The lavviers question The answere to the lawiers question. The censure of Christ vpon the answere. By Henry Smith. Smith, Henry, 1550?-1591. This text is an enriched version of the TCP digital transcription A12363 of text S103005 in the English Short Title Catalog (STC 22679). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 82 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A12363 STC 22679 ESTC S103005 99838764 99838764 3152 2248561060

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Early English books online. (EEBO-TCP ; phase 1, no. A12363) Transcribed from: (Early English Books Online ; image set 3152) Images scanned from microfilm: (Early English books, 1475-1640 ; 1157:03) The lavviers question The answere to the lawiers question. The censure of Christ vpon the answere. By Henry Smith. Smith, Henry, 1550?-1591. [70] p. Printed [by J. Danter] for Thomas Gosson: and are to be sold at his shop by London Bridge Gate, London : [1595] Signatures: A-I⁴ (-I4). Printer's name and publication date from STC. Printer's device (McKerrow 281) on title page. Includes three sermons. Signatures continuous; D2 missigned A3. D1 is a separate title page, with same imprint and printer's device, reading: The lavvgivers ansvver to the lavviers question. H1 is a separate title page, with same imprint and printer's device, reading: The censure of Christ vpon the ansvvere. Not an STC item.--STC. Identified as STC 22679a on UMI microfilm. Some print faded and show-through; pages marked, stained and torn. Reproduction of the original in the British Library. eng Sermons, English -- 167th century. eebo The lavviers question. The answere to the lawiers question. The censure of Christ vpon the answere. By Henry Smith. Smith, Henry, 1595 73 16667 4 0 0 0 0 0 2.4 B The rate of 2.4 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2005-04 Assigned for keying and markup 2005-07 Keyed and coded from ProQuest page images 2005-08 Sampled and proofread 2005-08 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

THE LAWIERS QVESTION . The Answere to the Lawiers Question . The Censure of Christ vpon the Answere .

By HENRY SMITH .

LONDON , Printed for Thomas Gosson : and are to be sold at his shop by London Bridge Gate .

THE LAWIERS Question . Luke , 10.25 .

And behold a certain Lawier stood vp , and tempted him saying : Master , what shall I doo to inherit eternall life ?

IT is a waighty question , and hath beene long discoursed by what meanes a man may come to heauen , and who is not desirous to bee resolued in it ? Here the question is propounded by a Lawier , and answered by the Law-giuer , whose iudgement in this case is worth the hearing . Hee propoundeth the question as one desirous to learne , when indeede he meaneth nothing lesse . But as Ahab , when he asked Micheas in the first booke of Kings and second Chapter , if he should goe vp to fight against Ramoth in Gilead , meant not to follow the Prophets direction , but onely desired to heare his opinion , so the Lawier propoundeth this question , not with the minde to learne of Christ , but with the mynde to tempte Christ & to try his learning : as the Diuel came to tempt Christ in the wildernes , soe the Lawyer comes to tempt Christ in the City : and therfore whereas the Euangelist saith ; Behold a certeine Lawyer stood vp . He might haue sayd , Behold a certeine Diuel stood vp bycause for the time he tooke vpon him the Diuells office to be a tempter . When the Diuel tempted Christ Math. 4. he bid him Auoyd Sathan . And when Peter tempted Christ Math. 16. He said vnto him departe Sathan . Soe when this Lawyer tempted Christ he might haue saide : Auaunt Sathan , because in his action he was the instrument of Sathan . But though the Lawier was worthie to be repulsed because hee was so importunate , yet was his question worth the aunswering because it was of such importance . We see then with what minde the Lawier came to Christ ; now let vs see how he saluteth Christ . Though he came with a bad mynde , yet doth he vse good wordes ; that he might deceiue with lesse suspicion , he saluteth him by the name of Master , as if he did professe himselfe to bee his Disciple . So doth Iudas salute him when he meant to betray him , Matth. 26.49 . And so doo the Pharises salute him , when they meant to bring him within the compasse passe of treason Mat. 22.15 . And this hath bin alwaies the guise of the wicked to vse the smoothest speech when they intend most mischief , & vnder colour of frendship to practise their treacherie . When Absalon meant to bee reuenged on his brother Ammon , for defiling his sister Thamar , he made a great feast , and caused him to bee murdered in the middest of the banquet . 2. Sam. 13. When Ioab meant to murder Amasa hee saluted him curteously , saying ; Art thou in health my brother ? 2. Sam. 20. and with his right hande tooke him by the beard to kisse him , and with his left hand sheathed a sword into his bellie .

These are such as the Psalmist speaketh of Psal. 28. which haue glosing tongues and bloodie mindes ; which speake friendly to their neighbours , and imagine mischief in their harts . As the Scorpion hath an amiable face and a poisoned taile , so these men haue faire lookes , and murdering hands : Their wordes are as soft as butter , and as smooth as oile , but their deeds are cruell as the deeds of warre , and deadly as the dint of swords . The Prophet Dauid was sore troubled with such dissemblers as hee complaineth euery where in his booke of Psalmes , Psal. 41. That euen his owne familiar friend whom hee trusted , and which did eate at his table , had laide great wait for him . And Psal. 55. that it was not an open enemie which had done him dishonour , for then he could haue borne it ; nor it was not his aduersarie which had lift vp himselfe against him , for then peraduenture hee would haue hid him selfe from him : but it was euen his companion , his guide , and his owne familiar friend , which tooke sweete counsell with him , and walked in the house of God as friends . At this day the world is full of such fained friendes which will flatter thee to thy face , and bite thee behind thy backe . They will giue out hard speeches of some man that is absent , in thy hearing , to see if thou wilt speake as hardly of him , which if thou dost , thy words shall presently bee tolde vnto him . Woe vnto him ( saith the wise man Eccle. 2.13 . ) that hath a double hart , wicked lips , and mischieuous hands , and to the sinner that goeth two manner of waies . The Lorde hath giuen but one heart , and one tongue , and one face to one man : therefore we should not carrie a double hart in our brest , nor two tungs in our heade , nor two faces vnder a hood . It was not lawful for the Israelites to weare anie garments made of linnen and wollen , Deut. 22. to signifie that it should not be lawfull for Christians to bee dissemblers , to carrie fire in the one hand and water in the other , to carry hony in their mouth and gall in their heart , or ( as Dauid speaketh Psal. 12. ) to flatter with their lips , and dissemble in their double heart .

Of all kinde of cattell these are the worst , because they doo most hurt , where they are least mistrusted . Therefore they are compared to the wilie Foxe , for their craftie fetches , Ezech. 13. And Herode is termed a Fox for his dissembling , Luke . 13. For as the Foxe faineth himselfe dead that hee may catch the birdes to deuoure them : so the flatterer faineth himself to be harmlesse and honest , and conscionable , and religious , and holy , that hee may deceiue the harts of the simple , Rom. 16.18 . Hee is like your shadowe which dooth imitate the action and gesture of your bodie , which stands when you stand ; and walkes when you walke ; and sits when you sit ; and riseth when you rise : So the flatterer dooth praise when you praise ; and findes fault , when you find fault ; and smiles when you smile ; and frownes when you frowne ; and applauds you in your dooings ; and sooths you in your sayings : and in all thinges seekes to please your humour , till hee haue sounded the depth of your deuises , that hee may betray you to your greatest enemies . As the Syrens sing most sweetely when they intend your destruction , so flatterers speak most faire , when they practise most treacherie . Therefore euery faire looke is not to bee liked , euery smooth tale is not to bee beleeued , and euery glosing tongue is not to be trusted : But as we must trie the spirits whether they bee of God or no , 1. Iohn , 4.1 . So we must try the words whether they come from the hart or no ; & we must try the deedes whether they bee answerable to the words or no.

Now we are come to the question , which is by what meanes a man may inherit eternall life . A waightie question worthy to be knowne , not onely of Lawiers and learned men , but also of all , both men and women , which are perswaded in their hart as with their mouth they doo confesse , that after death their bodies shall rise again . Therefore though this Lawier were to bee blamed because hee came with so bad a minde ; yet is he to be commended , because he mooued so good a question .

Many nowe a daies are very curious in idle and vnprofitable questions : As what God did before he made the worlde : How long Adam stood in the state of innocencie : Whether Salomon were saued or no : with many such vaine and vnnecessary questions ; but fewe there are which will aske ( as this Lawier did ) what they must doo to inherit eternall life . You shall see many very carefull and inquisitiue howe they may get riches ; where they may purchase lands and Lordshippes ; howe they may come to aduauncement and honour ; and by what meanes they may procure the Princes fauour : But you shall see few or none inquisitiue concerning the meanes of their saluation , you shall seldome heare any aske their Pastor what they must doo to bee saued , or which way they may come to heauen ? It is not now as it was in Iohn Baptists time , when the Publicans , the souldiers and all sortes of people came vnto him , with Master what shall we doo ? Luke , 3.10 . &c. Nor it is not nowe as it was in the time of Christ , when the people came and asked him , what shall we do that we may worke the works of God ? Iohn , 6.28 . Nor it is not now as it was in Peters time , when vpon the hearing of Peters 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 euery mans minde is of his worldly profit , or pleasure , or preferment . This is the drift of all their deuises , this is the ende of all their practises , how they may liue here in delight and ease , and leaue behind them a rich posteritie . As for that heauenly country whereunto they were borne , that newe Ierusalem 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 inhabite it . The Question is , how hee may inherite eternall life ; wherein hee seemeth to confesse that there is an eternall life , for thereof he makes no doubt , only the question is , howe hee may attaine vnto it . Heere therefore it appeareth that this Lawier was not a Saducee which denied the resurrection of the dead . Mathe. 22. Nor hee was not an Epicure , which are of this opinion , that after death there is neither ioy to bee looked for , nor paine to be feared , and therefore are woont to say , Ede , bibe , lude , &c. or as it is 1. Cor. 15. Let vs eate and drinke , for to morrow we shall die . But this man was a Pharisee , such a one as Paul was before his conuersion , one that expounded the law of God vnto the people , and liued after the straitest lawe 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 Iewes . Though this Lawier were learned , yet it was boldly done of him to tempt the Lorde : But what is it which learning dare not attempt , if it bee not tempered with the feare of God ? Christ Iesus found no greater aduersaries 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 carrie the opinion of singuler learning . For looke how many heresies are extant in the Church , or howe many controuersies in religion , they haue bin deuisd & are maintaind by learned men . Let learned men therefore learne to feare the Lord : yea , let them learne to know nothing so much as Christ Iesus , and him crucified , 1. Cor. 2.2 . without the which knowledge all knowledge is ignorance , all wisedome is foolishnes , all learning is madnes , and all religion is error , or hipocrisie , or superstition . God hath not chosen many wise men , nor many nightie men , nor many noble men , but God hath chosen the foolish thinges of the world to confound the wise , and God hath chosen the weake things of the world , to confound the thinges that are mightie ; and vile things of the world , and things which are despised , hath God chosen , yea and thinges which are not , to bring to nought things that are , 1 , Cor. 3.19 . Our Sauior Christ in the choice of his Apostles , called not one that was learned ; yet hath he not reiected all that are learned : for from heauen hee called his Apostle Paul a learned Lawier , 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 euen at this day , hee calleth some in euery place , and endueth them with excellent learning , that they may serue to the gathering together of the Saints , and to the exercising of the ministrie , and to the edifying of the Church of God , Ephe. 4.12 . The Lorde Iesus so moderate our learning with his holy feare , that wee may direct al our studies to the enlarging of his glorie and kingdome here on earth , that when the chiefe shepheard shall appeare , 1. Pet. 5.4 . we ( that haue instructed other , and turned many to righteousnes ) may shine as the brightnes of the firmament , and as the staerres of heauen for euer , Dan , 12.3 .

Good Master what shall I doo to inherite eternall life ?

Marke heere the discretion of the Lawier in asking this question . As the man was a Lawier , so there is no doubt but that hee had read the Lawe and the Prophets . If you looke into the Law , you shall not finde , Cursed is hee that continueth not in all thinges that are written in the booke of the Law to know them . If you peruse the Prophets you shall not finde , Cease from doing of euill and learne to speake well . But the Law saith , Cursed is he that continueth not in all thinges 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 euill , and learne to doe well . Esay , 1.16 . Psal. 24.14 . And therefore the Lawier saith not ; How much must I knowe , nor what shall I beleeue , but what shall I doo to inherite eternall life . Wee haue beene taught too long , that wee are saued by faith without the workes of the Law . Which Doctrine though it bee most true , and both soundly proued , and flatly concluded Rom. 3.28 . Yet being vnderstood amisse as Paules writings sometimes are , 2. Pet. 3.16 . it hath beene the decay of all good deedes , and brought in Epicurisme and all vngodlines . T is true indeede that eternall life is the gift of God through Iesus Christ , Rom. 6.23 . But yet this gift is bestowed onely vppon those for whom it is prepared , Math. 20.23 . which haue exercised themselues in the workes of mercie , Math. 25.35 . In respect of God our election standeth certaine from all eternitie : For it hath this seale , The Lord knoweth them that are his , 2. Tim. 2.19 . And I know whom I haue chosen , Iohn , 13.18 . But in respect of our selues it is vncertaine , and therefore wee must striue to make the same sure by good workes , 2. Pet. 1.10 . These are the wayes to come to heauen , though they bee not the cause why wee shall come to heauen , therefore we must keepe the way if euer wee meane to come to heauen : For as wee are ordained to the ende ; so are wee ordained to the meanes which bring vs to that end . If God haue predestinate any to eternall life , hee hath also predestinate them to the meanes whereby they must attain eternal life , that is faith & a good conscience , 1. Tim. 5.19 . therefore it is certaine that whoso euer is to be saued , shall at one time or other before they departe out of this life bee called truely to beleeue , and shall endeuour by all meanes as Paul did to keepe a good conscience both toward God & toward men . Act. 14.16 . For that which is spoken of Christ in speciall , Psal. 45. Thou hast loued righteousnes and hated iniquitie , must bee verified and in some measure accomplished in all the members of Christ , they must loue righteousnes , and hate iniquity . And this is the difference that the Apostle putteth betweene the Children of God and the Children of the Diuel , that the Children of God both loue and doe righteousnes , and the Chil-of the Diuel loue sinne and doe it . 1. Iohn . 3.7 . Let no man therefore thinke that he is predestinate to saluation : vnlesse hee finde and seele in himselfe the effects & fruits of predestination . For those whom God hath predestinate , them also in his good time hee calleth Rom. 8.29.30 . ( not to vncleannes but vnto holines , 1. Thes. 4.7 . ) and whome he calleth , them also he iustifieth ( and endueth with the grace of sanctification . Rom. 6.2 . &c. ) and whome hee iustifieth , them also he glorifieth . Rom. 8. If any bee ingrafted into Christ by a liuely faith , hee cannot but bring forth the fruit of good life . Iohn . 15. and whosoeuer doth not bring forth such fruit it is certaine that he is not yet ingrafted into Iesus Christ . Let vs not therefore I say flatter nor deceiue our selues , as though we had true faith , when we haue not the true fruits of faith . For as the Sunne cannot be without light , nor the fire without heat : no more can a sauing faith be without good workes , which are the fruits and effects thereof . The penitent thiefe 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 giuen him to beleeue in Christ , but that presently he maketh answere on the behalfe of Christ and cleareth him of all amisse ; hee rebuketh his fellow for his incredulitie , he confesseth the greatnes of their sinne , and their iust punishment for the same , hee acknowledgeth Christ to bee the Lord and calleth vpon him . Therefore it is not enough for vs to saie wee haue faith , for the Diuells haue a kinde of faith ( Iames. 2.19 . ) nor it is not enough for you to come to Church to call vpon the Lorde , for Lorde Lorde will not serue the turne Math. 7.21 . ) nor it is not enough for vs to preach vnto you , for vnto some that haue preached in the name of Christ , it shal bee saide 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 worde , for then you deceiue your selues , Iames. 1.22 . But you that say you haue faith must shew it by your deedes , Iames. 2.18 . And you that come to call vpon the Lord must depart from iniquitie . 2. Tim. 2.19 . And we that preach vnto you , must practise that our selues , which we preach vnto you , and bee an example of holie life for you to follow , 1. Pet. 5.3 . And you that are hearers of the word , must be doers of the word ; and then you shall be iustified , Rom. 2.13 .

What shall I doo ? The Papistes will haue other men doo good works for them . For some of the holier sort ( forsooth ) haue workes of supererrogation , that is , more good works than they neede themselues , which they can spare and bestow vppon those that pay best for them . And wee that are Protestants , because wee will not disable Christ , nor derogate from his merits , will haue Christ doo all for vs , and we will doo nothing for our selues .

But this Lawier was of another minde ; Hee asketh what hee shall doo to gaine eternall life , because hee knewe that another man could not deserue it for him . The soule that sinneth that same shall die , and the soule that dooth righteousnes shall surelie liue saith the Lord , Ezec. 18.4.5 . And though Moses and Samuell stoode before the Lorde , to make intercession for the wicked , it shall not helpe them , Ier. 15.1 . Yea , though Noah , Daniel , and Iob , were in the Land when the Lord bringeth his plagues vppon it for sinne , they shall saue neither sonnes nor daughters , but onelie deliuer their owne soules by their righteousnes , Ezech. 14.20 . Therefore it behooueth euery man to know what he must doo to inherit eternall life , and not onely to know , for hee that knoweth his Masters will and doth it not , shall bee beaten with manie stripes , Luke , 12.48 . but hee must doo it , and so shall hee haue cause of reioysing in himselfe , and not in another . For as another mans sinne shall not bee laid to my charge , so another mans righteousnes shall not bee reckoned to be mine , but euerie man shall beare his owne burthen , Gal. 6.4.5 .

What shall I do to inherit eternall life ? There is a life which is short and temporall , which Iob compareth to a winde that soone bloweth ouer , Iob , 7.7 . Iames to a vapour that soone vanisheth away , Iames , 4.14 . This Lawier asketh not after this temporall life , for this is common to beasts with men : But here he inquireth concerning that life which is eternall , and shall neuer haue an end . T is strange to see how euery man almost desireth to be eternall , and yet how fewe do vse the meanes to be eternall : As the fowles by a naturall inclination , delight to flie , the fish to swimme , and the beastes to goe ; so men are naturally carried with an earnest desire to liue for euer .

And albeit men know themselues to be mortall , yet euery man according to his seuerall disposition , deuiseth some meanes to be immortall . Some like Lycurgus doo publish wholsome lawes : Some Plato like , pen learned bookes : And some like Salomon build goodly houses , and call the landes after their owne names , thinking by this meanes that their names at least shall continue for euer , Psal. 49.

Thus euery man almost , either for some valiant enterprise like Dauids worthies that killed the Giants , 2. Sam 21. or for some desperate attempt like Saul that killed himselfe , the first of Samuel , and thirty one Chapter ; or for their famous and stately buildinges , as the builders of both the Babels , in the eleuenth Chapter of Genesis , and fourth Chapter of Daniel , will bee eternixed . But howsoeuer men by such meanes may bee remembred after death , yet this is not the way to get eternall life . For this is life eternall to know the onelie true God , the seauenteenth Chapter of Iohn , and third verse . And to beleeue in the sonne of God , the third Chapter of Iohn , and sixteenth verse . But these knowers must be dooers ; for he that saith I know him , and keepeth not his commandements , is a liar , and the truth is not in him , the first of Iohn , the third Chapter , and fourth verse . And these beleeuers must be good liuers , for this is a true saying , and these things I will thou shouldst affirme , that they that haue beleeued God , should be carefull to shew forth good workes , Titus , third , eight . Therefore to the obtaining of eternall life two things are necessarie . The first is , to beleeue well ; the second is , to liue well . By the first we are iustified in the fight of God , for hee respecteth our faith . By the second wee are iustified in the sight of men , for they regard our workes . And thus are the Apostles Paul and Iames reconciled ; for when Paul maketh faith the cause of iustification , Romanes , third Chapter , and twenty eight verse , he meaneth such a saith as worketh by loue , Galathians , the fifth Chapter , & sixth verse ; whereby wee are iustified in the sight of God . And when Iames maketh workes the cause of iustification , Iames the second Chapter , and twenty foure verse , hee meaneth such workes as proceede from faith , Iames , the second Chapter & the eighteenth verse , whereby we are declared to be righteous before men .

The Scripture describeth this eternall life by diuers excellent names : to shew the worthines and excellencie thereof , it is called a Kingdome , Luke , the twelfth Chapter , and thirty two verse ; but yet such a Kingdome as cannot bee shaken like the Kingdomes of this worlde , Hebrewes , the twelfth Chapter , and twenty eight Verse ; for it is a heauenlie Kingdome , Matthew , the eighth Chapter and eleuenth 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 Abrahams bosome , 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 , Iohn , the fourteenth Chapter . The ioy of the Lord , whereinto euery faithfull seruant must enter , in Matthew 22. Chapter ; and all to expresse and declare vnto vs the beauty , excellencie , and glorie of that life which is eternall : And yet as glorious & excellent as it is ; such is the loue and fauour of God vnto vs , that he hath appointed it to be our inheritance , as here the Lawyer termeth it . Inheritance is a kinde of tenure , whereby a man in his own right holdeth or possesseth any thing , as his own ; as when a lawfull heyre doth inherite his Fathers landes : Euen so the kingdome of God belongeth vnto vs as our lawfull inheritance , because we are the Sonnes of God .

It is a great prerogatiue to bee the Sonnes of God . Iohn , the first Chapter and third verse . But to bee Heyres and Heyres with Christ , ( Rom. the eight Chapt , ) of that heauenly inheritance is a wonderfull priuiledge . How are wee bound vnto Almightie God ? that where as hee might haue made vs stones , or trees , or beasts , or such insensible and vnreasonable creatures : it pleased his diuine Maiestie to make vs men , the vndoubted heyres of eternall happines . Behold ( deare brother ) and consider that heauen is thine inheritance , eternall glorie is thy patrimony ; thou art borne to a kingdome , thou hast a title to it , & when thou doest depart this life thou shalt bee sure to finde it : If before thou departe this life thou doe not loose thy right and title by thy sinfull life .

Let euerie one therefore as hee tendereth the saluation of his owne soule , forsake his wicked waies and nowe begin to walke in the waies of the Lorde : If heretofore thou hast prophaned the Lords Saboath , remember that henceforth thou sanctifie it : If thou hast beene a Blasphemer of the name of God , see that henceforth thou vse it with al reuerence : If thou hast beene malicious , from henceforth be charitable : If thou hast beene contentious , now learne to bee peaceable : If thou hast beene incontinent , now begin to be chast : If thou hast beene a drunkard , from henceforth be sober : & in a worde . If thou hast beene inclined to any sin , bee sorrie for it and forsake it : If thou hast neglected anye good worke : now begin to doe it , that in so dooing thou maiest inherite that eternall life which is promised and prepared for them that knowe the will of God and doo it . as it is written in Luke , the eighth Chapter , and twentie one verse .

The Lord in mercie graunt that you bee not forgetfull hearers but dooers of the word .

Here endeth the first Sermon .

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

THE LAWGIVERS Answere to the Lawiers Question .

By HENRY SMITH .

LONDON , Printed for Thomas Gosson : and are to be sold at his shop by London Bridge Gate .

THE LAWGIVERS Answere to the Lawyers Question . Luke , 10.

And he saide vnto him , what is written in the law , how readest thou ? &c.

YOV haue heard the Question propounded : Now you shall heare the Question answered . And he saide vnto him , what is written in the law , how readest thou ? As if hee should haue saide : I marueile that thou beeing a Doctor of the Lawe , which should bee able to instruct others in matters of Religion , art ignorant of that which it behooueth euery man to knowe by what meanes hee may inherite eternall life . Wherein hast thou bestowed thy study , wherein hast thou imployed thy w●● , and howe hast thou spent thy time ? Thou seemest to bee a Lawyer : Tell me what doth the Law require of thee : Thou seemest to haue read the Scriptures , let me see how thou hast profited by thy reading . Thus doth our Sauiour send this Lawier to the Lawe to learne his dutie , and setteth him to schoole that thought himselfe too good to learne . Hee came to tempt Christ by asking the question , but nowe himselfe must make the answere , vnlesse he will bewray his owne ignorance . If hee be a Lawier , let him looke what the lawe saith concerning this question , because the lawe is able to resolue euery doubt , second Timothie , the third Chapter ; sixteene and seauenteene verses . Therefore the Prophet Esay sendeth vs to the lawe and to the testimonie , Esay the eighth Chapter , and twenty verse . And our Sauiour Christ biddeth vs search the scriptures , Iohn 5. And telleth vs that the ignorance of them is the cause of all errour , Matthew twelue Chapter . If then thou wouldest know the will of God studie the scriptures , there hee hath reuealed his will vnto thee : If thou desire to please the Lord , looke into his worde , there hee hath shewed thee what his pleasure is : Finally , if thou wouldest haue thy works to prosper , consider what is written in the lawe , aske counsell at the mouth of the Lord : Examine all thine actions by the touchstone of the worde , and bee sure to doo nothing for the which thou hast not the worde for thy warrant : If harlots entise thee to lewdnes as Putiphars wise entised Ioseph , Genesis the thirty nine Chapter , fly from them as Ioseph did from hir , and remember what the law saith , thou shalt not commit adulterie . If sinners such as haue no feare of God before their eyes entise thee saying ; Come with vs wee will lay waite for blood , and watch to state the simple man : consent thou not , but consider what is written in the Law . Thou shalt do no murther : If they say cast in thy lot among vs , wee will all haue one purse , wee shall get great riches , and fill our houses with spoile , Prouerbs the first Chapter and fourteenth verse . Walke not thou in the way with them , refraine thy foote from their path , and looke what the Lawe requireth of thee , thou shalt not steale . If Papists would perswade thee to change thy religion , because thy Fathers were of another religion , looke into the Scriptures , examine thy religion by the word of God , and then as Elias saide vnto the people , If the Lord be God then follow him , but if Baal be hee then goe after him , the first booke of Kings the eighteenth Chapter and twenty one verse . So answere thou them , if this religion be agreeable to the worde as in truth it is , then will I be of this religion , though my forefathers haue beene of your religion : And to conclude , if thy father that begate thee , thy mother that bare thee , thy wife that lyeth in thy bosome , thy friend that is as thine owne selfe , or thy childe which is the fruite of thy body ( Deutronomium the thirteenth Chapter and sixth verse ) shall require thee to doo any thing which the Lorde hath forbidden in his law , or shall forbid thee to doo any thing which the Lorde hath commanded in his word , then thou maist answere them as Iob answered his wife , thou speakest like a foolish woman , Iob the second Chapter and tenth verse ; or as Christ answered his mother , Woman what haue I to doo with thee ? Iohn the second Chapter and fourth verse ; or as hee answered his friend Peter , Go after me Sathan , for thou sauerest not the thinges that bee of God , &c. Matthewe the sixteenth Chapter and twenty three verse . Yea if it come to this , that thy Prince which hath power ouer thy life commaund one thing , and the Lord commaund the contrary , thou must answere as Peter and Iohn answered the Rulers ( Acts the fourth Chapter and nineteenth verse ) whether it bee meere , &c. Yea thou must be content with Sydrach , Misach and Abednego , ( Daniel the third Chapter ) to vndergoe any punishment euen vnto the death , rather than thou wouldst dishonor him or disobey his worde , that hath power to call both bodie and soule into hell together , Matthew the tenth Chapter and twenty eight verse .

It followeth verse twenty seauen , And he answered and saide , Thou shalt loue thy Lord God with all thy heart , and with all thy soule , and with all thy strength , and with all thy thought , and thy neighbour as thy selfe . Before the Lawier mooued the Question : Now t is the Lawiers turne to answere , and in his answere he sheweth him selfe a learned Lawier : for whereas the lawe of God consisteth of tenne precepts , he reduceth the same vnto two ; The one taken as it seemeth out of Deutronomium the sixt Chapter , conteining our duety towarde God ; the other taken out of Leuiticus the nineteenth Chapter , conteining our duety to our neighbour . Here is the abridgement of Moses lawe , which as it was deliuered in two tables , so it is reduced to two dueties , and both these require but one thing and that is loue , Deutronomium the tenth Chapter . So doth our Sauiour Christ himselfe diuide the lawe , Matthew the twenty two Chapter , where beeing asked which is the great commandement , hee answereth as here this Lawier dooth ; Thou shalt loue the Lorde thy God with all thy heart , with all thy soule , and with all thy minde : This is the first commaundement and the second is like vnto this ; Thou shalt loue thy neighbour as thy selfe . Heere is nothing but loue ( my brethren ) and yet here is the fulfilling of the law , Romaines the thirteenth Chapter . For all the benefits that God had bestowed vpon the Israelites his people , hee requireth nothing but loue : And for all the fauours which he hath done vnto vs , he asketh no more but loue againe .

If wee were not too vnkinde , God needed not to craue our loue hauing so well descrude our loue , in louing vs before wee loued him , first of Iohn the fourth Chapter . But nowe hee is ●aine to become a Suter for our loue which he hath dearely bought , for he shewed his loue to vs before hee craues our loue to him . By his almightie power hee created vs of nothing , and made vs the most excellent of all his creatures ; if that bee little worth because it cost him little , for he spake the word and we were made , Psal. 33.9 . Yet this is such a loue as cannot be expressed , that when wee were fallen from that excellent estate wherein wee were created and become heyres of hell and condemnation ; so did he loue this sinfull world , that he gaue his onely begotten sonne to die for the sinnes thereof . That hee might bring vs to heauen , hee came downe from heauen ; that hee might deliuer vs from hell , hee went downe to hell for vs ; Not golde nor siluer , but his dearest bloud was the price of our redemption , 1 Peter , 1. What can a man doo more than to giue his life for his friend ? Rom. 5.6.7 . And what can God doo more , than to die for sinfull men ? And for all this , what dooth this louing Lorde require of thee , but that thou loue the Lord thy God . Blessed be such a Lorde that requireth nothing of his seruants but loue . If any Prince were so gratious vnto his subiects that he would require no other subsidies , nor tribute , nor custome of them but loue : how were the subiects bound to loue and honor such a Prince ? And such a one is our most gratious Lord and King , who for all the blessings and benefits that we enioy vnder his most happy gouernment , craueth no more but loue at our hands for recompence . Once he required burnt offerings , that was a deere kinde of seruice ; but now he asketh loue , a kind of seruice which euery man may well affoorde . He asketh not learning , nor strength , nor riches , nor nobility , but he asketh loue ; a thing that the simplest , the weakest , the poorest , the basest may performe as well as he that is most learned , most strong , most riche , or most nobly borne . If God had required this of thee , that thou shouldst be able to dissolue doubts like Daniell , and to dispute subtile questions , what should then become of thee that art vnlearned ? If the Lorde should accept of none but such as were strong and valiant , what should then become of women , olde men and children , which are weake and feeble ? If God should regarde none but the riche and wealthie , what should then become of the poore and needy . To conclude , if God should make choice of none but such as were of noble parentage , what should wee do that are the common people ? But now hee requireth such a thing of vs , as the poorest & simplest may performed as well as the wealthiest or wisest man in all the world , for if we cannot loue , we can do nothing ; specially if wee cannot loue God , that hath so loued vs , we go not so farre as the wicked doe , for sinners also loue their louers , Luc. 6.32 . And therefore blessed be God , that for the performance of so small a worke , hath proposed such a great rewarde , and for the obtayning of such a happy state , hath imposed such an easie taske . The eye hath not seene , the eare hath not heard , neither can the heart conceiue , what God hath prepared for them that loue him , Esay 64. chap. 4. verse . 1. Corinthians . 2. chap. 9. verse . And for all these vnspeakeable ioyes which God hath prepared , hee requireth no more of vs but loue . How is God enamoured of our loue , and how vnkinde shall wee bee to withholde it from him ? He hath an innumerable company of Angels , which are inflamed with his loue : and not content therewith , he sues to haue the loue of men . God hath no neede of our loue , no more then Elisa had neede of Naamans cleansing , but as Elisa bad Naaman wash , that he might become cleane , in the second booke of Kings the fift chapter : so God bids vs loue , that wee might be saued . It is for our good altogether , that God requires our loue in earth , because he meanes to set his loue on vs in heauen . If the man of God had willed Naaman doe some great thing , ought he not to haue done it ? So if God had willed vs doe some great thing , ought wee not to haue done it ? How much more when he saieth vnto vs ; Loue , and you shall liue for euer .

Nowe if you would knowe whether you haue this loue of God in you , examine your actions , whether they bee done with delight and comfort . In amore nihil amari ; In loue there is no mislike . T is like the waters of Iordane wherein Naaman washed : for as his flesh which before was leprous , became faire and tender after his washing , so all our actions , and labours , and afflictions , which before were tedious and irkesome , become ioyous , and pleasaunt , and comfortable , after wee are once bathed in the loue of God . It is like the Salte that Elisa cast into the noysome waters , to make them wholesome , in the 2. Kings and second chapter ; or like the meale that Elisa put into the bitter pottage to make them sweete , as in the 2. Kings the 4. chap. So the loue of God being shed in our hearts by the holy Ghost , dooth make all anguish , and sicknesse , and pouerty , and labours , and watchings , and losses , and iniuries , and famishment , and banishment , and persecutions , & imprisonment , yea & death it selfe to be welcome vnto vs . Such was the loue of that chosen vessell , who for the loue that he bare vnto God , waded through all these afflictions , 2. Cor. 12. and could not for all these and many more , be separated from the loue of God , as he protesteth , Rom. 8. Wherefore ( beloued ) seeing God that hath done so much for vs , requireth no more but loue of vs , which euery one may easily affoord : let him be our loue , our ioy , and whole delight , and then all our life will seeme delightfull . As Iaacob serued seauen yeares for Rachaell , Gen. 29.20 . and they seemed to him but a few daies for the loue that he bare vnto hir : so when we haue once set our loue vpon God , our paine will be pleasure , our sorrow will be ioy , our mourning will be mirth , our seruice will be freedome , and all our crosses shall be counted so many comforts : for his sake whom we loue a great deale more then Iaacob loued Rachell , because his loue to vs is like Ionathans loue to Dauid , passing the loue of women , 2. Samuel 1.26 .

Thus we haue heard , what it is that the Lord requireth of vs , namely loue . Nowe let vs see what manner of loue he requireth . Thou shalt loue the Lord thy God , with all thy heart , with all thy soule , with all thy strength , and with all thy thought . Here the Lord setteth downe the measure of that loue which he requireth of vs , that first it must be true and vnfained , as proceding from the hart & minde ; secondly that it must be sound and perfect with all the heart , with all the minde . The Lorde which is a spirit and trueth , Iohn . 4. will be serued in spirit and in the truth . He cannot away with hypocrites , which drawe neere vnto him with their lips , but their hearts are farre 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 signifie that a single heart is pleasing vnto him , and that he detesteth a double hart . As there is a glosing tongue a wanton eye , an idle eare , a wicked hand , and a wandring foote ; 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 darkenesse , Matth. 6.22 . So as is the heart , such are the actions of the body , which proceede from the heart . A good man , out of the good treasure of the heart , bringeth foorth good things , and an euill man out of the euill treasure of the heart bringeth foorth euill things , Matth. 12.35 . therefore as Christ saith , Make cleane within , and all will be cleane , Luc. 11. So I say vnto you : looke that your heart be sincere and single , and then your tongue , your eye , your eare , your hand , your foote , that is ; all your actions will be holy to the Lord . The heart of man is the storehouse wherein his treasure lyeth , and therefore God seeking to haue the treasure , requires the heart : For where the treasure is , there will the heart be also , Matth. 6.21 . But he will haue it freely , not by constraint ; and therefore he requires the heart , because whatsoeuer is done with the hart , is done willingly , and that which is done against the heart , is done as it were against the haire . Therefore in requiring the heart , God sheweth that hee delighteth in voluntary seruice . Among all the offerings that the Lorde in his lawe required of his people , he liketh none so well as the free-will offerings of their hande . Princes require helpe of their subiects , because they stand in neede of helpe , not regarding whether they doe it willingly or against their willes ; but God requireth the heart , because he needeth not our helpe . As God giues to all men indifferently , & casteth no man in the teeth , Iame. 1. chap. 5. verse ; so hee would haue vs to giue that which we giue vnto him willingly , without grutching . If we giue him loue , we must giue it louingly ; if we giue him our heart , we must doe it heartily ; if we giue him our almes , we must doe it cheerefully : for as he loueth a cheerefull giuer , 1. Cor. 9.7 . so he loues a cheerfull louer : but he that loues not with the heart , loues not cheerefully , for out of the aboundance of the heart the mouth speaketh , Matth. 12.34 . the head deuiseth , the eye seeth , the eare heareth , the hand worketh , the foot walketh . If the heart be enditing of a good matter , the tongue will be as the pen of a ready writer , Psal. 45.2 . but if the heart be vnwilling , euery thing will be yrkesome like the gift of Ananias , that was loth to part from the price of his land , because Sathan had filled his heart with couetousnesse . Acts. 5. chap. 2. ver. Such are the gifts of many now a dayes , which either giue not so much as their abilitie might affoorde , or if they do , then presently they begin to repent that they gaue so much ; and as Iudas murmured that the oyle was not soulde , and giuen to the poore , Iohn 12. chapter , so they greeue that their almes was not spared , and put to some other vse . Thus though they giue sometime as Ananias did for fashion sake , because they see other giue , yet is their gift nothing worth , because it comes not with a willing minde . God more regarded the sheapheards sacrifice of the first fruites of his sheepe , Genesis 4. chapter , and 4.5 . ver. than the husbandmans oblation of the first fruites of his ground ; because Abel offered sincerely with all his heart , and Caine offered like an hypocrite for an outward shew . The widdowes mite , Luc. 21. was more esteemed , than the riche mens much , because she offered of her penury with a willing minde , they of their superfluitie for ostentation . A cup of colde water or a morsell of bread , that is giuen with cheerefulnesse , is better then a fat Oxe with hatred & ill will . When we giue to the poore , we lend vnto the Lord , and the Lord to whom we lend , measureth the gift by the minde of the giuer , and not by the worth of the gift . A small thing ( saith Dauid , Psal. 37.16 . ) that the righteous haue , is better then great riches of the vngodly : so a small thing that the righteous giue , is better then great gifts of the vngodly , because they giue for the loue of God with all their heart , but the vngodly giue for other respects , either for the loue of the man to whom they giue , or ( like the Pharises Matth. 6.1 . ) for the praise of men before whom they giue .

Some will not giue at all , wherin they declare that they haue no loue at all : When a poore man comes to their doore , or to their pue , then ( as Naball answered Dauid , when he desired reliefe for himself and his company . 1. Sam. 23.10 . Who is Dauid ? or who is the sonne of Isai ? There be many seruants now a daies , that breake euerie man away from his maister : shall I then take my bread and my water , and my flesh that I haue killed for my shearers , and giue it vnto men whom I know not whence they are : so they aunswer the poore man : who art thou , & whence commest thou ? there are too many such as you are in euery place , we haue poore enough of our owne to helpe , I must bestow mine almes on them , and I haue not for you . Thus do they excuse their niggardise and vnmercifulnesse by the poore that dwell among them ; vppon whome God knows they bestowe no more than that which law compels them to bestowe , and that for the most part against their will . Where is the loue of God my bretheen ? If you say you loue God , & shew not your loue to your brethren , you lye , for if you loue not your brother whom you see , you cannot loue God whome you haue not seene , 1. Iohn 4.20 . As we must loue God with the heart , that is , sincerely , so we must loue him with all the heart , that is , with a perfect loue . God is like a iealous husband , lothe to haue a partner in his loue . Exod. 20. He will not haue halfe the heart , nor a peece of the heart , but all the heart . When the heart is deuided it dieth , therfore God will not haue the heart deuided , least it die , because he desireth a liuing and not a dying heart . He is not like the vnkinde mother that would haue the childe deuided ; 1. Kin. 26. but like the naturall mother , who rather than it should be deuided , would forgoe the childe . So God will haue all or none , if he may not haue all the heart , and all the soule , and all the strength , & all the thought , he will haue none at all . The diuell , or the worlde , or the flesh , will play small game as we vse to say , before they will sit out ; if they cannot get full possession of our hearts , them they are content to haue some part of our loue , as it were a litle roome in our hearts , a wicked thought , or a consent to sinne , like Pharao the king of Egipt , who when he could not keep the Israelits still in bondage , would keep their wiues and children back : and when this would not be granted , then he was content to let them go & doe sacrifice , but their sheepe and their cattell must stay behinde : and when this might not be obtained , then he desired them onely to blesse him before they went , Exod. 10. But God is of another minde : he that made all the hearts of men , & trieth them , and knoweth them , and renueth them , and mollifieth them , and lighteneth them , and ruleth them , and turneth them which way it pleaseth him , wil haue all the heart because he hath best right to all . Therefore as Moses answered Pharao . There shall not a hoofe be left behinde vs : so whensoeuer the deuill , the world , or the flesh , are suters vnto vs for any part of our heart , as commonly they are , when we haue any sacrifice or seruice to performe vnto the Lorde our God , then we must aunswer them , as Moses answered Pharao ; Thou shalt haue neither hand nor hoofe in this action , Exod. 10.26 : or as Peter answered Simon Magus when he offered mony for the holy ghost ; Thou hast neither part nor felowship in this businesse , Acts 8.20.21 . I must not yeeld one iot to your suggestions , for I must loue the Lord my God , with all my heart , with all my soule , &c. That God may be our God , he will haue the greatest loue , because whatsoeuer we loue best , we make our God : we may loue our parents , or our wiues , or our children , or our friends , or our neighbors , aswell as we loue our selues , with a true & vnfained loue , but we must loue God better than our parents , or our wiues , or our children , or our friends , or our neighbors , or our selues with all our hearts , & with all our soule , that is with a sound & perfect loue . As we loue a ring or a iewell for his sake that gaue it , so we must loue althings of this life for his sake that gaue them , & for his own sake aboue all the rest . This perfect loue we can bestow but once , and but one can haue it , and who so hath it , must be our God ; if we set our hart vpon riches , we make riches our God , therfore Dauid saith Psal. 62 ; If riches increase set not your heart vpon them ; if our whole delight be in eating & drinking , then we make a god of our belly , and the Apostle tels vs , Phil. 3. that our end is damnation , if we be giuen to wantonnesse and fleshly pleasure , then Venus is our goddesse , and Salomon tels vs , Prou. 6. cha. 26. ver. that our end will be beggerie . But if we haue set our loue on God , the eye hath not seene , the eare hath not heard , neither hath it entred into the heart of man what God hath prepared for them that loue him , 1. Cor. 2.9 . Nowe if you woulde know how you must loue God with all your hart , thus you must doo it . When the diuell or the world , or the flesh , shal set any thing before thee to loue , wherewith thou shalt offend thy God , thou must bee content to loose and forgoe the same be it neuer so precious , be it neuer so louely : He loueth God aboue all , which not for the loue of any thing that is created , can be brought to sinne against his Creator . So Ioseph loued God aboue all , who though hee might haue had the loue of his Ladie and Mistresse without suspition of man , yet he would not consent , and so to loose the loue of God , Gen. 39. Such was Dauids loue to God , 1. Kings , 24. who when hee had gotten Saul ( his greatest enemy that sought his life ) into a Caue , where hee might at once haue beene reuenged on him for all his iniuries , was content onely to cut off the lap of his garment , and so to let him goe vnhurt , rather than hee woulde sinne against the Lord in laying his handes vppon the Lords annointed . Such also was the loue of chast Susanna Dan. 13. who when shee might haue gained the loue and fauour of the Elders without any note of infamie , chose rather to vndergoe the danger of hir life , than to sinne in the sight of the Lorde . Therefore thou mayest loue the things of this life , thy parents , thy wife , thy children and the rest , the Lorde giues thee good leaue to loue them , so long as thou maiest loue them without offence to God . But if once they be vnto thee an occasion to sinne , thou must leaue to loue them , and rather choose to susteine any losse , though it bee to the cutting off thy hande or thy foote , or to the plucking out of thine eye , Math. 5.29 . or to the hazard of thy life , than thou wouldst offend so diuine a Maiestie .

Now thou seest ( if thou be not wilfully blind ) how farre thou art from this perfect loue which God requireth of thee . Thou hast not alwaies preferred God before all thy worldly profit , thou hast not alwaies preferred God before all thy fleshly pleasure : when thou hast gotten oportunity to be reuenged of thine enemie , thou hast not spared him ; when thou hast gotten oportunitie to commit wickednes , thy loue to God hath not restrained thee ; where God required all thy heart , thou hast giuen him no part of thy heart : Somtime all thy heart runneth after thy couetousnesse , Ezech. 33.31 . Sometime thy soule is wholly set vpon-delight and ease ; sometime thy minde is all vppon thy corne , Luke , 12. or thy cattle , or thy pasture ; and sometime thy thoughts are all vpon thy merchandise : seldome thou thinkest vppon God , but when thou commest into the Church of God ; and then thy minde is so distracted with diuers thoughts , and eares , and affaires of this life , that thou canst not thinke vpon God one houre together . Therefore what remaineth in this case for thee to doo but confesse thine owne imperfection : and flie to Christ to supplie thy wants , and earnestly to desire the Lorde to change thy heart , to take from thee thy old heart , thy vaine , thy wandring heart , which hath loued other things more than God ; and in stead therof to giue thee a new heart and to create a right spirite within thee , Psal. 51. wherwith thou maist loue God aboue all things in this life , that in the life to come thou maiest finde the rewarde of thy loue , such ioyes and comforts as cannot be expressed .

Thus we haue heard what duety wee owe vnto God himselfe ; Now wee shall heare what duety we owe vnto our neighbour . That which we owe vnto them both is loue , but yet the loue which we owe vnto them is not alike . For albeit the second commaundement bee like vnto the first , Matthew , 22. for the necessitie thereof and in respect of the subiect or qualitie which is required , namely loue ; yet in respect of the obiect which is God , and the measure of our loue which must bee perfect ; there is great odds betweene them . In that they both require but loue , they are both alike , but in that the first requireth loue to God , the second loue to men , the first requireth a greater loue than the second there is the difference : But here a doubt ariseth , seeing God requireth the loue of all the heart , soule , &c. what loue remaineth for our neighbour ? If God must haue all our loue , what loue is left for any other ? Whereunto I answere , that the loue of our neighbour doth not derogate nor detract from the loue of God ; As the light of a candle doth not dazel , but rather commend the light of the sunne : so our loue to our neighbour doth not diminish , but rather accomplish our loue to God . He that loueth the frute , will loue the tree whereon it groweth , and hee that loueth the streame will loue the fountaine from whence it floweth : euen so he that loueth man which is a creature , will much more loue God that hath created him . But let vs examine the words : Thou shalt loue thy neighbour as thy selfe , Heere are foure thinges to bee obserued : First , what is required , namely loue : Secondly who must loue , thou : that is euery man . Thirdly , whome wee must loue , namely our neighbour . And lastly , howe and in what manner wee must loue him , as we loue our selues . Concerning the first , as in the former precept , so in this also the Lord requireth loue ; wherein hee dealeth as a kinde father with his children , who desirous to haue them so to resemble him , as by their conditions euery man may knowe whose they are : Therefore ▪ our louing father , desirous to haue vs like himselfe , requireth vs to be kinde and louing one to another , as he is kind to the vnkind , to the euill , to the iust , and to the vniust , Matt. 5. He will haue vs perfect , as he is perfect , he will haue vs holy , as he is holy ; he will haue vs mercifull , as he is mercifull ; he will haue vs louing as he is loue it selfe . Againe , it is the nature of a louing father , by all meanes to procure the welfare of his children : so our heauenly father desirous of our continuall happinesse , commandeth vs loue , that so we may leade our liues with delight and pleasure . If he had hated vs , he would haue commanded vs to liue in hatred , and enuy and malice with our neighbours ; For among all the miseries that are vnder the sunne , there is not a more miserable and yrksome life than the life of the enuious . Salomon ; Prou. 14.30 . calles it a rotting of the bones , and as it were a consumption of the body , because the enuious man alwaies repineth , and pineth away at other mens prosperitie . As all things worke to the best to them that loue God ; Rom. 8. so all things worke to the worst to them that are enuious . Therefore one wisheth , that the enuious man had eies in euery citie , that he might be vexed with all mens prosperitie . As Christ said , Iohn 13. By this shall all men know , that yee are my disciples , if you haue loue one towards another : so the diuell saith ; By this shall all men know , that ye are my disciples , if yee haue enuie , and hatred , and malice , one towards another . Therefore leauing that hatefull and lothsome kinde of life to the reprobate and damned , who are alwaies mal-content like Caine , Gen. 4. and their countenance cast downe ; they cannot looke on their brother with a cheerefull countenance , nor affoord him a merry worde . God hath prescribed loue to those that are his , to shew how desirous he is of their welfare & happines . But here some churle may say vnto me ; If this be all , I shall doe well enough : if God require no more but loue , I shall be well content to loue , so that I be not bound to giue . Alas , this is a silly shift : for it is the nature of godly loue , to relieue and helpe him that is beloued : therefore whom thou louest , if thou louest him truely , thou canst not see him lack , if it be in thy power to supply his want . If thou loue thy horse , thou wilt giue him prouinder ; if thou loue thy dog , thou wilt giue him thy crummes , and if thou loue thy brother , thou wilt giue him foode . Therefore though nothing be expressed which thou shouldest giue vnto thy brother , yet in that thou must loue him , thou art bound to giue him , not onely thy goods , but euen thy life if neede require to doe him good . This is my commaundement , saieth our Sauiour Christ , Iohn . 15. chap. 12. vers. that yee loue one another as I haue loued you , but he so loued vs , that he gaue his life for vs , Rom. 5. ● . therefore wee also ought to giue out liues for our brethren . 1. Iohn . 3.16 . For as much then , as thy life , which as Christ speaketh , is more worth than foode or raiment , Matth. 6.25 . should not be spared for thy anothers good , from henceforth grutch not to giue thy goods to thy needy neighbour , defraude not him of foode and raiment , to whom thou owest euen thy life it selfe .

But let vs come to the second thing , which sheweth who is bound to loue , Thou shalt loue . Vnder this worde thou ; God comprehendeth euery particular man and woman : as if hee should say , Thou thy selfe , and not any other , for thou shalt loue thy neighbour . The poore man is not exempted from this precept , because he may loue aswell as the riche . If he say I haue no wealth , and therefore I cannot shewe my loue to my neighbour . Though he haue no wealth , yet he hath a heart , he hath a minde , he hath an affection ; let him haue a louing heart , a louing minde , and a louing affection ; if he cannot doo well , let him wish well vnto his neighbour ; if he can or gratifie him with any thing that he hath● let him not enuie at any thing that the riche man hath sorts the riche man shewes that hee loues his neighbour , if he relieue his necessitie : so the poore man sheweth that he loues his neighbour , if he greeue not at his prosperitie . This therefore as a generall precept , bindeth the poore aswell as the riche , it is a common yoake laide vpon the neck , and a common burthen laide vpon the backe of euery christian , but yet it is an easie yoake , and a light burthen , Matt. 11. because it is loue , which maketh all things to seeme delightsome . As there are some that would bee content to loue if they might not giue ; so there are some would be content to giue , if they were sure they should not want : therefore when it comes to giuing , they post it ouer to their heires or to their executors , or to their successors when they are dead ; they are neuer liberall vntill they die , and then they are liberall of that which is none of theirs . They thinke to be excused by the liberalitie of their , heires , but they are bound to bee liberall for themselues : therefore they must not lay the burthen vppon them , because euery man must beare his owne burthen , Gal. 6. If they say , I know not what need I may haue before I die , let them remember , that what they giue vnto the poore , they lend vnto the Lord , and he is a sure pay-maister , he giues great vsurie , and as Dauid laid , I neuer saw the righteous forsaken , nor his seede beg their bread : so they must needes confesse , if they will confesse the trueth , that they neuer sawe the godlye man that was liberall to the poore , by that meanes to come to miserie . By other meanes many men fall into extreame pouertie , Alea , Vina , Venus , Dice , Wine , and Women haue brought many to beggery ; but by beneficence and liberalitie to the poore , I neuer heard that any came to penurie . Such a foyson hath your almes , that by the blessing of God which makes men rich , it increaseth like the Widdows meale and oile which she bestowed vppon the Prophet , 1. Kings , 17. Therefore let no man distrust .

Now we are come to the third thing , which sheweth whom wee are bound to loue . Thou shalt loue thy neighbour . He saith not , thou shalt loue the rich man , or thy kinsman , or thy friend or thy companion , but thy neighbour : Vnder which word is comprehended euery man that is any way capable of thy loue , yea ; euen thy enemie is included in this precept , Matthew , 5. Rom. 12. As the Iewes thought none to be their neighbours but their owne Nation , so some thinke none to bee their neighbours but their equalls ? The rich man despiseth the poore man , and he againe enuieth the rich man , and euery man as the prouerbe is , delighteth in those that are like himselfe : But heere this lawe requireth that whosoeuer is our neighbor , by any meanes is to be loued . As our Sauiour Christ had two kindes of kinsfolke , Matthew . 12. one by the flesh , and another by the spirit ; so we haue two kindes of neighbours , one by nature , and another by grace : and as Christ preserd his spirituall kindred , before his carnall kindred ; so we must preferre our spirituall neighbours , before our carnall neighbours .

Therfore , although by this law we are bound to loue all men indifferently , yet because there are degrees of neighbours , therefore there must be degrees of loue ; we must loue our parents , and our kinsfolke , more than strangers , because they are bound vnto vs by a straighter bonde of nature , according to that of the Apostle , 1. Tim. 5. Hee that hath not a care of his owne , specially they of his houshold , &c. So we must loue the faithfull more than the vnfaithfull , because they are bound vnto vs by a straighter bonde of faith and religion , as the same Apostle willeth vs , Gal. 6. While yee haue time do good vnto all , specially to them of the houshold of faith : signifying , that as we are bounde to loue all men with a generall loue , because they are all the ofspring of Adam , yet must we loue some with a more speciall loue , because they are the children of God .

Nowe followeth the measure of that loue which we owe vnto our neighbor , expressed in the last words ; As thy selfe : Heere is the rule whereby our loue must be squared , and a most exquisite example of singular loue found in our selues for vs to imitate : He saith not , as he loueth thee , or as hee is beloued of other ; but as thy selfe . Who knowes not howe well hee loues himselfe , and therefore who can excuse himselfe ? I say I know not how well I should loue my neighbor ; but how doo we loue our selues ? fainedly ? or coldly ? or for an houre ? I trow not , but truely and zealously , and euery houre ; so wee must loue our neighbour with a true , zealous , and a constant loue . Wee must not passe by as the Priest & the Leuit , but powre our oile into their wounds with the Samaritan , to helpe relieue them , and comfort them . Wee must loue our neighbour , though he be enuious , as Dauid loued Saul , requiting good for euill ; and as Ioseph loued Putiphar , not enticed to sinne against him . Loue is the fulfilling of the Lawe : It beginneth young with Moses , to resist the oppressor , and endeth not in old age , but desireth to perish for the beloueds preseruation ; calleth infants in the streete with wisedome to learne ; comforteth the imprisoned with Abacucke ; burieth the dead with Tobie ; visiteth the sicke and possessed with our Sauiour : couereth the multitude of offences ; and shall finde this last comfort , Come ye blessed : to which ioy hee bring vs that with his loue from euerlasting death hath bought vs .

Here endeth the second Sermon .

THE CENSVRE of Christ vpon the Answere .

By HENRY SMITH .

LONDON , Printed for Thomas Gosson : and are to be sold at his shop by London Bridge Gate .

THE CENSVRE OF Christ vpon the Answere .

NOwe wee are come to the answere of Christ vnto the Lawiers Question : The Question was , What must be done to inherite eternall life ? The Answere is ; Doo that which thou hast saide : that is ; Loue God aboue all , and thy neighbour as thy selfe ; and thou shalt liue , thou shalt inherit eternall life . Where first it is to bee obserued , that though this Lawier came with the minde to tempt Christ , yet because hee had truely alleaged what was written in the Lawe , Deut. 6. Leuit. 19. our Sauiour Christ approoueth his answere , and commendeth him for it : whereby wee are taught to like and allowe of those good thinges that wee see in any , though they be our enemies .

Many there are , that if their enemie be endued with many excellent vertues , yet they will not acknowledge it , nor giue him his due commendation : but rather seeke by all meanes to disable him , and disgrace him , and dispraise him behinde his backe : If hee be temperate and sober , then they say as it was saide of Iohn-Baptist , he hath a diuel . If hee be sociable and familiar , then they say as it was said of Christ , He is a glutton and a winebibber , Luke , 7. If hee be learned , they say as Festus saide of Paul , Acts , 26. hee is mad . If hee bee a good housekeeper , they call him a Papist . If hee be religious , they call him Precisian . Yea , if hee be a Prophet , yet if hee tell the truth they account him their enemie , Gal. 4. as Ahab termed Elias , 1. King . 21. And as the same Ahab cared not to heare Micheas , because hee 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 diuel , who both by his name and nature is an acouser of the brethren , Reuel . 12. Hee could not giue Iob a good worde , though hee were a iust man that feared God , Iob , 1. and no meruaile , for he could not speake well of God himselfe , Gen. 3 But Christ is of another minde , for though this Lawier were his tempter , yet doth he allow his Answere ; so though a man be thine enemie , yet let him haue his due : If hee be learned , report no lesse of him ; If he be an honest man , defame him not ; If he be humble , say not he is prowd ; If he be liberall , say not hee is miserable ; If hee deale iustly , say not he is vnconscionable , and if he haue any thing in him that is praise-worthy , ( 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 enemie . But heere againe we see , that though Christ commend this Lawier for his aunswer , yet doth he not commend him for any thing else ; to teach vs , that as we must giue euery man his due , so we must giue no man more than his due . The Lawyer had aunswered directly to Christs demaunde ; 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 workes are most detestable . If you come to their sermons , you shall heare them speake maruellous well , but if you looke into their liues , you shall finde them farre differing from their profession . They are like our Bells , which can call the people together to the seruice of God ; but cannot performe any seruice vnto God : so these men can giue good counsell vnto others , but they cannot follow it ; they can teach the people to knowe the will and pleasure of God , but they go not about to doo the will of God , that the people might be mooued by their example to doo the same . And if you seeme to mislike their dooings , then as Christ said of the Scribes and Pharisies , Mat. 23. They sit in Moses chaire , &c. so they aunswere for themselues ; Doo as we say , and not as wee doo . A bad excuse , fit for so bad a cause . As if they should say ; Wee would haue you to bee godly , but wee will not be godlie , we would haue you to be saued , but we our selues will not be saued . How can their doctrine do any good , that liue not according to their doctrine ? or how can the people thinke that the doctrine is true , when they that preach it , liue not thereafter . Will not the people reason thus ? If his doctrine were good , surely hee would follow it ? If his life be good ; surely he would teach vs to liue as he dooth . Therefore whatsoeuer he saith , wee will not beleeue him , but as hee dooth , so will we do , and we hope to scape aswell as he .

Thus with the one hand they builde vp the Church of God , and with the other hand they pull it downe : because they doo more hurt by their bad example , than they can doo good with all their preaching . These are the vngodly , that the Lorde by his Prophet reprooueth , Psalme 50. Why dooest thou preach my lawes and take my wordes , &c. So long as Esay was a man of polluted lippes , the office of preaching was not committed vnto him , but when his lippes were cleansed , Esay 6. then was he fitte for that office and function . Euen so , as long as we delight in sinne as much as any , wee are not meete to reprooue the sinnes of other : but when wee behaue our selues as it becommeth the ministers of the Gospell , then haue wee commission to preach the Gospell , and to reprooue the sinnes of the people .

Therefore to a good Churchman ( as you vse to call vs ) two things are necessary : the first is , to teach well : the second is to liue well . for as wee are resembled to Salte , because wee must season the people with sound and wholesome doctrine ; so are wee resembled to the Sunne , because wee must shine as lightes in the worlde by our holy life . As Iohn Baptist was the voice of a cryer , so he was a burning Lampe : as the Apostles were willed to teache and baptise ; so their lights were commaunded to shine , that men seeing their good workes might glorifie God .

Thirdly , we here may see , that truth is truth , and to bee commended from whomsoeuer it commeth : for though this Lawier came to tempt Christ , yet because he told the trueth , Christ admitteth his answere , and commends him for it . Whereby we haue to learne to embrace and receiue the trueth by whomsoeuer it is brought : for as a iewell is to bee esteemed though it be found in a stinking dunghill , so the trueth is to be regarded , though it bee found in a wicked man .

And last of all we heere may see , that to be verified which was spoken of Christ , Esa. 42. Mat. 12 : A brused reed shall he not breake , &c. that is , he shall not discourage any in the way of godlinesse . Though this Lawyer were Christs enemie , yet when he aunswered discreetly and directly out of the word of God ; Christ approoueth his aunswere , and exhorteth him to the practise of the same : wherby we haue to learne to commend and encourage euery man in his well dooing , and by all meanes to further them in their good beginnings . Praise and honor are spurres to vertue ; therefore if a man haue done well , commend him , and he will do better : but alas with vs it is farre otherwise , for if a man haue done amisse , it shall bee often cast in his teeth : but if he haue done well , he shall neuer heare of it .

But let vs go forward in the aunswer of Christ : It followeth ( do this ) . Hauing approoued his saying : now hee exhorteth him vnto dooing ; for it is not enough to say well , or to knowe much , or to beleeue aright ; but wee must doo this ; that is , we must loue God and our neighbour ; if we desire to liue . Heauen is not gotten with faire wordes , nor amorous lookes , nor golde , nor siluer , nor gorgeous aray ; but with the fruites of a liuely saith : or ( that I may vse the words of the Apostle Gal. 5.6 . ) By faith working through loue . God will not come to iudge vs at the last day , whether we were learned , or wise , or eloquent , or wealthy , or honourable : but whether we haue done those deeds of mercy to his needy members . What shall it profit a man in the last houre of his death , to haue beene eloquent , and excellent in all kinde of learning ; that he hath preached many notable and worthy sermons , if he haue liued a lewde and wicked life , and caried a corrupt conscience to his graue . In that terrible day , when the bookes of all mens consciences shall be opened , Apocal. 20. and euerie mans life shall be strictly examined ; it shall goe better with vs , if wee haue serued God with a good conscience , then if we haue beene able to dispute subtile questions : for at that day it shall be said to some that haue preached in the name of Christ ; Depart from me , I know yee not , Mat. 7.

Now , as we shall not be saued for our preaching ; no more shall you be saued for your hearing : for God will haue you to do as you heare , aswell as he will haue vs to do as we teach ; if you looke into all the scriptures ; you shall finde . no promise made to hearers , nor to speakers , nor to readers ; but to beleeuers , or to dooers . If yee aske God , who shall dwell in his holy mountaine , he saith Psal. 15. The man that walketh vprightly ; If you aske Christ who shall enter into the kingdome of heauen , he saith Matth. 7. Not they that cry Lord , Lord : but they which doo the will of my father . If you aske him , how you may come to heauen ; he saith , Mat. 19. Keepe the commandements . If you aske him who are blessed ; he saith , Luc. 11. Blessed are they that heare the word of God and doo it . If you aske an Angell who is blessed , he saith , Reu. 22. Blessed are they which keepe the words of this booke . If you aske Dauid , he saith , Psalm . 106. The man is blessed which keepeth iudgement and dooth righteousnesse . If you aske Salomon ; he saith , Prou. 29. The man is blessed which keepeth the Lawe . If you aske Esay , he saith , Esay 50. He which doth this is blessed . If you aske Iames , he saith , Iam. 1. The dooer of the word shall be blessed in his deed . And heere ; Doo this , and thou shalt liue . Heere is nothing but dooing to make vs blessed : for as the workes that Christ did , bare witnesse that hee was Christ , Iohn 10. so the workes that we doo must beare witnesse that we are Christians . But heere some man may obiect and say ; Is any man able to doo this that God requireth ; and if he be not , why then dooth God commaund vs that which wee cannot performe ? Heerein almighty God dealeth with vs , as a father dealeth with his children ; If a man haue a sonne of seauen yeares of age , he will furnish him with bow and arrowes , and leade him into the fields ; sets him to shoote at a marke that is twelue score off , promising to giue him some goodly thing , if hee hit the marke ; and though the father know that the childe cannot shoote so farre : yet will hee haue him aime at a marke beyond his reache , thereby to trie the strength and forwardnesse of his childe , and though he shoote shorte , yet the father will incourage him . Euen so almighty God hath furnished vs with iudgement and reason , as it were with certaine artillery , whereby we are able to distinguish betweene good and euill , and sent vs into this world , as it were into the open fields , and sets his lawe before vs as a marke , as Dauid speaketh ; promising to giue vs the kingdome of heauen , if we hit the same : and albeit hee knoweth that wee cannot hit this marke , that is , keepe the lawe which he hath set before vs , yet for the exercise of our faith , and for the testifying of our duety and obedience towards him , hee will alwayes haue vs bee ayming at it : and though we come shorte of that dutie and obedience which he requireth at our handes , yet dooth hee accept and rewarde our good endeuour , but if we stubbornely refuse to frame our selues after his will , then may hee iustly bee angry and displeased with vs . Therefore though thou must not perfectly keepe the law of God : yet if thou endeuour thy selfe to the vtmost of thy power to obserue the same , the Lorde that worketh in vs both the will and the worke , will accept the will for the worke ; and that which is wanting in vs , he will supply with his owne righteousnesse .

It followeth ; And thou shalt liue . Heere is the promise , euen life eternall . Among all earthly things , we count none so deere and precious as our life , insomuch as we can be content to forgoe any thing before our life : our bloud and our limmes we lose sometimes for the sauing of this temporall 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 shorte and momentany : how farre greater things should we suffer for the saluation of our soule , and for the gayning of that glorious and happy life ▪ which shall neuer end . Heere Christ speaketh not of any common life , but of life eternall ; which is the inheritance and seate of the blessed .

For seeing Christ must answer to the Lawiers Question , and his Question was how he might inherit eternall life ; when the Lawier had saide what was written in the Law , Christ answereth Hoc fac & viues ; as if hee should say , Loue God and thy neighbour , and so thou shalt inherit eternall life : this is the assoiling of thy Question . Go to therefore deare brethren , and consider at how small a rate or price of loue , eternall life is to be purchased . If we take so great paines , & vndergoe so many difficulties to pursue this mortall life ; what paines should we vndertake to enioy that immortall life ? If God should bid vs goe into a hote fierie Furnace , and cast our selues into the burning flames , we ought to doo it , that wee might raigne with Christ : But our gratious louing Lorde commaundeth no such thing , but onely commendeth vnto vs loue , that wee may liue . Our God is not as the gods of the Gentiles , which will haue the Parents slay their children , and offer them vp in fire for a burnt sacrifice . No , our God will not the death of a sinner , but rather that hee conuert and liue , Ezech. 8. O how gratious is the Lord vnto vs ▪ which requireth no more of vs but loue , and yet requireth vs with no lesse than life , and that a glorious and eternall life . Thus I haue at length explained The Lawiers Question , and the Answere of Christ vnto the Question : wherin I haue shewed you one way to come to heauen , which is to keepe the Lawe of God , and this way we finde most hard and difficult . Another way there is by the death of Christ , and this euery man thinks most easie to finde : But this I assure you , that who so euer doth not indeuour to walke in that old way , that is , to walke in the wayes of the Lord , shall neuer come to heauen by that new and liuing way Christ Iesus ; because as Iohn saith cap. 3.3 . who so euer hath this hope in him , purgeth himselfe : That is ; who so euer hopeth to be saued by the death of Christ , hath a care to keepe himself from sinne , and to walke in the commandements of the Lord .

FINIS .