have preached in the name of Christ, it shall be said at the last day, depart I know you not, Math. 7.22. nor it is not enough for you to be only hearers of the word, for than you deceive yourselves, james. 1.22. But you that say you have faith must show it by your deeds, james. 2.18. And you that come to call upon the Lord must departed from iniquity. 2. Tim. 2.19. And we that preach unto you, must practise that ourselves, which we preach unto you, and be an example of holy life for you to follow, 1. Pet. 5.3. And you that are hearers of the word, must be doers of the word; and than you shall be justified, Rom. 2.13.  
What shall I do? The Papists will have other men do good works for them. For some of the holier sort (forsooth) have works of supererogation, that is, more good works than they need themselves, which they can spare and bestow upon those that pay best for them. And we that are Protestants, because we will not disable Christ, nor derogate from his merits, will have Christ do all for us, and we will do nothing for ourselves.  
But this Lawyer was of another mind; He asketh what he shall do to gain eternal life, because he knew that another man could not deserve it for him. The soul that sinneth that same shall die, and the soul that doth righteousness shall surely live saith the Lord, Ezec. 18.4.5. And though Moses and Samuel stood before the Lord, to make intercession for the wicked, it shall not help them, jer. 15.1. Yea, though Noah, Daniel, and job, were in the Land when the Lord bringeth his plagues upon it for sin, they shall save neither sons nor daughters, but only deliver their own souls by their righteousness, Ezech. 14.20. Therefore it behoveth every man to know what he must do to inherit eternal life, and not only to know, for he that knoweth his Master's will and doth it not, shall be beaten with many stripes, Luke, 12.48. but he must do it, and so shall he have cause of rejoicing in himself, and not in another. For as another man's sin shall not be laid to my charge, so another man's righteousness shall not be reckoned to be mine, but every man shall bear his own burden, Gal. 6.4.5.  
What shall I do to inherit eternal life? There is a life which is short and temporal, which job compareth to a wind that soon bloweth over, job, 7.7. james to a vapour that soon vanisheth away, james, 4.14. This Lawyer asketh not after this temporal life, for this is common to beasts with men: But here he inquireth concerning that life which is eternal, and shall never have an end. 'tis strange to see how every man almost desireth to be eternal, and yet how few do use the means to be eternal: As the fowls by a natural inclination, delight to fly, the fish to swim, and the beasts to go; so men are naturally carried with an earnest desire to live for ever.  
And albeit men know themselves to be mortal, yet every man according to his several disposition, deviseth some means to be immortal. Some like Lycurgus do publish wholesome laws: Some Plato like, pen learned books: And some like Solomon build goodly houses, and call the lands after their own names, thinking by this means that their names at least shall continue for ever, Psal. 49.  
Thus every man almost, either for some valiant enterprise like David's worthies that killed the Giants, 2. Sam 21. or for some desperate attempt like Saul that killed himself, the first of Samuel, and thirty one Chapter; or for their famous and stately buildings, as the builders of both the Babel's, in the eleventh Chapter of Genesis, and fourth Chapter of Daniel, will be eternixed. But howsoever men by such means may be remembered after death, yet this is not the way to get eternal life. For this is life eternal to know the only true God, the seventeenth Chapter of john, and third verse. And to believe in the son of God, the third Chapter of john, and sixteenth verse. But these knowers must be doers; for he that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him, the first of john, the third Chapter, and fourth verse. And these believers must be good livers, for this is a true saying, and these things I will thou shouldst affirm, that they that have believed God, should be careful to show forth good works, Titus, third, eight. Therefore to the obtaining of eternal life two things are necessary. The first is, to believe well; the second is, to live well. By the first we are justified in the fight of God, for he respecteth our faith. By the second we are justified in the sight of men, for they regard our works. And thus are the Apostles Paul and james reconciled; for when Paul maketh faith the cause of justification, Romans, third Chapter, and twenty eight verse, he meaneth such a saith as worketh by love, Galathians, the fifth Chapter, & sixth verse; whereby we are justified in the sight of God. And when james maketh works the cause of justification, james the second Chapter, and twenty four verse, he meaneth such works as proceed from faith, james, the second Chapter & the eighteenth verse, whereby we are declared to be righteous before men.  
The Scripture describeth this eternal life by divers excellent names: to show the worthiness and excellency thereof, it is called a Kingdom, Luke, the twelfth Chapter, and thirty two verse; but yet such a Kingdom as cannot be shaken like the Kingdoms of this world, Hebrews, the twelfth Chapter, and twenty eight Verse; for it is a heavenly Kingdom, Matthew, the eighth Chapter and eleventh verse. It is called Paradise, Luke the three & twenty Chap. and forty three verse; for it is more pleasant than the garden of Eden. And Abraham's bosom, Luke the sixteenth Chapter, for it is a place of rest and comfort. It is called the house of the father, wherein there be many Mansions, john, the fourteenth Chapter. The joy of the Lord, whereinto every faithful servant must enter, in Matthew 22. Chapter; and all to express and declare unto us the beauty, excellency, and glory of that life which is eternal: And yet as glorious & excellent as it is; such is the love and favour of God unto us, that he hath appointed it to be our inheritance, as here the Lawyer termeth it. Inheritance is a kind of tenure, whereby a man in his own right holdeth or possesseth any thing, as his own; as when a lawful heir doth inherit his Father's lands: Even so the kingdom of God belongeth unto us as our lawful inheritance, because we are the Sons of God.  
It is a great prerogative to be the Sons of God. john, the first Chapter and third verse. But to be Heirs and Heirs with Christ, (Rom. the eight Chapped,) of that heavenly inheritance is a wonderful privilege. How are we bound unto Almighty God? that where as he might have made us stones, or trees, or beasts, or such insensible and unreasonable creatures: it pleased his divine Majesty to make us men, the undoubted heirs of eternal happiness. Behold (dear brother) and consider that heaven is thine inheritance, eternal glory is thy patrimony; thou art borne to a kingdom, thou hast a title to it, & when thou dost departed this life thou shalt be sure to find it: If before thou depart this life thou do not lose thy right and title by thy sinful life.  
Let every one therefore as he tendereth the salvation of his own soul, forsake his wicked ways and now begin to walk in the ways of the Lord: If heretofore thou hast profaned the Lords Sabbath, remember that henceforth thou sanctify it: If thou hast been a Blasphemer of the name of God, see that henceforth thou use it with all reverence: If thou hast been malicious, from henceforth be charitable: If thou hast been contentious, now learn to be peaceable: If thou hast been incontinent, now begin to be chaste: If thou hast been a drunkard, from henceforth be sober: & in a word. If thou hast been inclined to any sin, be sorry for it and forsake it: If thou hast neglected any good work: now begin to do it, that in so doing thou mayest inherit that eternal life which is promised and prepared for them that know the will of God and do it. as it is written in Luke, the eighth Chapter, and twenty one verse.  
The Lord in mercy grant that you be not forgetful hearers but doers of the word.  
Here endeth the first Sermon.   

Printed at London for Thomas Gosson: and are to be sold at his Shop by London Bridge Gate. 1595.   

THE LAWGIVERS Answer to the lawyers Question.  
By HENRY SMITH.  
LONDON, Printed for Thomas Gosson: and are to be sold at his shop by London Bridge Gate.   

THE LAWGIVERS Answer to the Lawyers Question.  Luke, 10. 
And he said unto him, what is written in the law, how readest thou? etc.  
YOU have heard the Question propounded: Now you shall hear the Question answered. And he said unto him, what is written in the law, how readest thou? As if he should have said: I marvel that thou being a Doctor of the Law, which should be able to instruct others in matters of Religion, art ignorant of that which it behoveth every man to know by what means he may inherit eternal life. Wherein hast thou bestowed thy study, wherein hast thou employed thy w●●, and how hast thou spent thy time? Thou seemest to be a Lawyer: Tell me what doth the Law require of thee: Thou seemest to have read the Scriptures, let me see how thou hast profited by thy reading. Thus doth our Saviour send this Lawyer to the Law to learn his duty, and setteth him to school that thought himself too good to learn. He came to tempt Christ by ask the question, but now himself must make the answer, unless he will bewray his own ignorance. If he be a Lawyer, let him look what the law saith concerning this question, because the law is able to resolve every doubt, second Timothy, the third Chapter; sixteen and seventeen verses. Therefore the Prophet Esay sendeth us to the law and to the testimony, Esay the eighth Chapter, and twenty verse. And our Saviour Christ biddeth us search the scriptures, john 5. And telleth us that the ignorance of them is the cause of all error, Matthew twelve Chapter. If then thou wouldst know the will of God study the scriptures, there he hath revealed his will unto thee: If thou desire to please the Lord, look into his word, there he hath showed thee what his pleasure is: Finally, if thou wouldst have thy works to prosper, consider what is written in the law, ask counsel at the mouth of the Lord: Examine all thine actions by the touchstone of the word, and be sure to do nothing for the which thou hast not the word for thy warrant: If harlots entice thee to lewdness as Putiphars' wise enticed joseph, Genesis the thirty nine Chapter, fly from them as joseph did from her, and remember what the law saith, thou shalt not commit adultery. If sinners such as have no fear of God before their eyes entice thee saying; Come with us we will lay wait for blood, and watch to state the simple man: consent thou not, but consider what is written in the Law. Thou shalt do no murder: If they say cast in thy lot among us, we will all have one purse, we shall get great riches, and fill our houses with spoil, Proverbs the first Chapter and fourteenth verse. Walk not thou in the way with them, refrain thy foot from their path, and look what the Law requireth of thee, thou shalt not steal. If Papists would persuade thee to change thy religion, because thy Fathers were of another religion, look into the Scriptures, examine thy religion by the word of God, and then as Elias said unto the people, If the Lord be God then follow him, but if Baal be he then go after him, the first book of Kings the eighteenth Chapter and twenty one verse. So answer thou them, if this religion be agreeable to the word as in truth it is, then will I be of this religion, though my forefathers have been of your religion: And to conclude, if thy father that begat thee, thy mother that bore thee, thy wife that lieth in thy bosom, thy friend that is as thine own self, or thy child which is the fruit of thy body (Deutronomium the thirteenth Chapter and sixth verse) shall require thee to do any thing which the Lord hath forbidden in his law, or shall forbid thee to do any thing which the Lord hath commanded in his word, than thou mayst answer them as job answered his wife, thou speakest like a foolish woman, job the second Chapter and tenth verse; or as Christ answered his mother, Woman what have I to do with thee? john the second Chapter and fourth verse; or as he answered his friend Peter, Go after me Satan, for thou savourest not the things that be of God, etc. Matthew the sixteenth Chapter and twenty three verse. Yea if it come to this, that thy Prince which hath power over thy life command one thing, and the Lord command the contrary, thou must answer as Peter and john answered the Rulers (Acts the fourth Chapter and nineteenth verse) whether it be mere, etc. Yea thou must be content with Sydrach, Misach and Abednego, (Daniel the third Chapter) to undergo any punishment even unto the death, rather than thou wouldst dishonour him or disobey his word, that hath power to call both body and soul into hell together, Matthew the tenth Chapter and twenty eight verse.  
It followeth verse twenty seven, And he answered and said, Thou shalt love thy Lord God with all thy heart, and with all thy soul, and with all thy strength, and with all thy thought, and thy neighbour as thyself. Before the Lawyer moved the Question: Now 'tis the lawyers turn to answer, and in his answer he showeth himself a learned Lawyer: for whereas the law of God consisteth of ten precepts, he reduceth the same unto two; The one taken as it seemeth out of Deutronomium the sixth Chapter, containing our duty toward God; the other taken out of Leviticus the nineteenth Chapter, containing our duty to our neighbour. Here is the abridgement of Moses law, which as it was delivered in two tables, so it is reduced to two duties, and both these require but one thing and that is love, Deutronomium the tenth Chapter. So doth our Saviour Christ himself divide the law, Matthew the twenty two Chapter, where being asked which is the great commandment, he answereth as here this Lawyer doth; Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind: This is the first commandment and the second is like unto this; Thou shalt love thy neighbour as thyself. Hear is nothing but love (my brethren) and yet here is the fulfilling of the law, Romans' the thirteenth Chapter. For all the benefits that God had bestowed upon the Israelites his people, he requireth nothing but love: And for all the favours which he hath done unto us, he asketh no more but love again.  
If we were not too unkind, God needed not to crave our love having so well descrude our love, in loving us before we loved him, first of john the fourth Chapter. But now he is ●aine to become a Suitor for our love which he hath dearly bought, for he showed his love to us before he craves our love to him. By his almighty power he created us of nothing, and made us the most excellent of all his creatures; if that be little worth because it cost him little, for he spoke the word and we were made, Psal. 33.9. Yet this is such a love as cannot be expressed, that when we were fallen from that excellent estate wherein we were created and become heirs of hell and condemnation; so did he love this sinful world, that he gave his only begotten son to die for the sins thereof. That he might bring us to heaven, he came down from heaven; that he might deliver us from hell, he went down to hell for us; Not gold nor silver, but his dearest blood was the price of our redemption, 1 Peter, 1. What can a man do more than to give his life for his friend? Rom. 5.6.7. And what can God do more, than to die for sinful men? And for all this, what doth this loving Lord require of thee, but that thou love the Lord thy God. Blessed be such a Lord that requireth nothing of his servants but love. If any Prince were so gracious unto his subjects that he would require no other subsidies, nor tribute, nor custom of them but love: how were the subjects bound to love and honour such a Prince? And such a one is our most gracious Lord and King, who for all the blessings and benefits that we enjoy under his most happy government, craveth no more but love at our hands for recompense. Once he required burnt offerings, that was a dear kind of service; but now he asketh love, a kind of service which every man may well afford. He asketh not learning, nor strength, nor riches, nor nobility, but he asketh love; a thing that the simplest, the weakest, the poorest, the basest may perform as well as he that is most learned, most strong, most rich, or most nobly borne. If God had required this of thee, that thou shouldst be able to dissolve doubts like Daniel, and to dispute subtle questions, what should then become of thee that art unlearned? If the Lord should accept of none but such as were strong and valiant, what should then become of women, old men and children, which are weak and feeble? If God should regard none but the rich and wealthy, what should then become of the poor and needy. To conclude, if God should make choice of none but such as were of noble parentage, what should we do that are the common people? But now he requireth such a thing of us, as the poorest & simplest may performed as well as the wealthiest or wisest man in all the world, for if we cannot love, we can do nothing; specially if we cannot love God, that hath so loved us, we go not so far as the wicked do, for sinners also love their lovers, Luc. 6.32. And therefore blessed be God, that for the performance of so small a work, hath proposed such a great reward, and for the obtaining of such a happy state, hath imposed such an easy task. The eye hath not seen, the ear hath not heard, neither can the heart conceive, what God hath prepared for them that love him, Esay 64. chap. 4. verse. 1. Corinthians. 2. chap. 9 verse. And for all these unspeakable joys which God hath prepared, he requireth no more of us but love. How is God enamoured of our love, and how unkind shall we be to withhold it from him? He hath an innumerable company of Angels, which are inflamed with his love: and not content therewith, he sues to have the love of men. God hath no need of our love, no more than Elisa had need of Naamans' cleansing, but as Elisa bade Naaman wash, that he might become clean, in the second book of Kings the fift chapter: so God bids us love, that we might be saved. It is for our good altogether, that God requires our love in earth, because he means to set his love on us in heaven. If the man of God had willed Naaman do some great thing, ought he not to have done it? So if God had willed us do some great thing, ought we not to have done it? How much more when he saith unto us; Love, and you shall live for ever.  
Now if you would know whether you have this love of God in you, examine your actions, whether they be done with delight and comfort. In amore nihil amari; In love there is no mislike. 'tis like the waters of jordane wherein Naaman washed: for as his flesh which before was leprous, became fair and tender after his washing, so all our actions, and labours, and afflictions, which before were tedious and irksome, become joyous, and pleasant, and comfortable, after we are once bathed in the love of God. It is like the Salt that Elisa cast into the noisome waters, to make them wholesome, in the 2. Kings and second chapter; or like the meal that Elisa put into the bitter pottage to make them sweet, as in the 2. Kings the 4. chap. So the love of God being shed in our hearts by the holy Ghost, doth make all anguish, and sickness, and poverty, and labours, and watchings, and losses, and injuries, and famishment, and banishment, and persecutions, & imprisonment, yea & death itself to be welcome unto us. Such was the love of that chosen vessel, who for the love that he bore unto God, waded through all these afflictions, 2. Cor. 12. and could not for all these and many more, be separated from the love of God, as he protesteth, Rom. 8. Wherefore (beloved) seeing God that hath done so much for us, requireth no more but love of us, which every one may easily afford: let him be our love, our joy, and whole delight, and then all our life will seem delightful. As jaacob served seven years for Rachaell, Gen. 29.20. and they seemed to him but a few days for the love that he bore unto her: so when we have once set our love upon God, our pain will be pleasure, our sorrow will be joy, our mourning will be mirth, our service will be freedom, and all our crosses shall be counted so many comforts: for his sake whom we love a great deal more than jaacob loved Rachel, because his love to us is like jonathans' love to David, passing the love of women, 2. Samuel 1.26.  
Thus we have heard, what it is that the Lord requireth of us, namely love. Now let us see what manner of love he requireth. Thou shalt love the Lord thy God, with all thy heart, with all thy soul, with all thy strength, and with all thy thought. Here the Lord setteth down the measure of that love which he requireth of us, that first it must be true and unfeigned, as proceeding from the heart & mind; secondly that it must be sound and perfect with all the heart, with all the mind. The Lord which is a spirit and truth, john. 4. will be served in spirit and in the truth. He cannot away with hypocrites, which draw near unto him with their lips, but their hearts are far from him. Matth. 15. He cannot abide dissemblers, which flatter with their lips, and dissemble in their double heart, Psal. 12. and therefore though he requireth all the heart, yet he requireth not a double heart; to signify that a single heart is pleasing unto him, and that he detesteth a double heart. As there is a glozing tongue a wanton eye, an idle ear, a wicked hand, and a wandering foot; so there is a false and dissembling heart, which marreth all the rest. As is the eye, such is the light, if the eye be single, the body is full of light: if the eye be wicked, the body is full of darkness, Matth. 6.22. So as is the heart, such are the actions of the body, which proceed from the heart. A good man, out of the good treasure of the heart, bringeth forth good things, and an evil man out of the evil treasure of the heart bringeth forth evil things, Matth. 12.35. therefore as Christ saith, Make clean within, and all will be clean, Luc. 11. So I say unto you: look that your heart be sincere and single, and then your tongue, your eye, your ear, your hand, your foot, that is; all your actions will be holy to the Lord. The heart of man is the storehouse wherein his treasure lieth, and therefore God seeking to have the treasure, requires the heart: For where the treasure is, there will the heart be also, Matth. 6.21. But he will have it freely, not by constraint; and therefore he requires the heart, because whatsoever is done with the heart, is done willingly, and that which is done against the heart, is done as it were against the hair. Therefore in requiring the heart, God showeth that he delighteth in voluntary service. Among all the offerings that the Lord in his law required of his people, he liketh none so well as the free-will offerings of their hand. Princes require help of their subjects, because they stand in need of help, not regarding whether they do it willingly or against their wills; but God requireth the heart, because he needeth not our help. As God gives to all men indifferently, & casteth no man in the teeth, jame. 1. chap. 5. verse; so he would have us to give that which we give unto him willingly, without grudging. If we give him love, we must give it lovingly; if we give him our heart, we must do it hearty; if we give him our alms, we must do it cheerfully: for as he loveth a cheerful giver, 1. Cor. 9.7. so he loves a cheerful lover: but he that loves not with the heart, loves not cheerfully, for out of the abundance of the heart the mouth speaketh, Matth. 12.34. the head deviseth, the eye seethe, the ear heareth, the hand worketh, the foot walketh. If the heart be inditing of a good matter, the tongue will be as the pen of a ready writer, Psal. 45.2. but if the heart be unwilling, every thing will be irksome like the gift of Ananias, that was loath to part from the price of his land, because Satan had filled his heart with covetousness. Acts. 5. chap. 2. ver. Such are the gifts of many now a days, which either give not so much as their ability might afford, or if they do, then presently they begin to repent that they gave so much; and as judas murmured that the oil was not sold, and given to the poor, john 12. chapter, so they grieve that their alms was not spared, and put to some other use. Thus though they give sometime as Ananias did for fashion sake, because they see other give, yet is their gift nothing worth, because it comes not with a willing mind. God more regarded the shepherds sacrifice of the first fruits of his sheep, Genesis 4. chapter, and 4.5. ver. than the husbandman's oblation of the first fruits of his ground; because Abel offered sincerely with all his heart, and Cain offered like an hypocrite for an outward show. The widows mite, Luc. 21. was more esteemed, than the rich men's much, because she offered of her penury with a willing mind, they of their superfluity for ostentation. A cup of cold water or a morsel of bread, that is given with cheerfulness, is better than a fat Ox with hatred & ill will. When we give to the poor, we lend unto the Lord, and the Lord to whom we lend, measureth the gift by the mind of the giver, and not by the worth of the gift. A small thing (saith David, Psal. 37.16.) that the righteous have, is better than great riches of the ungodly: so a small thing that the righteous give, is better than great gifts of the ungodly, because they give for the love of God with all their heart, but the ungodly give for other respects, either for the love of the man to whom they give, or (like the Pharisees Matth. 6.1.) for the praise of men before whom they give.  
Some will not give at all, wherein they declare that they have no love at all: When a poor man comes to their door, or to their pew, than (as Naball answered David, when he desired relief for himself and his company. 1. Sam. 23.10. Who is David? or who is the son of Isai? There be many servants now a days, that break every man away from his master: shall I then take my bread and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they are: so they answer the poor man: who art thou, & whence comest thou? there are too many such as you are in every place, we have poor enough of our own to help, I must bestow mine alms on them, and I have not for you. Thus do they excuse their nigardise and unmercifulness by the poor that dwell among them; upon whom God knows they bestow no more than that which law compels them to bestow, and that for the most part against their will. Where is the love of God my bretheen? If you say you love God, & show not your love to your brethren, you lie, for if you love not your brother whom you see, you cannot love God whom you have not seen, 1. john 4.20. As we must love God with the heart, that is, sincerely, so we must love him with all the heart, that is, with a perfect love. God is like a jealous husband, loath to have a partner in his love. Exod. 20. He will not have half the heart, nor a piece of the heart, but all the heart. When the heart is divided it dieth, therefore God will not have the heart divided, lest it die, because he desireth a living and not a dying heart. He is not like the unkind mother that would have the child divided; 1. Kin. 26. but like the natural mother, who rather than it should be divided, would forego the child. So God will have all or none, if he may not have all the heart, and all the soul, and all the strength, & all the thought, he will have none at all. The devil, or the world, or the flesh, will play small game as we use to say, before they will sit out; if they cannot get full possession of our hearts, them they are content to have some part of our love, as it were a little room in our hearts, a wicked thought, or a consent to sin, like Pharaoh the king of Egypt, who when he could not keep the Israelits still in bondage, would keep their wives and children back: and when this would not be granted, than he was content to let them go & do sacrifice, but their sheep and their cattle must stay behind: and when this might not be obtained, than he desired them only to bless him before they went, Exod. 10. But God is of another mind: he that made all the hearts of men, & trieth them, and knoweth them, and reneweth them, and mollifieth them, and lighteneth them, and ruleth them, and turneth them which way it pleaseth him, will have all the heart because he hath best right to all. Therefore as Moses answered Pharaoh. There shall not a hoof be left behind us: so whensoever the devil, the world, or the flesh, are suitors unto us for any part of our heart, as commonly they are, when we have any sacrifice or service to perform unto the Lord our God, than we must answer them, as Moses answered Pharaoh; Thou shalt have neither hand nor hoof in this action, Exod. 10.26: or as Peter answered Simon Magus when he offered money for the holy ghost; Thou hast neither part nor fellowship in this business, Acts 8.20.21. I must not yield one jot to your suggestions, for I must love the Lord my God, with all my heart, with all my soul, etc. That God may be our God, he will have the greatest love, because whatsoever we love best, we make our God: we may love our parents, or our wives, or our children, or our friends, or our neighbours, aswell as we love ourselves, with a true & unfeigned love, but we must love God better than our parents, or our wives, or our children, or our friends, or our neighbours, or ourselves with all our hearts, & with all our soul, that is with a sound & perfect love. As we love a ring or a jewel for his sake that gave it, so we must love allthings of this life for his sake that gave them, & for his own sake above all the rest. This perfect love we can bestow but once, and but one can have it, and who so hath it, must be our God; if we set our heart upon riches, we make riches our God, therefore David saith Psal. 62; If riches increase set not your heart upon them; if our whole delight be in eating & drinking, than we make a god of our belly, and the Apostle tells us, Phil. 3. that our end is damnation, if we be given to wantonness and fleshly pleasure, than Venus is our goddess, and Solomon tells us, Prou. 6. cha. 26. ver. that our end will be beggary. But if we have set our love on God, the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man what God hath prepared for them that love him, 1. Cor. 2.9. Now if you would know how you must love God with all your heart, thus you must do it. When the devil or the world, or the flesh, shall set any thing before thee to love, wherewith thou shalt offend thy God, thou must be content to lose and forego the same be it never so precious, be it never so lovely: He loveth God above all, which not for the love of any thing that is created, can be brought to sin against his Creator. So joseph loved God above all, who though he might have had the love of his Lady and Mistress without suspicion of man, yet he would not consent, and so to lose the love of God, Gen. 39 Such was David's love to God, 1. Kings, 24. who when he had gotten Saul (his greatest enemy that sought his life) into a Cave, where he might at once have been revenged on him for all his injuries, was content only to cut off the lap of his garment, and so to let him go unhurt, rather than he would sin against the Lord in laying his hands upon the Lords anointed. Such also was the love of chaste Susanna Dan. 13. who when she might have gained the love and favour of the Elders without any note of infamy, chose rather to undergo the danger of her life, than to sin in the sight of the Lord. Therefore thou mayest love the things of this life, thy parents, thy wife, thy children and the rest, the Lord gives thee good leave to love them, so long as thou mayest love them without offence to God. But if once they be unto thee an occasion to sin, thou must leave to love them, and rather choose to sustain any loss, though it be to the cutting off thy hand or thy foot, or to the plucking out of thine eye, Math. 5.29. or to the hazard of thy life, than thou wouldst offend so divine a Majesty.  
Now thou seest (if thou be not wilfully blind) how far thou art from this perfect love which God requireth of thee. Thou hast not always preferred God before all thy worldly profit, thou hast not always preferred God before all thy fleshly pleasure: when thou hast gotten opportunity to be revenged of thine enemy, thou hast not spared him; when thou hast gotten opportunity to commit wickedness, thy love to God hath not restrained thee; where God required all thy heart, thou hast given him no part of thy heart: Sometime all thy heart runneth after thy covetousness, Ezech. 33.31. Sometime thy soul is wholly set upon-delight and ease; sometime thy mind is all upon thy corn, Luke, 12. or thy cattle, or thy pasture; and sometime thy thoughts are all upon thy merchandise: seldom thou thinkest upon God, but when thou comest into the Church of God; and then thy mind is so distracted with divers thoughts, and ears, and affairs of this life, that thou canst not think upon God one hour together. Therefore what remaineth in this case for thee to do but confess thine own imperfection: and fly to Christ to supply thy wants, and earnestly to desire the Lord to change thy heart, to take from thee thy old heart, thy vain, thy wandering heart, which hath loved other things more than God; and in stead thereof to give thee a new heart and to create a right spirit within thee, Psal. 51. wherewith thou mayst love God above all things in this life, that in the life to come thou mayest find the reward of thy love, such joys and comforts as cannot be expressed.  
Thus we have heard what duty we own unto God himself; Now we shall hear what duty we own unto our neighbour. That which we own unto them both is love, but yet the love which we own unto them is not alike. For albeit the second commandment be like unto the first, Matthew, 22. for the necessity thereof and in respect of the subject or quality which is required, namely love; yet in respect of the object which is God, and the measure of our love which must be perfect; there is great odds between them. In that they both require but love, they are both alike, but in that the first requireth love to God, the second love to men, the first requireth a greater love than the second there is the difference: But here a doubt ariseth, seeing God requireth the love of all the heart, soul, etc. what love remaineth for our neighbour? If God must have all our love, what love is left for any other? Whereunto I answer, that the love of our neighbour doth not derogate nor detract from the love of God; As the light of a candle doth not dazzle, but rather commend the light of the sun: so our love to our neighbour doth not diminish, but rather accomplish our love to God. He that loveth the fruit, will love the tree whereon it groweth, and he that loveth the stream will love the fountain from whence it floweth: even so he that loveth man which is a creature, will much more love God that hath created him. But let us examine the words: Thou shalt love thy neighbour as thyself, Hear are four things to be observed: First, what is required, namely love: Secondly who must love, thou: that is every man. Thirdly, whom we must love, namely our neighbour. And lastly, how and in what manner we must love him, as we love ourselves. Concerning the first, as in the former precept, so in this also the Lord requireth love; wherein he dealeth as a kind father with his children, who desirous to have them so to resemble him, as by their conditions every man may know whose they are: Therefore▪ our loving father, desirous to have us like himself, requireth us to be kind and loving one to another, as he is kind to the unkind, to the evil, to the just, and to the unjust, Matt. 5. He will have us perfect, as he is perfect, he will have us holy, as he is holy; he will have us merciful, as he is merciful; he will have us loving as he is love itself. Again, it is the nature of a loving father, by all means to procure the welfare of his children: so our heavenly father desirous of our continual happiness, commandeth us love, that so we may lead our lives with delight and pleasure. If he had hated us, he would have commanded us to live in hatred, and envy and malice with our neighbours; For among all the miseries that are under the sun, there is not a more miserable and irksome life than the life of the envious. Solomon; Prou. 14.30. calls it a rotting of the bones, and as it were a consumption of the body, because the envious man always repineth, and pineth away at other men's prosperity. As all things work to the best to them that love God; Rom. 8. so all things work to the worst to them that are envious. Therefore one wisheth, that the envious man had eyes in every city, that he might be vexed with all men's prosperity. As Christ said, john 13. By this shall all men know, that ye are my disciples, if you have love one towards another: so the devil saith; By this shall all men know, that ye are my disciples, if ye have envy, and hatred, and malice, one towards another. Therefore leaving that hateful and loathsome kind of life to the reprobate and damned, who are always malcontent like Cain, Gen. 4. and their countenance cast down; they cannot look on their brother with a cheerful countenance, nor afford him a merry word. God hath prescribed love to those that are his, to show how desirous he is of their welfare & happiness. But here some churl may say unto me; If this be all, I shall do well enough: if God require no more but love, I shall be well content to love, so that I be not bound to give. Alas, this is a silly shift: for it is the nature of godly love, to relieve and help him that is beloved: therefore whom thou lovest, if thou lovest him truly, thou canst not see him lack, if it be in thy power to supply his want. If thou love thy horse, thou wilt give him provender; if thou love thy dog, thou wilt give him thy crumbs, and if thou love thy brother, thou wilt give him food. Therefore though nothing be expressed which thou shouldest give unto thy brother, yet in that thou must love him, thou art bound to give him, not only thy goods, but even thy life if need require to do him good. This is my commandment, saith our Saviour Christ, john. 15. chap. 12. vers. that ye love one another as I have loved you, but he so loved us, that he gave his life for us, Rom. 5. ●. therefore we also ought to give out lives for our brethren. 1. john. 3.16. For as much then, as thy life, which as Christ speaketh, is more worth than food or raiment, Matth. 6.25. should not be spared for thy another's good, from henceforth grudge not to give thy goods to thy needy neighbour, defraud not him of food and raiment, to whom thou owest even thy life itself.  
But let us come to the second thing, which showeth who is bound to love, Thou shalt love. Under this word thou; God comprehendeth every particular man and woman: as if he should say, Thou thyself, and not any other, for thou shalt love thy neighbour. The poor man is not exempted from this precept, because he may love aswell as the rich. If he say I have no wealth, and therefore I cannot show my love to my neighbour. Though he have no wealth, yet he hath a heart, he hath a mind, he hath an affection; let him have a loving heart, a loving mind, and a loving affection; if he cannot do well, let him wish well unto his neighbour; if he can or gratify him with any thing that he hath let him not envy at any thing that the rich man hath sorts the rich man shows that he loves his neighbour, if he relieve his necessity: so the poor man showeth that he loves his neighbour, if he grieve not at his prosperity. This therefore as a general precept, bindeth the poor aswell as the rich, it is a common yoke laid upon the neck, and a common burden laid upon the back of every christian, but yet it is an easy yoke, and a light burden, Matt. 11. because it is love, which maketh all things to seem delightsome. As there are some that would be content to love if they might not give; so there are some would be content to give, if they were sure they should not want: therefore when it comes to giving, they post it over to their heirs or to their executors, or to their successors when they are dead; they are never liberal until they die, and then they are liberal of that which is none of theirs. They think to be excused by the liberality of their, heirs, but they are bound to be liberal for themselves: therefore they must not lay the burden upon them, because every man must bear his own burden, Gal. 6. If they say, I know not what need I may have before I die, let them remember, that what they give unto the poor, they lend unto the Lord, and he is a sure paymaster, he gives great usury, and as David laid, I never saw the righteous forsaken, nor his seed beg their bread: so they must needs confess, if they will confess the truth, that they never saw the godly man that was liberal to the poor, by that means to come to misery. By other means many men fall into extreme poverty, Alea, Vina, Venus, Dice, Wine, and Women have brought many to beggary; but by beneficence and liberality to the poor, I never heard that any came to penury. Such a foison hath your alms, that by the blessing of God which makes men rich, it increaseth like the Widows meal and oil which she bestowed upon the Prophet, 1. Kings, 17. Therefore let no man distrust.  
Now we are come to the third thing, which showeth whom we are bound to love. Thou shalt love thy neighbour. He saith not, thou shalt love the rich man, or thy kinsman, or thy friend or thy companion, but thy neighbour: Under which word is comprehended every man that is any way capable of thy love, yea; even thy enemy is included in this precept, Matthew, 5. Rom. 12. As the jews thought none to be their neighbours but their own Nation, so some think none to be their neighbours but their equals? The rich man despiseth the poor man, and he again envieth the rich man, and every man as the proverb is, delighteth in those that are like himself: But here this law requireth that whosoever is our neighbour, by any means is to be loved. As our Saviour Christ had two kinds of kinsfolk, Matthew. 12. one by the flesh, and another by the spirit; so we have two kinds of neighbours, one by nature, and another by grace: and as Christ preserd his spiritual kindred, before his carnal kindred; so we must prefer our spiritual neighbours, before our carnal neighbours.  
Therefore, although by this law we are bound to love all men indifferently, yet because there are degrees of neighbours, therefore there must be degrees of love; we must love our parents, and our kinsfolk, more than strangers, because they are bound unto us by a straighter bond of nature, according to that of the Apostle, 1. Tim. 5. He that hath not a care of his own, specially they of his household, etc. So we must love the faithful more than the unfaithful, because they are bound unto us by a straighter bond of faith and religion, as the same Apostle willeth us, Gal. 6. While ye have time do good unto all, specially to them of the household of faith: signifying, that as we are bound to love all men with a general love, because they are all the offspring of Adam, yet must we love some with a more special love, because they are the children of God.  
Now followeth the measure of that love which we own unto our neighbour, expressed in the last words; As thyself: Hear is the rule whereby our love must be squared, and a most exquisite example of singular love found in ourselves for us to imitate: He saith not, as he loveth thee, or as he is beloved of other; but as thyself. Who knows not how well he loves himself, and therefore who can excuse himself? I say I know not how well I should love my neighbour; but how do we love ourselves? feignedly? or coldly? or for an hour? I trow not, but truly and zealously, and every hour; so we must love our neighbour with a true, zealous, and a constant love. We must not pass by as the Priest & the Levit, but power our oil into their wounds with the Samaritan, to help relieve them, and comfort them. We must love our neighbour, though he be envious, as David loved Saul, requiting good for evil; and as joseph loved Putiphar, not enticed to sin against him. Love is the fulfilling of the Law: It beginneth young with Moses, to resist the oppressor, and endeth not in old age, but desireth to perish for the beloved's preservation; calleth infants in the street with wisdom to learn; comforteth the imprisoned with Abacuk; burieth the dead with Toby; visiteth the sick and possessed with our Saviour: covereth the multitude of offences; and shall find this last comfort, Come ye blessed: to which joy he bring us that with his love from everlasting death hath bought us.  
Here endeth the second Sermon.   

THE CENSURE of Christ upon the Answer.  
By HENRY SMITH.  
LONDON, Printed for Thomas Gosson: and are to be sold at his shop by London Bridge Gate.   

THE CENSURE OF Christ upon the Answer.  
Now we are come to the answer of Christ unto the lawyers Question: The Question was, What must be done to inherit eternal life? The Answer is; Do that which thou hast said: that is; Love God above all, and thy neighbour as thyself; and thou shalt live, thou shalt inherit eternal life. Where first it is to be observed, that though this Lawyer came with the mind to tempt Christ, yet because he had truly alleged what was written in the Law, Deut. 6. Levit. 19 our Saviour Christ approveth his answer, and commendeth him for it: whereby we are taught to like and allow of those good things that we see in any, though they be our enemies.  
Many there are, that if their enemy be endued with many excellent virtues, yet they will not acknowledge it, nor give him his due commendation: but rather seek by all means to disable him, and disgrace him, and dispraise him behind his back: If he be temperate and sober, than they say as it was said of john-baptist, he hath a devil. If he be sociable and familiar, than they say as it was said of Christ, He is a glutton and a winebibber, Luke, 7. If he be learned, they say as Festus said of Paul, Acts, 26. he is mad. If he be a good housekeeper, they call him a Papist. If he be religious, they call him Precisian. Yea, if he be a Prophet, yet if he tell the truth they account him their enemy, Gal. 4. as Ahab termed Elias, 1. King. 21. And as the same Ahab cared not to hear Micheas, because he hated him, 1. Kings, 22. so they despise the Doctrine, and mislike the Sermon; because they hate the man that preacheth it.  
These kind of people are like their father the devil, who both by his name and nature is an acouser of the brethren, Revel. 12. He could not give job a good word, though he were a just man that feared God, job, 1. and no marvel, for he could not speak well of God himself, Gen. 3 But Christ is of another mind, for though this Lawyer were his tempter, yet doth he allow his Answer; so though a man be thine enemy, yet let him have his due: If he be learned, report no less of him; If he be an honest man, defame him not; If he be humble, say not he is proud; If he be liberal, say not he is miserable; If he deal justly, say not he is unconscionable, and if he have any thing in him that is praiseworthy, (as there is no man but hath some good thing in him) acknowledge it, report it, and commend him for it, though he be thine enemy. But here again we see, that though Christ commend this Lawyer for his answer, yet doth he not commend him for any thing else; to teach us, that as we must give every man his due, so we must give no man more than his due. The Lawyer had answered directly to Christ's demand; therefore Christ commends his saying: but the Lawyer had not done so well as he had spoken; therefore Christ doth not commend his doing: so the words of many are very commendable, but their works are most detestable. If you come to their sermons, you shall hear them speak marvelous well, but if you look into their lives, you shall find them far differing from their profession. They are like our Bells, which can call the people together to the service of God; but cannot perform any service unto God: so these men can give good counsel unto others, but they cannot follow it; they can teach the people to know the will and pleasure of God, but they go not about to do the will of God, that the people might be moved by their example to do the same. And if you seem to mislike their doings, then as Christ said of the Scribes and pharisees, Mat. 23. They sit in Moses chair, etc. so they answer for themselves; Do as we say, and not as we do. A bad excuse, fit for so bad a cause. As if they should say; We would have you to be godly, but we will not be godly, we would have you to be saved, but we ourselves will not be saved. How can their doctrine do any good, that live not according to their doctrine? or how can the people think that the doctrine is true, when they that preach it, live not thereafter. Will not the people reason thus? If his doctrine were good, surely he would follow it? If his life be good; surely he would teach us to live as he doth. Therefore whatsoever he saith, we will not believe him, but as he doth, so will we do, and we hope to scape aswell as he.  
Thus with the one hand they build up the Church of God, and with the other hand they pull it down: because they do more hurt by their bad example, than they can do good with all their preaching. These are the ungodly, that the Lord by his Prophet reproveth, Psalm 50. Why doest thou preach my laws and take my words, etc. So long as Esay was a man of polluted lips, the office of preaching was not committed unto him, but when his lips were cleansed, Esay 6. then was he fit for that office and function. Even so, as long as we delight in sin as much as any, we are not meet to reprove the sins of other: but when we behave ourselves as it becometh the ministers of the Gospel, then have we commission to preach the Gospel, and to reprove the sins of the people.  
Therefore to a good Churchman (as you use to call us) two things are necessary: the first is, to teach well: the second is to live well. for as we are resembled to Salt, because we must season the people with sound and wholesome doctrine; so are we resembled to the Sun, because we must shine as lights in the world by our holy life. As john Baptist was the voice of a crier, so he was a burning Lamp: as the Apostles were willed to teach and baptize; so their lights were commanded to shine, that men seeing their good works might glorify God.  
Thirdly, we here may see, that truth is truth, and to be commended from whomsoever it cometh: for though this Lawyer came to tempt Christ, yet because he told the truth, Christ admitteth his answer, and commends him for it. Whereby we have to learn to embrace and receive the truth by whomsoever it is brought: for as a jewel is to be esteemed though it be found in a stinking dunghill, so the truth is to be regarded, though it be found in a wicked man.  
And last of all we here may see, that to be verified which was spoken of Christ, Esa. 42. Mat. 12: A bruised reed shall he not break, etc. that is, he shall not discourage any in the way of godliness. Though this Lawyer were Christ's enemy, yet when he answered discreetly and directly out of the word of God; Christ approveth his answer, and exhorteth him to the practice of the same: whereby we have to learn to commend and encourage every man in his well doing, and by all means to further them in their good beginnings. Praise and honour are spurs to virtue; therefore if a man have done well, commend him, and he will do better: but alas with us it is far otherwise, for if a man have done amiss, it shall be often cast in his teeth: but if he have done well, he shall never hear of it.  
But let us go forward in the answer of Christ: It followeth (do this). Having approved his saying: now he exhorteth him unto doing; for it is not enough to say well, or to know much, or to believe aright; but we must do this; that is, we must love God and our neighbour; if we desire to live. Heaven is not gotten with fair words, nor amorous looks, nor gold, nor silver, nor gorgeous array; but with the fruits of a lively saith: or (that I may use the words of the Apostle Gal. 5.6.) By faith working through love. God will not come to judge us at the last day, whether we were learned, or wise, or eloquent, or wealthy, or honourable: but whether we have done those deeds of mercy to his needy members. What shall it profit a man in the last hour of his death, to have been eloquent, and excellent in all kind of learning; that he hath preached many notable and worthy sermons, if he have lived a lewd and wicked life, and carried a corrupt conscience to his grave. In that terrible day, when the books of all men's consciences shall be opened, Apocal. 20. and every man's life shall be strictly examined; it shall go better with us, if we have served God with a good conscience, then if we have been able to dispute subtle questions: for at that day it shall be said to some that have preached in the name of Christ; Depart from me, I know ye not, Mat. 7.  
Now, as we shall not be saved for our preaching; no more shall you be saved for your hearing: for God will have you to do as you hear, aswell as he will have us to do as we teach; if you look into all the scriptures; you shall find. no promise made to hearers, nor to speakers, nor to readers; but to believers, or to doers. If ye ask God, who shall dwell in his holy mountain, he saith Psal. 15. The man that walketh uprightly; If you ask Christ who shall enter into the kingdom of heaven, he saith Matth. 7. Not they that cry Lord, Lord: but they which do the will of my father. If you ask him, how you may come to heaven; he saith, Mat. 19 Keep the commandments. If you ask him who are blessed; he saith, Luc. 11. Blessed are they that hear the word of God and do it. If you ask an Angel who is blessed, he saith, Reu. 22. Blessed are they which keep the words of this book. If you ask David, he saith, Psalm. 106. The man is blessed which keepeth judgement and doth righteousness. If you ask Solomon; he saith, Prou. 29. The man is blessed which keepeth the Law. If you ask Esay, he saith, Esay 50. He which doth this is blessed. If you ask james, he saith, jam. 1. The doer of the word shall be blessed in his deed. And here; Do this, and thou shalt live. Hear is nothing but doing to make us blessed: for as the works that Christ did, bare witness that he was Christ, john 10. so the works that we do must bear witness that we are Christians. But here some man may object and say; Is any man able to do this that God requireth; and if he be not, why then doth God command us that which we cannot perform? Herein almighty God dealeth with us, as a father dealeth with his children; If a man have a son of seven years of age, he will furnish him with bow and arrows, and lead him into the fields; sets him to shoot at a mark that is twelve score off, promising to give him some goodly thing, if he hit the mark; and though the father know that the child cannot shoot so far: yet will he have him aim at a mark beyond his reach, thereby to try the strength and forwardness of his child, and though he shoot short, yet the father will encourage him. Even so almighty God hath furnished us with judgement and reason, as it were with certain artillery, whereby we are able to distinguish between good and evil, and sent us into this world, as it were into the open fields, and sets his law before us as a mark, as David speaketh; promising to give us the kingdom of heaven, if we hit the same: and albeit he knoweth that we cannot hit this mark, that is, keep the law which he hath set before us, yet for the exercise of our faith, and for the testifying of our duty and obedience towards him, he will always have us be aiming at it: and though we come short of that duty and obedience which he requireth at our hands, yet doth he accept and reward our good endeavour, but if we stubbornly refuse to frame ourselves after his will, then may he justly be angry and displeased with us. Therefore though thou must not perfectly keep the law of God: yet if thou endeavour thyself to the utmost of thy power to observe the same, the Lord that worketh in us both the will and the work, will accept the will for the work; and that which is wanting in us, he will supply with his own righteousness.  
It followeth; And thou shalt live. Hear is the promise, even life eternal. Among all earthly things, we count none so dear and precious as our life, insomuch as we can be content to forego any thing before our life: our blood and our limbs we lose sometimes for the saving of this temporal life, which is no life indeed, but rather a shadow, and the image of death. Now if we make so much, and suffer so many things for the life of the body, which is so short and momentany: how far greater things should we suffer for the salvation of our soul, and for the gaining of that glorious and happy life▪ which shall never end. Hear Christ speaketh not of any common life, but of life eternal; which is the inheritance and seat of the blessed.  
For seeing Christ must answer to the lawyers Question, and his Question was how he might inherit eternal life; when the Lawyer had said what was written in the Law, Christ answereth Hoc fac & vives; as if he should say, Love God and thy neighbour, and so thou shalt inherit eternal life: this is the assoiling of thy Question. Go to therefore dear brethren, and consider at how small a rate or price of love, eternal life is to be purchased. If we take so great pains, & undergo so many difficulties to pursue this mortal life; what pains should we undertake to enjoy that immortal life? If God should bid us go into a hot fiery Furnace, and cast ourselves into the burning flames, we ought to do it, that we might reign with Christ: But our gracious loving Lord commandeth no such thing, but only commendeth unto us love, that we may live. Our God is not as the gods of the Gentiles, which will have the Parents slay their children, and offer them up in fire for a burnt sacrifice. No, our God will not the death of a sinner, but rather that he convert and live, Ezech. 8. O how gracious is the Lord unto us▪ which requireth no more of us but love, and yet requireth us with no less than life, and that a glorious and eternal life. Thus I have at length explained The lawyers Question, and the Answer of Christ unto the Question: wherein I have showed you one way to come to heaven, which is to keep the Law of God, and this way we find most hard and difficult. Another way there is by the death of Christ, and this every man thinks most easy to find: But this I assure you, that who so ever doth not endeavour to walk in that old way, that is, to walk in the ways of the Lord, shall never come to heaven by that new and living way Christ jesus; because as john saith cap. 3.3. who so ever hath this hope in him, purgeth himself: That is; who so ever hopeth to be saved by the death of Christ, hath a care to keep himself from sin, and to walk in the commandments of the Lord.  
FINIS.